Page 272 - Complete Works of Dr. KCV Volume 1

however discern the need for the highest alone. Some would like to imagine the highest in the lowest, and become content with the lowest state itself because it potentially contains the highest; but it must be said that this potentiality is quite different from the potentiality as power to manifest itself in the lowest fully. The so-called potentiality of the gross to contain the subtle, or the effect to contain the cause, is abstract, and an exhausted condition not capable of revealing the highest. The potentiality of the effect in the cause is a dynamic potentiality. Similarly the Ultimate is veiled (self- veiled?) in the gross in a different sense than that in which the potentiality of the gross is veiled in the subtle. This means that the subtle manifests the gross or evolves itself in the effect or gross condition. Sri Ram Chandra states that this could be expressed in a different way. The outer contains the inner and as it is opened, the inner becomes the cover of the outer. God contains Nature and the individual souls. Just as the outer is Nature and the inner is the Ultimate spirit, even so, for each individual soul, the outer is Nature and the inner is its own ultimate spirit in its individuated form. Therefore what is true of the Ultimate and its manifestation or Nature is equally true of the individual souls. It is, therefore, necessary for each individual to recover, or re-cover, or uncover the inner, and thus make it the outer, and the outer the inner if it cannot be abolished. Nature thus becomes veiled, and the spirit gets unveiled or revealed, and this is realization of the Ultimate spirit.
The individual soul has therefore to retrace its steps, and with assiduity and energy persevere in the unveiling of the spirit within, either by making the inner the outer, or by abolishing entirely the outer. The more natural way is just to invert the whole process by restoring the primacy of the Spirit and assigning a subordinate status to Nature. This happens in two natural ways: first is the process which automatically reverses the movement which tends to the maximum of unfolding or pravrtti; the process by which Nature which is concealed, or potential in Spirit, is made the outer visible gross nature, and consequently spirit appears to be almost completely absent in Nature in its grossest form. This of course, does not happen completely, for before this limit of absolute non-existence of spirit happens, the process gets automatically reversed. This principle is known to be present in all natural phenomena. Similarly it is perhaps to be assumed that the process of nivrtti, or reversal of nature, leads to the more and more subtle states of