Page 236 - Complete Works of Dr. KCV Volume 1

out or by burning the dross with the 'heat' produced by this transmission. The force is further brought into action by means of concentrated or willed thought. All these reveal the fact that Thought, as power of consciousness, is of the very nature of manifest Reality. The higher thought is used to subdue, determine and guide the lower ones; and the highest thought is used to dissolve the products of thought which are what we know in the gross condition of the organs and matter.
Pranayama, as breath-control, hardly helps the calming of the heart. The real prana is not the solid breath but transcendental force of the Centre. Mere regulations of breath through the nostrils Pingala and Ida do not lead anywhere towards purification - removal or throwing out of karma-matter in the system.
The ancients used to say that the sense-organs are out-turned (parancikhani) and are made for adaptation to the environment or, in Samkhya language, for experiencing the outer world. It was also taken for granted that this leads to misery through desire for these objects. So it was suggested that one should develop internal vision (Pratyak-jnana or drsti). The sense must be in-turned. How this is to be done is a big problem. We have, of course, teachers of Yoga who have somehow contrived to suggest ways and means of doing this. In abhyasa, this is done by suggesting their merger in the thought that is higher. They then develop a new way of seeing without the senses. It may be suggested that this is very much like the dreams which are caused by inner stimulation; and obviously the dreams we see, or hear, or feel, are not external objects at all. But according to Sri Ramchandra's Rajayoga the Superfine Thought introduced into the heart as prana (life- breath, prima vital) makes this inwardness immediately possible. Of course objects then would reveal new dimensions. Further, we almost enter into a new world where thought-name-thing are interconvertible, co-present, and this is a very great gain to universal consciousness.
In meta-psychology we are not interested in the structure of the organs, and their knowing, feeling and willing, but in the transmutation or transformation of outer experience that binds and limits, into inner experience that illumines and liberates man from his bondage to all that he knows, feels and wills. By Thought we go beyond thought.