Page 444 - Complete Works of Dr. KCV Volume 1

Now why is morality allowed to control the entire behaviour of the yogi from the very start?The moral preparation is the best cure against misuse of power, which naturally comes to an individual on the path of concentration and citta-vritti nirodha. Conquest over certain aspects of material existence within ourselves means an increased Power over those factors. It means the control over every organ in the body control leads to consciousness of power, over every organ of the body.
In a secondary significance it means control over every element in existence even through belonging to the objective realm. The constitution of the physical body is of the same substances as the outer world, whose natural product of evolution it is. This possession of power and exercise of them is what is called siddhi. As to the possibility of there being a pure siddhi, yoga says and Samkhya substantiates it, in its statement that the siddhis are facts and they occur through the will of the yogi. There is no absolute non validity about the theory of siddhi which is the appreciation of a profounder law and the right use of the law of nature. It is that knowing of such laws and the ability to utilize them for its own purpose which constitutes a siddhi.
But siddis as such are what the yogi is instructed not to worry about or even asked for. Morality guides the use of the power which accrues to the individual as he develops and this power then becomes not the Neitszchian power that is intolerant and consumes, but the self -disciplined power that works for synthesis and harmony. In one word he is heading towards Godhood (Isvaratva). It is the cosmic consciousness, the coterminality of vision and consciousness with the divine and the ineffable, having its birth in a perfect morality and an aesthetic harmony overflowing with cosmic delight. For all universal acts are indeed moral acts. All harmony is aesthetic; all perfection of being is reality of existence and truth; thus through them the individual lifting himself to the vision of delight, becomes at one with the Divine inalienably and supremely. This is the highest consummation of his entire existence this joyous freedom even of the stars in the firmament of God. But one has to pass through the fireheat of life and even through the world of soul making gathering the experience and seek spiritual regeneration through the divine. It is this union of the individual and the divine borne from out of an entire sorrow and strain and awaiting