Page 63 - Introduction to Prananhuti Aided Meditation

In short the help of the Master, who has himself traveled the entire distance and has developed in himself the Divine force is, therefore, of immense value. It is then alone that the Divine force begins to flow into the abhyasi from the Divine centres. This subtle force is very strong so much so that in higher regions even an abhyasi attempts to go up he is pushed down by the effect of this strong flow of the force. In that case it is only the Master's dynamic force that pulls him up through the flow enables him to have a view of Reality.
But something is essential for the abhyasi also. In the first place, he must have full trust in the Master and must fully co-operate with him in every respect. If it is so he will positively go on developing day by day, and begin to feel himself changed and transformed. The state of waking consciousness of the lower type will get transformed, and his journey through higher and higher types of conscious-ness will be commenced. Usually consciousness is spoken of as of three levels: conscious, subconscious and super-conscious. They are however the broader divisions, and there are still innumerable levels of it in each one. The effect of the activities of the lower consciousness settles down upon the subconscious mind forming fate. The first thing to be undertaken is therefore the correction of the lower consciousness by right thinking and practice, so that it may itself be converted into force to bring the subconscious mind into a state of splendour. This brings us to the state of super-consciousness. If the word super- con-sciousness is modified as super-subconsciousness I think it will be easier to understand its further effects. Anyhow, if by the Master's grace we have come up to it, another theme opens for us. We are in a way merged into it in order to bring to our view the aspects higher than this. The word 'Higher' refers only to a rarefied state of it and in the same sense it is applied to the spiritual regions and spheres noted down in this connection. In short the various states of consciousness, one after the other carry us along beyond the Trinity and even beyond Reality. The state of Freedom commences then but it is after a good deal of tiresome journey. When Freedom dawns the fatigue of the journey is over and we do not feel ourselves encumbered with its weight.
But our traveling is not yet over. We march on still towards the Base, where the Realisation assumes its original form. The colourful visions having ended, the vision of the Absolute in its true aspect commences forthwith. But the march is not over yet. There is something still which is inexplicable. The idea of freedom is also there, and so long as it is there, it is a bondage still, though our journey might have come to an end. There it is only God's help that can take us along onwards, but only when we are in a state of complete oblivion. In that sense I