LEVELS OF PRANAHUTI
While discussing the issue of 'moulding' we should be clear as to whom we are referring to. It should naturally refer to the keen seeker rather than casual visitor. The aspirant should be one who would yield naturally to the Trainer leaving aside all his personal notions about the path and the correctness or otherwise of the path he has been treading if any. His aim should be to acquire naturalness and for this the Master asserts surrender and cooperation are the twin sisters who help the aspirant in the path.
Master stated that the abhyasi proceeds in two ways and both are necessary, by the effect of transmission and his own efforts. The light which the trainer infuses travels to the different centers and a sort of vibration is felt by the abhyasi even at the higher points. The other thing which the Preceptor does is to start Yatra to the different regions and centres.
The main point we have to be clear about in this context is whether all those who ostensibly seek the assistance through transmission can be given the same and also whether moulding of the seeker even with regard to goal clarity, determination to transform is also the task of the trainer. Unquestionably the Original Prana or Pranasya Prana is that which is transmitted. While the force is the same the level from which the Pranahuti is offered can vary is a point that was clearly elaborated in the first issue of the Journal Imperience. This it is easy to observe depends on the level of approach of the trainer himself. Therefore it becomes necessary that the trainer always abides by the Master, in Him and for Him. This is a responsibility that clearly vests with the individual trainers and they have to put in every effort in this direction.
Bodhayanti Parasparam Volume IV - Page No.222
Pranahuti can be offered through voice, touch and thought. As a matter of fact in the spiritually developed persons, i.e. those who have become thoroughly dynamic, their speech, touch and thought are always powerful. Revered Babuji says that these persons should not pat a person in spiritual centres and advises them restraint in speech and thought. He says that while permission to work spiritually is granted, the transmission is controlled through voice.
That thought in its pure and simple form is inaccessible to human intellect is clear. Such a thought in action is the most powerful. Yet such thoughts as human beings are capable of can be effectively utilised for the betterment of others through the process of suggestion. Suggestions, the Master classifies are of three types; subtle, subtler and subtlest. The subtlest suggestion is a mere supposition, subtler is an idea and the subtle is slightly weighty or heavy. Suggestion for the improvement of others are given during training, and it cannot be considered as any interference in as much they are meant for the development of the innate conditions that a sadhaka is capable of. This is the service of the finest variety and the sacrifice i.e. ahuti is the rarest type that human beings are capable of, for which of course everyone has a right to aspire for.
That Prana is of the nature of pure thought and that is what makes human beings important in the scheme of Divinity in as much as he shares the nature of original stir in a way that no other being animal, or devas etc., is capable of is now fairly established. That human life has been regarded as most fortunate is no new concept for any religion but the main reason why it is so, is what is established by Revered Babuji.
Transmission or offering (ahuti) of this Prana is further classified by the Master. It can be expressed through voice or communicated through touch and thought. He makes it a special point to mention this while he was explaining how it is done in the case of granting permission for work. In case of need for work the suggestion has to be necessarily at the more grosser level and voice is used, in that context.
However, for efficient working through Pranahuti it is necessary that we understand the various levels of thought. As already explained the causal and astral forms are finer to the material. A suggestion is variably a thought. This must be invariably kept in mind. A thought when not expressed, is the subtlest and is the most potent to bring out what is contemplated.
However, this is further explained by Revered Babuji when he compared it with Sruti. To catch thought at this level means the capacity to receive the orders of the Divine. This is a very rare achievement.
But Richas is something any advanced person in spirituality can try. As a matter of fact every sadhaka should try to construct richas when he is not able to understand the commands received during meditation; which by now it should be clear is something that would be normally missed.
The transmission of the highest type is that where no expressed thought is in action. This means that the person who is transmitting should be established in "zero" consciousness or lives, moves and has his being in VOID. Such personalities are rare. They arrive according to the Master at the instance of Divinity and has no motive for any of their actions; in fact they are not in that realm of consciousness.
