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Dear Co Travellers on the path, My salutations to all of you. I would now like to share with you a few thoughts on pranahuti and its role in cooperative coexistence.

What Pranahuti does essentially is that due to its effect in our meditation we really 'fall' into our fundamental transcendent nature and out of our body human personhood simultaneously, without any effort on our part. Thus for us the aim is instead of trying to get out of life and all that Sanyasi talk about the evils of samsara etc., we realize more and more that we are infinite transcendental Being concretizing, crystallizing, and incarnating as a divinely human person. In this process, we directly realize and bring the infinite divine reality to our life.

When we bring that infinite or unconditioned quality of Being to life in real, authentic ways, we become deeply receptive to others, and profoundly communicative about this, especially with others who are doing the same themselves. This is what we call Bodhayanti Parasparam or mutuality education. Our attention and stress is not so much on Atman or Brahman but it is about life; our life. The path of our Master is not exclusive concern about the param condemning the iham about which much has been talked by Vedantins particularly of the mayavada brand.

The value of the system of the Master is a puzzle for many; many serious aspirants have been entertaining a notion which they derived from the schools of philosophy both east and the west that, upon getting fundamentally enlightened in that non-finite or Infinite Self or Truth, we will somehow be free of all the impositions and challenges of relating to others and thus we get liberated. An equally funny rider to this is once we are enlightened we will know everything that is there on the surface of the earth and perhaps heaven also. When one becomes Infinite, after all, everything would just be part of our real Self, they would contend.

But unfortunately that is only bookish knowledge and wild imagination parading as philosophy or wisdom. In life which is a relative plane, otherness leaps forward to claim its dues from anyone who is deeply and authentically bringing the infinite identity to life. And it becomes our duty to relate to others as a relative self (a part of our being) where we do not know who the other is in any perfect sense. Realisation is not an awareness of our big infinite Self who is supposedly free of such mundane obligations; it is our commitment to understand and empathize the other that gives meaning and relevance to realisation of our true nature. It is only then we can consider ourselves as living upto the expectations of the Divine, as Master often urges us to.

When we perform this task in Raja yoga with an integral awareness of the fullness of our Being, we bring that infinite or unconditioned quality of Being to life in real, authentic ways. Then we become deeply receptive to others, and profoundly communicative about this, especially with others who are doing the same sadhana as we do. This is what I prefer to call inter dependence and mutual cooperation among aspirants.

We should be deeply aware that Life is not just about the individual self, or even the great Self. Many aspirants are led to believe by ill informed and not fully informed guides and gurus even as stated earlier that upon getting fundamentally enlightened in that Infinite Self or Sat, they will then somehow be free of all the impositions and challenges that exist in our relations with others or in other words there will be a solution to the problem of samsara. As contrasted to the Absolute Self plane or the Infinite self plane, in the relative plane, the self in others leaps forward as it were to claim its share from the co traveler who is deeply and authentically bringing the identity of infinite to life. Because of this an advanced person in spirituality cannot but emit the fragrance of the Unity of Being and that is what happens in the phenomena called by us as radiation of energy. This we know is not the same as Pranahuti. This radiation is an involuntary one and is not structured by any volition. It is in the nature of the Infinite Self to radiate and thereby inform us that there is only oneness. The otherness that is perceived therefore requires to be bridged through the process of cooperation or the relationship of inseparable mutuality of the various parts of our Infinite self.

Conceiving the Infinite as an organism our individual self is but a part of that whole. This is where tradition stopped. It stressed the need to understand the part and whole relationship and live accordingly. The point that was not stressed much if at all mentioned anywhere is that among the parts of the whole there is also an inseparable relationship. The realized being therefore is required to relate to others as a relative self who do not know their status and assist them in gaining such an understanding. Only through the enlightened individuals the Kingdom of God can be established.

