Once we understand that disease, even death, is part of an evolutionary experiment or an inevitable evolutionary hazard if we like, then the right way to tackle it is to adapt to the evolutionary forces. In other words, at any given time there are three kinds of forces acting upon any individual formation, whether physical or psychological. The first is the force that creates or gives birth to a form, the creatrix force. In human beings it is the inherent force that builds the body constantly. Then there are forces that preserve, they rejuvenate and regenerate the cells. The human body is nurtured and nourished by many such physical and psychological forces and energies. Finally there are forces that pull down the structure that has been built once its brief utility is over, the forces of degeneration and destruction. All form and phenomenon is the result of a balance of these forces. Normally, the forces of creation are at their best in early childhood, those of preservation in youth, and the forces of degeneration at an older age. As we can see, Nature has programmed it so beautifully, that once the purpose of propagation of the species is over, once the continuity is ensured, it begins to pull down the structure. Except in human beings where the lifespan goes beyond the limits of our reproductive age, in most animal forms, the age of a species is linked to two things: the rate of breathing and the reproductive capacity.
This is not arbitrary and as we have seen, a great Intelligence is at work. In human beings an extra lease of life is given so that having gone through the experience of our half-human, half-animal nature, we can go deeper and further. Human beings are meant to exceed themselves or rather Nature seeks to exceed its own limits in human beings. Human beings, of all the species, experience a constant evolutionary push to change and adapt. The reason is threefold. First, human beings have to adapt not only to physical but also to psychological and social changes and corresponding forces. Second, they are capable of self-learning and reprogramming. Third, the very presence of the mind gives an almost endless scope for growth. However not every part of our personality experiences growth in a similar way. Each moves at its own pace—the mind, the emotions, the will, the very body itself! It is not easy for the different parts of our humanity to follow this evolutionary urge that has been planted in man. It is this evolutionary urge that gets translated or rather mistranslated in our superficial parts as a persistent dissatisfaction, as a restless seeking for something we never seem to find, as an insatiable want and an irresistible push to explore and exceed our boundaries and limits that is the seed of all progress. But since our complex totality is unable to respond in a balanced and equal way to this evolutionary demand upon us, there is conflict and friction between the different members. The problem becomes aggravated by an overuse and misuse of some parts and an under-use or an ignoring of others. Added to this already difficult internal adaptation is the increasing stress of external adaptation, no more through the vital force of life as in an animal, but through the mind that seeks to know the laws of Nature and not just simply and mechanically adapt to them. And now as we have proposed, there is this added factor – the factor of a New Consciousness to which man must adapt.
What is the means and process of this adaptation? There is first an exploration and an ascent of consciousness beyond its fixed boundaries. Next or simultaneous, an integration within and around. In man this must be done consciously. That is to say, he must first find a synthesis of the different parts within himself and next with the universe around him. Normally this synthesis is attempted through the ego-self which itself is a temporary formation of Nature given to man to assist his evolutionary journey at a certain stage of his development. Through the ego, the individual is able to cut himself off from the universal rhythm and for a while at least find his own individual pace of progress. He is no more tied to the common and the average pace, so to say, but can move at his own. But the ego-self is a very limited creation and cannot harmonise all the parts, it is not even fully conscious of them. And even if it could somehow become conscious, it still remains cut off from the rest of the universe except only indirectly. The spontaneous adaptation of the individual animal to the universe around him is almost lost in man or shall we say broken because it is an unconscious or half-conscious adaptation. It must be replaced by something higher. This something higher is the possibility of a spontaneous and harmonious adaptation of the human nature to the divine principle within him. Only through this door, he can equally discover and adapt with the divine principle all around him and the rest of creation.
To put it simply, man has lost the simple natural balance of the animal and plant kingdom and he is yet to discover the balance proper to his kind. Through reason, we can find some kind of temporary equilibrium. But it is only temporary since man is not only more than the body but also more than the mind! He must find his soul and reorient everything in him around this greater Self.
This is the difficult and onerous task given to man – to find the divinity within him and by an extension around him, to exceed the limits of an embodied nature and break into some Supernature, to evolve consciously towards That which is now only partially reflected in him and in the world around us. Having discovered the Divine Nature he must adapt his nature to that divinity, aligning himself to That of which he is now only a shadow. This means an opening to his own depths and heights and wideness and in every part of his complex and many layered being and nature.
The true remedy, the deepest cure, the surest and most radical way to get rid of all diseases therefore is to open our body and mind with an increasing receptivity and plasticity to the Divine Consciousness and the divine forces of a higher order. Illness is neither a curse nor a result of ‘this’ or ‘that’ cause which are rather more incidental and instrumental than the main cause. The real cause is the imperfection of embodied life, which is unable to keep pace with the evolutionary pressure. The result is an increasing dislocation, disharmony, disorder that is translated in our external consciousness into disease and death.