It is not the universal which takes on for us the appearance of the personal in order that it may make itself apprehensible by giving itself mythical expression; the universe does not become more or less personal and so acquire an added attribute. It is the personal which becomes universal, to the degree in which (subject to certain conditions) it realizes more profoundly its own specific character. Universality is the prerogative of the strongest personality. God, apart from whom nothing subsists, is pre-eminently the personal being, and it is for that reason that nothing subsists apart from him: even more, too, for that very reason, he is the 'personalizing' being. In becoming universal, Christ is not dissolved in the universe; he is the 'plasmatic principle' of the universe, he […] imposes his form on it.

What It Means

This is a placeholder explanation generated by the low-overhead model. It interprets "It is not the universal which takes on for us the appearance of the personal in order that it may make itself apprehensible by giving itself mythical expression; the universe does not become more or less personal and so acquire an added attribute. It is the personal which becomes universal, to the degree in which (subject to certain conditions) it realizes more profoundly its own specific character. Universality is the prerogative of the strongest personality. God, apart from whom nothing subsists, is pre-eminently the personal being, and it is for that reason that nothing subsists apart from him: even more, too, for that very reason, he is the 'personalizing' being. In becoming universal, Christ is not dissolved in the universe; he is the 'plasmatic principle' of the universe, he […] imposes his form on it." in the context of "Part 1. "The Eternal Feminine", Ch. 6, p. 118" to mean that wisdom is timeless.