Page 212 - Complete Works of Dr. KCV Volume 1

the disciple or Abhyasi with him. It is very very difficult and unknowable work because no preceptor normally I think knows to do that work. Now this peculiar experience of the Central Region is one of Negation. One does not feel that he exists. That is the ego is gone. And he says that such an experience is not usually aspired after by people who clamour for experience. Because there is nothing. But it has its own charm. It is the world of infinity.
I was yesterday reading an article in the American Review where the author believes in what is called Clark's law, which states, 'the only way to know the limits of the possible is to go beyond to the Impossible'. Now that particular Law attracted me very much, as any other law normally attracts me. I felt it is something that we have felt that the only way to know the limited Atman is to go to the impossible, unknowable Brahman. Now, we are going beyond Brahman in this system. Brahman Himself is a condition. We have got to go to the Infinity, which is beyond Brahman or Para Brahman even. That is why, in this system, the Para Brahman is considered to be possible because it is within the range of human possibility. We are now going to understand this mystery which was not cleared up. If it was cleared up, we would have had passage to the Infinity long ago, and the experience of infinity and the vastness and unconditionedness is something that is transcendent to all that we want. So, no adequate description can be given. But this much can be said. That we are passing, expanding and expanding till finally even those things are gone, and a stage of changelessness occurs. At this stage also Master says, the Master is necessary, because that the individual himself, the Ego swimming in that particular place in the Vastness, can create certain waves which impede his further progress. I do not know, possibly I can describe it, because I am no swimmer. But I think swimmers know that they can create by keeping certain rings of water which prevent them from moving further. It must be like floating with substance and it might not be merely floating. Our aspiration must be there, to reach the Very Centre.
Now the Master says, perhaps in order that we could identify, that the Divine, even at the place, has a ring round him which does not permit Him to enter into us. Now this distinction is kept on. This individuality is kept on between the individual self and the Divine, even at the point of Ultimate