Fetching
One moment.
Fetching
One moment.
1tEe only "exii^enc^ and nothing can be exci^t as either-ar-rcat'figurihg or else a figment of that one reality. Tljerfifore every conscious being-is JLn part or in some way al3S^Lf of“lhe Infinite int o th e i8 THE DIVINE TEACHER apparent finiteness of name and torm.J But it is a veiled manifestation and there is a gradation between the supreme being* of the Divine and the consciousness shrouded partly or wholly by ignorance of self in the finite. The conscious embodied soulf is the spark of the divine Fire and that soul in man opens out to self-knowledge as it develops out of ignorance of self into self-being. T he D ivine also, pouring itself into the forms of the cosmic existence, is revealed ordinarily in an efflorescence of its ^qwersi, in energies and magni - tudes of its kno^edge, l^oye, joy, deyeloped force of being, j in degrees and faces of its divinity. (But whe n the dmne Consciousness and Power, taking upon itself the human form and the Tiiiman mode of actfon, possesses it not .only by jpowers and mapiitudes, By “degrees and outward faces of itself but out of ks eternal self-knowledge, when the Unborn knows itself and acts. in the frame of the mental being and the appearance of birth, t^t is the height of the conditioned manifestation ; it^is the full and conscious descent of the Godhead^ itjs die Ayatara. •
2The Vaishnava form of Vedantism which has laid most stress upon this conception express relation of God iiynan^tqjnm in ^djby ffie double S^re ^f^ara-N arayana|lissocia ted historically with the ongin of a religious school very smilar in its doctrines to the teaching of the Gita. [ Nara is the ♦ Para bhdva. t Dehi. t vmm,
3tom^soul which, eternal companion of the Divine, finc^ itself only when it awakens to that companion- ship and begins, as the^ Gita would say, to live in God. Narayana is the divine Soul always present bur humanity, the secret guide, friend and helper o^f^-the human being, the ‘‘Lord who abides within the h^rt of creatures^ of the Gita J when within us the veil of that secret sanctuary is withdrawn and man speaks face to face with God, hears the divine voice, receives the divine light, acts in the divine power, then becomes possible the supreme uplifting of the embodied human conscious-being into the unborn and eternal. He becomes capable of that dwelling in God and giving up of his whole cons- ciousness into the Divine which the Gita upholds as the best or highest secret of things, uttamarn rahasyam. When this eternal divine Consciousness always''present in every human being, this God in man, takes possession partly* or wholly of the human consciousness and becomes in visible human shape the guide, teacher, leader of the world, not as those who living in their humanity yet feel some- thing of the power or light or love of the divine Gnosis informing and conducting them, but out of that divine Gnosis itself, direct from its central force and plenitude, then we have the manifest Avatar. The inner Divinity is the eternal Avatar in man ;
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1tEe only "exii^enc^ and nothing can be exci^t as either-ar-rcat'figurihg or else a figment of that one reality. Tljerfifore every conscious being-is JLn part or in some way al3S^Lf of“lhe Infinite int o th e i8 THE DIVINE TEACHER apparent finiteness of name and torm.J But it is a veiled manifestation and there is a gradation between the supreme being* of the Divine and the consciousness shrouded partly or wholly by ignorance of self in the finite. The conscious embodied soulf is the spark of the divine Fire and that soul in man opens out to self-knowledge as it develops out of ignorance of self into self-being. T he D ivine also, pouring itself into the forms of the cosmic existence, is revealed ordinarily in an efflorescence of its ^qwersi, in energies and magni - tudes of its kno^edge, l^oye, joy, deyeloped force of being, j in degrees and faces of its divinity. (But whe n the dmne Consciousness and Power, taking upon itself the human form and the Tiiiman mode of actfon, possesses it not .only by jpowers and mapiitudes, By “degrees and outward faces of itself but out of ks eternal self-knowledge, when the Unborn knows itself and acts. in the frame of the mental being and the appearance of birth, t^t is the height of the conditioned manifestation ; it^is the full and conscious descent of the Godhead^ itjs die Ayatara. •
2The Vaishnava form of Vedantism which has laid most stress upon this conception express relation of God iiynan^tqjnm in ^djby ffie double S^re ^f^ara-N arayana|lissocia ted historically with the ongin of a religious school very smilar in its doctrines to the teaching of the Gita. [ Nara is the ♦ Para bhdva. t Dehi. t vmm,
3tom^soul which, eternal companion of the Divine, finc^ itself only when it awakens to that companion- ship and begins, as the^ Gita would say, to live in God. Narayana is the divine Soul always present bur humanity, the secret guide, friend and helper o^f^-the human being, the ‘‘Lord who abides within the h^rt of creatures^ of the Gita J when within us the veil of that secret sanctuary is withdrawn and man speaks face to face with God, hears the divine voice, receives the divine light, acts in the divine power, then becomes possible the supreme uplifting of the embodied human conscious-being into the unborn and eternal. He becomes capable of that dwelling in God and giving up of his whole cons- ciousness into the Divine which the Gita upholds as the best or highest secret of things, uttamarn rahasyam. When this eternal divine Consciousness always''present in every human being, this God in man, takes possession partly* or wholly of the human consciousness and becomes in visible human shape the guide, teacher, leader of the world, not as those who living in their humanity yet feel some- thing of the power or light or love of the divine Gnosis informing and conducting them, but out of that divine Gnosis itself, direct from its central force and plenitude, then we have the manifest Avatar. The inner Divinity is the eternal Avatar in man ;
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.