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TOWARDS THE IMMORTAL BODY
To be immortal one must live in that which is immortal. One may be immortal outside and beyond the world and one may be immortal in the world upon the earth. The first is the immortality of Transcendence, of the Self, of Sachchidananda. The other is that of Immanence, of the Soul, the delegated Emanation in Matter upon earth. To be immortal here upon earth one must find that which is immortal here below. To be immortal in the body one must find that which is immortal in the body, and the body must become it integrally and absolutely.
It is the soul that is immortal upon earth and in the mortal being. For the life to be immortal here this soul has to be found not only in its own domain, in its own home, the central psychic behind and within the heart; but it must be found also in each and every part of the being—the soul in the mind, the soul in the vital, the soul in the body—the immortal in the mortalities, as the rishis used to say.
This then is the first necessity, one should awake in the central psychic being and then awaken the same psychic being in all the parts of the being that are now apparently soulless. With that consciousness in front one must face the question set by death and dissolution. Now, to start on the way one must get rid of all fear of death—one must not be afraid of it in the least or shrink from it even a jot or tittle. The attitude of perfect indifference must be there not only in the mind but also in the vital and in the body itself. All has to be in a block, solidly calm and still—udāsīna—seated above the contingencies.
The consciousness, the consciousness of every element must be of absolute passivity and integral neutrality: one must in every limb leave it to the Divine to make the decision whether to continue or not to continue, must be equally happy in either case. No thought or movement of such a kind should be there that because immortality is the ideal to be achieved, therefore one must or can seek for it, try for it, that it is not wrong to make an effort towards it: instead one must learn to be absolutely indifferent, the supreme indifference taught by the Gita. And it must be a true indifference, with no arriere-pensee, no notion in the background that as I am indifferent, as I do not care for gain and loss, therefore I shall automatically attain the desired immortality. In fact, this 'I' does not attain immortality. This 'I' in whatever form is the very negation of immortality, it is mortality. As we have said, it is the immortal in the mortal that becomes the immortal, that is to say, manifests and embodies its immortality.
Even this is just the beginning, the very first step, the indispensable primary condition. Every part and element of the whole being, down to the material cells of the body itself must be filled with the soul's consciousness, a field suffused with the consciousness of the soul. Next there will come the question of changing the very substance of the constituents. That is the final and crucial discipline. For a pervading soul-consciousness may, by its pressure and influence, bring about the prolongation of life, even indefinitely, but immortality is assured only when the very substance of the material body is changed into its immortal essence.
Naturally however, the Supreme Grace is always there and if it chooses it can suspend or even cancel all laws and do things as it chooses, but that is a different matter. |