The Limitations of the Body and the Necessary Elements of a Transformation to a Divine Body

With each new level of manifestation of consciousness, the physical forms have adapted to provide for the action of new levels of perception, new powers of action and new expressions of consciousness. Human beings for instance began to walk upright on 2 legs, used opposasble thumbs to increase tool-handling capability, and developed speech as well as increased brain size and complexity to handle the additional tasks that the mental consciousness required. The question then arises, with the expression of a new supramental consciousness, what types of changes could we foresee in the physical body to more truly and accurately carry out the needs of this new power of consciousness.

Materialists in the West have the belief that all of this evolutionary development is simply a matter of increased chemical interaction, more or less random development that has happened to bring about life. Obviously the detail and complexity we see around us is not the product of atomic particles, and consciousness cannot arise out of Matter if it is not previously involved there. Review of the atomic world also shows us a very clearly defined, highly organized realm of action that again cannot be purely random.

Those who understand the primacy of consciousness in shaping the evolutionary development of the material forms will therefore begin to review the limitations of the body developed for the mental consciousness and reflect on the possible enhancements or upgrades that could be essential in the next evolutionary phase. A big consideration is the way the body functions, its inherent limitations and weaknesses, and the large waste of focus and energy needed to prop up the body’s actions at the current time.

Sri Aurobindo writes: “But what would be the internal or external form and structure and what the instrumentation of this divine body? The material history of the development of the animal and human body has left it bound to a minutely constructed and elaborated system of organs and a precarious order of their functioning which can easily become a disorder, open to a general or local disorganisation, dependent on an easily disturbed nervous system and commanded by a brain whose vibrations are supposed to be mechanical and automatic and not under our conscious control. According to the materialist all this is a functioning of Matter alone whose fundamental reality is chemical. We have to suppose that the body is constructed by the agency of chemical elements building up atoms and molecules and cells and these again are the agents and only conductors at the basis of a complicated physical structure and instrumentation which is the sole mechanical cause of all our actions, thoughts, feelings, the soul a fiction and mind and life only a material and mechanical manifestation and appearance of this machine which is worked out and automatically driven with a figment of consciousness in it by the forces inherent in inconscient Matter. If that were the truth it is obvious that any divinisation or divine transformation of the body or of anything else would be nothing but an illusion, an imagination, a senseless and impossible chimera. But even if we suppose a soul, a conscious will at work in this body it could not arrive at a divine transformation if there were no radical change in the bodily instrument itself and in the organisation of its material workings. The transforming agent will be bound and stopped in its work by the physical organism’s unalterable limitations and held up by the unmodified or imperfectly modified original animal in us. The possibility of the disorders, derangements, maladies native to these physical arrangements would still be there and could only be shut out by a constant vigilance or perpetual control obligatory on the corporeal instrument’s spiritual inhabitant and master. This could not be called a truly divine body; for in a divine body an inherent freedom from all these things would be natural and perpetual; this freedom would be a normal and native truth of its being and therefore inevitable and unalterable. A radical transformation of the functioning and, it may well be, of the structure and certainly of the too mechanical and material impulses and driving forces of the bodily system would be imperative.”

Sri Aurobindo, The Mind of Light, The Divine Body, pp. 55-56

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