Human to humane to divine

[Disclaimer: Daaji's phrases and concepts as I understand them. All errors mine.]

Human to humane -  I to We

Humane to divine - We to He

Level Agent/Subject   Object   Possessive

-------    --------------------  --------------------  -----------

Human     I-ego       my-ego mine-ego

Humane   We-ego       us-ego   our-ego

Divine He/It-ego       Him/to it-ego his/its-ego

I to We, 

expanding from individual to group, 

is active expansion of ego,

from     self-centred 

     to group-centred,

from     self-ish activity

     to group-ish activity

We to He/It,

expanding from group to cosmic/universal,

is subconscious & unconscious 

    relinquishing 

    of agency,

from group-centred

     to        un-centred

Beyond He/It is the Absolute, bhooma.

Expansion from I to We

can occur through

(at least) 4 different attitudes and approaches:

logical, emotional,

experiential/transformative, activity

(jñāna yoga, bhakti yoga, 

 yoga yoga or rāja yoga, karma yoga)

(But these attitudes and ways are always active together, 

only the preponderance varies.

E.g.,

jñāna mārga includes

bhakti for the guru,

activity and transformation/change

through experiences,

through mental practices, and

through mental and physical activities.)

All of these are for three deceptively simple purposes:

1. to purify one's heart and one's mind
2. to simplify one's heart and mind
3. to lighten or enlighten one's heart and mind

Leading then 

to synchronization with 

  subtler and subtler vibrations 

  of the Divine,

or 

to osmosis with the Divine.

Both are practically impossible to do

without an intermediary

who can sync with or be in osmosis with both you and the Divine.

Babuji puts it algebraically (!):

If 

A is in laya with B, and 

C is in laya with A, 

then 

C is in laya with B.

Of course, the dynamic aspect, the changing aspect, the evolving aspect of the process must be understood from other, less simple, descriptions of Babuji - 

a guru in laya with, merged with, the Absolute 

nourishes the practitioner lovingly in his mental womb and 

delivers them to the Brighter World after seven months. 

Of importance is "lovingly". 

Such nourishing is therefore not forcibly done. 

The practitioner has to have implicit faith, total trust, in the Guru, exactly like a baby. But a human adult behaving a spiritual baby means relinquishing conditioned behaviour and attitudes, letting go of distrust, discomfort, or shopping around - to name but three issues.

Imagine how difficult it is to guide someone's physical actions. Their sensory and motor nerves are out of sync with yours if they are uncomfortable, let alone distrustful of you.

Now imagine guiding someone's subconscious activities.

This is the work of a guru.

Fortunately, an authentic guru does not rely on his own conscious efforts all the time, but lets the guru tattva, the guru principle or energy or force, the guru śakti, flow through him to direct his thinking and actions towards the practitioner. 

This is where the Guru's laya with, osmosis with, the Absolute comes in handy.

He simply makes a very gentle, very tender, absolutely subtle saṅkalpa and 

its results are immediate, manifested by the Absolute.

But, it only works for such a human guru

in such complete laya, complete surrender, to the Absolute.

Returning to the main topic, in Heartfulness, Daaji gave 

I-to-We as the purpose of the Heart Region, and 

We-to-He as the purpose of the Mind Region. 

The first requires our daily activities, 

the second our daily relinquishing 

  of their ego-building effects.

In sum, I to We is my work. We to He is His work!