“The great problem for all religions has been understanding the nature of humanity’s relationship to God. This is the query of the psalmist when he asks, ‘What is man, that Thou art mindful of him?’
One answer to this question, and my central thesis here, is that humanity may be defined as a unique portion of the process and a record of the expression of the Infinite into the finite.
Hidden in every human being is some of the Divine. Ever since the beginning, humans have gone over the earth digging, diving, and climbing, looking for that godlike quality, which all the time is hidden within ourselves. Hindu and Biblical spiritual concepts all relate to the manner in which the power and knowledge of the Infinite are expressed through finite humans, as well as to the barriers that separate our finite conscious minds from their potential for an awareness of the Infinite.
It is not the drop that slips into the sea but the sea that slips into the drop! (Editor’s Note: God, the Infinite Sea, is within your drop of finiteness. In other words, there is a big YOU within the smaller yoYOUu.)
This Buddhist insight not only recognizes the oneness of the godhead within and the universe without but also defines the direction of the flow of energy and consciousness, of life itself. It is not so much that we are to return to God but rather that we are to express the fullness of the nature of God in our present lives.
Edgar Cayce readings express the same insight in these terms: ‘Hence, as man applies himself — or uses that of which he becomes conscious, he becomes conscious of that union of force with the infinite with the finite force.’ (262-52)
The oneness of the Divine without and the Divine within, and the direction of the flow from the Infinite into the finite, this is the central insight regarding human nature, which may be found in the great sacred literature of the world, whether it be Hindu, Buddhist, or Judeo-Christian in origin.”
EdgarCayce.org, Venture Inward, “From the Infinite Into the Finite,” Herbert Puryear, Ph.D., p. 19 – 22.
