Sur-Être
It should not be forgotten that God as BEYOND-BEING, or supra-personal Self, is absolute in an intrinsic sense, while Being or the divine Person is absolute extrinsically, that is, in relation to His manifestation or to creatures, but not in Himself, nor with respect to the Intellect which “penetrates the depths of God”. (GTUFS: LightAW, In the Wake of the Fall)
The essential distinction between God as Essence or BEYOND-BEING, and God as Creator or Being is that BEYOND-BEING is absolute Necessity in itself, whereas Being is absolute Necessity in respect of the world, but not in respect of BEYOND-BEING. BEYOND-BEING, or the Self, possesses the possible as an internal dimension and in virtue of its infinitude; at this level, the possible is precisely Being, or Relativity, Maya. We would say consequently that Being is not other than Possibility; possibility necessary in itself, but contingent in its increasingly relative contents; and by definition non-absolute, in the paradoxical sense of a “lesser absoluteness” (apara Brahma). (GTUFS: DivineHuman, The Problem of Possibility)
But let us return to supreme BEYOND-BEING: in order to distinguish it from Being, it could be said that the first is “absolutely infinite” whereas the second is relatively so, which, while being tautological and even contradictory, is nevertheless a useful expression in a necessarily elliptical language; the gap between logic and transcendent truths permits the latter occasionally to override the former, although the converse is clearly excluded. If we set BEYOND-BEING aside, we are entitled to attribute Infinitude to Being; but if it is BEYOND-BEING that we are taking into consideration, then we shall say that the Infinite is in truth BEYOND-BEING, and that Being realizes this infinitude in relative mode, thereby opening the door to the outpouring of possibilities endlessly varied, thus inexhaustible. (GTUFS: DivineHuman, The Problem of Possibility)