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Devotees in India make no differentiation between the divinity of God in the microcosm of the incarnate consciousness of an avatar — a s in Lord Krishna, for example—and the divinity of God in the macrocosm of universal expression. Likewise, Saint John speaks allegorically of the Christ in Jesus as one and the same as the Christ man16 ifestation in Infinitude (the presence of God in creation), the latter being the prime intent of his presentation in these verses. The Holy Trinity of Christianity—Father, Son, and Holy Ghost —in relation to the ordinary concept of the incarnation of Jesus is wholly inexplicable without differentiating between Jesus the body and Jesus the vehicle in which the only begotten Son, Christ Consciousness, was manifested.

India's priceless contribution to the world, discovered anciently by her rishis, is the science of religion—yoga, "divine union"—by which God can be known, not as a theological concept but as an actual personal experience. Of all scientific knowledge, the yoga science of Godrealization is of the highest value to man, for it strikes at the root-cause of all human maladies: ignorance, the beclouding envelopment of delusion. When one becomes firmly established in God-realization, delusion is transcended and the subordinate mortal consciousness is elevated to Christlike status.

One would sense the whole universe throbbing with life. But none of the finer and higher vibrations can be sensed except to a limited degree with the aid of delicate supersensory instruments. "Darkness" denotes that limitation, because it produces the illusion of confinement of consciousness. Even the light of the sun is considered darkness, because it is a part of this physical world of duality; its grossness, also, hides the greater light of God. Only in spiritually transcendent ecstatic states is there no duality of day and night, light and darkness, but God's light alone.

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