The Master makes it clear that whatever He has to say or write on the system is the result of His own anubhava, irrespective of what Sankara or Ramanuja might have said on the subject. Today every one is after peace and it means therefore that nobody seeks realization. Realization brings peace in its wake. Not only we should be curious to know what realization is but also there should be a sincere and serious attempt to attain it. The greatest obstacle in the way is the belief that liberation is impossible in one life not to speak of realization. Another fallacy in the minds of men is that God cannot be found while leading a family life and He is to be sought in the forest as if He is a forest dweller. Most of us are afraid of our own selves and are hopelessly under the spell of the senses. This is further reinforced by the self styled gurus who describe samsara as an ocean filled with sharks and alligators, these being the metaphors for wife, children and relatives; the senses are thieves who rob one of peace and their dominance can be ended only by means of ruthless control, denial of food to them literally and a life of severe austerity. Under this system of training, the action of the senses get regulated in a natural way so as to bring them to their original state or naturalness, i.e. as they were when they assumed the human form for the first time. The lower vrittis (modifications) which are working independently are subjected to the control of the transmitted super consciousness which help the aspirant stopping their perverse action. Thus he lower centers are brought under the charge of higher centers, which come under the influence of the Divine centers. This gradually results in the divinization of the system, meaning the restoration of poise and balanced character in it.

The most important feature of the system is that it goes on in conjunction with the normal worldly living of the common man, with due regard to his duties and responsibilities so that both the aspects of life, the worldly and the divine, may develop equally bright. The Master is quite emphatic in stating that these ideas are not for mere preaching but for being brought into practice and application in daily life.

There is unanimous agreement among the great sages that Rajayoga alone is capable of ensuring approach to the highest possible limits and any one who is destined to achieve complete freedom or realization must sooner or later come up to it. Sri Ramchandra's Rajayoga runs closely along the lines of Rajayoga but with certain amendments and modifications to purge out the superfluity from it. Patanjali, the great sage, has enunciated Rajayoga in the form of his celebrated sutras bringing out the eight steps or angas. The system of Sri Ramchandra's Rajayoga takes all these steps in parallel, starting with Dhyana. It gives more importance to the internal aspects of the sadhana as it is the externalization of the mind and its running after the sense objects that is responsible for the difficulties in its regulation. It is found in the experience of the influx of the transmitted superfine consciousness that the individual mind of the aspirant is calmed almost instantly and is directed inward. The transmission has been defined by the Master as food for the soul and it thus can be considered as alternate food or Pratyahara. It is also found by the practicants of this system of yoga that taking up the divine light as the object of meditation makes the mind experience calmness as there is agitation and movement in the manifestation whereas there is stillness and calmness in the base which is its cause and support. Similarly, Pranayama or breath control is not considered an essential anga in the system though it can be practised as an exercise with its own beneficial effects on the body and mind. Further, the practice of breath control diverts the attention to the body and enhances the ego, a great obstacle in the path. The practice of breath control with a view to achieve control of the mind is indeed superfluous especially when the transmitted divine consciousness is able to gradually transform the individual mind and bring it in tune with its own state of calmness and balance with a simple method of meditation according to this system. Yama and Niyama become the result of right practice and are not to be considered practices in themselves. It is the sad experience of thousands of sadhakas over centuries that it is virtually impossible to practise these virtues being in the world or even in the life of the renunciate. Thus it has been said that the ordinary householder need not exert himself to perfect these and simply resort to japa and kirtan of the holy name. The tough life of struggle in the pursuit of these virtues is meant only for the sanyasi. In this system on the other hand, the Master exerts His will and weakens the lower vrittis and diverts the aspirant's mind towards the divine. This is what the Master has in mind when He says that the superfluities in the older system of Rajayoga have been removed and it has been simplified to suit the present times. Also the present day man has a very weak will, having been used to think that what is seen and heard are the only truths and whatever is being thought about is in the realms of imagination and hence unreal. There is also a great deal of skepticism developed in our modern day civilization, which has played no small role in weakening the will. Thus the Master's supporting will helps the aspirant to develop his own will and become a master of his own self.

Another important feature of this system is that the Master by the application of His inner powers awakens and accelerates the dormant powers in the abhyasi and directs the flow of the divine current towards his heart through the process of Pranahuti. As a result the abhyasi begins to progress on the spiritual path progressively experiencing bliss. The abhyasi has to only make himself capable and deserving of receiving the divine grace. In this way what required strenuous practices and penances over long periods of time can be achieved in a very short time with the least amount of labour. But all this being of a practical nature it has to be experienced only. The Master then goes on to describe the actual condition all have to arrive at, namely, that which is neither peace nor restlessness, neither union nor separation, a state not admitting any contradictions. One has to develop a deep craving and intense restlessness to attain it. A firm will made in the beginning and a Spartan spirit ensure ultimate success. It is found that in the end what was craving to attain is very close at hand, it is nothing but the seeker's own self. To reach the destination one should have a burning heart, which will burn the weeds on the path.

While stressing the role of the Master in the system the Master is careful to reassure the reader that He does not mean thereby to advocate the orthodox idea of Gurudom. In the samstha, it is taken in the spirit of common brotherhood and in a spirit of service and sacrifice helping each other as needed and required. The Master declares that the practice and training offered in the system is open to one and all without any distinction as to caste, creed, gender, past religious belief or position in society. He exhorts all mankind to come forward to practise the system, experience the grace of His Master who has turned a new leaf in the tradition of Indian philosophy and derive spiritual benefit. The chapter ends with a prayer to the Adi Guru that His benign supervision may guide all to the realization of the Ultimate and the fulfillment of human purpose. That is, as the Master says elsewhere, the realization by every one that "We are all brethren connected intellectually, morally and spiritually- THE MAIN GOAL OF HUMAN LIFE. This and that have gone now. There is purity alone in all His work and environment which weaves the spiritual destiny of the persons with Ultimate."