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Series 2, Chapter 7 pg 341, Para 1:
and Lord of things. For his utmost self-existent way of being is indeed an unthinkable,
acintyarupam, an unimaginable positive, an absolute quintessence of all absolutes far beyond the determination of the intelligence. The method of negative passivity, quietude, renunciation of life and works by which men feel after this intangible Absolute is admitted and ratified in the Gita's philosophy, but only with a minor permissive sanction. This negating knowledge approaches the Eternal by one side only of the truth and that side the most difficult to reach and follow for the embodied soul in Nature,
duhkham dehavadbhir avapyate; it proceeds by a highly specialised, even an unnecessarily arduous way, “narrow and difficult to tread as a razor's edge.” Not by denying all relations, but through all relations is the Divine Infinite naturally approachable to man and most easily, widely, intimately seizable. This seeing is not after all the largest or the truest truth that the Supreme is without any relations with the mental, vital, physical existence of man in the universe,
avyavaharyam, nor that what is described as the empirical truth of things, the truth of relations,
vyavahara, is altogether the opposite of the highest spiritual truth,
paramartha. On the contrary there are a thousand relations by which the supreme Eternal is secretly in contact and union with our human existence and by all essential ways of our nature and of the world's nature,
sarva-bhavena, can that contact be made sensible and that union made real to our soul, heart, will, intelligence, spirit. Therefore is this other way natural and easy for man,
sukham aptum. God does not make himself difficult of approach to us: only one thing is needed, one demand made on us, the single indomitable will to break through the veil of our ignorance and the whole, the persistent seeking of the mind and heart and life for that which is all the time near to it, within it, its own soul of being and spiritual essence and the secret of its personality and its impersonality, its self and its nature. This is our one difficulty; the rest the Master of our existence will himself see to and accomplish,
aham tvam moksayisyami ma sucah.
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Series 2, Chapter 12 pg 400, Para 2:
To this question Krishna replies with an emphatic decisiveness. “Those who found their mind in Me and by constant union, possessed of a supreme faith, seek after Me, I hold to be the most perfectly in union of Yoga.” The supreme faith is that which sees God in all and to its eye the manifestation and the non-manifestation are one Godhead. The perfect union is that which meets the Divine at every moment, in every action and with all the integrality of the nature. But those also who seek by a hard ascent after the indefinable unmanifest Immutable alone, arrive, says the Godhead, to Me. For they are not mistaken in their aim, but they follow a more difficult and a less complete and perfect path. At the easiest, to reach the unmanifest Absolute they have to climb through the manifest Immutable here. This manifest Immutable is my own all-pervading impersonality and silence; vast, unthinkable, immobile, constant, omnipresent, it supports the action of personality but does not share in it. It offers no hold to the mind; it can only be gained by a motionless spiritual impersonality and silence and those who follow after it alone have to restrain altogether and even draw in completely the action of the mind and senses. But still by the equality of their understanding and by their seeing of one self in all things and by their tranquil benignancy of silent will for the good of all existences they too meet me in all objects and creatures. No less than those who unite themselves with the Divine in all ways of their existence,
sarva-bhavena, and enter largely and fully into the unthinkable living fountainhead of universal things,
divyam purusam acintya-rupam, these seekers too who climb through this more difficult exclusive oneness towards a relationless unmanifest Absolute find in the end the same Eternal. But this is a less direct and more arduous way; it is not the full and natural movement of the spiritualised human nature.
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Series 2, Chapter 22 pg 555, Para 1:
of every creature who has been turning us in all our inner and outer action during the ignorance as if mounted on a machine on the wheel of this Maya of the lower Nature. And whether obscure in the Ignorance or luminous in the Knowledge, it is for him in us and him in the world that we have our existence. To live consciously and integrally in this knowledge and this truth is to escape from ego and break out of Maya. All other highest dharmas are only a preparation for this Dharma, and all Yoga is only a means by which we can come first to some kind of union and finally, if we have the full light, to an integral union with the Master and supreme Soul and Self of our existence. The greatest Yoga is to take refuge from all the perplexities and difficulties of our nature with this indwelling Lord of all Nature, to turn to him with our whole being, with the life and body and sense and mind and heart and understanding, with our whole dedicated knowledge and will and action,
sarva-bhavena, in every way of our conscious self and our instrumental nature. And when we can at all times and entirely do this, then the divine Light and Love and Power takes hold of us, fills both self and instruments and leads us safe through all the doubts and difficulties and perplexities and perils that beset our soul and our life, leads us to a supreme peace and the spiritual freedom of our immortal and eternal status,
param santim, sthanam sasvatam.
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