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The conception of human consciousness, capable of being explained by the three levels of Sattvic, Rajasic and Tamasic (we may use any terminology we like as Daivi, Manushi and Asuric etc.) really does not work in actual sadhana. I have found at least 10 shades in our consciousness which I prefer to put it as levels of our being.
The levels below the human are as follows:
1. Human level: When we feel that we should firmly uphold the five precepts of Non-Injury(non killing), Non-Stealing, Non-Lying, Non-Sexual misconduct and not taking intoxicants are in human plane. That we are not always successful in doing so is the awareness which propels us further in sadhana.
2. Asuric level: When we cultivate the qualities mentioned for the human level and do good karma but constantly harbour the attitude of competitiveness and anger and arrogance we tend to be asuras. Awareness of this folly alone can lift us up and take to sadhana seriously. When we fail to do so we live in the asuric level only.
3. Pisacha level: When we indulge in selfish craving, feeding ourselves by deceiving the group, we are only in the pisacha level. We should remind ourselves of the true level to which we are entitled, at least the human level so that we come out of this. This is the level to which most of our gurus belong however horrid it is to think so.
4. Animal level: When our actions are out of ignorance, stupidity, error and evil we are in the animal plane, and it is necessary that we should take to manana and sravana to lift us out of this level. Company of Masters is an excellent method provided we have also the wisdom to know the greatness of the Master.
5. Hell level: When we disrupt or slander the Master, good souls, and commit evil acts we live in the hell. This level makes us feel the giddiness, utter restlessness and a feeling of reeling etc. because this is totally against the order of Nature and we should attend to cleaning thoroughly and also pray with a feeling of repentance and also resolve without any conditions not to repeat such acts. Once the insult is done to the Master it is really difficult to come out of it and only after sufficient suffering we can lift ourselves to the higher plane, i.e. The human.

The realms above the human level are:
1. Deva level: When we cultivate the five precepts of the human levels and also are devoid of greed, anger, gossip, slander and delusion we enter the realm of gods, or devas, i.e. we are granted work by the Master for His purposes as He deems fit.
2. Brahmand level: When we are devoid of fear of death and birth and desire to get liberated and do so we are residents of Brahmand. Higher approach becomes possible only when the aspiration of Realisation gains a strong hold on the consciousness.
3. Para Brahmand level: When we know the causal condition of all phenomena, and enjoy solitude and think stillness is the best we are residents of Para Brahmand. Higher approach becomes possible only when we learn to yield to the will of Master in all respects.
4. Prapanna level: When we have learnt by practice that 1. By giving we transcend the stinginess and craving 2. By upholding discipline we transcend destructiveness and sin 3. By patient forbearance we transcend anger 4. By energetic sadhana we transcend laziness and sloth 5. By meditative concentration on Master we transcend scattering and oblivion 6. By wisdom we transcend ignorance. When we are established in this realm, we are ever devoted to Master and are potential Masters.
5. Realised level: When we know that all sentient beings have the nature of the Master and the true-thusness is everywhere equal, and know and act as if all sentient beings are sharing a single essence and when we know that everyone is a Master who is veiled, and when we work incessantly for the salvation of all, all the time we have realised our potentiality and are what Master calls Real Man.

The dynamic interplay of the various levels of consciousness is an amusing play several times and yet very agonising many times. The total yielding to the Master is the only way out and how we go about it is the individuals concern. It is true that many sages and saints of the past had their sway over our consciousness and we carry with us those samskaras. As Master puts it, the impressions created on us by the great Saints are the toughest of the grossness we have to tackle with.

It is necessary to be more attentive to His calls as we advance more and more in spiritual life. The new Era of spirituality is based on the system of Pranahuti and it is nothing but having a hold on the Pranasya Pranah which is the Universal Prana enjoyed by all beings, and offering the same to all according to the need. The more we stabilise in the Brahmand the more the hold over the capacity for Pranahuti. The system naturally depends on our purity in thought, word and deed.
The Ultimate Union is something that is only to he hoped for, as that is possible only after physical veiling. Please watch yourself always and maintain the purity that is expressly needed for the purpose of onward march which is had only through his pull.

The study of the flow of consciousness from L to U in the heart is not dependant on our suggesting any flow. All thoughts in general for any person, naturally tends to flow to the lower portion of the heart. This L portion is the region which supplies power to the Physical and Vital parts of our system. This flow has to be naturally shifted by the aspirant to the U portion which represents in a sense the Rishi Consciousness. (Please do read Efficacy of Raja yoga carefully) Master calls this the landing place of the Rishis. If the abhyasi is regular in sadhana and if the trainer exerts to cleanse him such a diversion of flow is observed.

Nature of Knots
Every knot has its own original condition and that is not the Ultimate condition as many persons think. I can only guide persons in the line in which I am guided and my effort has been only to clarify what Master has stated in His manual as also His works. The various conditions of the Knots were clearly mentioned in the books of the Master and to some extent I tried to clarify them in my commentary. If at each centre or Knot the Ultimate were to prevail (that is Void) then the question of nature of Knots itself does not arise. Various states in the Vairagya and Viveka have to come to a state of moderation. The aberrations of these states are well known to tradition and they are extolled. But the moderation we have to arrive at is possible only in this system. The same applies to the states of consciousness relating to Devotion and Surrender. Volumes may have to be written if one tries to explain further. Suffice it to say that, continuous cleaning of these knots is meant only for the sake of finally to "summarise" all these conditions when the expansion is through the Mind Region. Access to Central region is possible only when these are summarised as Revered Babuji puts it in the book Towards Infinity. I am afraid any amount of clarification will not help in the matter and only when the conditions of Layavastha of the knots are fully grasped (not intellectually). I am not able to understand the word "Mergence in the Base". This is possible only when the conditions of the Knots are in their "original" nature. A horse will be a horse and an Elephant would be an elephant and they never become Base. Kindly also appreciate the statements of Lord Krishna that He is the Himalayas among mountains and Arjuna among men etc. Perhaps that would clarify some points, if at all. Unless we "initiate the value of our existence" as Revered Babuji puts it, entry to Central Region is out of question.

1st Knot
I shall comment on the nature of the first knot first. This relates to the knowledge relating to the Asat and Sat. It is all discussed enough in the Vedantic tradition. But any amount of intellectual knowledge does not lead us to acceptance of the Sat as against the Asat, Unless the knowledge seeps into us this is not possible. On this is based entire Vairagya. The characteristic of Peace has nothing to do with the Ultimate Bliss. It is peace that is gained by us when we are able to develop detachment or due attachment. Restlessness will be there and at the same time settled condition which we may experience as peace of a kind is also there. In spiritual life we understand many types of peace, this is the base of all. This settledness in the awareness and need to detach ourselves from the worldly and transient, lies the foundations of the spiritual life. Naturally the concepts of Divine presence and Peace (as is explained in books) has no relevance here. The experience of seeing colours (in this case yellow) is only an indication of the arousal of this knot. That it is not bright or tainted with red or orange does not matter. The settledness is experienced as calmness. This calmness has nothing to do with Nothingness as such. The idea of merging in the condition of the knot in the Real and hence to the Ultimate is not clear to me. The knot comes to its original condition. Here original condition of the knot alone is in question and it has nothing to do with the Ultimate.

1. I feel that unless we go through all the knots, we cannot feel the freedom.
What is this about? Master is univocal and so am I in saying that after the completion of yatra in 5th knot in the real sense you get to a state of non return. What is this freedom that you are talking about? Please note the ultimate condition is still one of being dependant and devoted. But then why are you mentioning that now? Delhi is far off and one should learn to wait. Further there is much to be done after the knots also.