Page 237 - Complete Works of Dr. KCV Volume 1

Thought takes a leap back into its indescribable Source and merges into it, even as it leaps out of it and emerges into the worlds and individuals.
The basic concept of Sri Ramchandra Rajayoga's psychology, or meta- psychology, is the manas. From earliest Vedic times manas was an accepted concept of prakrti, and all evolution was potential in its being. It was thus the matrix of creative evolution. Sri Ram Chandra has, in an article on Manas, clearly presented its value and nature. He has, in another context, also stated that while other types of Yoga, including Samkhya, have held that manas must be brought to a stand-still or even abolished, and one should arrive at the state of amanska (non-mind), the proper and free utilisation of it by making it flow unmodified and untwisted in our life is to be advocated. Similarly he considers the ego (ahankara) as important help, and not an impediment to righteous and natural living. The ego has become a bar to higher naturalness only in so far as it has been made to cling to one form of manas, or one formation or ring of it. As different from Sri Aurobindo, who has made the arresting aphorism "Ego was the helper, ego is the bar", Sri Ram Chandra states that ego too is essentially necessary for life and continues to be valuable for spiritual being in embodied existence, if only we could make it again the real instrument and organ of the Pure Being or Nature. It is an eternal entity and is invaluable. All that has happened is that it is linked up with an ego-sense - a twist or vivarta of the real ego, which is transcendental reality in the Centre.
Therefore, manas, ahamkara, buddhi and citta are several phases of the original Nature.
Thus, too, the final emancipation of the ego (moksa) happens when nature or manas merges in the Centre which is below it, or substands it, and supports it. It is then that the ego merges in the Centre rather than in the manas. A significant possibility of moksa, here within the many rings of manas, is when the laya or mergence or oneness is attained with the Centre itself in its closest proximity with prakrti and nature. The solution of this problem lies only through an attainment of the condition of the primary, or primal, manas in its transcendent aspect, which alone can reveal the mystery of svarupa-laya in Brahman from which there is no return to the condition even of prakrti or manas involvement.