The Body—Biological Expression of the Soul’s Illusion
Philosophy with a scientific basis
The soul élan vital is in search of fulfillment, wandering throughout existence from one form of life to another until it at last evolves to the human level. Observing the various life forms we detect a gradual evolution of awareness, an unfolding of conscious development (and expression of will). What is the basis of all of this? Consciousness. Everything springs out of consciousness. The perception of circumstance (existence) and the body itself — is enabled by consciousness.
An analogy that may provide insight: the reflection of the moon upon a pool of water appears to quiver with the ripples of the water. But actually it is only shining, reflecting upon the water, it is fixed, unmoved, unaffected. The soul from its spiritual location (transcending time, space) is shining, reflecting through modified consciousness upon the bodily circumstance. The body is the biological expression of the soul’s illusion: self-expression (based upon misconception — misperceived self), from subtle to gross, layer upon layer of ego, intellect, mind, and senses — generates the body. The soul is the subtle, illuminating (animating), conscious observer experiencing the body and its circumstance.
Free will is operating at an optimum in human life. But there are limitations (based upon past use of free will — previous choices). Why are we forced (bound) to experience things against our will? Karma: action and reaction. Science says, “For every action there is an equal an opposite reaction.” Sounds simple (axiomatic) but the implications are complex. Especially if we consider how we are acting and reacting to and with others. Then it becomes intricate, with many interrelated elements, factors, and difficult to comprehend (sometimes to the point of utter perplexity). In the bewilderment of frustration even theists express resentment, “How can God allow this!” Rather, how can He not (if He does not interfere with free will). Certainly God (the Infinite) must have better things to do that to inflict senseless suffering upon his extended family (the finite)?
Trying to counteract anticipated reactions by “being good,” “doing what’s right,” or through education, science (technology) may buffer or inure one temporarily but ultimately prove futile. What is unfolding is not so obvious and easy to identify. There are karmic seeds (reactions) in different stages of germination (development). Some are sprouted; some nearing maturity and some are bearing fruit (activated). At the same time, as human beings, we are making new choices thereby creating and complicating future reactions. It is incredibly complex. That we do not readily perceive any causal connection from our actions in this life is understandable — it may not be limited to this life.
That means that we are born into accommodating circumstances, generated as reactions to past actions. As the result of the exercise of free will we engender circumstance (individually — collectively). To disallow that, is in a sense, to deny someone’s personhood (individuality). As for children, relatives etc. we share a certain degree of karmic destiny but cannot be solely responsible for their circumstances. All factors taken into consideration that is simply not possible (realistic). And by an overarching sense of our personal responsibility we may even unintentionally devalue their sense of self.
If someone is in an unfortunate condition or circumstance does that mean then that they are by inference a “bad person?” Certainly not. They may be the most wonderful person we know, but it cannot be denied that they are under the throes of karmic reaction. And it is only natural to wonder, “Why?” There was a book titled, “Why do bad things happen to good people?” The answer in a word — karma. All things considered, this may be the only answer that even comes close to making sense. It is philosophy with a scientific basis (therefore tenable).
Life has unavoidable suffering. We are all suffering in varying degrees. Four things in particular are inescapable: birth, death, aging, and disease. Still, we want everyone to enjoy a basic circumstance we might call “normal life.” We do not like to see anyone suffer unnecessarily or excessively — but sometimes it is beyond our control. We do not mean to suggest a passive retreat into fatalism (abandoning duty, responsibilities or doing nothing to improve conditions or ourselves) but we must become detached from the results (having things our way). Ultimately, all things are not meant to please us. It is not a realistic expectation and will end in disappointment and frustration.
Srila Sridhar Maharaja once said, “Suspicion and hesitation are the worst enemies. We may be near to the truth, but because of our previous karma, our suspicious nature deceives us…. According to the result of our karma we shall be placed in a particular environment, and we must start our spiritual life from wherever we are placed; we must begin our work of conquering all those samskaras[1] that comprise the mental encasement we are living in.”
As opposed to being helplessly trapped by karmic circumstance the Vedas inform us that human life is the opportunity to get free (liberation) from the world of death. The beginning is to redirect our focus away from the endless diversions of mundane seduction that rob the soul of its wealth — belief of a life of prospect in the subtle domain of faith. It is not possible for the eternal to find fulfillment in the temporal. As a sunray’s home is in the sun, the radiant soul’s home is in the domain of the conscious sun, the Supreme Being from whom it has emanated.
Srila Sridhar Maharaja: “Sri Sukadeva Goswami explained to Maharaja Pariksit and all the topmost assembled sages, ‘This illusory world is full of variety and movement, and above it is the Brahman, the non-differentiated plane of the Absolute. But on the other side, there is again a differentiated and specified world, the adhoksaja world (beyond sense perception). This Brahman is not the ultimate existence, but crossing Brahman, on the other side, there is an adhoksaja world. There, we find Krishna-Lila, which is not a thing of this mundane world. You all know I have no charm for this world whatsoever. And my mind was attracted by the charm of that higher Lila. Today I shall speak to you all about Lila (divine pastimes).’”
Footnotes
- Samskara is defined as: the faculty of memory, mental impression or recollection, impression on the mind of acts done in a former state of existence. ↑