Page 239 - Complete Works of Dr. KCV Volume 1
P. 239

 Firstly, we are aware of the physical bodies; then we become aware of the eleven ego-bodies (astral bodies); and then alone do we become aware of the spiritual nature which again is without ego in the embodied form, but is spiritual Being in essence as well as existence.
The interesting part of the formation of these bodies, and the changes from subtle to gross or vice versa, lies in the discovery of the concept of knots or brackets which make for the changes. Just as in the transformations of solids into liquids and liquids into gases there are critical points which make for the transformation of one kind of energy into another kind, the brackets or knots (granthis) or cakras (wheels) make for the formation of the one cell into many kinds of cells. Thus the human body has several kinds of organisations or systems such as the supra-cortical, cortical, nervous cells, the blood corpuscles, and hormones, bone and muscle cells, all of which have developed from one original or primary cell - which, perhaps, is itself a product of two or three kinds of force or potentialities.
The psychological development of the human being as a spiritual person is, therefore, conditioned by the understanding of the higher principle of energy which has to enter into the very scheme of existence in its lowest and grossest form, and make for the harmonised working of the several levels of Being, understood as the physical, and the spiritual. Functioning in unison, inner transformation makes for the flow of spiritual energy all through the system, maintaining their being and activity rather than abolishing or annihilating them. The brackets and rings or cakras and knots (granthis) have to be firstly cleaned and then inter-connected in terms of the deepest and innermost energy of the Spirit (prana). The understanding of the nature of man becomes possible only through this inner activity of prana which gives rise to intuitive awareness of the Highest or central spirit and its nature.
The atomistic method of understanding human psychology is useful more for physiology than for real psychology. The breaking-up of the organism into different systems, each autonomous, is very much akin to the concept of a whole as composed of parts. It is true that this concept has been invaluable, and actually operative, in the field of mechanics and matter; but the moment one becomes aware that even the smallest particle of matter is































































































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