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Series 2, Chapter 21 pg 532, Para 2:
A completest inner quietism once admitted as our necessary means towards living in the pure impersonal self, the question how practically it brings about that result is the next issue that arises. “How, having attained this perfection, one thus attains to the Brahman, hear from me, O son of Kunti, — that which is the supreme concentrated direction of the knowledge.” The knowledge meant here is the Yoga of the Sankhyas, — the Yoga of pure knowledge accepted by the Gita,
jnana-yogena sankhyanam, so far as it is one with its own Yoga which includes also the way of works of the Yogins,
karma-yogena yoginam. But all mention of works is kept back for the moment. For by Brahman here is meant at first the silent, the impersonal, the immutable. The Brahman indeed is both for the Upanishads and the Gita all that is and lives and moves; it is not solely an impersonal Infinite or an unthinkable and incommunicable Absolute,
acintyam avyavaharyam. All this is Brahman, says the Upanishad; all this is Vasudeva, says the Gita, — the supreme Brahman is all that moves or is stable and his hands and feet and eyes and heads and faces are on every side of us. But still there are two aspects of this All, — his immutable eternal self that supports existence and his self of active power that moves abroad in the world movement. It is only when we lose our limited ego personality in the impersonality of the self that we arrive at the calm and free oneness by which we can possess a true unity with the universal power of the Divine in his world movement. Impersonality is a denial of limitation and division, and the cult of impersonality is a natural condition of true being, an indispensable preliminary of true knowledge and therefore a first requisite of true action. It is very clear that we cannot become one self with all or one with the universal Spirit and his vast self-knowledge, his complex will and his widespread world-purpose by insisting on our limited personality of ego; for that divides us from others and it makes us bound and self-centred in our view and in our will to action. …
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