The SELF has no complementary opposite; it is pure Subject, that is to say It is Its own Object at once unique and infinite, and innumerable on the plane of a certain diversifying relativity . . . The SELF radiates even into nothingness and lends it, if one may provisionally express oneself in a more or less paradoxical manner, Its own Reality made of Being, Consciousness, and Life or Beatitude . . . This is the Vedantic ternary Sat, Chit, Ananda. (GTUFS: LogicT, The Servant and Union)
SELF-Knowledge: It is to discern the ambiguity, pettiness and fragility of the ego. And it is also, and essentially, to “love the neighbor as oneself”; that is, to see in the “other” a “myself” and in the “myself” an “other.” (GTUFS: HaveCenter, Intelligence and Character)
SELF-Power / Other-Power: “Power of Oneself” and the “power of the Other” (in Japanese jiriki and tariki). The first power is that of intelligence and of will seen from the point of view of the salvific capacity which they possess in principle and which consequently can operate in fact once the required conditions are met; in the first case, man is freed thanks to his intelligence and by his own efforts, at least according to human appearances, for metaphysically the enlightening and liberating power lies outside the grasp of an individual, who is simply its instrument. The second power does not belong to us in any way; it belongs to the “Other” as its name indicates and as its reason for being demands; in this context, man is saved by Grace, which does not however mean that he need not collaborate with this salvation by his receptivity and according to the modes that human nature allows or imposes on him. . . . It is certain that man can, in principle, save himself “by his own means”, but it is necessary that such an effort be blessed by a celestial Power, hence a “power of the Other”; and it is likewise certain that man can, in principle, be saved by simply abandoning himself to Mercy, but such an abandonment must contain an element of initiative, for the absence of any “power of Oneself” is contrary to the nature of man . . . All told, there are three possible paths: predominance of the “power of Oneself”; predominance of the “power of the Other”; and a balance between the two. (GTUFS: FormSR, Truth and Presence)