The Master now turns His attention to the most significant feature of the modified system of Rajayoga propounded by Him, namely, Pranahuti or Transmission of the divine yogic energy for the transformation of man. It looks like a mystery to the common folk when great personalities like Lord Krishna, His Master or Swami Vivekananda are able to change the entire course of a man's life. The same thing is at work when the disciple is lifted higher and higher by the power of such great Masters. This power working through the channels of pure mind is called Pranahuti, which is always effective. It is a high order yogic accomplishment and is effected through the medium of the developed will of the spiritual trainer who uses it for the moulding of the mind of his trainees. It is the common complaint of a large majority of the professional Gurus that though their followers listen to them with avid interest, they find that there is no change to be seen or felt by them even after protracted periods of association with their Gurus. Their nature refuses to change even like the crooked tail of a dog. The Master declares that in such cases, either the Guru does not exert his will or he has no power. This shows the importance of the exercise of the will by and endowment of the yogic power of transmission in the trainer for the abhyasi's transformation.

A criticism sometimes advanced is that the change occurs because the person wants it, quoting the case of Duryodhana, who could not be changed even by Lord Krishna. Or we hear the persons talking about how some became great saints by taking a worthless person or a lifeless object for a guide. This is due to deluded thinking.

A capable trainer weakens the lower tendencies in the mind of the trainee and sows the seed of divine light in the inner most core of his heart. In this process he uses his will-force which has Divine Infinite at his back of which he is conscious in a way. He just focuses it through the lens of his goodwill upon the heart of the trainee. Normally it is seen that in the beginning nothing is felt by the practicant, as he is accustomed to feel only through his gross senses and he is being exposed to something which is supersensory. Gradually the abhyasi starts experiencing increasing levels of lightness and calmness and subtle changes of the working of his vital parts and tendencies of his mind.

The Master bemoans the fact that transmission, which was in vogue and widely prevalent among the denizens of this land in ancient times, is totally lost and forgotten in the current times. There is a tendency to confuse it with mesmerism or hypnotism, which are baser arts. In these cases the hypnotizer uses his will backed by material or gross power and tries to suppress the normal functioning of the mind inducing artificial trance states. The will of the person hypnotized is weakened, his intellect dulled and he feels fatigued in the end. The effect depends on the power of the hypnotizer and does not last long. The hypnotist acquires his power through some intense physical and mental practices using mental images or material things as objects of concentration. There is always an attendant risk of mental deformity or insanity or in some extreme cases, even physical deformity. In contrast, Pranahuti is a subtle divine power, which works on the human mind in an entirely natural manner without the involvement of any mental coercion. As we had seen earlier, the human mind is nothing but the reflection the stir or Kshoba. The mind slowly starts acquiring its real nature or gets in tune with the stir by the continuous influx of the divine Prana imparted through the exercise of the will of the trainer, who is doing it in the spirit of selfless service to his fellow being.

Sometimes certain religious teachers make a misrepresentation of the actual process of Pranahuti for their own ends. It is claimed for instance that those who are present with them feel somewhat relieved of the disturbing thoughts or feel somewhat calm and this is due to the effect of their transmission. The fact of the case is different. It is due to the automatic radiation of the pious subtle matter or paramanas and not the effect of the real process of Pranahuti, which is the result of a conscious exercise of the will by the trainer for imparting a well thought out suggestion or infusing a spiritual condition after due submission and prayers to his own Maser with whom he is in communion. It is not an accidental or incidental effect created by merely being in the company of pious souls. A person who is well versed in this science can create temporarily or permanently a spiritual condition at will, which is far ahead of the aspirant's current condition. It can be exercised not only on those present but also on those who are far away. Great Masters as mentioned earlier have proved the efficacy of this technique by changing the entire nature of a man at a glance. Here the question will arise why it takes a very long time in the case of the usual run of abhyasis for the desired level of transformation to take place. A deep introspection reveals shortcomings in respect of clarity of the goal, the extent to which he is prepared to get rid of sensual desires, attachments to the relations and things of this world, regularity in sadhana, the extent of faith devotion in and surrender to the Master and the seriousness with which he takes the spiritual training. The Master adds that we are all beggars at the Master's door but unfortunately our bowls are full most of the time with things other than spirituality and hence the question of getting anything from Him does not arise. Anything poured into it immediately flows out at once.

We can sum up therefore that there is no mystery or magic associated with the process of transmission, which is a deliberate and conscious exercise of the trainer's will in a selfless manner for the improvement of the trainee and it is backed by the Divine Infinite. It is poles apart from mesmerism and hypnotism and is not to be mixed up with the phenomenon of automatic radiation of pious paramanus from a noble soul. It is a high order yogic attainment obtaining in the case of Great Personalities such as Rev. Lalaji Maharaj who could transform an individual totally with a mere glance. But it is to be noted such Personalities are not accidentally born and come into this world only when there is a dire need for them. There should be the combination, though exceedingly rare, of the born inspired and experienced teacher (Azli Fazli) and the great disciple (Murad) who is the focus of the Master's attention for the best results to occur in a fraction of a lifetime of the disciple. Needless to add that this is what exactly happened in the coming together of the two Great Masters, Rev. Lalaji Maharaj and Babuji Maharaj (Sri Ramchandraji of Shahjahanpur) and thus Sri Ramchandraji becomes the Goal of Human life.