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object:the Divine Incarnation
datecreated:2020-08-28
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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
On_Thoughts_And_Aphorisms

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
02.02_-_Lines_of_the_Descent_of_Consciousness
04.09_-_Values_Higher_and_Lower
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Religion_and_Occultism
1.08_-_RELIGION_AND_TEMPERAMENT
11.01_-_The_Opening_Scene_of_Savitri
1.11_-_The_Kalki_Avatar
1.13_-_THE_MASTER_AND_M.
1.16_-_The_Process_of_Avatarhood
1.17_-_M._AT_DAKSHINEWAR
1.17_-_The_Divine_Birth_and_Divine_Works
1960_11_12?_-_49
2.08_-_AT_THE_STAR_THEATRE_(II)
2.09_-_THE_MASTERS_BIRTHDAY
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.19_-_THE_MASTER_AND_DR._SARKAR
BOOK_I._--_PART_I._COSMIC_EVOLUTION
Sayings_of_Sri_Ramakrishna_(text)

PRIMARY CLASS

God
SIMILAR TITLES
the Divine Incarnation

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

Blavatsky says that “rebirths may be divided into three classes: the divine incarnations called Avataras; those of Adepts who give up Nirvana for the sake of helping on humanity — the Nirmanakayas; and the natural succession of rebirths for all — the common law. The Avatara . . . is a descent of the manifested Deity — whether under the specific name of Siva, Vishnu, or Adi-Buddha — into an illusive form of individuality, an appearance which to men on this illusive plane is objective, but it is not so in sober fact. That illusive form having neither past nor future, because it had neither previous incarnation nor will have subsequent rebirths, has naught to do with Karma, which has therefore no hold on it” (BCW 14:373-4).



QUOTES [2 / 2 - 2 / 2]


KEYS (10k)

   1 Nolini Kanta Gupta
   1 Saint Thomas Aquinas

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1:This is the reason for the divine Incarnation assigned by the Apostle: "Christ Jesus came into this world to save sinners" ~ Saint Thomas Aquinas, (1 Timothy 1:15).,
2:The earth too, one with the surrounding mass of darkness and inconscience is asleep and insentient. She has to wake up and start on her journey moving forward, unveiling her secret mysteries towards the supreme revelation, the Divine incarnation in matter. The Gods are awake, in order to awaken the earth. A first ray is sent down and it touches as it were the sleeping Mother. The Divine Ray is just like a finger of a child touching her mother trying, as it were, to persuade her to open her eyes and look at her child. The first ray, however, comes not as a caress to the inert being of darkness, it is a sharp prick, even a hard blow. Such is the first impact of light upon dead matter; and the light is thrown back, as an unwelcome intruder, into what it came from; and the darkness grovels in its old groove. The second stage comes when the impact is not felt as a pain or something totally foreign and strange; its touch is felt as something soothing, something that heals an eternal sore. But this too was not suffered long and the light has to go back again. ~ Nolini Kanta Gupta, On Savitri,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Yet in the liturgical and spiritual tradition of the Church, the Church's essence as the incarnation of the Word, as the fulfilment in time and space of the divine incarnation, is realized precisely in the unbreakable link between the word and the sacrament. Thus the book of Acts can say of the Church: "the word. . .grew and multiplied" (Acts 12.24). In the sacrament we partake of Him who comes and abides with us in the word, and the mission of the Church consists precisely in announcing this good news. The word presupposes the sacrament as its fulfilment, for in the sacrament Christ the Word becomes our life. ~ Alexander Schmemann,
2:The earth too, one with the surrounding mass of darkness and inconscience is asleep and insentient. She has to wake up and start on her journey moving forward, unveiling her secret mysteries towards the supreme revelation, the Divine incarnation in matter. The Gods are awake, in order to awaken the earth. A first ray is sent down and it touches as it were the sleeping Mother. The Divine Ray is just like a finger of a child touching her mother trying, as it were, to persuade her to open her eyes and look at her child. The first ray, however, comes not as a caress to the inert being of darkness, it is a sharp prick, even a hard blow. Such is the first impact of light upon dead matter; and the light is thrown back, as an unwelcome intruder, into what it came from; and the darkness grovels in its old groove. The second stage comes when the impact is not felt as a pain or something totally foreign and strange; its touch is felt as something soothing, something that heals an eternal sore. But this too was not suffered long and the light has to go back again. ~ Nolini Kanta Gupta, On Savitri,

IN CHAPTERS [20/20]



