Collected Works of Nolini Kanta Gupta - Vol. 4

THE soul carries the body even like a corpse, says a scripture. It is a dead inert mass of inconscience weighing upon the conscious being that is behind. Such is the burden of life that the soul bears through its earthly existence. The image is beautifully delineated in the Indian legend of Shiva and Sati. Sati is dead, the bereaved Shiva goes about in anguish with the dead body of Sati flung upon his shoulder. Shiva is to be relieved of this burden, otherwise the creation will go to rack and ruin. The prayer went to Vishnu and Vishnu hurled his discus that cut to pieces the corpse of Sati-the pieces were fifty-two in number and each spot where a piece, a limb of Sati, fell became a great place of pilgrimage. Even so, the world in its inconscience lies heavy on the secret Consciousness that is behind. It lies almost smothered under the dead weight of the inconscient and the unconsciousness. But the Divine Grace has entered into the inertial mass and split it up, entered into each particle as a spark of consciousness to turn gradually the dead matter into a rising and evolving tier of consciousness.

Creation started orginally with an absolutely inconscient existence. It is the pressure of an indwelling spirit – the Grace descending into matter – that has forced matter to burst into, to flower into forms of light and consciousness. The pressure is ever-present and the flowering continues into higher and higher modes of the Divine Consciousness. The figure '52' of the mythological legend denotes perhaps the integral multiplicity of the manifested universe. We may suggest an interpretation just to satisfy a mental curiosity: 52=50+2; and 50 is 5 X 10. The number 5 is very well-known as representing the five planes of consciousness, and as there is a descending and an ascending movement in each level – that gives the number 10. And 5 times 10 is 50.

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This makes up the manifested creation. The remaining two are the Supreme Divine and his Shakti, or two unities at each end – the one above, the one below. This however may be considered as a playful calculation meaning to represent, as I said, a multiple integrality of existence.

The injunction is: you must die to the world if you want the life Eternal. Even so you must die to yourself if you want the Divine. The existing life which your ego has built up is a life of ignorance, misery and decadence. Death is indeed the natural and inevitable consequence; but this is a death in ignorance and bondage, it does not lead you to liberation and freedom. The dying that liberates is a conscious, deliberate movement of intelligence and will; dying to the world means withdrawing yourself from the world and turning within. Dying to yourself means withdrawing from your egohood and turning to the self, the being that is beyond. This withdrawal is to be done constantly and consistently in all the parts of the being. The mind is to move away from its thoughts, the vital from its desires and impulses and the body from its hunger and thirst. The first result of this withdrawal is a division of the being, an inner passive part and an outer active part. The inner part becomes gradually a mere witness and the outer part a mere mechanical functioning. When the withdrawal is so complete that the outer being or the world has no effect upon the inner, does not raise any ripple in it by its touch or contiguity then is accomplished the real death. Then it is said the outer existence, the material life does not continue long, it comes sooner or later to a dead stop. Thus the inner being is liberated completely and is freed into the life beyond, the Divine Existence, the Brahman. It is said that when each and every seed of the various elements that compose the being, that sprouts into the luxuriant tree of material life, when each and every seed is burnt up by the heat of mounting 'tapas', the force of aspiring consciousness, then there is no more chance or possibility of an ignorant earthly life, one is then naturally born into the Life of the Eternal. That is the final, the supreme death which is laya or pralaya.

To live away from life and consequently away from death is one thing, comparatively easy; but to live in life and consequently

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in death is another thing, somewhat more difficult. To withdraw oneself from the field of death and retire in the immutability beyond or some form of it is what was attempted in the ancient days. But there has been side by side always a growing tendency in man to stay here in this vale of tears under the shadow of death, to live dangerously and face the Evil and conquer it here itself; for death is not a mere negation an annihilation of the reality, it is only a mask put over the reality or is its obverse. Tear off or remove the disguise, you will see the smiling radiant Godhead behind.

The gold is there, the purest gold, but it is crusted over with dross. The dross is to be eliminated and the noble metal freed. Indeed each element of the being wherever and whatever it is, each corpuscle, mental, vital or physical is ambivalent – it is a polarised entity consisting of two parts or two ends, one pure, the other impure. The ancients thought that the whole creation is impure; the only pure substance is the Divine. The Sankhya posited clearly the demarcation between Purusha, the Conscious Being secreted above and behind and the entire Prakriti which is absolute unconsciousness. But as we have said, a new revelation has been slowly coming up which speaks of a different conclusion 'and a different destiny for man and the universe. Each element of the created universe has a double nature, it is both conscious and unconscious, it is both immortal and mortal. And furthermore, the two are not united or soldered together inextricably so that if one is eliminated the other gets eliminated automatically. Life and death appear to be bound together absolutely and eternally; in fact, however, it is not so. Even in life, Life can be established in its single pure reality free from the normal counterpoint of Death. Purusha is not the only conscious element in or above creation. Prakriti is not merely the unconscious being. The unconscious Prakriti is only the apparent aspect of the Higher Prakriti, the Para Prakriti, which is supremely conscious, for it is one with the Supreme Purusha.

This Higher Prakriti is the inner reality of each created cell of the universe. And it is always insisting and working for the elimination of its counterpart, the inferior Prakriti; and evolution, human or cosmic is nothing but the gradual corroding of the inferior Prakriti by the pressure of the Light-Energy

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of the Higher Prakriti. One day when this lower Prakriti is dissolved in this way in each cell, the fullness of the radiant manifestation, an embodiment of the Divine Reality will be realised upon this material earth made spiritual, in this human body made Divine.

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