Series 2, Chapter 9 pg 369, Para 1: to itself except by words and names and symbolic images and fictions. Spirit sees spirit, the divinised consciousness sees God as directly and more directly, as intimately and more intimately than bodily consciousness sees matter. It sees, feels, thinks, senses the Divine. For to the spiritual consciousness all manifest existence appears as a world of spirit and not a world of matter, not a world of life, not a world even of mind; these other things are to its view only God-thought, God-force, God-form. That is what the Gita means by living and acting in Vasudeva, mayi vartate. The spiritual consciousness is aware of the Godhead with that close knowledge by identity which is so much more tremendously real than any mental perception of the thinkable or any sensuous experience of the sensible. It is so aware even of the Absolute who is behind and beyond all world-existence and who originates and surpasses it and is for ever outside its vicissitudes. And of the immutable self of this Godhead that pervades and supports the world's mutations with his unchanging eternity, this consciousness is similarly aware, by identity, by the oneness of this self with our own timeless unchanging immortal spirit. It is aware again in the same manner of the divine Person who knows himself in all these things and persons and becomes all things and persons in his consciousness and shapes their thoughts and forms and governs their actions by his immanent will. It is intimately conscious of God absolute, God as self, God as spirit, soul and nature. Even this external Nature it knows by identity and self-experience, but an identity freely admitting variation, admitting relations, admitting greater and lesser degrees of the action of the one power of existence. For Nature is God's power of various self-becoming, atma-vibhuti.

Series 2, Chapter 17 pg 464, Para 1: so that he moves and acts, in Nature and by the limitation of her qualities, subject to their reactions, not, in so far as the natural part of him persists, in the freedom of the Divine. But the Gita has said exactly the opposite, that the liberated Yogin is delivered from the guna reactions and whatever he does, however he lives, moves and acts in God, in the power of his freedom and immortality, in the law of the supreme eternal Infinite, sarvatha vartamano'pi sa yogi mayi vartate. There seems here to be a contradiction, an impasse.