The physical itself will then be a wonderful expression of harmony and beauty of the spirit

Re: Re: 02: Hard is it to Persuade Earth-Nature's Change by RY Deshpande on Mon 22 Jan 2007 04:16 AM PST Profile Permanent Link

Godhead greater by a Human Fate It must have been pretty cruel of the godhead to await Savitri’s hour of ordeal. That would almost look rather nasty-spiteful of him. In any case, there is no escape for Savitri from the painful tribulation. She must meet Yama, the God of Death. He is the formidable Spirit of Antagonism born from Inconscience in response to the arrival of Life upon Earth, one who in his dark and terrible, hostile-repulsive form nullifies all the wonderful gains that come in the soul’s progress. As long as Death is present, things will always go wrong,—says the Mother.

Sri Aurobindo’s aphorism puts it as follows: “Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound forever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.”

Death is therefore, negatively, the helper on the way, a remover of imperfection. That is the utility of Death. But, now, a moment has come when it is no longer necessary for him to be there, as progress should commence from perfection to perfection. Death the Adversary has to disappear. But Death is not going to walk away simply like that, of his own free choice, his volonté. In fact, he will confront fiercely if he is going to be challenged at all. Death’s challenge,—that is the frightening Portal of Death Savitri has to pass through. Unless she passes through it, through distress and suffering and hardship of mortality’s last portal, Death cannot be left behind. It is for that moment that the godhead is waiting. But who is this godhead waiting for such a harsh severe ordeal of hers? But it is this godhead himself who has taken a human form and is present as Savitri. By such a human fate he will rise to yet another greatness; in it there will be the Law of Immortality guiding the Soul of Evolution in the terrestrial scheme of things.

Well, but what the removal of Death should actually imply? If, as the Mother tells in a talk, “death is the phenomenon of decentralisation and dispersion of the cells which make up the physical body,” then it is that decentralisation and dispersion which will stop when Death is removed; decay disintegration and inevitable death will cease. In another talks she says:

“…the whole of humanity believes firmly in death; it is, one might say, a general human suggestion based on a long unchanging experience. If this belief could be cast out first from the conscious mind, then from the vital nature and the subconscious physical layers, death would no longer be inevitable.”

The physical itself will then be a wonderful expression of harmony and beauty of the spirit in an ever-growing fullness of manifestation. There is the fear of death in the present body and that will disappear; it will open itself to the adventure of new consciousness full of light and sweetness and joy, of love and beauty, within and without.

Aswapati the Yogi is standing in front of the Divine Mother and is arguing for her to incarnate herself here and conquer Death. He even tells her that god does make progress by coming down, by the fall, by stepping into birth. Human fate makes the godhead greater and therefore the godhead awaits the ordeal’s hour. Shiva did not opt to take human birth and therefore he is perhaps going to miss something remarkable in that respect. Gods do get disfigured by the pangs of birth (Savitri, p. 677), but there is also the marvel of the new birth. Savitri, although standing beneath the eyes of Fate, has the confidence that nothing, nor Fate nor Death nor Time, has the power to dissolve the diamond-scripted signature of her soul. She is willing to pass through the ordeal, and that is her splendid sacrifice in the Will of the Supreme. RYD