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Series 2, Chapter 5 pg 321, Para 2:
But also since this action is the action of the divine Nature,
sva prakrtih, and the divine Nature can never be separate from the Divine, in everything she creates the Godhead must be immanent. That is a relation which is not the whole truth of his being, but neither is it a truth which we can at all afford to ignore. He is lodged in the human body. Those who ignore his presence, who despise because of its masks the divinity in the human form, are bewildered and befooled by the appearances of Nature and they cannot realise that there is the secret Godhead within, whether conscious in humanity as in the Avatar or veiled by his Maya. Those who are great-souled, who are not shut up in their idea of ego, who open themselves to the indwelling Divinity, know that the secret spirit in man which appears here bounded by the limited human nature, is the same ineffable splendour which we worship beyond as the supreme Godhead. They become aware of the highest status of him in which he is master and lord of all existences and yet see that in each existence he is still the supreme Deity and the indwelling Godhead. All the rest is a self-limitation for the manifesting of the variations of Nature in the cosmos. They see too that as it is his Nature which has become all that is in the universe, everything here is in its inner fact nothing but one Divine, all is Vasudeva, and they worship him not only as the supreme Godhead beyond, but here in the world, in his oneness and in every separate being. They see this truth and in this truth they live and act; him they adore, live, serve both as the Transcendent of things and as God in the world and as the Godhead in all that is, serve him with works of sacrifice, seek him out by knowledge, see nothing else but him everywhere and lift their whole being to him both in its self and in all its inward and outward nature. This they know to be the large and perfect way; for it is the way of the whole truth of the one supreme and universal and individual Godhead.
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Series 2, Chapter 12 pg 406, Para 1:
of the mental, vital and physical nature. The immortal Dharma is one; it is that of the highest spiritual divine consciousness and its powers,
para prakrtih. It is beyond the three gunas, and to reach it all these lower dharmas have to be abandoned,
sarva-dharman parityajya. Alone in their place the one liberating unifying consciousness and power of the Eternal has to become the infinite source of our action, its mould, determinant and exemplar. To rise out of our lower personal egoism, to enter into the impersonal and equal calm of the immutable eternal all-pervading Akshara Purusha, to aspire from that calm by a perfect self-surrender of all one's nature and existence to that which is other and higher than the Akshara, is the first necessity of this Yoga. In the strength of that aspiration one can rise to the immortal Dharma. There, made one in being, consciousness and divine bliss with the greatest Uttama Purusha, made one with his supreme dynamic nature-force,
sva prakrtih, the liberated spirit can know infinitely, love illimitably, act unfalteringly in the authentic power of a highest immortality and a perfect freedom. The rest of the Gita is written to throw a fuller light on this immortal Dharma.
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Series 2, Chapter 21 pg 531, Para 2:
If we ask why this reservation, why this indulgence to the dynamic principle when our object is to become the pure self and the pure self is described as inactive,
akarta, the answer is that that inactivity and divorce of self from Nature are not the whole truth of our spiritual release. Self and Nature are in the end one thing; a total and perfect spirituality makes us one with all the Divine in self and in nature. In fact this becoming Brahman, this assumption into the self of eternal silence,
brahma-bhuya, is not all our objective, but only the necessary immense base for a still greater and more marvellous divine becoming,
mad-bhava. And to get to that greatest spiritual perfection we have indeed to be immobile in the self, silent in all our members, but also to act in the power, Shakti, Prakriti, the true and high force of the Spirit. And if we ask how a simultaneity of what seem to be two opposites is possible, the answer is that that is the very nature of a complete spiritual being; always it has this double poise of the Infinite. The impersonal self is silent; we too must be inwardly silent, impersonal, withdrawn into the spirit. The impersonal self looks on all action as done not by it but by Prakriti; it regards with a pure equality all the working of her qualities, modes and forces: the soul impersonalised in the self must similarly regard all our actions as done not by itself but by the qualities of Prakriti; it must be equal in all things,
sarvatra. And at the same time in order that we may not stop here, in order that we may eventually go forward and find a spiritual rule and direction in our works and not only a law of inner immobility and silence, we are asked to impose on the intelligence and will the attitude of sacrifice, all our action inwardly changed and turned into an offering to the Lord of Nature, to the Being of whom she is the self-power,
sva prakrtih, the supreme Spirit. Even we have eventually to renounce all into his hands, to abandon all personal initiation of action,
sarvarambhah, to …
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