Series 2, Chapter 2 pg 278, Para 3: We have before us three powers, the Purushottama as the supreme truth of that into which we have to grow, the Self and the Jiva. Or, as we may put it, there is the Supreme, there is the impersonal spirit, and there is the multiple soul, timeless foundation of our spiritual personality, the true and eternal individual, mamaivamsah sanatanah. All these three are divine, all three are the Divine. The supreme spiritual nature of being, the Para Prakriti free from any limitation by the conditioning Ignorance, is the nature of the Purushottama. In the impersonal Self there is the same divine nature, but here it is in its state of eternal rest, equilibrium, inactivity, nivritti. Finally, for activity, for pravritti, the Para Prakriti becomes the multiple spiritual personality, the Jiva. But the intrinsic activity of this supreme …

Series 2, Chapter 21 pg 536, Para 1: at the same time there remains even with this silence at the back the action of a supreme Self, one greater than the Impersonal. There is no longer the lower blind and limping action of the ego and the three gunas, but instead the vast self-determining movement of an infinite spiritual Force, a free immeasurable Shakti. All Nature becomes the power of the one Divine and all action his action through the individual as channel and instrument. In place of the ego there comes forward conscious and manifest the true spiritual individual in the freedom of his real nature, in the power of his supernal status, in the majesty and splendour of his eternal kinship to the Divine, an imperishable portion of the supreme Godhead, an indestructible power of the supreme Prakriti, mamaivamsah sanatanah,para prakrtir jiva-bhuta. The soul of man then feels itself to be one in a supreme spiritual impersonality with the Purushottama and in its universalised personality a manifest power of the Godhead. Its knowledge is a light of his knowledge; its will is a force of his will; its unity with all in the universe is a play of his eternal oneness. It is in this double realisation, it is in this union of two sides of an ineffable Truth of existence by either and both of which man can approach and enter into his own infinite being, that the liberated man has to live and act and feel and determine or rather have determined for him by a greatest power of his supreme self his relations with all and the inner and outer workings of his spirit. And in that unifying realisation adoration, love and devotion are not only still possible, but are a large, an inevitable and a crowning portion of the highest experience. The One who eternally becomes the Many, the Many who in their apparent division are still eternally one, the Highest who displays in us this secret and mystery of existence, not dispersed by his multiplicity, not limited by his oneness, — this is the integral knowledge, this is the reconciling experience which makes one capable of liberated action, muktasya karma.