   7 Yoga
   6 Integral Yoga
   1 Theosophy
   1 Philosophy
   1 Occultism


   8 Sri Ramakrishna
   3 Nolini Kanta Gupta
   2 Sri Aurobindo


   7 The Gospel of Sri Ramakrishna
   2 Essays On The Gita


0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the Divine Incarnation, are not to be looked upon as supraphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
   In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   We have spoken of four lines of Descent in the evolution and organisation of consciousness. There yet remains a fifth line. It is more occult. It is really the secret of secrets, the Supreme Secret. It is the descent of the Divine himself. The Divine, the supreme Person himself descends, not indirectly through emanations, projections, partial or lesser formulations, but directly in his own plenary self. He descends not as a disembodied force acting as a general movement, possessing, at the most, other objects and persons as its medium or instrument, but in an embodied form and in the fullness of his consciousness. The Indian word for Divine Incarnation, avatra, literally means he who has descended. The Divine comes down himself as a terrestrial being, on this material plane of ours, in order to raise the terrestrial and material Nature to a new status in her evolutionary courseeven so He incarnated as the Great Boar who, with his mighty tusk, lifted a solid mass of earth from out of the waters of the Deluge. It is his purpose to effect ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed dharmasamsthpanrthya. On the human level, he appears as a human person for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected, how a normal human being can rise from a lower status of consciousness to a higher one. The Divine is therefore known as the Lord of Yoga for Yoga is the means and method by which one consciously uplifts oneself, unites oneself with the Higher Reality. The embodied Divine is the ideal and pattern: he shows the path, himself walks the path and man can follow, if he chooses. The Biblical conception of the Son of GodGod made fleshas the intermediary between the human and the Divine, declaring, I am the Way and the Goal, expresses a very similar truth. The Divine takes a body for anotheroccultreason also. It is this: Matter or terrestrial life cannot be changedchanged radically, that is to say, transformed by the pure spiritual consciousness alone, lying above or within; also it is not sufficient to bring about only that much of change in terrestrial life which can be effected by the mere spiritual force acting in a general way. It looks as if the physical transformation which is what is meant by an ascension or emergence in the evolutionary gradient were possible only by a physical impact embodying and canalising the spiritual force: it is with his physical body that the Divine Incarnation seems to push and lift up physical Nature to a new and higher status.
   The occult seers declare that we are today on the earth at such a crisis of evolution. Earth and Man and man's earthly life need to be radically transfigured. The trouble and turbulence, the chaos and confusion that are now overwhelming this earth, indicate the acute tension before the release, the dtente of a NEW MANIFESTATION.

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is India's great achievement and speciality that she has found the way the way to all truly high fulfilment. It is Yoga and the Yogic consciousness. Yoga is the science and art of discovering the higher truths, indeed, the highest reality and of living there, not a midway moral elevation only. In its integral view it combines all the three processes mentioned above. The Yogic consciousness seeks to lift the consciousness as high as possible, in fact, to the very highestit literally means union or identity (with the highest Reality, Spirit or God). Thus it has the true perception or vision of the forces that act in and upon the world and the powers that decide and is in union with them. The Yogic consciousness and power is also embodied in the Divine Incarnation for he is Yogeshwara: and in India it is accepted as a commonplace that God descends in a human shape, whenever there is a great crisis and man needs salvaging and salvation. God comes then with all his angels, with the divine host to battle for him and with him to establish the Dharma.
   Sri Aurobindo's stand in this field is very definite and clear. The goal or end is clear, and with it the way too. What he envisages is the transformation of Matter and material life, that is to say, neither rejecting it as an impossible thing nor trying to gloss it over with a coat of mental luminosity, but delving into it and cleaning and purifying it, removing its mire and dross wholly and absolutely so that its true divine nature comes out and remains as Nature's highest and fullest expression on earth. That is the goal: the waytoo is not less characteristic. The total spiritual transformation, the divinisation of Matter is possible, not only possible but inevitable, because it is : Matter that wants it, because Matter in its essence, in its true reality is spiritual energy, is the Spirit itself. That is the great secret Sri Aurobindo has brought to light. The ideals in the past for the reclamation of human nature and reformation of human society were tackled with mental and moral powers which were not adequate to the task. Even when the spiritual power was invoked, it was of the static category which is above, aloof, witness and can have at best a kindly look and influence. That the spirit dynamic is involved in Matter and as Matter is a truth that has to be discovered.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The answer lies here: The egoic ray can always be one of the seven, but we need to remember that, in this astral-buddhic solar system, wherein love and wisdom are being brought into objectivity, the bulk of the monads are on the love-wisdom ray. The fact, therefore, of its being the synthetic ray has a vast significance. This is the system of the SON, whose name is Love. This is the Divine Incarnation of Vishnu. The Dragon of Wisdom is in manifestation, and He brings into incarnation those cosmic Entities who are in essence identical with Himself. After the third Initiation all human beings find themselves on their monadic ray, on one of the three major rays, and the fact that Masters and Initiates are found on all the rays is due to the following two factors:
  First. Each major ray has its subrays, which correspond to all the seven.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The jnanis think of God without form. They don't accept the Divine Incarnation.
  Praising Sri Krishna, Arjuna said, 'Thou art Brahman Absolute.' Sri Krishna replied, 'Follow Me, and you will know whether or not I am Brahman Absolute.' So saying, Sri Krishna led Arjuna to a certain place and asked him what he saw there. 'I see a huge tree,' said Arjuna, 'and on it I notice fruits hanging like clusters of blackberries.' Then Krishna said to Arjuna, 'Come nearer and you will find that these are not clusters of blackberries, but clusters of innumerable Krishnas like Me, hanging from the tree.' In other words, Divine Incarnations without number appear and disappear on the tree of the Absolute Brahman.

