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At the outset the following points are to be noted while inquiring into the condition of an aspirant.

a. The trainers inner condition has to be cleaned before starting reading the condition of the aspirant.

b. Unless the trainer has already owned up the conditions bestowed on him he will not be able to observe the condition of the aspirant.

c. The condition of the aspirant cannot be seen for the sake of information. The way an aspirant develops is entirely his own will assisted by the divine will and his condition will not be revealed to the trainer unless it is for divine purpose and is for the good of the aspirant.

d. The condition of the aspirant will be revealed only if the aspirant is interested in showing his condition. The conditions will not be revealed if he does not have any belief in the trainer.

The method of inquiring into somebody's condition is to transmit a little to him, having the thought that whatever condition is there in him, has come up to expression. After having done this, one is to get himself oriented to him, and to observe as to how sublime is the effect flowing from him to oneself. It is however essential that the person who is transmitting (i.e. the Trainer) should be able to have sensitivity to every condition of the person to whom transmission is given and whose condition is inquired into. There is another better method, which is for use by special persons. Rev. Ramchandra has very often mentioned it. It consists in expanding his condition, to yield the knowledge of that condition immediately. There can be one more method, though not as perfect or whole, that the forceful sublimity of the other alone shall cast effect on oneself.

The third method is akin to the post-mortem examination of the diseased person by a doctor, who takes out all the inner organs of the body to discuss the exact cause of death. Just like this the condition of the person being observed, be taken out (in the vacuum) and then expanded through transmission, which should be given from the point of the heart. Thereafter it should be observed minutely to find out which particles in that condition are still gross, and which one's have acquired sublimity, capable of the emitting the condition. The particles which contain the capability of emitting the condition, are to be taken to have come up to the awakened state of the sublimity (residing in them). Just these techniques can be of use in Brahmand (kubra) and Parabrahmand (Ulia) regions as well.

The first indicators when studying the condition of the aspirant are the thoughts reflecting in ourselves. These thoughts have to be noted. The second indicator is the flow of light observed in the various knots. We shall be discussing the light pertaining to the various knots later in the article. The third indicator of an aspirants condition is the implementation of the Ten Commandments by the Aspirant concerned.

To know the condition of an aspirant one should mark the current of thought as shown in the figure given.

The flow of energy comes from the point 'Z' and at point 'X' it diverts itself into 2 channels. One enters into the lower region of the heart and the other to the centre of the Atma. Generally the flow is of greater force towards the lower region of the heart compared to the other one towards Atma.

The condition of the aspirant can be studied by simply observing the flow to the heart marked 'L'. In the case of persons of spiritual advancement, the stronger flow towards 'L' dwindles, as the flow towards Atma becomes stronger.

The trainer should give sufficient time for the aspirant to grow on his own. However, if he wants the progress to be speedier, he may divert some portion of the stronger flow towards 'L' to the Atma centre through the point 'X' by drawing the current. This should be done mildly and without force of thought. The immediate effect in the aspirant is, he becomes almost thoughtless without exertion. This also enables development of detachment.


The study of knots is to be done cautiously taking into consideration the general condition of the aspirant. As already stated the condition of the aspirant is reflected generally in the trainer. It must be borne in mind that the plexuses, "centres and sub-centres" also bar our progress at earlier stages (Messages Universal P.70).

The Trainer should exercise his thought on each Knot separately as per the nature of the Knot and note whether the condition is observed. Most persons have a wrong idea that reaching a knot or going beyond that is something commendable by itself. The original thought in us, which is of the nature of "Ultimate" is limited to human level at the present. It develops potential (i.e., capacity), as we grow and takes different spheres and regions for our existence (i.e., Brahmanda and Para-Brahmanda etc.,) which we have all to pass through during our march towards the goal. When we try to express them as bondage or limitations they serve as veils and do not permit us to peep into reality". They have to be transcended with the help of Master's Pranahuti and Grace.


The state of mind here at the time of laya is an unperturbed one and one is at ease with the feelings of vairagya i.e., predominantly present, i.e., he is reconciled to whatever he is and accepts everything as a will of God. The predominant colour of this point is yellow.

However crimson may also be seen because that is the nature of Knot 1(b), which is immediately above. When thought penetrates into first knot, we observe darkness as their layer. This should not be confused with grossness before cleaning. It is felt as if we enter the cave and darkness is felt.

In case there is need for further stabilisation at this level, the suggestion that the aspirant is developing increased calmness should be given by the trainer apart from diverting the flow to Atma and undertaking Yatra in the point.

It may be noted that laya in this knot should mean that the desires of impulsive part of self are restored to a state of balance obtained originally and the forgetfulness in that sense is achieved.

(b) On entering this point great restlessness is experienced. Condition of vairagya here becomes finer and lighter than the first knot and viveka i.e., differentiating capacity between Sat and Asat develops. The predominant colour is crimson.

(These knots may be treated as one knot. Nature of knot would be Jnana or knowledge, which includes Viveka and Vairagya).


This is the place of Atman in a limited sense. The colour transforms into white or greyish white from crimson red .

The Atman as satchitananda is predominant. Cleanliness and simplicity are the characteristics. Bliss prevails. Higher levels of consciousness may get reflected here in some cases.

(b) When thought penetrates into the point of Atman the outer cover of these particles, which were, observed as dark drop off and greysish outer gets observed.

In order to stabilise the condition here the suggestion of development of coolness may be given.

Laya Awastha here is due to purification of lower self. Discriminative Intelligence i.e., Viveka is enhanced ad Laya in the condition of having known sat is prevalent.


This is like a wheel in rotation. There are some circling rings inside the knot. Luminosity appears as bursting flames. Devotion is a predominant feature. Helplessness and surrender are main characteristics of the mind here.

(b) When thought particles penetrate Agni point they are seen as those present over fire rarified and bright. To stabilise the condition the suggestion of development of devotion and love may be given.

Laya Awastha here is due to purification of lower self, which causes aspiration towards divine to be enhanced and forgetfulness is achieved due to the remembrance of the Lord.


The condition is like freshness and peace as felt before a vast sheet of water. The state of fire disappears. It is that of water. Colour of the place is greyish blue. Mental state is tranquility in the beginning and restlessness later.

At the point of Apah (water) the brightness is gone but still luminosity is observed.

The suggestion that destruction of previous samskaras is taking place is of immense value for further progress.

Laya Awastha here is due to reassurance of the Master felt which brings forth forgetfulness.


Colour of he knot is light blue to light violet. One goes beyond the mental consciousness of oneself and the expansion of self begins. The predominant thought is confidence in self and Master. The light felt is translucent.

The colour at the point of air or akash is bluish to violet. The suggestion of development of repulsion for the Mayavic life will enable transcend the Pind Desh. Laya Awastha here is due to the feeling of the presence of Master everywhere, which begets forgetfulness.