Our beloved Master who not only reached the pinnacle of spiritual glory and status has enabled many of us live in that Infinite Consciousness. By ladles are we served spirituality and we who are accustomed to spoonfuls have been having difficulty in absorbing the dose administered with love and a sense of commitment for our progress.

Our Masters method of Raja yoga where the help of the co traveler through Pranahuti is stressed has forged a new path of mutual co operation in the midst of ordinary, messy, everyday realities. The system of the Master itself is a great experiment aimed at transformation of human beings by mutual cooperation, service and sacrifice. It should not be confused with the traditional systems of yoga and Vedanta where the focal point is the getting rid off the relationships; which is termed as Moksha. Further the traditional systems always held that the task of realisation is an individual enterprise and others have nothing to do with such an effort. Contrary to that our Master talks of mutual help in the spirit of fraternal obligation in the process of realisation.

Masters method is refreshingly new and is grounded in down to earth realities of Life and it is founded on a deep understanding of the human condition.

A few days back a sister who tried this system for about an year and half heartedly at it, felt that this system is not for her and chose to quit. This made me put the question does the Master's method work for all.

Master has given his answer in several ways. It is for all and it is only for a select few. From my understanding this system is for all. The select few however arise from the all as in any educational system. All can go to the University but only select few who have put in the labour and effort required in studies make grades. However that is beside the point here.

Traditionally spirituality has been something of an exclusive privilege of the Sanyasins or renounced whose qualification was anything but ochre robes. The aspiration for realisation is a task that has to be granted its value only after one completely discharges, whatever that phrase may mean, his responsibilities to spouse, off spring and society. Literally therefore it is no body's' business.

Master clarified that there are no special qualifications required for leading a spiritual life. It is however stated that there are no special qualities of an individual that guarantee an individual's readiness for this kind of awakening and transformative work. There is nothing of pre qualification required to practice our system. If some person feels that he/she is not fit for this type of commitment we can easily understand. What is funny is they feel that this system is not for them. Perhaps not for such persons who are self centered in their thinking and outlook. Nor are people who would identify themselves as seekers of spirituality because of their alleged performance of rituals and prayers that go by the name of religious and godly necessarily ready for Masters work. This is because these people feel they have already achieved some kind of fulfillment of their search. They are ready for this type of spiritual training not because they are less qualified, but since they are less inclined to experiment. Master puts it pithily when he said experience comes when we experiment. When openness is not there and conditions for getting trained are put forth there is little point in trying to train them. I would however ask that we may watch out whether it is our superiority feeling that keeps such souls apart or really such souls do not seem to require our support NOW. I emphasize NOW only to point out one day or the other they shall see the oneness of Being and participate with our work THEN. Another aspect to be considered in this connection is that those who are already enthusiastically pursuing one or another type of sadhana in their lives, whether spiritual or secular come mostly out of curiosity rather than any commitment towards a life of meaningful relationships in the awareness of Infinity.

Our system is for those who see an integral essence in all that exists. It is also for those who have tried much and, even if they succeeded, still feel somehow empty at the core. It is for those like Dr.K.C.Varadachari and others who have aspired with all their hearts and are beginning to despair and for them it is a great boon. Perhaps they are the select few, mentioned by the Master. I strongly feel it is for those who have aspired and despaired so often and so conclusively that they begin suspecting that nothing will ever really satisfy their inner urge. For them the taste of Nothingness that is administered through Pranahuti is the Elixir of Life.

Pranahuti as a process is a unique technique that proceeds on the basis of direct imparting of the awakened condition from one individual to another. In our hoary and rich spiritual tradition the core of the authentic work has been invariably been such a living transmission. What is transmitted is the very core of reality namely consciousness or spiritual energy which nurtures and enables the recipient to grow in an integral consciousness that sees no duality.

