The singing of the truth in the Bhagavad Gita is found in the 13th chapter, 12 – 18.

‘I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world.

 It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it stands pervading everything in the world.

Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities.

It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near.

Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them).

It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all.

Thus in brief have knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me.’

In the eighteenth and nineteenth century there was a transformation in philosophy related to this old vedanta poem. It was not only introduced in its original form in the western world, it was also there in a more occult way in the philosophies of the great idealists, Hegel and Fichte. What is spoken of in the Bhagavad Gita as truth, we can find it in the idealistic philosophy in the ‘Uridee’, or in the ‘I – Philosophy’ of Fichte. It is the Idea that is not one of the concepts that we are used to think with, but the Idea that is the concept, the all-embracing concept of thinking itself. It is not yet diversified into the many concepts we know, but it bears all of them in it. It is like the seed in comparison to the fully growing and flowering plant. And Steiner was the one who showed us the wonderful disposition of the human being, his spirit being like this all-embracing seed that can unfold whenever he stands in reality – of whatever kind. Reality can be spiritual or material, and al the states between. The primal Idea bears all concepts in it. How could it ever ripen, if it was not the World-Word itself that works like the sun in nature? ‘It is within all things and without them; it is movable and also immovable; it is unknowable through its subtlety; it stands far and near….’

 
As the little seed falls into the earth to repeat the primal idea of the plant – and not only to repeat – so the human being is a seed of God. The sun however that ripens him, is Christ.
(www.gutezitate.de)The singing of the truth by Mieke Mosmuller