IMPORTANCE OF PRANAHUTI IN STAGES OF PROGRESS
The Central region which is the discovery of the Grand Master Lalaji Maharaj is the final limit up to which we can move with the help of the practices stated earlier and the help of the transmission the unique principle of this system.
Practice and Efficacy of Sri Ramchandra’s Rajayoga (2004) - Page No.163
Now the Lord of the day Sri Ramchandra asserts that through 'Pranahuti' a capable trainer under His guidance can lead the aspirant through successive stages initially to liberation and if cooperation is fully available to Realisation.
This is made possible by enabling the aspirant gain knowledge and enough control at each knot to the extent that is necessary to move on to next knot. To explain further the growth and understanding at a particular stage is brought to a condition when the next knot starts vibrating or pulsating as if by resonance. The higher centre vibrates and starts being a pulling factor (as if magnetic) of the aspirants condition from the lower centre where relative purity is achieved. If total perfection at the lower stage is to be had then the progress or journey to the infinite gets delayed. The Master therefore enables the aspirant to move on to the next stage even if he had got only 40% or 50% knowledge at the lower knot. Comparing the secular with spiritual is not proper. However, to understand we may compare this with the educational system. Though the student has got 50% in all subjects, he is promoted to the next class and we say he has passed the lower class. But we know that his knowledge in the lower class is only 50% and 50% he does not know. But we believe he will gain mastery over that 50% at a later stage when he is learner of greater lessons in a higher class. SRI Ramchandraji, the Great Master, therefore, applied this approach in spiritual training also and enabled many an aspirant to move on to higher stages though their mastery in each knot is less than perfect or total. However, it is necessary that each aspirant should ensure greater understanding at each knot for being a better vehicle for carrying the Master's Messages to all.
The Path of Grace (Second Edition - 2006) - Page No.162
The knots are centers of hidden powers and most siddhas utilize these knots for the performance of supernormal feats. In the yoga of Sri Ramchandra the aim is to utilize the force or energy at each center or point or knot for moving upwards till the final goal is reached. The dissipation of the powers at each knot will prevent them from being used for the upward movement. Thus such an approach is considered suicidal to the progress in the path of spirituality. On the contrary, it is possible and necessary that the power of the knots of the lower levels could be utilized as successive rockets for going out into the vast spaces of one's spiritual life.
The knots have to be first entered into. This is done by the sadhaka through constant efforts at purification through special meditational practices prescribed by the Great Master and through regular meditation. However, with the practice of PAM this becomes easier. The entry into the knots where various spiritual states are experienced can not be done without the whole surface being cleaned of all dark sediments etc., which are collected over the knot. These sediments or black points or specks or even firm slabs require to be removed by the application of will of the trainer through transmission of spiritual life force or Prana. The knot is opened up gently through transmission and with this the soul is enabled to move freely in the knot without in any way affecting the structure. It may be made clear that in the system of Sri Ramchandra’s Raja Yoga, soul is always treated as a conglomerate consisting of four principles called as Chit (consciousness), Manas (mind), Buddhi (intellect) and Ahankar (ego). When we say the soul moves freely in the know it is meant that the consciousness moves in that realm and has the awareness of the nature of the knot and conversely the fact of purification is known when the characteristic of the knot is felt by the aspirant.
The Path of Grace (Second Edition - 2006) - Page No.119
As is obvious any progress in the realm of spirituality is only by extreme devotion to God and commitment to reach the Goal. It is devotedness and devout application of one's energy that leads to this knot. Having had some success in the knots 1 and 1b it is most likely that the sadhaka feels that he has developed spiritually and fall into the pit of pride of being 'one up'. But the aspiration of the sadhaka aided by the Pranahuti (transmission) from a competent master surely helps overcome this problem. It is clear that the most important element on the spiritual path of the aspiration is inspiration. It comes as the divine response to his aspiration. Aspiration, inspiration, spiritual discrimination and intuition, the joy of the heart are so many aspects of the consciousness had in this sphere of the spirit. For the first time we feel lightness of being and feel as if we are birds soaring with both the wings fully stretched.
