Winds up hill all the way;Yes, to the very end....Starting upon the long journey immaculate, descending more and more into sinful matter, and having connected himself with every atom in manifested Space—the Pilgrim, having struggled through, and suffered in, every form of Life and Being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with collective Humanity. This,he has made in his own image. In order to progress upwards and homewards, the“God”has now to ascend the weary uphill path of the Golgotha of Life. It is the martyrdom[pg 289]of self-conscious existence. Like Vishvakarman, he has to sacrificehimself to himself, in order to redeem all creatures, to resurrect from the Many into the One Life. Then he ascends into Heaven indeed; where, plunged into the incomprehensible Absolute Being and Bliss of Paranirvâna, he reigns unconditionally, and whence he will re-descend again, at the next“Coming,”which one portion of humanity expects in its dead-letter sense as the“Second Advent,”and the other as the last“Kalkî Avatâra.”
Winds up hill all the way;Yes, to the very end....Starting upon the long journey immaculate, descending more and more into sinful matter, and having connected himself with every atom in manifested Space—the Pilgrim, having struggled through, and suffered in, every form of Life and Being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with collective Humanity. This,he has made in his own image. In order to progress upwards and homewards, the“God”has now to ascend the weary uphill path of the Golgotha of Life. It is the martyrdom[pg 289]of self-conscious existence. Like Vishvakarman, he has to sacrificehimself to himself, in order to redeem all creatures, to resurrect from the Many into the One Life. Then he ascends into Heaven indeed; where, plunged into the incomprehensible Absolute Being and Bliss of Paranirvâna, he reigns unconditionally, and whence he will re-descend again, at the next“Coming,”which one portion of humanity expects in its dead-letter sense as the“Second Advent,”and the other as the last“Kalkî Avatâra.”
Winds up hill all the way;Yes, to the very end....Starting upon the long journey immaculate, descending more and more into sinful matter, and having connected himself with every atom in manifested Space—the Pilgrim, having struggled through, and suffered in, every form of Life and Being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with collective Humanity. This,he has made in his own image. In order to progress upwards and homewards, the“God”has now to ascend the weary uphill path of the Golgotha of Life. It is the martyrdom[pg 289]of self-conscious existence. Like Vishvakarman, he has to sacrificehimself to himself, in order to redeem all creatures, to resurrect from the Many into the One Life. Then he ascends into Heaven indeed; where, plunged into the incomprehensible Absolute Being and Bliss of Paranirvâna, he reigns unconditionally, and whence he will re-descend again, at the next“Coming,”which one portion of humanity expects in its dead-letter sense as the“Second Advent,”and the other as the last“Kalkî Avatâra.”
Winds up hill all the way;Yes, to the very end....Starting upon the long journey immaculate, descending more and more into sinful matter, and having connected himself with every atom in manifested Space—the Pilgrim, having struggled through, and suffered in, every form of Life and Being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with collective Humanity. This,he has made in his own image. In order to progress upwards and homewards, the“God”has now to ascend the weary uphill path of the Golgotha of Life. It is the martyrdom[pg 289]of self-conscious existence. Like Vishvakarman, he has to sacrificehimself to himself, in order to redeem all creatures, to resurrect from the Many into the One Life. Then he ascends into Heaven indeed; where, plunged into the incomprehensible Absolute Being and Bliss of Paranirvâna, he reigns unconditionally, and whence he will re-descend again, at the next“Coming,”which one portion of humanity expects in its dead-letter sense as the“Second Advent,”and the other as the last“Kalkî Avatâra.”
Winds up hill all the way;Yes, to the very end....Starting upon the long journey immaculate, descending more and more into sinful matter, and having connected himself with every atom in manifested Space—the Pilgrim, having struggled through, and suffered in, every form of Life and Being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with collective Humanity. This,he has made in his own image. In order to progress upwards and homewards, the“God”has now to ascend the weary uphill path of the Golgotha of Life. It is the martyrdom[pg 289]of self-conscious existence. Like Vishvakarman, he has to sacrificehimself to himself, in order to redeem all creatures, to resurrect from the Many into the One Life. Then he ascends into Heaven indeed; where, plunged into the incomprehensible Absolute Being and Bliss of Paranirvâna, he reigns unconditionally, and whence he will re-descend again, at the next“Coming,”which one portion of humanity expects in its dead-letter sense as the“Second Advent,”and the other as the last“Kalkî Avatâra.”
Winds up hill all the way;Yes, to the very end....
Winds up hill all the way;Yes, to the very end....
Winds up hill all the way;
Yes, to the very end....
Starting upon the long journey immaculate, descending more and more into sinful matter, and having connected himself with every atom in manifested Space—the Pilgrim, having struggled through, and suffered in, every form of Life and Being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with collective Humanity. This,he has made in his own image. In order to progress upwards and homewards, the“God”has now to ascend the weary uphill path of the Golgotha of Life. It is the martyrdom[pg 289]of self-conscious existence. Like Vishvakarman, he has to sacrificehimself to himself, in order to redeem all creatures, to resurrect from the Many into the One Life. Then he ascends into Heaven indeed; where, plunged into the incomprehensible Absolute Being and Bliss of Paranirvâna, he reigns unconditionally, and whence he will re-descend again, at the next“Coming,”which one portion of humanity expects in its dead-letter sense as the“Second Advent,”and the other as the last“Kalkî Avatâra.”