Page 273 - Complete Works of Dr. KCV Volume 1

spirit being manifested, as grossness seems to be removed, or turned inward or withdrawn, till the limit of absolute non-existence of gross Nature is attained. This is the Zero or nihil or the Absolute Spirit. The philosophical problem would be whether the nivrtti also reverses itself automatically when it tends to the maximum. Obvious it is that this should be so. The two are inseparable.
Sri Ram Chandra makes it out that activity and inactivity go together, and support each other through out. When activity is fully on, one begins to feel that there must be an inactivity which was its cause or prior condition, and similarly inactivity would become the aposterori condition of activity as well. This he explains in his "Towards Infinity" (Anant ki Or); and that is why philosophers ask questions about the cause of activity or creation, whereas religious persons seek peace or rest or inactivity. If we take it that activity (rajas) and inactivity (tamas) are inseparable, and one is the support of the other, then the samatva (balance) is sattva. In other words, though Ultimate Liberation is possible only when one realizes the Ultimate limit or Absolute nivrtti (inactivity or peace or santi or zero), it is seen that one can attain the point of zero which keeps up the minimum of Nature, and thus one experiences that ultimate condition whilst yet remaining in this gross condition, which of course is, astrally considered, very subtlized or divinized. Thus that condition of liberation is realizable, even when remaining in the body. The body however, for astral vision, is fully subtle and divinized. That is to say, the gross or material condition is more and more subtlised or submerged under the subtlest spiritual condition.
As pointed out by Sri Ram Chandra, there is apparently a parallelism between the divine and the human, the spiritual and the material or the subtle and the gross; in creation the material is manifested, and in involution the spiritual is manifested. It is clear that one is covered by the other, and when any deep crisis or necessity arises in material conditions, then, in the void so created, the spiritual enters, for Nature abhors a
vacuum. Divine intervention in human affairs occurs under such circumstances. The aspiration for spiritual peace is one such crisis, and the hiatus created by material conditions is the opportunity for the divine descent in each individual, or in society itself when such a gap develops in a community or race and so on. This inbreaking of the Spirit, which overturns