Page 274 - Complete Works of Dr. KCV Volume 1

the material and makes it go under, whilst itself becoming more and more manifest, reveals the precise conditions which produce avatars, conversions, and so on. The reverse is perhaps also the case when materialistic conditions seem to engulf the spiritual endeavours. Great spiritual movements have, after a brief brilliant spell of spiritual activity, been followed by most materialistic goals and activities which normally go by the name of spiritual institutions that preserve and construct materialistic foundations for them. That is the reason also why the truly spiritual beings are averse to founding institutions.
However, it is suggested that if the spiritual quality or subtle ingressing of the spiritual into the material moulds it at every point, a hiatus develops, is made or maintained; then it is possible to keep the spiritual going on towards the fullest realization of Ultimate spirituality.
One of the important discoveries of Sri Ram Chandra's method of transmission is to maintain the material or gross form at the minimum, without being afflicted by either the prarabdha or sancita samskaras, which are fried up in such a way that they do not lead to bhoga (experience of results of karma). In other words, karma matter is completely removed from effective checking of the super-conscious life within this body.
We know from the prayers and hymns of great sages, who are stated to have arrived at the jivanmukta state,that they have felt this body to be a serious bondage to freedom of consciousness or self. This is true so long as the consciousness is of the level of abstraction from the material existence, and there is a contradiction between the subtle and the gross, the spiritual and the gross, or where consciousness itself is defined in terms of this contradiction. The truly spiritual or purest thought is such that it is not so: on the other hand, it appears that the truly ultimate spirit is not only not opposed to matter, but is also capable of completely utilizing this gross matter for its own supreme purposes. This condition is declared to be the differential between the Divine and the human: the human consciousness tied up to matter feels itself constricted or restricted by matter which it holds as its own body - albeit temporarily.
The freedom or liberation that one experiences is surely of the absolute order - a freedom from all misery, from all bondage to grossness, from all