1.04 - Religion and Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  In our daily practices we are endeavouring to express the great mystery of the Divine Incarnation.
  In the final analysis, formulated knowledge is only a language that gives the power to act upon the object of this knowledge.

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In Hindu thought the outlines of this completer and more adequate classification are clearly indicated. The ways leading to the delivering union with God are not two, but three the way of works, the way of knowledge and the way of devotion. In the Bhagavad Gita Sri Krishna instructs Arjuna in all three pathsliberation through action without attachment; liberation through knowledge of the Self and the Absolute Ground of all being with which it is identical; and liberation through intense devotion to the personal God or the Divine Incarnation.
  Do without attachment the work you have to do; for a man who does his work without attachment attains the Supreme Goal verily. By action alone men like Janaka attained perfection.
  --
  The task of those whose minds are set on the Unmanifest is the more difficult; for, to those who are in the body, the realization of the Unmanifest is hard. But those who consecrate all their actions to Me (as the personal God, or as the Divine Incarnation), who regard Me as the supreme Goal, who worship Me and meditate upon Me with single-minded concentration for those whose minds are thus absorbed in Me, I become ere long the Saviour from the worlds ocean of mortality.
  These three ways of deliverance are precisely correlated with the three categories, in terms of which Sheldon has worked out what is, without question, the best and most adequate classification of human differences. Human beings, he has shown, vary continuously between the viable extremes of a tri-polar system; and physical and psychological measurements can be devised, whereby any given individual may be accurately located in relation to the three co-ordinates. Or we can put the matter differently and say that any given individual is a mixture, in varying proportions, of three physical and three closely related psychological components. The strength of each component can be measured according to empirically determined procedures. To the three physical components Sheldon gives the names of endomorphy, mesomorphy and ectomorphy. The individual with a high degree of endomorphy is predominantly soft and rounded and may easily become grossly fat. The high mesomorph is hard, big-boned and strong-muscled. The high ectomorph is slender and has small bones and stringy, weak, unemphatic muscles. The endomorph has a huge gut, a gut that may be more than twice as heavy and twice as long as that of the extreme ectomorph. In a real sense his or her body is built around the digestive tract. The centrally significant fact of mesomorphic physique, on the other hand, is the powerful musculature, while that of the ectomorph is the over-sensitive and (since the ratio of body surface to mass is higher in ectomorphs than in either of the other types) relatively unprotected nervous system.

11.01 - The Opening Scene of Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The earth too, one with the surrounding mass of darkness and inconscience is asleep and insentient. She has to wake up and start on her journey moving forward, unveiling her secret mysteries towards the supreme revelation, the Divine Incarnation in matter. The Gods are awake, in order to awaken the earth. A first ray is sent down and it touches as it were the sleeping Mother. The Divine Ray is just- like a finger of a child touching her mother trying, as it were, to persuade her to open her eyes and look at her child. The first ray, however, comes not as a caress to the inert being of darkness, it is a sharp prick, even a hard blow. Such is the first impact of light upon dead matter; and the light is thrown back, as an unwelcome intruder, into what it came from; and the darkness grovels in its old groove. The second stage comes when the impact is not felt as a pain or something totally foreign and strange; its touch is felt as something soothing, something that heals an eternal sore. But this too was not suffered long and the light has to go back again.
   These are the successive dawns of which the Vedic Rishis speak, through which the light and consciousness in the dark inconscience gradually grows, increases in volume and strength. The continued descent of the light into earth brings about the change upon earth, that is called evolution, that is to say, the transformation of the dark inconscience here below into the original Super-Light of which it was the shadow cast out because of the original separation from the Source.

