44. Incarnations Explained

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

44. INCARNATIONS EXPLAINED

            73. In this connection it may not be out of place to remove a misconception that prevails in respect of incarnations. The idea of the finiteness of humanity makes it appear as preposterous, at any rate paradoxical, that a deity with infinite or immense powers should shut himself up in the body of a man. Such an idea does not, however, appear to be correct for the reasons set forth below. We have already stated in a previous portion of this boo that to carry on the ordinary work of the human frame, while his spirit has passed the threshold of death and gained access to the regions of the Universal Mind or to the purely spiritual regions, as the case may be, and that his spiritual action is not hampered in any manner by the association of spiritual currents with the physical body. Now, if this proposition holds good in the case of adepts, it holds good, with greater force, in the case of incarnations. They deity remains where he is and carries on the work of the creation subordinate to him, as usual. Direct rays from him, however, assume the human form, when he incarnates himself, and the incarnation carries on, by the deity's direct impulse, the work appertaining to the object for which the incarnation was ordained. His functions might be likened to the tidal ebb and flow in that portion of the river which is subject to tides. The ebb and flow is no doubt limited to the river itself, but it is a part and parcel of the tidal impulse of the sea. The sea remains where it was before, and yet the ebb and flow of the tide is regulated by its upheaval.