Page 17 - Complete Works of Dr. KCV Volume 1

The Yoga of Shri Ram Chandraji shows that the heart is pivotal for dhyana (meditation on the divine thought), purification of the entire psycho- physical system of all gross particles and patterns.
He shows that the Divine Centre is subtly placed in the region marked as - C- in the Central Region (which is also the discovery of the Master) in the Occipital protuberance or just below it.
He shows that the heart can be connected with that Centre through the superfine thought vibrations of the Pranahuti and only then does the Sahaja samadhi take place. Sahaja samadhi is the state of being in the divine consciousness even in the waking sensory-motor condition of the normal man. Such a person in whom the two points have been closely linked achieves liberation from the cycle of births and deaths and also attains the bright worlds of freedom after death.
The Divine centre is not the Sahasrara of the tantrik - yogins or even the Brahmarandhra through which one is said to depart at death. These are shown to be placed in the third region and not in the Central Region. The very fact the Central Region is marked in the physical plane of the Head shows that one can attain it even whilst in this body. But if the turiya is above and outside the physical then liberation or experience of the Divine worlds could only take place after death.
Consciousness such as the individuated particularised individuals possess is not the Ultimate. True consciousness is something very different. Even so Shri Ram Chandraji considers that the "soul possesses consciousness as a result of God-s will to effect creation" (Reality at Dawn p.31 first ed.). The soul is said to be conscious only because it arises from it when it is called upon to function. A state of realisation, which is for oneself, goes behind this consciousness which is needed for work outside itself and for others. Even in the case of our knowing God this is normally directed outward towards manifestations and images or representations or symbols of God. But in the case of knowing God as He is in Himself and for Himself, one has to go behind this consciousness. Thus alone can one enter into the Divine (tattvena pravestum) as the Gita puts it.