Series 2, Chapter 4 pg 308, Para 1: the very nature of the Divine, free, spiritual, self-developing, self-existent, superior to mind, life and body. Both these difficulties and the obscurities they bring in are removed by one illumining ray of truth. Mechanical Nature is only a lower truth; it is the formula of an inferior phenomenal action. There is a higher which is the spiritual and that is the nature of our spiritual personality, our true person. God is at once impersonal and personal. His impersonality is to our psychological realisation an infinite of timeless being, consciousness, bliss of existence; his personality represents itself here as a conscious power of being, a conscious centre of knowledge and will and the joy of multiple self-manifestation. We are that one impersonality in the static essence of our being; we are each of us the multitude of that essential power in our spiritual person. But the distinction is only for the purposes of self-manifestation; the divine impersonality is, when one goes behind it, at the same time infinite He, a supreme soul and spirit. It is the great “I” — so aham, I am He, from which all personality and nature proceed and disport themselves here diversely in the appearance of an impersonal world. Brahman is all this that is, says the Upanishad, for Brahman is one self which sees itself in four successive positions of consciousness. Vasudeva, the eternal Being, is all, says the Gita. He is the Brahman, consciously supports and originates all from his higher spiritual nature, consciously here becomes all things in a nature of intelligence, mind, life and sense and objective phenomenon of material existence. The Jiva is he in that spiritual nature of the Eternal, his eternal multiplicity, his self-vision from many centres of conscious self-power. God, Nature and Jiva are the three terms of existence, and these three are one being.