When it is said that God created man in His image, it is meant that man is composed of the powers, forces and energy which are present in Nature. Behind this solid external appearance of the physical world there are finer and still finer worlds even as behind the physical body of man we find innumerable bodies each subtler than the one immediately above. Though it is difficult to assign names to all of these, really uncountably infinite, it is usual for the thinkers to speak about three principal ones, viz., the physical, the astral and the causal. The physical depends on the gross food we take and is shaped by the astral or the sookshma, even as it is necessary to have the form appropriate to a function. The astral constitutes the aptitudes and attitudes with which one is born, these being the manifestations of the impressions brought from the last life for undergoing the bhog or experience, also called the prarabdha. We also add to these ideas or thought patterns those, which are kindred in nature, say for instance, a philosophically oriented person having the keenness to acquire that kind of knowledge will resonate with similar ideas held by Plato or Sankara. The thoughts and beliefs of its parents and the atmosphere in which it is brought up also influence the child. It seems to selectively welcome those ideas filtering them with the preferences and predisposition brought into this life by it from previous births.

As a higher extension to the sookshma sarira, is the manasika sarira or the aspirational body, which relates to the thoughts of liberation and living in the higher planes. Those fortunate to have had the company of the Masters are influenced by the inspiring company provided by them and find that their aspirations are further tuned up and heightened. They are seized by a restless impatience to try and achieve the state attained by their mentors at the earliest opportunity. The causal body is the one, which shapes the destiny of the individual. The Great Masters such as Rev. Lalaji Maharaj, are capable of changing the destiny of a soul from one of being in bondage to the pleasures of the world to that of a loving devotee of the Lord dedicating itself entirely to His service, through the application of their highly developed powers of giving suggestions of the subtlest variety. With all the above- mentioned bodies from the grossest to the finest, man is in existence as a true copy of the entire manifestation of God. The Master represents this as a series of 23 concentric circles having Zero or God as their Centre.

Man has emerged from the Reality and has brought the essence with him. It is his ultimate purpose to have union with the Reality and realise his true nature. This is possible only when he keeps pace with Divinity and links it with the line of humanity. As seen earlier, Humanity is akin to Divinity at the source and assumed grosser form due to the jerks caused by its actions and counter-actions in the process of evolution. The line of Humanity is essentially parallel to the line of Divinity, though the former took a different turn and formed curvatures as it were from the line of Divinity. This is mainly due to the formation of the idea of separateness and subsequent development of 'I'-ness and 'mine'-ness feelings. The cause of this distorted perception is due to the choice of the soul interested in participation in the play. With the formation of the knots in the path of the downward current, the pole at the end of the world in man's being is almost disconnected or shielded from the pole at the end near the base or what is in essence, the Stir. This has resulted in God almost going out of reckoning in the life of man. This can be termed as the immoderation or lack of balance in the human living. That is, there is undue attachment towards the things of the world or one's worldly relations and a disproportionate attention is being paid in the maintenance and upkeep of the worldly life.

For restoring moderation and balance in human life, it is necessary to bring all the constituents of the human frame of existence to their original state of poise and tranquility so that it may keep up its link with Divinity. The Master outlines the process of divinization of man as follows. In the practice of meditation along the lines of Sri Ramchandra's Rajayoga, the divine influx occurs due to the will of the Supreme Personality into the heart of the aspirant, gradually bringing about absorbency in the divine and detachment from the world. The distracting effects of sense desires and impulsive urges are overcome. The mind slowly gets accustomed to the new rhythm of the Stir of which it is but a part and attains calmness and tranquility. Gradually, the immoderation produced in the constituents of the human existence due to the action of the human will is reduced bringing about the state of balance. The intensity of the force working along the line of humanity is progressively diminished till it almost vanishes. This is the transformation of the human into the divine or divinization of man. When the practice of meditation is continued with sincerity and faith in the Master, the parallelity between the human and the divine disappears. Both the divine and the human become almost one. Still a trace of humanity is left. God being infinite, man at his highest level of approach is like wise in the sphere of humanity. When the human limitations are gone, the expanse of the self is unlimited so much so that the entire universe is contained within self. Anything that strikes anywhere in the universe creates an echo in his heart and everything within Nature is then within his knowledge and perception.

Such is the potential of man when he gets the dynamic contact of a Master like Sri Ramchandraji Maharaj and yields to Him completely and unconditionally with an unwavering determination to reach the Goal.