We all are informed that what is transmitted is the Prime energy that is of the nature of consciousness pure and simple and is called Prana. That is communicated or transmitted through personal contact initially and later through impersonal and transpersonal ways. Master in his blessing splendour has enabled many adepts in the field of transmission and the service is readily available to those who seek for the same. The effect of the transmission on those who are open minded is felt in many ways. Fundamentally, they find a new energy, a new hope, a liveliness stirring at the core of their being. They feel that something is sifting in them, something quite indefinable but clearly having an impact on almost every aspect of their lives.

It is true that many persons are now a days claiming to transmit and to know the difference between different transmissions the only way is to feel and pronounce. But persons who feel the Pranahuti that brings with it a silence that is indescribable and which impinges on the core of their being and yet would say that they feel nothing but silence are talking both truth and a lie. Silence is something on which spirituality stands. It is the dias of being.

To understand our Masters path of realisation it must be clear to us that our inquiry is in the domain of consciousness itself. The conscious principle at the root and core of our very existence is enabled through the process of Pranahuti to become self-aware and then made the basis of all our life and action. Thus the spiritual journey starts by the occurrence of the capacity for discriminative intelligence or Viveka. Some researcher has called such a Viveka as "whole-being common sense".

The Commandments of our Master is a prescription for development of sensitivity. This is how I understand them. As we start complying with these simple and yet profound methods, dedicating our individual self to the Universal consciousness, our receptivity to Pranahuti increases. We then start noticing an increasingly supportive and sustaining intuition of our non personal and Universal nature.

It has become a fashion with all to use the word "Consciousness" in such endeavors they claim to be spiritual in nature. But the direct, unmediated excursions into the Primal Consciousness are made possible only through the process of Pranahuti. We feel and that we have proved with data published already in "Imperience" that our Masters method is developed in such a way as to facilitate a fusion of the individual and Universal Consciousness. Based on our own personal experience we claim that our work really delivers the desired results to all serious aspirants. Pranahuti is meant for enabling us to understand meaning in our daily living.

When that Universal consciousness that we experience percolates into our ordinary human person we literally feel our ground reality and start being what we are in essence. We start accepting our human person in the context of Universal consciousness and become aware of our positive and negative traits of being which we know cannot be modified beyond a measure. This is what I prefer to call realisation of our self. Interestingly we find this truthful understanding of our nature leading to our becoming more and more acceptable to others and we have firmed up our position as a human person. Love as a bond gets established between us and others and the ground is prepared for co-operative existence. The catalytic role of Pranahuti gains better footing in our psyche and we tend to seek the company of co travelers and guides in the path. We become more and more conscious of the dark patches getting sewn well. The very relationships we established earlier and which we thought were becoming burden some now starts giving a new fragrance of oneness of being. The influx reveals in serious aspirants a capacity to relax more and more deeply even in areas that are wounded and bleeding. The confidence that gets unleashed due to the awareness of our being part of the Universal consciousness which has no gaps and seams liberates us from fear of bondage and we find in the relationships, our freedom. We gain liberation in bondage and not out of bondage if I may put it so. We get more positively speaking not freedom but an independence that is colored with responsibility to maintain an increasingly integrated and awakened daily life.

The concept of co-operation that our Master talked about in the context of this path can be understood as being as true as we can to our own true and Universal Self while cooperating with others who are doing the same. This appears to be simple even as we find in our workshops, training sessions and Celebrations of our Masters birthdays the interactions between and among men and women who are aspirants in this path and who are emerging as more profoundly integrated and consciously divine beings, such a co-operation is a hugely empowering experience.

For those who ask whether there is any need to attend these co operative enterprises planned and executed by the organizers who do the work entirely voluntarily and with such an amount of love and dedication putting up with inconveniences at the physical and mental planes and enduring the pressure purely on spiritual strength, the reward of getting empowered as agents of Divinity in the transformation of human beings cannot be adequately expressed. It would be left to the wisdom of the seekers to make use of such congregations.

I express my gratitude to all those who have gathered here on this auspicious occasion to participate in the Birthday celebrations of our beloved Master.