Page 108 - Complete Works of Dr. KCV Volume 1

Shri Ram Chandraji clearly shows that the entire mind of man is filled with ideas but these ideas are ideas of portions of the body, such as liver, lungs, intestines and stomach or abdomen and so on. So also we have ideas of physical feelings as to how these organs feel or act or what they need. All these ideas are those which spring up from the heart. In a sense we can say that our heart is like the Buddhist alaya-vijnana or the receptacle of all impressions which are of solid objects and organs. Thus the present content of the heart is just these physical bodily ideas and no more. The consequence is that we are being governed by these ideas alone; and all our actions proceed from these ideas and are regulated by these. Therefore, we are said to be caught up in the karma cycle or determined by karma.
But it is the subtle condition of the heart that we have to note. The heart, being the main artery of God through which the idea of creation is working, is in invisible motion. Truly, each individual heart is also a unit uniquely issued out of the Centre. The power that is working at the Centre is also manifested as the units. Though the same superconsciousness is working in a limited way, the word 'limited' does not mean that it is necessary for it to be that. Limitation is not due to anything from above. It is what has resulted from the individual solidification owing to the identification with the body or with the ideas of the body which are its rings of bondage or limitation.
Shri Ram Chandraji describes the emergence of the units from the Centre as a shower of fire - sparks forming a vast circle, a view which is echoed in the Upanishads (visphulinguvat). The whole universe is thus a projection or throw out, thanks to the invisible motions under the Centre. Each unit, however, develops its own individuality whilst yet retaining the nature of the invisible motion of the origin. Surely also it can be said that these units are eternal in the sense that they are permanent till the final dissolution or withdrawal. Problems of concern are raised by those who wish to up hold the view that the units though withdrawn into the Centre emerge as such at the next creation. This is a point which is more a logical one than a practical one, for it is to explain the karma problem of the net creation. As the Kathopanishad says the soul or unit exists even at the final mergence in latent condition. The meaning of 'exists' is, however, logical, since we cannot think of the extinguishment of the soul when it begins to emerge. The question is again one of its becoming bond again after having attained freedom in the previous creation (srshti). There is also another problem