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Series 1, Chapter 15 pg 148, Para 1:
the world is not the only object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness,
madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve. This double aspect in the Gita's doctrine of Avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings, and it is missed too by the formal commentator petrified in the rigidity of the schools. Yet it is necessary, surely, to the whole meaning of the doctrine. Otherwise the Avatar idea would be only a dogma, a popular superstition, or an imaginative or mystic deification of historical or legendary supermen, not what the Gita makes all its teaching, a deep philosophical and religious truth and an essential part of or step to the supreme mystery of all,
rahasyam uttamam.
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Series 1, Chapter 22 pg 233, Para 1:
consciousness with the Divine,
manmana maccittah. This change is the final evolution of the nature and the consummation of the divine birth,
rahasyam uttamam. When it is accomplished, the soul is aware of itself as the master of its nature and, grown a light of the divine Light and will of the divine Will, is able to change its natural workings into a divine action.
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Series 2, Chapter 22 pg 550, Para 2:
This mystery of our being implies necessarily a similar supreme mystery of the being of the Purushottama,
rahasyam uttamam. It is not an exclusive impersonality of the Absolute that is the highest secret. This highest secret is the miracle of a supreme Person and apparent vast Impersonal that are one, an immutable transcendent Self of all things and a Spirit that manifests itself here at the very foundation of cosmos as an infinite and multiple personality acting everywhere, — a Self and Spirit revealed to our last, closest, profoundest experience as an illimitable Being who accepts us and takes us to him, not into a blank of featureless existence, but most positively, deeply, wonderfully into all Himself and in all the ways of his and our conscious existence. This highest experience and this largest way of seeing open a profound, moving and endless significance to our parts of nature, our knowledge, will, heart's love and adoration, which is lost or diminished if we put an exclusive stress on the impersonal, because that stress suppresses or minimises or does not allow of the intensest fulfilment of movements and powers that are a portion of our deepest nature, intensities and …
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Series 2, Chapter 22 pg 551, Para 1:
luminosities that are attached to the closest essential fibres of our self-experience. It is not the austerity of knowledge alone that can help us; there is room and infinite room for the heart's love and aspiration illumined and uplifted by knowledge, a more mystically clear, a greater calmly passionate knowledge. It is by the perpetual unified closeness of our heart-consciousness, mind-consciousness, all consciousness,
satatam maccittah, that we get the widest, the deepest, the most integral experience of our oneness with the Eternal. A nearest oneness in all the being, profoundly individual in a divine passion even in the midst of universality, even at the top of transcendence is here enjoined on the human soul as its way to reach the Highest and its way to possess the perfection and the divine consciousness to which it is called by its nature as a spirit. The intelligence and will have to turn the whole existence in all its parts to the Ishwara, to the divine Self and Master of that whole existence,
buddhi-yogam upasritya. The heart has to cast all other emotion into the delight of oneness with him and the love of Him in all creatures. The sense spiritualised has to see and hear and feel him everywhere. The life has to be utterly his life in the Jiva. All the actions have to proceed from his sole power and sole initiation in the will, knowledge, organs of action, senses, vital parts, body. This way is deeply impersonal because the separateness of ego is abolished for the soul universalised and restored to transcendence. And yet it is intimately personal because it soars to a transcendent passion and power of indwelling and oneness. A featureless extinction may be a rigorous demand of the mind's logic of self-annulment; it is not the last word of the supreme mystery,
rahasyam uttamam.
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