Series 2, Chapter 1 pg 267, Para 1: idea of the Gita which helps it to start from the notions of the Sankhya philosophy and yet exceed them and give to their terms, which it keeps and extends, a Vedantic significance. An eightfold Nature constituted of the five bhutas, — elements, as it is rendered, but rather elemental or essential conditions of material being to which are given the concrete names of earth, water, fire, air and ether, — the mind with its various senses and organs, the reason-will and the ego, is the Sankhya description of Prakriti. The Sankhya stops there, and because it stops there, it has to set up an unbridgeable division between the soul and Nature; it has to posit them as two quite distinct primary entities. The Gita also, if it stopped there, would have to make the same incurable antinomy between the Self and cosmic Nature which would then be only the Maya of the three gunas and all this cosmic existence would be simply the result of this Maya; it could be nothing else. But there is something else, there is a higher principle, a nature of spirit, para prakrtir me. There is a supreme nature of the Divine which is the real source of cosmic existence and its fundamental creative force and effective energy and of which the other lower and ignorant Nature is only a derivation and a dark shadow. In this highest dynamis Purusha and Prakriti are one. Prakriti there is only the will and the executive power of the Purusha, his activity of being, — not a separate entity, but himself in Power.

Series 2, Chapter 9 pg 371, Para 3: The infinite divine Shakti is present everywhere and secretly supports the lower formulation, para prakrtir me yaya dharyate jagat, but it holds itself back, hidden in the heart of each natural existence, sarvabhutanam hrddese, until the veil of Yogamaya is rent by the light of knowledge. The spiritual being of man, the …