Having made ourselves clear about this, transmission or Pranahuti that a sadhaka can have from any trainer who is a brother or sister will be of the level of subtle or subtler. Subtlest they are capable of, not because of their capacity but because of the temporary stages of Laya that they are able to secure with the Master at various levels. This experience shows or occurs only when service to others is being done and one is not having such moments of unalloyed bliss when one is meditating on his own. That such a thing is possible is what makes the Rajayoga of Sri Ramchandra unique. His will to train whosoever is so universal, that its dimensions are not only spatial, but temporal always. His presence is felt by the constant pouring of the unique bliss that is available for all Divine-seeking souls. That they receive such a grace through someone who is capable of sharing that sublime (subtlest) thought is but natural; however shallow or restricted that sharing may be. This explains why the Master used to say that Pranahuti is of the same nature from whatever source it may come from.
Bodhayanti Parasparam Volume I - Page No.304
Pranahuti can be offered from different levels. The minimum level of Super Consciousness called by Master as the "Super consciousness of the inferior type" is when a person lives and moves in the portion marked as U by the Master in the heart in his book Efficacy of Raja Yoga and has moved into the Atma chakra. A person who lives below this level can make pious wishes but is not capable of Pranahuti which requires strength of will. It is common logic that one can will what one has!
The next level from which Pranahuti can be offered is from Ajna. This is the level where consciousness of the D1 type resides. This is an effective level and the sankalpa (will) of the person has a sure effect though it may take time to materialize. Ajna is the centre from where the Divine expresses itself in manifestation. At this stage, complete knowledge of all the 5 elements (Earth, Water, Fire, Air and Ether) will be there. Pranahuti of all elemental levels can be offered by a person who is established at the D1 level of super consciousness. D1 consciousness is typified by having Laya Awastha with the Master all the time, not just while giving sittings. It should be an abiding condition in the Master¡¯s consciousness. Here the controlling law is ¡®Order¡¯ (Rta) and the state of mind is that of Wonder (at Brahmanda manifestation).
Pranahuti is effected from higher levels of consciousness and superior spiritual service starts from those who are stable in Para Brahmand: At this level the plan of Manifestation of the Ultimate is clear to one who is stabilized there. This is the 1st level of Higher order of spiritual service. Here one is not bound by any laws except the law of freedom. This is the only controlling law. The state of mind is that of Awe and wonder.
The 2nd level of higher order of service starts from the level of a person who is stabilized in the Prapanna gati. The nature of Prapanna is that he is wonder-struck (Awestruck) at the greatness of the Master. The feeling of worship is there. Worship is an emotion. Out of this emotion, one acts or serves devotedly. Worship is emotion and devotion is action. Devotion comes out of worship. Traditional people who do Japa (108 times, 1008 times etc) are trying to stabilise in worship. This is not devotion. Devotion as said earlier is the result of worship. For e.g., sweeping the temple whole-heartedly, as a token of his worship to the Master, is devotion.
The 3rd level of higher order of spiritual service from the level of a person who is stabilised in Prabhu gati. Here, the person acts with a commitment to participation. In the earlier state we have seen that devotion is a reaction to the feelings of worship. For instance, the husband helps the wife in the kitchen. i.e. he participates in the house-hold work as a matter of commitment he made at the time of marriage. Participation in the Divine work is the condition of a Prabhu.
The next level of higher order of service is from persons who are stabilised in Prapanna Prabhu gati. At this level the cosmic order and inviolability of the law of Samavarti becomes prominent and the Rta is imperienced. Here, one feels that everything is ordained and our participation is nominal.
The next level of super consciousness is an off shoot of reflection of the condition of one of the circles of splendor. This is the level of competence. This is a superior level of Dependency.
This next level of super consciousness from which a person offers Pranahuti is the state of Aloofness. Here the one offering Pranahuti does not work on details but offers the same irrespective of the consequences of implementing the orders of the Master received by him. He is ordered to do so and he does it. This is ascetic aloofness. A close example could be a soldier at war. The soldier just follows orders without questioning it or looking at the pros and cons of the order.
The next level of super consciousness from which a person offers Pranahuti is the state of Attachment to Divine: This is Saintliness. Here one doesn¡¯t care for anything and that is why people mistake him to be doing nothing but all the while he is busy offering Pranahuti unaware to himself and others. Only those who sit by his side and are sensitive can feel his work.
The next higher state of super consciousness from which a person works is the state of one remaining in Remembrance of that which he knows and knows-not but with which he abides all the time.
Thus we may see that there are minimum 8 levels from which Pranahuti can be offered based on the capacity of the person offering Pranahuti. The base minimum as stated earlier in this article is that one should be stabilised at the Upper portion of the heart and has progressed into the Atma Chakra.
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