INCARNATIONS
There are some traces both in the Synoptics and in the Fourth Gospel of a Docetic view of the Lord's Person, in other words that His humanity was illusory, just as, in the Old Testament, the humanity of celestial beings is illusory. The Hindus, however, are much more sure of this. The reality of an incarnation would be unworthy of a God. And, strange as it may appear to us, this Docetic theory involves no pain or disappointment for the believer, who does but amuse himself with the sports [Footnote: See quotation from the poet Tulsi Das in Farquhar, The Crown of Hinduism, p. 431.] of his Patron. At the same time he is very careful not to take the God as a moral example; the result of this would be disastrous. The avatâr is super-moral. [Footnote: See Farquhar, p. 434.]
What, then, was the object of the avatâr? Not simply to amuse. It was, firstly, to win the heart of the worshipper, and secondly, to communicate that knowledge in which is eternal life.
And what is to be done, in the imminent sifting of Scriptures and Traditions, with these stories? They must be rewritten, just as, I venture to think, the original story of the God-man Jesus was rewritten by being blended with the fragments of a biography of a great and good early Jewish teacher. The work will be hard, but Sister Nivedita and Miss Anthon have begun it. It must be taken as a part of the larger undertaking of a selection of rewritten myths.
Is Baha-'ullah an avatâr? There has no doubt been a tendency to worship him. But this tendency need not be harmful to sanity of intellect. There are various degrees of divinity. Baha-'ullah's degree maybe compared to St. Paul's. Both these spiritual heroes were conscious of their superiority to ordinary believers; at the same time their highest wish was that their disciples might learn to be as they were themselves. Every one is the temple of the holy (divine) Spirit, and this Spirit-element must be deserving of worship. It is probable that the Western training of the objectors is the cause of the opposition in India to some of the forms of honour lavished, in spite of his dissuasion, on Keshab Chandra Sen. [Footnote: Life and Teachings of Keshub Chunder Sen, pp. III ff.]