ject. If you know the whole you know that
they are all parts of one object; but coming over the surface of the
water you will see tips only, one for each leaf of the seven-leaved
lotus. So is every globe in space an apparently separate object, while
in reality it is not separated at all, but part of a whole that exists
in a space of more dimensions; and the separateness is mere illusion due
to the limitations of our faculties.

Now I have made this introduction in order to show you that when you
read the Puranas you consistently get the fact on the higher plane
described in terms of the lower, with the result that it seems
unintelligible, seems incomprehensible; then you have what is called an
allegory, that is, a reality which looks like a fancy down here, but is
a deeper truth than the illusion of physical matter, and is nearer to
the reality of things than the things which you call objective and real.
If you follow that line of thought at all you will read the Puranas
with more intelligence and certainly with more reverence than some of
the modern Hindus are apt to show in the reading, and you will begin to
understand that when another vision is opened one sees things
differently from the way that one sees them on the physical plane, and
that that which seems impossible on the physical is what is really seen
when you pass beyond the physical limitations.

From the Puranas then the stories come.

Let me take the first three Avataras apart from the remainder, for a
reason that you will readily understand as we go through them. We take
the Avatara which is spoken of as that of Matsya or the fish; that
which is spoken of as that of Kurma or the tortoise; that which is
spoken of as that of Varaha, or the boar. Three animal forms; how
strange! thinks the modern graduate. How strange that the Supreme should
take the forms of these lower animals, a fish, a tortoise, a boar! What
childish folly! "The babbling of a race in its infancy," it is said by
the pandits of the Western world. Do not be so sure. Why this wonderful
conceit as to the human form? Why should you and I be the only worthy
vessels of the Deity that have come out of the illimitable Mind in the
course of ages? What is there in this particular shape of head, arms,
and trunk which shall make it the only worthy vessel to serve as a
manifestation of the supreme I'shvara? I know of nothing so wonderful in
the mere outer form that should make that shape alone worthy