Page 436 - Complete Works of Dr. KCV Volume 1

surroundings of harmony of the intellect and feeling, emotion and sensibility, memory and aspiration. The physical body no less than mental life has to be organized and controlled by the will which seeks harmonization between the psychic and the physical hemispheres of being. Regulation means harmonization through self control and self ordering which is performed by the Prana when guided consciously. Thus the effort of will towards a creation of new and facile type of being fully aware of the moral and real bear; of his life and conscious and deliberate and facile in each of his actions, involves rigorous moral training and in this consists the moral aim and ethical observance of the Yoga system. It is no less moral than it is aesthetic; and skill in action has been not stressed by the Gita as the consummation of Yoga. This conscious exercise for the betterment of the individual as also the whole world (the latter being the larger aim nascent only at the beginning of his course of yoga) involves inhibitions of emotional habits and mental associations and memory inflictions on sensory content and means acceleration and strengthening of those synaptic connections which are inhibitory of the autonomous actions and emotional outbursts. It means the draining off of the entire vital reserve energies towards development of volitional and metabolic centres in the brain. In a yogic sense it means the utilization of these energies for the purposes of connecting the physical annamaya chakra with the highest centre of our being, or the Muladhara with the other higher centres and finally with the Sahasrara. This and nothing else will make knowledge direct perception aparokshanubhuti.
In trance, it is said, that the body is apparently depleted of all consciousness and yet the mind is vigilant and is aware of the fullness and expansiveness of its sway; its power and perfection are said to become luminous and function as self-consciousness. As intrinsic Turiya consciousness, the self rests in its pristine purity, perfection and splendour and functions with complete mastery on its return to the levels of ordinary life of waking consciousness over all the organs,. Then not manas nor chitta, not ahamkara, not buddhi, not even prana, but only the self suffusing the entire organism literally bathing it in its own radiance and harmony. This is the samadhi which is inducive of direct apperception. On the path of samadhi, unconsciousness does not mean anything other than non-activity of the