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Series 2, Chapter 2 pg 285, Para 1:
practical and dynamic nature, that of the reasoning intellectual nature, and that of the highest intuitive being which takes up all the rest of the nature into unity with the Divine. Practically, however, the others may be regarded as preparatory movements. For the Gita itself here says that it is only at the end of many existences that one can, after possession of the integral knowledge and after working that out in oneself through many lives, attain at the long last to the Transcendent. For the knowledge of the Divine as all things that are is difficult to attain and rare on earth is the great soul,
mahatma, who is capable of fully so seeing him and of entering into him with his whole being, in every way of his nature, by the wide power of this all-embracing knowledge,
sarvavit sarvabhavena.
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Series 2, Chapter 6 pg 324, Para 1:
is around him in the universe. All things that are he sees as at once in their appearance the veils and in their secret trend the means and signs of self-manifestation of that one unthinkable Reality and everywhere discovers that oneness, Brahman, Purusha, Atman, Vasudeva, the Being that has become all these creatures. Therefore too his whole inner existence comes into tune and harmony with the Infinite now self-revealed in all that lives or is within and around him and his whole outer existence turns into an exact instrumentation of the cosmic purpose. He looks up through the Self to the Parabrahman who there and here is the one and only existence. He looks up through the divine Inhabitant in all to that supernal Person who in his supreme status is beyond all habitation. He looks up through the Lord manifested in the universe to the Supreme who exceeds and rules all his manifestation. Thus he arises through a limitless unfolding of knowledge and upward vision and aspiration to that to which he has turned with an all-compelling integrality,
sarvabhavena.
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