Page 466 - Complete Works of Dr. KCV Volume 1

Man's manas is at that particular turning point which makes it resemble so much the original Manas that at this point that original Manas could be made to bring about a radical change or open up the pathway to that Infinite State. The Devas perhaps have a manas that is not at this condition and so it has to be brought to the human condition before it could be linked up with the Primal Manas. In other words it seems to lose its capacity to be stimulated directly by the Primal Manas or Ksobh. Gods even therefore it is said have to become or take a human birth- so very important in evolution in the human state. It becomes imperative at this point to emphasise that there is a real side-tracking when one attempts to evolve the super-humanity or devajati, unless the deva is defined in different terms as the jnani of the Bhagvad Gita- Jnanavan mam prapadyate- where the word has the connotation of the illumined being or illuminating being. In any case the divine as amanava without the manas would have transcended the terrestrial evolution.
The above gives an outline of the genesis of the theory of Knowledge of this system of yoga, where knowledge is regarded not in the usual sense of the professional philosophers of Nature or even psychology. It is what results when one is born so to speak in Brahman- brahma-sambhuta as the Isavasya Upanishad intimates. The Isa Upanishad intimates in its 8th Mantra about the levels of attainment as Kavih, Manishi, Paribhuh, Svayambhuh. These four terms connote the spiritual insights of the abhyasi or seer. In the 12 to 14 Mantras the Upanishad mentions the two terms asambhuti and sambhuti, which seem to be higher attainments than Avidya and Vidya. In any case the Upanishads mention about Brahmaja. This transcendent living, or living by the Brahman in the creation or the world of Thought and its modifications(Vikriti), seems to have been known as the most desirable goal which grants atyantam santi, and basic reality- experience (yatharthanubhava) as it is in itself and for itself.
This is the spiritual possibility presented to man by the true mystic vision of Sri Ramchandraji following his own Master of the same name popularly known as Lalaji of Fatehgarh.
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