As observed in the opening paragraph of this lesson, however, God immanent in the world is associated with a personality; it is directly associated with the personality of Christ. It is called "The Light of Christ"--it "proceedeth forth from the presence of God to fill the immensity of space." It is not then a personality in itself, that is in the sense of being of individual form, but proceeds forth from a personality; it is a presence rather than a person; an influence, a spiritual atmosphere, a power proceeding from another, and therefore is dependent on that other for its existence rather than being an independent existence; but as that "Other" on which it depends is eternal, so too this that proceeds forth from the personal presence to fill the immensity of space "is likewise eternal."[A] [Footnote A: From the nature of things one has to develop his subject gradually, "line upon line," and the writer suggests that the student, if he finds the statement not fully established as here made, that he await its fuller statement in later pages.] Again: This God Immanent, as we have seen, is called the "Light of Christ," "The Spirit of Christ." For which reason I have said above that the God Immanent is associated with the personality of the Christ. But if the God Immanent may be associated with the Christ, may it not also be associated with God, the Father, as well as with God the son? If God the Son has a spiritual influence, a light, an holy atmosphere radiating forth from him into space, in some manner analogous to the manner in which rays of light radiate from luminous suns in the physical world--may it not be reasonably concluded that God, the Father, also has such an influence, such a spiritual atmosphere proceeding forth from him? And if Father and Son have such a spiritual light proceeding forth from their presence, may it not be that all divine Intelligences have, similarly proceeding forth from their presence, such divine "light"? _7. The Spirit Atmosphere of Men:_ Our discussion may be helped here by an appeal to a matter of common experience. We know that every man and woman has an individual influence, a personal atmosphere extending beyond the personal self, more or less pronounced, according to the strength or weakness of his individuality. So generally is this conceded to be true that we designate its kind, or dominating character; as good or bad; refined or coarse; intellectual or boorish; spiritual or carnal. If, then, one may argue, the intelligences we know as men possess this atmosphere of personal influence extending beyond the personal self, how much more angels, arch-angels, and the higher Intelligences who have taken on, or participated in, the Divine Nature and entered into their exaltation and glory with other innumerable Divine Intelligences whom we call Gods--with how much more reason may we expect that these may have such spiritual influence proceeding forth from their presence?