Page 229 - Complete Works of Dr. KCV Volume 1

knowing it. In moments of deepest sleep or rest alone do they sometimes become aware of that Reality. No wonder all things seek rest, quiet, immobility, permanence, satiation, fulfilment and security in it. But it is the hidden fact (nidhana), the treasure-abode, to which one returns after every exertion for renewal. It is also called therefore the death, which is rest itself, before one takes up another birth.
In the world-creation there always exist the two processes - the manifestation and the withdrawal. To the ancients the waxing and the waning of the moon symbolized the two processes of evolution and involution in all planes of Being. Reality is that which sustains both the processes and gives meaning to life and all its processes. Thus, Sri Ramchandra's Raja Yoga ontologically accepts the One Reality which is truly transcendent to all existence, consciousness and delight, but which manifests all multiplicity with all the triple forces of sustaining existence, consciousness and bliss in all the planes of super-consciousness, consciousness, unconsciousness and matter.
The path of descent from the Central Substance or Reality (Tam) ( The conception of the Tam as the Reality is unique. It is like the "unground" of Jacob Boechme. It is the Reality. From it arises the Ksobha, which is called Naada by taantriks. It is also called the Sudarsana by the Pancaratra. It is Sakti. It is the Godhead or Centre of all creative movement - the Vasudeva, the Visnu, omnipervasive Being who is known as the Jagadkaranavastu, or jagadyoni. It is also Nature, Prakrti. This is its para-form. The lower form develops as the radiations fall away from the centre or move away from the source. This first is also called Manas - the first Mind, the cosmic form which develops the individual forms for each one of the rays of the Centre. The amsas are soul-like living rays of the Divine which enclose themselves in the prakrti which tends to become grosser and more and more material for forming the bodies of the souls higher up or lower down. The Inner ray becomes the interior, whereas the gross becomes the exterior and outer, parallel to the inner. Thus there is always this parallelity between the outer matter or outer mind and the inner mind or spirit, manifested and related by the operation of the reason or intellect in some practical way. Sri Ram Chandra has described this process of parallelity in a more luminous form than Spinoza, Leibnitz, or the Jainas did.) is through the vibrational