The Path of Grace (Second Edition - 2006) - Page No.142
'Aavarana' may be considered as the grossness or perverse tendencies of the mind that got solidified and became part of the nature of the aspirant. These are either consequent on bad actions or Karmas. The Jains have a very complex theory of explaining the accumulation of matter ('Pudgala') on Soul. Master in His work 'Reality at Dawn' states that these Aavaranas are gained by souls almost from the beginning. "From the primary state of existence of the soul in its most subtle form we marched on to grosser and grosser forms of existence. These may be expressed as coverings round the soul. The earliest coverings were of the finest nature and with them we existed in our Home land, the realm of God. The additions of more and more coverings of ego continued and subsequently Manas (Psyche), Chit (Consciousness), Buddhi (intellect) and Ahankar (Ego) in cruder forms began to contribute to our grossness. In due course Samskaras (impressions) began to be formed which brought about their resultant effects". To rid ourselves of these aavaranas (which may be almost equated with the 23 concentric circles consisting of the layers of Maya, Ego and Splendor) is not an easy task to be accomplished. Here comes the assistance of the Trainers and the Master.
Bodhayanti Parasparam Volume I - Page No.75
It is necessary to recall that all existence consists of five kosas starting from annamaya kosa through pranamaya, manomaya, vijnanamaya to anandamaya kosa. The soul is enwrapped by five sheaths of consciousness is a well-known fact. It may also be remembered that the aspirant in Sri Ramchandra's Rajayoga does not go through the journeys fully in various knots and is allowed to move on to the higher stages by the Grace of the Master experienced through Pranahuti and therefore there is considerable portion of the journeys to be done there. But the Great Master identified the means by which the Aspirant need not struggle himself at the lower levels and that one may virtually complete the journeys at the lower levels by going through various knots beyond the Prapanna Prabhu gati.
The Path of Grace (Second Edition - 2006) - Page No.215
We have been considering the nature of the Kosas that bind us and the basic frame of reference we have accepted so far is the traditional one having its origin in the Upanishads. We have also considered as to how the practice of Pranahuti Aided Meditation will assist us in clearing our path and enable us to move forward in spiritual life. We shall now look into the realms beyond the Anandamaya Kosa promised as achievable during our life time in this system.
Ananda is not the final state and we have to go beyond Ananda or Bliss is by itself a difficult concept to understand. Knowledge fails after the Vijnanamaya Kosas is what we have seen earlier. Understanding also fails after Anandamaya Kosa. However let us see with the super consciousness impregnated Buddhi that has become possible through Pranahuti what we can share beyond the realm of Bliss.
That there are bondages beyond Anandamaya kosa is for the first time revealed by the Master. Till the Advent of Sri Ramchandraji Maharaj of Shahjahanpur, U.P., India, it was considered that Sahasrara is the last resting place for the Yogi and it was described and experienced as Satchitananda. The five Kosas end before that and Bliss is experienced.
Master has described the spiritual journey of the aspirant to be through a total 23 circles or rings covering 5 rings of Maya, 11 rings Egoism and 7 rings of Splendour. He has stated that even the greatest saints like Saint Kabir could cover only 16 consisting of the 5 rings of Maya and 11 rings of Egoism during their life time. Master asserts that the areas of Central Region covering 7 rings of splendour were never experienced while in life by any person, during his life time and these realms are made available to the human being so that we reach the Centre or the Base for the first time in human history by the grace of the Grand Master Pujya Lalaji Maharaj.
The five rings of Maya broadly may be considered as the binds of the 5 kosas. One who crosses these rings/binds is considered as a person liberated from the cycle of re-births. But realization of our true nature is different chapter that starts only from here. The 11 rings of Egoism are the ones that are formidable to cross over and the help of the Master through Pranahuti is perhaps the only way for us.
The Path of Grace (Second Edition - 2006) - Page No.384
It is a matter of one’s own personal experience to say any thing about the regions beyond the Anandamaya kosa. That quiet a few of the aspirants have actually entered into this realm is a matter of happiness to be shared and the value of this system will stand proved with the dedicated sadhana that many are putting in the field of spirituality. Wonders of Pranahuti are in the realm of the spirituality pure and simple and human destiny to live in God, by God and for God will be realized sooner or later.
The Path of Grace (Second Edition - 2006) - Page No.387
During meditation we hold the thought of the Divine Light without luminosity in the place where the heart beats unmindful of the thoughts that come up for fruition. How is it possible to leave our thoughts alone and be indifferent to them? Though we are asked to ignore them as uninvited guests it has not been possible for many in practice to achieve to achieve that state. It is clear that thoughts are quickly changing patterns. Awareness has a natural tendency to notice change. Attention is automatically drawn to the running succession of thoughts. The nature and content of these thoughts we know relate to ourselves or matters in which we are involved or interested. To consider these thoughts as ‘simply thoughts’ not owned by us as advised in several systems of meditation, is impossibility and one ends up with total disillusionment in meditational practices.
