|
The Immortal Person
THE whole purpose of man's life upon earth, it may be said, is to make an individuality of himself and to grow in that individuality and organise it perfectly. An ordinary man is a most disorganised entity and possesses no individual character. His mind is a conglomeration of thoughts and ideas which do not particularly belong to him, but to everybody, being elements of the world-mind in general. His vital being too is a medley of desires, impulses, energies that are not personal in any sense, but pass through him or take a long or short-term asylum in him from the universal vital force. The body, being a definitely delimited object, is perhaps the only thing that appears to be personal – the chief, if not the only source and sign of personal identity; and with the loss of the body, the whole personality seems to crumble down and disappear in the world-existence – the body particles get mixed into the world of matter, the life elements disperse in the vital world, the mental components disintegrate into the world of mind. In fact, this is what happens to the human person after death or would happen normally. Thus man, the ordinary or "natural" man, has no personality, no real individuality. It is just like a wave-formation out of universal nature, moving in and being moved by the total swell and heave, being formed and being destroyed every moment – as the poet says:
They take birth in you and they dissolve in you like the waves in the sea.
And yet the building up of an
abiding individual is the secret
Page – 295 urge of Nature's evolution: it is the hidden spring of human aspiration and the purpose of God's creation. Not mere disparate particles – of substance or energy or consciousness – breaking up constantly and scattering and finally dissolving into the void (the great law of Running Down or as the Veda figures it, tucchyena abwapihitam absorbed by the infinitesimal) – but a gathering of elements, integrating them into organic wholes, moulding definite forces into definite forms – such is the secret plan behind. Indeed, ego is the first formation, the original instrument which Nature fashioned to carry out this object of hers. ' Ego means a hardened core that is not easily broken by the impact of forces. It delimits, ,cuts out, endeavours to maintain its formation by a strong violent self-assertion. Ego is a helper, but also it is a bar. It assists the first formation but delays and obstructs the true and final formation. For the ego is a formation, an individual formation, but on the level of universal Nature: it is of a piece with the normal cosmic movement, only bounded by a peripheral line. In the general expanse it puts up enclosures and preserves and fencings; the constituting elements remaining the same in substance and quality. Even the delimitation is illusory in reality, it is something like the membrane in the body separating the different functional organs, rigid yet allowing interaction and interpenetration. That is why, when death removes the outward fencing, the individuality also cannot long maintain itself and merges into the general. We may look upon egoism as a kind of artificial or experimental individuality, a laboratory formation, as it were, tried and developed under given conditions. In fact, however, egoism is a shadow or an echo upon this side of our nature of the true individuality which lies and comes from elsewhere.
And that is the soul of the man.
We have spoken of the body, the life and the mind of the individual,
but beside and beyond these elements which are only instruments there
is this secret master and overlord. It is the particle of divinity in
each, the developing consciousness – the spark of Fire, the ray of
Light – “the immortal in the mortal no bigger than one's thumb."
The soul is an individual, an individual formation of the divine
reality: it is a godhead formulating an aspect or function of
Page – 296 God. We may thus say that the whole purpose of earthly evolution is the evolution of this soul-formation, that is to say, its growing individualisation in light and power, in the expression of the godhead. This growth is first in itself and of itself, its inherent being and consciousness; then, the growth is that of its instrumentation, in other words, the development and organisation of the mind, the life and the body. So the individualisation and growth of the soul means a growth and individualisation of the mental being, the vital being and also of the physical being. Normally the purpose of intellectual culture is the growth and individualisation of the mind, the purpose of moral culture is the growth and individualisation of the vital being and the true purpose of physical culture too should be a well-balanced and well-developed physical body, not only in a general sense, but' in a very individualised mode. But all these varieties and modes of culture can be truly individualised and not merely ordered or organised, more or less on the surface, only when they obey and subserve the culture of the soul. The mind, the vital and the physical each has to grow its individuality in the growing individuality of the soul. The soul, otherwise called the psychic being, is man's spiritual being: the growth of the spiritual being means the advent and establishment bf the true personality. There is, of course, a spiritual path that turns the soul away from its instruments and demands that it should concentrate exclusively upon itself, upon its essential essence, upon its transcendent existence; but that is not our path and, according to us, that is only a temporary phase, an intermediate necessity for some persons and at certain stages.
