Rebirth and Other Worlds: PartII, Chapter XXII - Rebirth Track 13

That is the law imposed upon the soul that it will not invade directly. The soul therefore lives like an exiled king. The kingdom is the kingdom of body, life and mind of which soul is the real king but ego has usurped the kingdom of the soul and rules as if he is the king. And the soul, knowing all this remains behind like an exiled king. And according to the law imposed upon it – that consent must come from below, from body, life and mind and aspiration must rise from here, then in answer to that the soul can invade. That is why the need for aspiration from below. The greater the aspiration here, the greater will be the soul coming to the front. The screen will be thinned. In some moments of great aspiration, the screen may suddenly snap and we may come directly into contact with the soul, even our ego can experience the soul, our mind can also experience and the soul itself may manifest for some time. But if the outer being is thick, the snapping is only for a momentary time and again it may close and this happens to us when we are transported into an experience where everything becomes alive, everything appears so intimate, all sense of separation disappears. A tremendous perception of the Divine appears before us. But after sometime it again disappears. But this memory is very important, through the memory we can again go back to it.

What the soul does is to the extent to which the body, life and mind aspire for the rule of the soul; it puts forward its energy, soul energy. Putting forth of the soul energy creates a formation of the soul. This formation is called the psychic being as distinct from the psychic entity which is the soul. Psychic being has individuality, it’s a formation, it is a packet of soul energy. Something of Para Prakriti as distinguished from tamas, rajas and sattva begins to enter into the tamas, rajas and sattva movement. It is an infiltration, invasion of the soul on the body life and mind.

In the beginning this formation is very small. Therefore the Kathopnishad calls it angushtamatram, not bigger than the thumb because the soul formation in the beginning is a small formation depending upon the aspiration of the body, life and mind. This individuality of the psychic being if it grows more and more then even the mind, life and body also get affected and their formations become more and more in the image of that individuality. Instead of the egoistic individuality they have a stamp of the psychic individuality. But this is a very long process and in one life time it is ordinarily not possible to complete the whole cycle in which the psychic being can fully develop its individuality and can stamp itself on body, life and mind so that the body, life and mind become psychicised, so to say.

To remove the ego individuality and to develop the soul individuality, and to manifest the totality of the Divine in body, life and mind is the real purpose of our being here on earth and until that is done we are obliged to come back again and again, birth after birth. In this process, an important stage is reached when we begin to become aware of the immortality of the soul. Our outer being, body, life and mind and ego which are ignorant of the soul when they begin to become aware of the presence of the soul and the immortality of the inextinguishable soul, it realizes that the soul is immortal. Now this awareness is a very important stage of development. Normally, we are all the time in a sense of insecurity; our whole life is full of anxiety and fear because we feel fear of disintegration. Nothing in the world is as dangerous to us as a threat of our personal disintegration. This is the main anxiety of every human being and what every human being is doing is to build up its formation. And he is constantly building up for fear of disintegration; even when you form the body, how much the mother has to take care of the child to see that the body formation and a good, sound formation and is very worried about any process by which sickness may come, dislocation of the body may come disintegration of the body may come about. And our constant fear is to make the body as capable of integration as possible, similarly, of our mind formation, our life formation. Attempt is to make our body, life, and mind as much integrated as possible. And that is because our mission here is to create here a constant mutation of individualized divinity. This is the mission.

Therefore constancy is all the time attempted by us even in the field of change. Therefore in this changing movement to create constancy and invidualized constancy, something which is true of our jivatamans that is our constant effort. And even though we may not be aware of it all our anxieties ultimately are reduced to this. We are constantly trying to see that we may succeed in this task, even unknowingly. We are constantly trying to obey God’s command that we have to create here in this body a constantly mutable individualized divine. But not knowing the secret of it, the way to achieve it we are constantly struggling ignorantly and constantly being disintegrated and even when death takes place we are reborn again so again the task continues. So death is not real disintegration. It is a passage by way of which another integration takes place on a bigger scale than the soul intends.