Page 298 - Complete Works of Dr. KCV Volume 1
P. 298

 introduced at the heart of the abhyasi or associate. This makes the heart yearn towards its own central region through all this is felt as peace, peacefulness, santi, or bliss. The introduction of the superconsciousness is a level for the personal ascent, and makes for upward movement, which takes place in the form of inverse circular movement at the cakras or points. All this is not, of course, fully felt at the beginning, but it is however responded through delight and seeking after the superconsciousness which is high above, within itself.
It is also true that the Master's superconsciousness not only is introduced at the heart, but may be introduced at several other points or cakras within the body, physical or astral, and at each one of the centres there occurs illuminations and peace of that centre. As was remarked by one of our abhyasis, there is no doubt that some of these feelings at the heart are, physiologically considered, reflexive, and not basically there. If we consider the whole organism as being connected in a harmonic way, it would follow that at each point there is both the direct impulse-giving experience and the reflexive experience or change due to some other organ (head for example) causing feelings at the heart. It is also seen sometimes that transmission reveals simultaneous experience at several points, both in the pinda and the brahmanda.
All these only show that in Sri Ramchandra's Rajayoga every care is being taken by the Master to keep the physical body and heart in good, sensitive, condition capable of ultimately hearing and working for the Ultimate Consciences itself. This is a unique phenomenon in the history of Yoga.
The nature of manas has been understood in the different abhyasas in different ways. For example, has been held to be an organ of synthesis or samkalpa of the sense and motor sensations. It has been, in more general sense, identified with the first impulse of the Supreme, and all the degradations or grossening conditions have been called manas. Thus buddhi ahamkara and manas have all been said to denote the separate functions of the original manas. In fact another term also has been introduced called citta, which may be an omnibus term comprising all the functions. But the aim of Yoga is said to be the nirodha, or control, of the mental modifications-citta-vrtti-nirodha. The Gita has indeed shown how very































































































   296   297   298   299   300