Series 2, Chapter 5 pg 318, Para 2: Thus the Gita begins by affirming that the Supreme contains all things in himself, but is not in any, matsthani sarva-bhutani, “all are situated in Me, not I in them,” and yet it proceeds immediately to say, “and yet all existences are not situated in Me, my self is the bearer of all existences and it is not situated in existences.” And yet again it insists with an apparent self-contradiction that the Divine has lodged himself, has taken up his abode in the human body, manusim tanum asritam, and that the recognition of this truth is necessary for the soul's release by the integral way of works and love and knowledge. These statements are only in appearance inconsistent with each other. It is as the supracosmic Godhead that he is not in existences, nor even they in him; for the distinction we make between Being and becoming applies only to the manifestation in the phenomenal universe. In the supracosmic existence all is eternal Being and all, if there too there is any multiplicity, are eternal beings; nor can the spatial idea of indwelling come in, since a supracosmic absolute being is not affected by the concepts of time and space which are created here by the Lord's Yogamaya. There a spiritual, not a spatial or temporal coexistence, a spiritual identity and coincidence must be the foundation. But on the other hand in the cosmic manifestation there is an extension of universe in space and time by the supreme unmanifest supracosmic Being, and in that extension he appears first as a self who supports all these existences; bhuta-bhrt, he bears them in his all-pervading self-existence. And, even, through this omnipresent self the supreme Self too, the Paramatman, can be said to bear the universe; he is its invisible spiritual foundation and the hidden spiritual cause of the becoming of all existences. He bears the universe as the secret spirit in us bears our thoughts, works, movements. He seems to pervade and to contain mind, life and body, to support them by his presence: but this pervasion is itself an act …