 |
Essays on the Gita -Sri Aurobindo
First Series : Chapter 16
The Process of Avatarhood
That need not carry with it either the inner consciousness or the characteristic action of the Avatar. On the other hand, this entering into the divine conscious- ness may be attended by a reflex action of the Divine entering or coming forward into the human parts of our being, pouring himself into the nature, the activity, the mentality, the corpore- ality even of the man; and that may well be at least a partial Avatarhood. 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 superconscient 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[1] the virgin Mother, para ̄ prakr.ti, para maya , 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 this inner 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 com- municate; 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. |
 |
References and Context
- ↑ In the Buddhist legend the name of the mother of Buddha makes the symbolism clear; in the Christian the symbol seems to have been attached by a familiar mythopoeic process to the actual human mother of Jesus of Nazareth.