Series 1, Chapter 14 pg 144, Para 1: effected, are not a reality and a falsehood in perpetual struggle nor yet two hostile realities, one superior, the other inferior, each fatal to the other; they are the double term of the divine manifestation. The Akshara alone is not the whole key of their fulfilment, not the very highest secret. The double fulfilment, the reconciliation is to be sought in the Purushottama represented here by Krishna, at once supreme Being, Lord of the worlds and Avatar. The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul's highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma ca me divyam. The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works.” If the escape from the obligation of works and desire and from the wheel of rebirth is to be the aim and the ideal, then this knowledge is to be taken as the true, the broad way of escape; for, says the Gita, “he who knows in their right principles my divine birth and works, comes when he leaves his body, not to rebirth, but to Me, O Arjuna.” Through the knowledge and possession of the divine birth he comes to the unborn and imperishable Divine who is the self of all beings, ajo avyaya atma; through the knowledge and execution of divine works to the Master of works, the lord of all beings, bhutanam isvara. He lives in that unborn being; his works are those of that universal Mastery. …