THE PHYSICAL BODY EXAMINED BY WILLIAM JUDGE

(This is the first part of chapter five of William Q. Judge's book "The Ocean of Theosophy," I added subheadings to make it easier to read.)

 

The body, as a mass of flesh, bones, muscles, nerves, brain matter, bile, mucous, blood, and skin is an object of exclusive care for too many people, who make it their god because they have come to identify themselves with it, meaning it only when they say "I." Left to itself it is devoid of sense, and acts in such a case solely by reflex and automatic action. This we see in sleep, for then the body assumes attitudes and makes motions which the waking man does not permit.

It is like mother earth in that it is made up of a number of infinitesimal "lives." Each of these lives is a sensitive point. Not only are there microbes, bacilli, and bacteria, but these are composed of others, and those others of still more minute lives.

These lives are not the cells of the body, but make up the cells, keeping ever within the limits assigned by evolution to the cell. They are forever whirling and moving together throughout the whole body, being in certain apparently void spaces as well as where flesh, membrane, bones, and blood are seen. They extend, too, beyond the actual outer limits of the body to a measurable distance.

One of the mysteries of physical life is hidden among these "lives." Their action, forced forward by the Life energy —called Prana or Jiva— will explain active existence and physical death. They are divided into two classes, one the destroyers, the other the preservers, and these two war upon each other from birth until the destroyers win.

The theosophical motive for death

In this struggle the Life Energy itself ends the contest because it is life that kills. This may seem heterodox, but in Theosophical philosophy it is held to be the fact. For, it is said, the infant lives because the combination of healthy organs is able to absorb the life all around it in space, and is put to sleep each day by the overpowering strength of the stream of life, since the preservers among the cells of the youthful body are not yet mastered by the other class.

These processes of going to sleep and waking again are simply and solely the restoring of the equilibrium in sleep and the action produced by disturbing it when awake.

It may be compared with the arc-electric light wherein the brilliant arc of light at the point of resistance is the symbol of the waking active man. So in sleep we are again absorbing and not resisting the Life Energy; when we wake we are throwing it off. But as it exists around us like an ocean in which we swim, our power to throw it off is necessarily limited.

Just when we wake we are in equilibrium as to our organs and life; when we fall asleep we are yet more full of life than in the morning; it has exhausted us; it finally kills the body. Such a contest could not be waged forever, since the whole solar system's weight of life is pitted against the power to resist focussed in one small human frame.

(Cid's note: Just as electric current illuminates but also wears down a light bulb until it burns out, in the same way theosophists say that prana gives life but also gradually wears it down until it eventually kills humans and other beings.)

The continuous change of the body

The body is considered by the Masters of Wisdom to be the most transitory, impermanent, and illusionary of the whole series of constituents in man. Not for a moment is it the same. Ever changing, in motion in every part, it is in fact never complete or finished though tangible.

The ancients clearly perceived this, for they elaborated a doctrine called Nitya Pralaya, or the continual change in material things, the continual destruction. This is known now to science in the doctrine that the body undergoes a complete alteration and renovation every seven years.

At the end of the first seven years it is not the same body it was in the beginning. At the end of our days it has changed seven times, perhaps more. And yet it presents the same general appearance from maturity until death; and it is a human form from birth to maturity. This is a mystery science explains not; it is a question pertaining to the cell and to the means whereby the general human shape is preserved.

The "cell" is an illusion. It is merely a word. It has no existence as a material thing, for any cell is composed of other cells. What, then, is a cell? It is the ideal form within which the actual physical atoms — made up of the "lives" — arrange themselves. As it is admitted that the physical molecules are forever rushing away from the body, they must be leaving the cells each moment. Hence there is no physical cell, but the privative limits of one, the ideal walls and general shape.

The molecules assume position within the ideal shape according to the laws of nature, and leave it again almost at once to give place to other atoms. And as it is thus with the body, so is it with the earth and with the solar system. Thus also is it, though in slower measure, with all material objects. They are all in constant motion and change.

This is modern and also ancient wisdom. This is the physical explanation of clairvoyance, clairaudience, telepathy, and mind-reading. It helps to show us what a deluding and unsatisfactory thing our body is.