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Series 1, Chapter 15 pg 149, Para 1:
is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow. That is why each Incarnation holds before men his own example and declares of himself that he is the way and the gate; he declares too the oneness of his humanity with the divine being, declares that the Son of Man and the Father above from whom he has descended are one, that Krishna in the human body,
manusim tanum asritam, and the supreme Lord and Friend of all creatures are but two revelations of the same divine Purushottama, revealed there in his own being, revealed here in the type of humanity.
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Series 2, Chapter 5 pg 318, Para 2:
Thus the Gita begins by affirming that the Supreme contains all things in himself, but is not in any,
matsthani sarva-bhutani, “all are situated in Me, not I in them,” and yet it proceeds immediately to say, “and yet all existences are not situated in Me, my self is the bearer of all existences and it is not situated in existences.” And yet again it insists with an apparent self-contradiction that the Divine has lodged himself, has taken up his abode in the human body,
manusim tanum asritam, and that the recognition of this truth is necessary for the soul's release by the integral way of works and love and knowledge. These statements are only in appearance inconsistent with each other. It is as the supracosmic Godhead that he is not in existences, nor even they in him; for the distinction we make between Being and becoming applies only to the manifestation in the phenomenal universe. In the supracosmic existence all is eternal Being and all, if there too there is any multiplicity, are eternal beings; nor can the spatial idea of indwelling come in, since a supracosmic absolute being is not affected by the concepts of time and space which are created here by the Lord's Yogamaya. There a spiritual, not a spatial or temporal coexistence, a spiritual identity and coincidence must be the foundation. But on the other hand in the cosmic manifestation there is an extension of universe in space and time by the supreme unmanifest supracosmic Being, and in that extension he appears first as a self who supports all these existences;
bhuta-bhrt, he bears them in his all-pervading self-existence. And, even, through this omnipresent self the supreme Self too, the Paramatman, can be said to bear the universe; he is its invisible spiritual foundation and the hidden spiritual cause of the becoming of all existences. He bears the universe as the secret spirit in us bears our thoughts, works, movements. He seems to pervade and to contain mind, life and body, to support them by his presence: but this pervasion is itself an act …
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Series 2, Chapter 6 pg 326, Para 1:
liberating glimpse of the Divinity who is lodged in the creature. It ignores the divinity within itself and cannot see it in other men, and even though the Divine manifest himself in humanity as Avatar and Vibhuti, it is still blind and ignores or despises the veiled Godhead,
avajananti mam mudha manusim tanum asritam. And if it ignores him in the living creature, still less can it see him in the objective world on which it looks out from its prison of separative ego through the barred windows of the finite mind. It does not see God in the universe; it knows nothing of the supreme Divinity who is master of these planes full of various existences and dwells within them; it is blind to the vision by which all in the world grows divine and the soul itself awakens to its own inherent divinity and becomes of the Godhead, godlike. What it does see readily, and to that it attaches itself with passion, is only the life of the ego hunting after finite things for their own sake and for the satisfaction of the earthly hunger of the intellect, body, senses. Those who have given themselves up too entirely to this outward drive of the mentality, fall into the hands of the lower nature, cling to it and make it their foundation. They become a prey to the nature of the Rakshasa in man who sacrifices everything to a violent and inordinate satisfaction of his separate vital ego and makes that the dark godhead of his will and thought and action and enjoyment. Or they are hurried onward in a fruitless cycle by the arrogant self-will, self-sufficient thought, self-regarding act, self-satisfied and yet ever unsatisfied intellectualised appetite of enjoyment of the Asuric nature. But to live persistently in this separative ego-consciousness and make that the centre of all our activities is to miss altogether the true self-awareness. The charm it throws upon the misled instruments of the spirit is an enchantment that chains life to a profitless circling. All its hope, action, knowledge are vain things when judged by the divine and eternal standard, for it shuts out the great hope, excludes the liberating action, banishes the illuminating knowledge. It is a false knowledge that sees the phenomenon but misses the truth of the phenomenon, a blind hope that chases after the transient but misses the eternal, a sterile action whose every …
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Series 2, Chapter 11 pg 392, Para 1:
and infinite and the same in the individual and in the universe. And at first his blindness, his treatment of this Divine as the mere outward man, his seeing of only the mental and physical relation seems to him a sin against the Mightiness that was there. For the being whom he called Krishna, Yadava, comrade, was this immeasurable Greatness, this incomparable Might, this Spirit one in all of whom all are the creations. That and not the veiling outward humanity,
avajanan manusim tanum asritam, was what he should have seen with awe and with submission and veneration.
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