2. THE DIVINE BODY

    A divine life in a divine body is the formula of the ideal that we envisage. But what will be the divine body? What will be the nature of this body, its structure, the principle of its activity, the perfection that distinguishes it from the limited and imperfect physicality within which we are now bound? What will be the conditions and operations of its life still physical in its base upon the earth by which it can be known as divine    ?

    If it is to be the product of an evolution, and it is so that we must envisage it, an evolution out of our human imperfection and ignorance into a greater truth of spirit and nature, by what process or stages can it grow into manifestation or rapidly arrive? The process of the evolution upon earth has been slow and tardy—what principle must intervene if there is to be a transformation, a progressive or sudden change?

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    Another difficulty that: the transformation of the body. has to face is its dependence for its very existence upon food and here too are involved the. gross physical instincts, impulses, desires that are associated with this difficult factor, the essential cravings of the palate, the greed of food and animal gluttony of the belly, the coarsening of the mind when it grovels in the mud of sense, obeys a servitude to its mere animal part and hugs its bondage to Matter. The higher human in us seeks refuge in a temperate moderation, in abstemiousness and abstinence or in carelessness about the body and its wants and in an absorption in higher things.

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The spiritual seeker often,like the Jain ascetics, seeks refuge in long and frequent fasts which lift him temporarily at least out of the clutch of the body's demands and help him to feel in himself a pure vacancy of the wide rooms of the spirit. But all this is not liberation and the question may be raised whether, not orly at erst but always, the divine life also must submit to this necessity. But it could only deliver itself from it altogether if it could find out the way so to draw upon the universal energy that the energy would sustain not only the vital parts of our physicality but its constituent matter with no need of aid for sustenance from any outside substance of Matter. It is indeed possible even while fasting for very long periods to maintain the full energies and activities of the soul and mind and life, even those of the body, to remain wakeful but concentrated m Yoga all the time, or to think deeply and write day and night, to dispense with sleep, to walk eight hours a day, maintaining ail these activities separately or together and not feel any loss of strength, any fatigue, any kind of failure or decadence. At the end of the fast one can even resume at once taking the normal or even a greater than the normal amount of nourishment without any transition or precaution such as medical science enjoins, as if both the complete fasting and the feasting were natural conditions, alternating by an immediate and easy passage from one to the other, of a body already trained by a sort of initial transformation to be an instrument of the powers and activities of Yoga. But one thing one does not escape and that is the wasting of the material tissues of the body, its flesh and substance. Conceivably, if a practicable way and means could only be found, this last invincible obstacle too might be overcome and the body maintained by an interchange of its forces with the

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forces of material Nature, giving to her her need from the individual and taking from hex directly the sustaining energies of her universal existence. Conceivably, one might rediscover and re-establish at the summit of the evolution of life the phenomenon we see at its base, the power to draw from all around it the means of sustenance and self-renewal, Or else the evolved being might acquire the greater power to draw down those means from above rather than draw them up or pull them in from the environment around, all about it and below it. But until something like this is achieved or made possible we have to go back to food and the established material forces of Nature.

    In fact we do, however unconsciously, draw constantly upon the universal energy, the force in Matter to replenish our material existence and the mental, vital and other potencies in the body: we do it directly in the invisible processes of interchange constantly kept up by Nature and by special means devised by her; breathing is one of these, sleep also and repose. But as her basic means for maintaining and renewing the gross physical body and its workings and inner potencies Nature has selected the taking in of outside matter in the shape of food, its digestion, assimilation of what is as similable and elimination of what cannot or ought not to be assimilated, this by itself is sufficient for mere maintenance, but for assuring health and strength in the body so maintained it has added the impulse towards physical exercise and play of many kinds, ways for the expenditure and renewal of energy, the choice or the necessity of manifold action and labour. In the new life, in its beginnings at least, it would not be necessary or advisable to make any call for an. extreme or precipitate rejection of the need of food or the established natural method for the maintenance of the still imperfectly

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transformed body. If or when these things have to be transcended it must come as a result of the awakened will of the spirit, a will also in Matter itself, an imperative evolutionary urge, an act of the creative transmutations of Time or a descent from the Transcendence. Meanwhile the drawing in of the universal energy by a conscious action of the higher powers of the being from around or from above, by a call to what is still to us a transcending consciousness or by an invasion or descent from the Transcendence itself may well become an occasional, a frequent or a constant phenomenon and even reduce the part played by food and its need to an incidence no longer preoccupying, a necessity minor and less and less imperative. Meanwhile food and the ordinary process of Nature can be accepted although its use has to be liberated from attachment and desire and the grosser undiscriminating appetites and clutch at the pleasures of the flesh which is the way of the Ignorance; the physical processes have to be subtilised and the grossest may have to be eliminated and new processes found or new instrumentalities emerge. So long as it is accepted a refined pleasure in it may be permitted and even a desireless Ananda of taste take the place of the physical relish and the human selection by likings and dislikings which is our present imperfect response to what is offered to us by Nature. It must be remembered that for the divine life on earth, earth and Matter have not to be and cannot be rejected but have only to be sublimated and to reveal in themselves the possibilities of the Spirit, serve the Spirit's highest uses and be transformed into instruments of a greater living.

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