The Supreme Spirit

The Supreme Spirit is that which permeates all things and goes beyond them. All things are but modifications of this Supreme Spirit. These modifications constitute for the Supreme Spirit its Body. The Supreme Spirit is in no-wise altered in its essence by the modifications, because these modifications are to It as a man's actions are to a man; the man does not cease to be a man when acting. A walking man is still a man. So also with the Supreme Spirit.

This Supreme Spirit is continuous, partless, seamless, a garment to Itself. If it is said, "How can this be, that It is its own garment?" we reply that its actions cover its essentiality as a garment. In the same way a man may cover his essential man-ness by acting as a beast, so that even his face and posture reflect the nature of a beast.

Because the Supreme Spirit is partless, it is infinite. For that which has parts (as an inside and an outside, a part above and a part below) is necessarily finite.

Being Infinite, the Supreme Spirit is not ex­cluded from any place. Therefore wherever there is a being, there is the Supreme Spirit. It is appar­ent that all finite beings are in space and therefore internal to the Supreme Spirit. Yet being internal to the Supreme Spirit does not justify pantheism nor restrictive Immanentism.

(Pantheism says that all is God and then falls into the error of thinking that all that is manifested is all there is. Restrictive Immanentism says that God is immanent in finite beings and does not transcend them.)

The Supreme Spirit is Consciousness-Will. Its will aspect is Its power, whereby It knows what It produces. What It produces is merely action and nothing else. Apart from the Supreme Spirit and its actions there is nothing. Therefore whatever is known by any being whatsoever is either the Sup­reme Spirit or some action of the Supreme Spirit. Such concepts as "matter", "form", etc., refer en­tirely to some mode of action of the Supreme Spirit. There is no material being other than a be­ing arising out of an action in and of the Supreme Spirit.

Thus the analysis of the whole or part of mani­festation must, to be true, be in terms of action. Matter is a mode of action. It is the mode of action called rotation Rotation is the cause of the continuity of a finite being. Rotation is the cause of persistence.