Series 1, Chapter 9 pg 92, Para 2: The Gita in later chapters speaks highly of the Veda and the Upanishads. They are divine Scriptures, they are the Word. The Lord himself is the knower of Veda and the author of Vedanta, vedavid vedantakrt; the Lord is the one object of knowledge in all the Vedas, sarvair vedair aham eva vedyah, a language which implies that the word Veda means the book of knowledge and that these Scriptures deserve their appellation. The Purushottama from his high supremacy above the Immutable and the mutable has extended himself in the world and in the Veda. Still the letter of the Scripture binds and confuses, as the apostle of Christianity warned his disciples when he said that the letter killeth and it is the spirit that saves; and there is a point beyond which the utility of the Scripture itself ceases. The real source of knowledge is the Lord in the heart; “I am seated in the heart of every man and from me is knowledge,” says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanad rtasya, guhayam. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nanyad astiti vadinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran …

Series 1, Chapter 15 pg 153, Para 2: For what we mean by Spirit is self-existent being with an infinite power of consciousness and unconditioned delight in its being; it is either that or nothing, or at least nothing which has anything to do with man and the world or with which, therefore, man or the world has anything to do. Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense; nor is Matter anywhere really void of consciousness, for even in the atom, the cell there is, as is now made abundantly clear in spite of itself by modern Science, a power of will, an intelligence at work; but that power is the power of will and intelligence of the Self, Spirit or Godhead within it, it is not the separate, self-derived will or idea of the mechanical cell or atom. This universal will and intelligence, involved, develops its powers from form to form, and on earth at least it is in man that it draws nearest to the full divine and there first becomes, even in the outward intelligence in the form, obscurely conscious of its divinity. But still there too there is a limitation, there is that imperfection of the manifestation which prevents the lower forms from having the self-knowledge of their identity with the Divine. For in each limited being the limitation of the phenomenal action is accompanied by a limitation also of the phenomenal consciousness which defines the nature of the being and makes the inner difference between creature and creature. The Divine works behind indeed and governs its special manifestation through this outer and imperfect consciousness and will, but is itself secret in the cavern, guhayam, as the Veda puts it, or as the Gita expresses it, “In the heart of all existences the Lord abides turning all existences as if mounted on a machine by Maya.” This secret working of the Lord hidden in the heart from the egoistic nature-consciousness through which he works, is God's universal method with creatures. Why then should we …