The Gita does not see the action of Nature and the withdrawal of the Akshara Purusha as irreconcilable opposites. The Divine Being is able to be both uninvolved and involved concurrently. This seems like a contradiction to the mental consciousness, but it is not an issue from the standpoint of the Supreme. While the mental consciousness focuses on “either / or” determinations, the wider stance of the Purushottama allows both action and inaction simultaneously.
The process of Yoga taught by the Gita aims to aid us in growing into the Divine Consciousness. The mental consciousness wants to create another irreconcilable opposition between the human and the divine. The spiritual consciousness that recognizes Oneness implies that “the Spirit who is here in a man and the Spirit who is there in the sun, it is one Spirit and there is no other.” (Taittiriya Upanishad, Brahmananda Valli, Chapter 8) . Based on this Oneness we actually become the divine as we shift to the standpoint that embodies it.
Sri Aurobindo explains: “This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. For this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows.”
This also makes us one with all other existences: “One with him in being, we grow one with all beings in the universe and do divine works, not as ours, but as his workings through us, for the maintenance and leading of the peoples.”
The process we undertake eventually leads us to an understanding by identity of the divine Being and provides us the guidance we require to know what the divine work in the world is, upon which we have to focus.
Sri Aurobindo, Essays on the Gita, First Series, Chapter 24, The Gist of the Karmayoga, pg. 246
Sri Aurobindo, The Upanishads, pg. 273