and that of the Jiva disappear into it. This is said by his contemporaries to have happened in the occasional transfigurations of Chaitanya when he who in his normal consciousness was only the lover and devotee of the Lord and rejected all deification, became in these abnormal moments the I.ord himself and so spoke and acted, with all the outflooding light and love and power of the divine Presence. Supposing this to be the normal condition, the human receptacle to be constantly no more than a vessel of this divine Presence and divine Consciousness, we should have the Avatar according to this intermediary idea of the incarnation. That easily recommends itself as possible to our human notions; for if the human being can elevate his nature soas to feel a unity with the being of the Divine and himself a mere channel of its consciousness, light, power, love, his own will and personality lost in that will and that being,— and this is a recognised spiritual status,—then there is no inherent impossibility of the reflex action of that Will, Being, Power, Love, Light, Consciousness occupy- ing the whole personality of the human Jiva. And this would not be merely an ascent of our humanity into the divine birth and the divine nature, but a descent of the divine Purusha into humanity, an Avatar.
The Gita, however, goes much farther. It speaks clearly of the Lord himself being born; Krishna speaks of his many births that are past and makes it clear by his language that it is not merely the receptive human being but the Divine of whom he makes this affirmation, because he uses the very language of the Creator, the same language which he will employ when he has to describe his creation ofjthe world. “Although I am the
