Page 484 - Complete Works of Dr. KCV Volume 1

Manas is therefore taken up and made to retrace itself to the nature with which it came from its liberated condition to the bondcondition. That is, you reverse the tendencies of the mind. That is its Vasanas, its sanskaras and its past are slowly being thrown out of it. Its bondage to its own past. Its own previous movement towards objects. The mind becomes turned inwards and upwards. This is a process done only by the Master and that is done by the introduction of this divine consciousness into his being.
Now this particular secret of the introduction of the divine consciousness into our consciousness, and transforming it, is a discovery of Sri Ramchandraji. We have all had it by saying that we should be in the company of great men, who have inward turned gaze. But the actuality with which it has been realised, in each one of us is a special message and work of Sri Ramchandraji. How to introduce it into the heart of a man? How to help the Dhyan of the individual to go on - so that it can reach the highest state of liberation even when one lives in one's own body is a special discovery, as I said, of Sri Ramchandraji. This he calls 'Pranahuti', the giving of life to the JIVA. It is the giving of life - a divine life. Practically demonstrably into the heart of every individual and leading him towards the higher experiences of equality with the divine consciousness -Samatvam (Adhigachathe) as Sri Krishna put it. That Samatva -that equality that Samadhi with God consciousness -to make it Sadhamya the same function and nature of the divine consciousness is done only by this supreme consciousness God himself. That is why in the dynamics of this system the Master actually takes the individual soul in its bond condition, in its bond mind and leads it by purifying the mind, removing from it the gross that has accumulated in the form of Samskars and Vasanas either Prarabhdha or Sanchitham and takes it straight up to oneness of the divine consciousness or likeness with the divine consciousness; like function.
SARUPYA, SALOKYA, SAYUJYA are all possible because it is done with the help of the divine consciousness itself and not by individual effort. No individual effort is needed as a special offering to the divine to bring about the transformation of man's nature. Now true spiritual life is the attainment of identity or equality with the divine nature. We have been so far accustomed to hear that any one that merely says word of God or name of God is spiritual. Well, we do not accept that view because that is too gross a