Series 2, Chapter 5 pg 319, Para 2: This divine Self contains all existences; all are situated in him, not materially in essence, but in that extended spiritual conception of self-being of which our too rigid notion of a material and etheric space is only a rendering in the terms of the physical mind and senses. In reality all even here is spiritual coexistence, identity and coincidence; but that is a fundamental truth which we cannot apply until we get back to the supreme consciousness. Till then such an idea would only be an intellectual concept to which nothing corresponds in our practical experience. We have to say, then, using these terms of relation in space and time, that the universe and all its beings exist in the divine Self-existent as everything else exists in the spatial primacy of ether. “It is as the great, the all-pervading aerial principle dwells in the etheric that all existences dwell in Me, that is how you have to conceive of it,” says the Teacher here to Arjuna. The universal existence is all-pervading and infinite and the Self-existent too is all-pervading and infinite; but the self-existent infinity is stable, static, immutable, the universal is an all-pervading movement, sarvatragah. The Self is one, not many; but the universal expresses itself as all existence and is, as it seems, the sum of all existences. One is Being; the other is Power of Being which moves and creates and acts in the existence of the fundamental, supporting, immutable Spirit. The Self does not dwell in all these existences or in any of them; that is to say, he is not contained by any, — just as the ether here is not contained in any form, though all forms are derived ultimately from the ether. Nor is he contained in or constituted by all existences together — any more than the ether is contained in the mobile extension of the aerial principle or is constituted by the sum of its forms or its forces. But still in the movement also is the Divine; he dwells in the many as the Lord in each being. Both these relations are true of him at one and the same time. The one is a relation of self-existence to the universal movement; the other, the immanence, is a relation of the universal existence to its own forms. The one is a truth of being in its all-containing …