These thought patterns due to the fact that we do not give attention to them cease to be capable of forming karmic matter. This is an important factor that we should note, as any thought owned and accepted is capable of forming impression. It may be that we value certain things more than peace or rest during meditation and therefore our attention is diverted to them. Because of this only there is a tendency to run after the thought during meditation also. The effect of Pranahuti is such that though we tend to run after the thoughts some times during the process of meditation, we are not aware of them at the end of meditation session. This is one of the greatest boons of this system and needs to be appreciated by all.
The Path of Grace (Second Edition - 2006) - Page No.300
Due to the method of being totally indifferent to the thoughts that arise during meditation treating them as uninvited guests we cultivate what may be called as passive awareness. Passive awareness in the beginning yields to the higher aspiration and due to the influx of Pranahuti we get into states of consciousness which may be called non-concentration concentration.
The Path of Grace (Second Edition - 2006) - Page No.353
Let us now examine the nature of memory. In spiritual discipline we classify memory into two types. One relates to the cerebral memory which consists essentially of memory of the current life and the other extra cerebral memory that relates to past lives.
The cerebral memory is stored in the brain and relates to the Annamaya Kosa and Pranamaya Kosa. Almost all the memory that is used in our life relates to this memory only. Before we enquire into the nature of memory of the past lives it is necessary that we relieve our selves of the weight of the samskaras caused by the actions/thoughts of the present life. These thoughts are the one’s that are retrievable under hypnosis without being filtered by the conscious mind. This possibility made many think that all memory including those of past lives can be recalled during hypnosis of different varieties which is not true. It is only Pranahuti that is offered by a qualified and competent person that can clear the samskaras of the past lives.
The Path of Grace (Second Edition - 2006) - Page No.328
It is the Jiva (excluding the physical body and as Tanmatras) which together with Atman goes through the chain of repeated births and deaths. While Atman consisting of Buddhi, Chitta, Manas and Ahamkar is capable of rearranging and realigning the impressions to suite the changed times and circumstances to enable fruition of the same the actual field of experience is the embodied being or Jiva, that remains at the centre of desire oriented sensory activity and suffers from its consequences. Pain or pleasure is enjoyed in the brain or the mental plane only, though Medical science is yet to confirm this. In the case of persons who have stopped forming samskaras or impressions by adopting the method of surrender to the Master thinking him to be the doer, knower and enjoyer, the only task that remains to be done for coming out of the cycle of births is the clearing of the past samskaras and vasanas. Through the cleaning process, meditation on the lines given by the great Master and constant influxes of the Pranahuti which eradicates the vasanas one is enabled to cross over the cycle of births in the system of PAM.
The Path of Grace (Second Edition - 2006) - Page No.382
While the Master has given practical meditational exercises to deal with the problems of the Annamaya, Pranamaya and Manomaya kosas here while dealing with the problems of Vijnanamaya Kosa he has not specifically given any method. But in his greatness he has given the methods to be followed by the trainers.
The aspirant in the path of PAM is first enabled by the process of Pranahuti to move into the Upper portion of the heart and thus live the life of a human being. Apart from this the aspirant is also guided gently into the realms of the Atman by diversion of the inner spiritual flow. These two techniques he has given to the trainers and which he supports all the times is the unique feature of our system. Without these areas of help it will be well neigh impossible for us to have moved into the higher planes of consciousness as our experience informs us.
The Path of Grace (Second Edition - 2006) - Page No.362
The journey to the state of Nothingness has to be invariably through the five kosas. Our beloved Master has identified 13 knots in the human frame that work as centres or knots of obstruction in the path for our spiritual progress. He has also identified 64 points above the level of Prapanna Prabhu. (Near the knot 10)
Each of these knots has five levels relating to the five kosas. When we traverse the knots we have to invariably go through the experiences of the nature of the knot colored by the different sheaths. Each one of them has to be gone through thoroughly. Then only the complete laya in the knot is possible.
How ever because of the influx of Pranahuti, Yatra or journey in each knot is expedited leaving the aspirant to complete the experience in the knots. Since the aspirant does not go through the full course of experience in each knot and in matters related to the five sheaths in the knot he finds it difficult to progress in the higher regions.
The Path of Grace (Second Edition - 2006) - Page No.334