Brahman, Purusha, Ishvara — Maya, Prakriti, Shakti

Though the supreme Reality, absolute and infinite, it is indefinable and inconceivable by finite and defining Mind, it is self-evident to itself, self-evident by a knowledge by identity of which the spiritual being in us must be capable, for that spiritual being is in its essence and its original and intimate reality not other than this Supreme Existence. And we discover that this Supreme and Eternal Infinite determines itself to our consciousness in the universe by real and fundamental truths of its being which are beyond the universe and in it are the very foundation of its existence.
The supreme Truth-aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this founds all things and secretly supports and pervades all things. This Self-existent Brahman reveals itself again in three terms of its essential nature, — Atman, Purusha, Ishwara.
And its power of Consciousness too appears to us in three aspects: Maya, the self-force of that consciousness conceptively creative of all things; Prakriti, Nature or Force made dynamically executive, working out all things under the witnessing eye of the Conscious Being; Shakti, the conscious power of the Divine Being, which is both conceptively creative and dynamically executive of all the divine workings.
These three aspects and their powers reconcile the apparent disparateness and incompatibility of the supracosmic Transcendence, the cosmic universality and the separativeness of our individual existence.
There is no contradiction or incompatibility between these three aspects of Existence, or between them in their eternal status and the three modes of its Dynamis working in the universe. One Being, one Reality as Self bases, supports informs, as Purusha or Conscious Being experiences, as Ishwara wills, governs and possesses its world of manifestation created and kept in motion and action by its own Consciousness-Force or Self-Power, — Maya, Prakriti, Shakti.
In this view, the Many are themselves the Divine One in their inmost reality, individual selves of the supreme and universal Self-Existence, eternal as he is eternal but eternal in his being: our material existence is indeed a creation of Nature, but the soul in an immortal portion of the Divinity and behind it is the Divine Self in the natural creature. Still the One is the fundamental Truth of existence, the Many exist by the One and there is therefore an entire dependence of the manifested being on the Ishwara.
One problem still remains to be solved, and it can be solved on the same basis; it is the problem of the opposition between the Non-Manifest and the manifestation. The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence. Eternity is the common term between Time and the Timeless Spirit. Space is Brahman extended for the holding together of forms and objects; Time is Brahman self-extended for the development of the movement of self-power carrying forms and objects; the two are a dual aspect of one and the same self-extension of the cosmic Eternal.