The individualisation of the mind,
its organisation as a special formation, as a vehicle of the true
light, the light of the Psychic consciousness is comparatively easy
for a man. Mind is the first member of the lower sphere that is taken
up and dealt with by the soul; for it is the highest and the most
characteristic element in man and less dense and less subject to the
darkness inherent in human nature. The mental individual
persists the longest after the dissolution of the body, it survives
and may survive very long the disruption of the vital being. This
vital being is next in the rung to be taken up, organised and
individualised by and around the psychic being.
Page – 297 The organisation of the vital. being in view of a particular object or aim in ordinary life is common enough: the purpose is limited, the scope restricted. Great men of action have done it and one has to do it more or less to be successful in life. This, however, may be called organisation; it is not individualisation in the true sense, much less personalisation. A limb is individualised, personalised only when it is an instrument and formation of the soul consciousness, the psychic being. And the vital is not easily amenable to such a role. For, it is the dynamic element, the effective power of life and it has acquired a strong nature and a definite function in its earthly relations. Naturally, there is a secret drive and an occult inspiration behind over-riding or guiding all immediate and apparent forces and happenings: in and through these the shape of things to come is being built up. In the meanwhile, however, actually the vital is an executive agent of the lower consciousness: it is an anonymous force of universal nature canalised into a temporary figure that is the normal individual man. The individualisation of the vital being would mean an immortal formulation of an immortal soul as energy consciousness with a specific role for the Divine to play. It maintains its identity, its personality independent of the vicissitudes of the physical body: it continues to function as a divine being, a godhead, to work for mankind and the world. The popular legend has imaged this phenomenon in the mystic figure of an immortal Aswatthama and Vibhishana still wandering in earth's atmosphere.
Finally, it is the turn of the
body to become individualised, personalised, that is to say, when it
takes up the disposition and configuration of the
psychic person and individual. The first stage is that of a subtle
body individualised, a radiant form of etherealised elements
consisting of the concentrated light particles of the divine
consciousness of the Psyche. This too is an immortalisation of the
personal identity which can be achieved and is achieved by the
gnostic man who is to come, who will wholly psychicise and divinise
his personality. The second stage is the reorganisation and
individualisation of the material sheath itself. The very cells of
the body are impregnated with the radiant substance of the
supreme spiritual consciousness; they live the life of the spiritual
individual, the personal divine embodied in the individual. When the
whole
Page – 289 process is gone through and the work clone, the individual body, physically too, shares in and attains the immortality of the soul. The body is firm enough to maintain its physical identity and yet plastic enough to change in the manner and to the degree demanded of it at any time. In the process of making the body personal and divine and immortal, death or what appears as such may be a needed operation. It is no longer an ineluctable destiny forced upon you, but an instrument which you use consciously for a definite purpose. It is a mystic or occult work (kriyÄ) which we can try to understand by an analogy. The evolution of the ideal or divine man, the assumption of the mortal by the immortal involves a twofold operation: rejection and integration. Rejection means throwing out the elements that belong exclusively to the lower grade and cannot be taken up and incorporated into the higher; while integration means taking up and absorbing utilisable elements of the lower into the higher. This double process goes on on all the levels, on the mental, on the vital, on the subtle physical and even on the physical level. At a certain stage or in a concentrated process of alchemy the process of rejection may demand a mode of reshuffling and redisposition which physically appears like death, but it is inevitably followed or accompanied by the process of integration or recreation. Perhaps this supreme and dangerous gesture only the Master can make-as the pioneer and pathfinder-and he has made it. Page – 299
|
