Page 463 - Complete Works of Dr. KCV Volume 1
P. 463

 This is one of the reasons why those who had renounced love of life alone were said to be competent to undertake the practice of Yoga. These were sanyasins. To the householders yoga was taboo, something to be honoured and feared.
However it is clear that Yoga as practised by the truly enlightened did not involve these presuppositions. It has been shown to be possible to bring down the Ultimate Manas into the gross formations of the manas and to make for the liberation being experienced as also the several levels of the Manas, such as the Pinda, Brahmanda, Parabrahmanda, Central Region and the Ocean of Infinity beyond these.
For this purpose Sri Ramchandraji has explained that along with the Ksobh there is the double poise of the inner divine along with the outer human parallelly flowing downwards even to the limits of extreme grossness. The divine is the secret inner of all manifestation of the Manas. What is done in Yoga is to realise one's inner divine line more and more and bring out its luminosity and action whilst withdrawing the outer human ray or sheath. Thus the divine interior being very much like the soul nature as it becomes more and more patent and active transforms the manas into more and more subtle conditions. The limitations of the knots which have developed during the downward journey of the manas become loosened and power is gained to move upward and become more and more subtle. The human body now begins to vibrate with the higher rhythms of the Manas, its brahmanda or cosmic and supra-cosmic parabrahmanda forms. The physical body itself undergoes transmutation in its rhythms or vibrations and subtle condition. It is also seen that the physical grossness is slowly adapted to the divine rhythms and vibrations and the atoms of the body themselves break up into cosmic vibrations and supra cosmic waves.
Here of course one does not affirm that the physical body will last forever but the very mechanism undergoes change and therefore there is every possibility of not being limited and feel bondage while remaining within the body. The divinisation of the human body is rendered possible, though it must be remarked that there is no assurance of the immortalisation of the physical body. The spiritually realised man may have his body which may for all practical purposes look like any other body, but which really is































































































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