The Conquest of Fear — Part 3 of 3
We have spoken of the triune nature of man and of the Psychic in relation to the play of forces in the lower existence, and while it seems that the conquest of man’s fear can be complete and self-effective through the methods laid out there, yet there is a deficiency in the physical which does not allow such a Siddhi to be either complete or self-effective, nor it does it allow for an effective manifestation of that Siddhi in the world or upon the complex of its forces. The physical is a field of manifestation in which numerous forces throw themselves for their play and fulfilment; it is the countless heads and hands and limbs of a seemingly indestructible malignancy, the formidable machinery of the Asura, descending from the vital mind into the physical to retard and maim, to cripple man’s aspiration for God and replace it with a sense of constant fear of life and existence and lead him to death and decay in the final assault.
It is the body which bears the full intensity of these attacks more than the mind or vital, and it is in the body that this battle assumes a decisive importance, for the true sense of spiritual conquest in its integral glory and victory is not possible without winning the battle at the physical realm. In the body lies the last resistance to divine victory, but it is also here that the resistance is formidable or near impossible to break.
A dynamic, divine Spirit above, while descending into the physical, must face the crude and recalcitrant resistance of the grim terrestrial law and find its resting ground amid all this pandemonium and mindless cruelty and act on these disparaging elements and contradictions out of its inherent light and consciousness. It may be successful in bringing some semblance of unity and spiritual order into these things, even some sense of divine harmony, but it is more likely to be engulfed by the physical or terrestrial resistance and submerged into the black sea of a soulless abyss forever. Nothing seems permanent or is capable of a lasting and enduring change in the terrestrial consciousness. As it is in the nature of an unprepared ground to reject the sprout of a tree, so it is in the nature of unprepared or unreadied body to reject the dwelling of the Spirit into it.
And, since fear is ingrained in the human subconscient, the dark storehouse of a trillion and more impressions and horrid memories, the body reaction to it is instinctive shrinking and an attempt to escape the brutal touch of the pain of fear. It attempts to cast out the tempest by its submergence into a terrible inertia, an inaction part of its instinctive response to the painful touches of the world and the forces, but it cannot remain at the bottom in that wilful self-indulgence or self-forgetfulness for long; it has to face the laws of the terrestrial world by submission to a higher law of the Spirit and make itself a vessel of a greater, luminous Consciousness here on earth.
The subconscient of man is an orderless wraith without any sense of individuality, or if it is felt to be individual at all, it is because we have made it so by our constant dwelling into it through dreams and mental incongruities. It is a state of dark somnambulism in which the consciousness, when it passes into it, cannot hope to remain conscious or spiritually self-organised or see the logic of the higher Spirit unfolding or the possibilities of spiritual transformation; it sees through the haze the goblin images of its own self in a self-experiencing stupor without meaning or coherence, but there are times a sense of clarity or a more conscious experience of the Spirit or some self-defining moment becomes possible, in which it sees the foundation of the Spirit in the subconscient mire or at least a remote sense of it through a higher imagery or luminous sequence and this is possible only if there is a strong aspiration for the higher truth already established in the heart of the individual. Therefore, the possibility of a divine Individual in the Subconscient and the fullness of his manifestation there, though it may not look possible at the moment, is only inevitable and is bound to come under the pressure of a Gnostic transformation of the physical and all that extends below.
Because the body’s responses to fear is more instinctive, a mere apparatus of a programmed response replacing the instinctive may not be effective or a desired solution, as in the case of psychological counselling. Medical science, when there is an anomaly it cannot solve, rushes to stun it brutally by virtually making the brain artificially unresponsive to these otherwise occult touches of the forces by dangerous sedatives, which maim the physical and progressively deplete the capacity of its self-endurance or allow it face the problem of fear from a more elevated standpoint of the Spirit, already involved in matter and waiting to manifest through the pressure of the higher Consciousness. And, this is the divine Consciousness at the most physical level which has to be awakened and made a law of all our physical movements, replacing the blind instinctive movements and responses to fear by an all-embracing movement of the Spirit, in which the vibrations of fear are not only dissolved naturally, but they are rooted out of their source and filled with a calm, luminous temper of the Spirit.
In this process, the human nervous system undergoes a vast transformation; the touch of the Spirit there becomes a constant experience when there is a crisis or a strong movement of fear. The nervous becomes unmoved and unperturbed or impervious to or incapable of cowardice. It is no longer the fragile, delicate part of a mortal human nature, but becomes the luminous physical shield of the Spirit here in the terrestrial manifestation. The movements of fear are not only repulsed immediately by a spontaneous and inherent response of a settled Will of the Spirit in the physical, but also transformed, as far as feasible, of their movements into that of a secret divine Ananda. It is only in a farther state of self-development that there can be a constant experience of a boundless and limitless Ananda in the physical.
A self-asserting vital mind may be able to sufficiently put the fear impulse out of its immediate nature or atmosphere, mimic the calm of the Spirit or blindly imitate a higher spiritual law and move by a pseudo-courage for a while, but when it faces the darkness of the Asura and his phenomenal masquerade, it plunges into a state of morbidity too cumbersome to tackle or come out, but the solution to its problem lies in throwing its overt self-confidence and replace it with a sense of absolute trust in the divine protection. The mind too must stop asserting its limited knowledge and submit itself to a higher Consciousness and Light and derive from there its sense of sustenance and tackle the problem of fear by a harmonious knowledge of the Spirit, which sees what stands behind the vibrations of fear and acts upon them to dissipate or dissolve and arrive at a more spontaneous response to the exigencies arising out of ignorant life and matter.
But the difficulty is predominantly felt in the body because of its atavistic and instinctive nature; it is still ruled by a blind and corporeal law of death which invites naturally the lower vibrations of the forces of disorder, but at the level of instinct of movement and morbid reaction, it becomes enormously difficult to convert them to a more natural law of the Spirit, to a more swift miracle of dynamic action and response in the very nescience of physical matter and equally arrive at a more synthetic, direct action of the divine Matter in the very physical.
It must be done anyway or will be done inevitably, but it is the conscious participation of the physical in the process of spiritual transformation which is indispensable,for it hastens the process of the manifestation of the Spirit here in the earth consciousness. Fear, like other maladies of our painful evolution here, must be dissolved or transformed of their ignorant movements into a spontaneous marching of the Spirit. We have only to give ourselves totally and unreservedly to the Divine Consciousness so that It can cast its direct light and knowledge on our triune nature and make them free and swift instruments of Itself and release us forever from the painful touches of the world and its inexorable laws. The Spirit of the Kshatriya cannot confined to the higher mental or higher vital; it must be brought into the physical and established there, not as a foreign or distant influence of a far-off thunder of Arjuna, but as one of its natural laws in every cell of the physical.