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  ... Always we see in the history of the Divine Incarnations
  the double work, and inevitably, because the Avatar takes

1.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Nature of the Divine Incarnation
  In the same state he said, addressing the devotees: "That which is Brahman is verily akti. I address That, again, as the Mother. I call It Brahman when It is inactive, and akti when It creates, preserves, and destroys. It is like water, sometimes still and sometimes covered with waves. The Incarnation of God is a part of the lila of akti. The purpose of the Divine Incarnation is to teach man ecstatic love for God. The Incarnation is like the udder of the cow, the only place milk is to be got. God incarnates Himself as man. There is a great accumulation of divinity in an Incarnation, like the accumulation of fish in a deep hollow in a lake."
  Some of the devotees wondered, "Is Sri Ramakrishna an Incarnation of God, like Krishna, Chaitanya, and Christ?"

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  E SEE that the mystery of the Divine Incarnation in man, the assumption by the Godhead of the human type and the human nature, is in the view of the Gita only the other side of the eternal mystery of human birth itself which is always in its essence, though not in its phenomenal appearance, even such a miraculous assumption. The eternal and universal self of every human being is God; even his personal self is a part of the Godhead, mamaivamsah., - not a fraction or fragment, surely, since we cannot think of God as broken up into little pieces, but a partial consciousness of the one Consciousness, a partial power of the one Power, a partial enjoyment of world-being by the one and universal Delight of being, and therefore in manifestation or, as we say, in Nature a limited and finite being of the one infinite and illimitable Being. The stamp of that limitation is an ignorance by which he forgets, not only the Godhead from which he came forth, but the Godhead which is always within him, there living in the secret heart of his own nature, there burning like a veiled Fire on the inner altar in his own temple-house of human consciousness.
  He is ignorant because there is upon the eyes of his soul and all its organs the seal of that Nature, Prakriti, Maya, by which he has been put forth into manifestation out of God's eternal being; she has minted him like a coin out of the precious metal of the divine substance, but overlaid with a strong coating of the alloy of her phenomenal qualities, stamped with her own stamp and mark of animal humanity, and although the secret sign of the Godhead is there, it is at first indistinguishable and always with difficulty decipherable, not to be really discovered except by that initiation into the mystery of our own being which distinguishes a Godward from an earthward humanity.
  --
   the Avatar created? If we suppose that the body is always created by the hereditary evolution, by inconscient Nature and its immanent Life-spirit without the intervention of the individual soul, the matter becomes simple. A physical and mental body is prepared fit for the Divine Incarnation by a pure or great heredity and the descending Godhead takes possession of it. But the
  Gita in this very passage applies the doctrine of reincarnation, boldly enough, to the Avatar himself, and in the usual theory of reincarnation the reincarnating soul by its past spiritual and psychological evolution itself determines and in a way prepares its own mental and physical body. The soul prepares its own body, the body is not prepared for it without any reference to the soul. Are we then to suppose an eternal or continual Avatar himself evolving, we might say, his own fit mental and physical body according to the needs and pace of the human evolution and so appearing from age to age, yuge yuge? In some such spirit some would interpret the ten incarnations of Vishnu, first in animal forms, then in the animal man, then in the dwarf mansoul, Vamana, the violent Asuric man, Rama of the axe, the divinely-natured man, a greater Rama, the awakened spiritual man, Buddha, and, preceding him in time, but final in place, the complete divine manhood, Krishna, - for the last Avatar,

1.17 - M. AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "All that I have just said belongs to the realm of reasoning. Brahman alone is real and the world illusory-that is reasoning. And everything but Brahman is like a dream. But this is an extremely difficult path. To one who follows it even the divine play in the world becomes like a dream and appears unreal; his 'I' also vanishes. The followers of this path do not accept the Divine Incarnation. It is a very difficult path. The lovers of God should not hear much of such reasoning.
  "That is why God incarnates Himself as man and teaches people the path of devotion.

