the Divine entering or coming forward into the human parts of our being, pouring himself into the nature, the activity, the mentality, the corporeality even of the man; and that may well beat least a partial Avatar- hood. The Lord stands in the heart, says the Gita,— by which it means of course the heart of the subtle being, the nodus of the emotions, sensations, mental consciousness, where the individual Purusha also is seated ;—but he stands there veiled, enveloped by his Maya. But above, on a plane within us but now super- conscient to us, called heaven by the ancient mystics, the Lord and the Jiva stand together revealed as of one essence of being, the Father and the Son of certain symbolisms, the Divine Being and the divine Man who comes forth from Him born of the higher divine Nature, the virgin Mother, pardPrakriti, paré Mayéd, into the lower or human nature. This seems to be the inner doctrine of the Christian incarnation ; in its Trinity the Father is above in thisinner Heaven; the Son or supreme Prakriti become Jiva of the Gita descends as the divine Man upon earth, in the mortal body ; the Holy Spirit, pure Self, Brahmic consciousness is that which makes them one and that also in which they communicate; for we hear of the Holy Spirit descending upon Jesus and it is the same descent which brings down the powers of the higher consciousness into the simple humanity of the Apostles.
But also the higher divine consciousness of the Purushottama may itself descend into the humanity
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- ↑ In the Buddhist legend the pame of the mother of Buddha makes the symbolism clear ; in the Christian the symbol seems to have been attached by a familiar mythopceic process to the actual human mother of Jesus of Nazareth.
