Page 11 - Complete Works of Dr. KCV Volume 1

the meaning of anu-bhava, which may be properly translated as imperience rather than experience. It is an in-tuition rather than intellection or discursive and dichotamic daliectic.
Reality is then what is to be known. It is to be known through the integral experience or imperience of the heart, which is the living organ in every human being. Considered in the context of anubhava the heart has reasons, which the head or intellect can never be aware of and more often the heart is right though the head refuses to credit it with wisdom. In other words, the anubhava that leads to the realisation of Reality is something different in kind from what operates through the head or intellect. This leads to the question whether these are not opposites. The thought that operates through intellect is, in nature, identical with that which works through the heart, but as Shri Ram Chandraji points out, there is inversion a phenomenon which we can witness in all cases of movement - a wavy process that causes inversion - the right becomes left, the up becomes down. This is the principle of Invertendo, which He expounds in His works. It is this principle that leads to our world - experiences and takes us from grossness to subtleness or vice versa. Thus successive stages of thought might appear to be contradictory or opposites when in fact they are just the same at different points of movement - as in motion that is ray or wave - motions. Similarly we find that waves condense into particles and particles disintegrate into waves and Shri Ram Chandraji mentions a level of anubhava when the atoms in the body get broken up into vibrations at a very high level. In this He shows how the physiological processes abide by the laws involved in the breaking up of the atom.
He also throws light on the origination of the atoms not mentioned in the Yoga or Samkhya sutras and He also shows that changes occur in the human body in a perfectly intelligible manner by the utilisation of the Divine thought force which operates on lines mystically noted in the Visesika doctrines of Pila-paka and Pithara-paka. These have been thoroughly forgotten by the schools.
Thus Shri Ram Chandraji points out that it is absolutely necessary to go beyond the intellectual philosophers and philosophy and instead of finding