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   in Duryodhana and his brothers became so great a burden to the earth that she had to call upon God to descend and lighten her load; accordingly Vishnu incarnated as Krishna, delivered the oppressed Pandavas and destroyed the unjust Kauravas. A similar account is given of the descent of the previous Vishnu avatars, of Rama to destroy the unrighteous oppression of Ravana, of Parashurama to destroy the unrighteous license of the military and princely caste, the Kshatriyas, of the dwarf Vamana to destroy the rule of the Titan Bali. But obviously the purely practical, ethical or social and political mission of the Avatar which is thus thrown into popular and mythical form, does not give a right account of the phenomenon of Avatarhood. It does not cover its spiritual sense, and if this outward utility were all, we should have to exclude Buddha and Christ whose mission was not at all to destroy evil-doers and deliver the good, but to bring to all men a new spiritual message and a new law of divine growth and spiritual realisation. On the other hand, if we give to the word dharma only its religious sense, in which it means a law of religious and spiritual life, we shall indeed get to the kernel of the matter, but we shall be in danger of excluding a most important part of the work done by the Avatar. Always we see in the history of the Divine Incarnations the double work, and inevitably, because the Avatar takes up the workings of God in human life, the way of the divine Will and Wisdom in the world, and that always fulfils itself externally as well as internally, by inner progress in the soul and by an outer change in the life.
  The Avatar may descend as a great spiritual teacher and saviour, the Christ, the Buddha, but always his work leads, after he has finished his earthly manifestation, to a profound and powerful change not only in the ethical, but in the social and outward life and ideals of the race. He may, on the other hand, descend as an incarnation of the divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth. It is indeed curious to note that the

1960 11 12? - 49, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   If you rise high enough, you find yourself at the heart of all things. And what is manifest in this heart can manifest in all things. That is the great secret, the secret of the Divine Incarnation in an individual form, because in the normal course of things what manifests at the centre is realised in the external form only with the awakening and the response of the will in the individual form. Whereas if the central Will is represented constantly and permanently in an individual being, this individual being can serve as an intermediary between this Will and all beings, and will for them. Everything this individual being perceives and offers in his consciousness to the supreme Will is answered as if it came from each individual being. And if for any reason the individual elements have a more or less conscious and voluntary relation with that representative being, their relation increases the efficacy, the effectiveness of the representative individual; and thus the supreme Action can act in Matter in a much more concrete and permanent manner. That is the reason for these descents of consciousness which we may describe as polarised, for they always come to earth with a definite purpose and for a special realisation, with a missiona mission which is decided upon, determined before the incarnation. These are the great stages of the supreme incarnations on earth.
   And when the day comes for the manifestation of supreme love, for the crystallised, concentrated descent of supreme love, that will truly be the hour of transformation. For nothing will be able to resist That.

2.08 - AT THE STAR THEATRE (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Chaitanya & the Divine Incarnation and the ordinary man M: "But what about Chaitanyadeva? You said he had both knowledge and devotion."
  MASTER (sharply): "His case was different. He was an Incarnation of God. There is a great difference between him and an ordinary man. The fire of Chaitanya's renunciation was so great that when Sarvabhauma poured sugar on his tongue, instead of melting, it evaporated into air. He was always absorbed in samdhi. How great was his conquest of lust! To compare him with a man! A lion eats meat and yet it mates only once in twelve years; but a sparrow eats grain and it indulges in sex-life day and night. Such is the difference between a Divine Incarnation and an ordinary human being. An ordinary man renounces lust; but once in a while he forgets his vow. He cannot control himself.

2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The ego of the Divine Incarnation
  "One may attain the Knowledge of Brahman by either path. Some retain bhakti even after realizing Brahman, in order to teach humanity. An Incarnation of God is one of these.

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "However great and infinite God may be, His Essence can and does manifest itself through man by His mere will. God's Incarnation as a man cannot be explained by analogy. One must feel it for oneself and realize it by direct perception. An analogy can give us only a little glimpse. By touching the horns, legs, or tail of a cow, we in fact touch the cow herself; but for us the essential thing about a cow is her milk, which comes through the udder. the Divine Incarnation is like the udder. God incarnates Himself as man from time to time in order to teach people devotion and divine love."
  GIRISH: "Narendra says: 'Is it ever possible to know all of God? He is infinite.' "

2.19 - THE MASTER AND DR. SARKAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "God incarnates Himself on earth in a human body. He is, no doubt, present everywhere and in all beings, but man's longing is not satisfied unless he sees God in a human form. Man's need is not satisfied without the Divine Incarnation. Do you know what it is like? By touching any part of a cow you undoubtedly touch the cow herself.
  Even by touching her horns you touch the cow. But the milk comes through the cow's udder."

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  awakened condition -- as the culmination of the Divine Incarnations on Earth."
  2. "The Dhyanis (Pitris) are those who have evolved their BHUTA (doubles) from themselves, which

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  glory, such as the Divine Incarnations like Sri Krishna and Chaitanya Deva, the visible revelations of God.
  He is anxious to ensure that the whole of his ego is not effaced in Samadhi. He would fain have sufficient
  --
  rising from the 'Chidakasa (sky of Pure Consciousness). the Divine Incarnation is one of the forms.
  873. Unless one sees God one is not able to realise all this. For the sake of those that love the Lord, He

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places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs


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last updated: 2022-05-05 15:44:32
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