Imperience is conducting training programs on Pranahuti
Aided Meditation, which is of two-day duration in various centers at India and
one-day duration in centers at U.S.A. In the training Programs theoretical
classes on the principles, meditational methods and others aspects of PAM are
elucidated along with conduct of practical Meditational session(s) by a
qualified adept (trainer) of ISRC called as Guided Meditation. In the
meditation session a taste of Pranahuti is given to the participants and their
experiences are recorded. The Nature of Prana is one of Happiness, Prana is
always in a state of balance, Prana is Free, It is a life activity and when
psychically analyzed it is an aspiration for growth. Therefore one
correspondingly experiences happiness, tranquility, de-tensioning, vibrations
and aspiration for growth due to its influx.
Salient Points of Guided Meditation
During Guided meditation sessions a
few suggestions are given by the trainer to improve the quality of the
meditation. These suggestions are given in silence in the form of thoughts.
No external aids (like music or voice or touch) are used during these
sessions.
The purpose of this meditation is
not to stop thoughts. Aspirants do get thoughts during the guided meditation
but those thoughts will not have any effect on the mind and do not disturb
their meditation.
The trainer transmits from his level
of approach during these guided meditation sessions.
The intention of providing the below
facts (Please see tables 1-4) is to prove that irrespective of the level of
the trainer the aspirants feel the same effect. This proves that ISRC grants
permissions to only those people who have progressed sufficiently on the
path.
During the training course three
guided meditation sessions are conducted. Each session lasts for around 30
minutes.
People are introduced after having
attended at least one guided meditation session.
During these guided meditations
aspirants are asked to Meditate (Maintain their thought) on the light
without luminosity in the heart where it beats and must try to be attentive
to the heartbeat.
This
article presents the factual experiential data of meditational experiences of
persons who had the support of Pranahuti during the meditation during
Nov.2001- May.2002. The common notion of absence of thoughts is a good
meditation is also adequately dispelled. In PAM, practicants do get thoughts
which do not disturb their meditation but the quality of thoughts change as a
person evolves in the spiritual path.
Experience of
Pranahuti
The nature of the original
Prana can be defined in the following ways and therefore the experience of it
by any person will be in consonance with it.
Prana is of the nature of Happiness. Therefore Pranahuti gives
happiness.
Prana is in a balanced
condition, therefore its influx result in the balance of mind , which is
experienced as tranquility .
Prana seeks freedom, therefore Pranahuti should assist
freedom.
Prana is a life activity or impulse ( Elan Vital), therefore the
experience of Pranahuti can be inferred by the feelings of Vibrations, Jerks
etc
Prana analyzed psychically means aspiration, therefore aspiration for
growth is revived in one who partakes it.
The experience of any individual to the influx of
Pranahuti irrespective of his caste, creed, sex, age, education or social
background should be common because of the commonness of individual Prana /
individual Consciousness and that of the original Prana.
The
experience to the influx of Pranahuti is felt in a unique way though it is
Universal. The uniqueness of the experience of the individual is given in the
following paragraphs. During the period of Nov 2001 to May 2002, 123 persons
have participated the training programs held in India. While some of them have
participated in all the three guided meditation sessions, while some could
attended two sessions and some could attend only one guided meditation
sessions for various personal reasons. The experience to the influx of
Pranahuti is therefore done in three separate groups based on the number of
Guided meditation sessions attended:
Group
A - Persons who attended 3 Meditation sessions
Group
B - Persons who attended 2 Meditation sessions
Group
C - Persons who attended 1 Meditation session.
Please click on the below links for the
statistical data of the various
experiences reported by the participants.
Table
1 gives the number of persons (categorized by age group) who attended
meditation sessions.
TABLE-1
Group
Total Number of Persons
Males
Females
A
28
18 ( 64.28%)
10 ( 35.7%)
B
37
28( 75.7%)
9(24.3%)
C
58
44(75.9%)
14(24.1%)
Table
- 2 gives the age and educational details of the persons in Groups A, B &
C
TABLE -2
Group
Age
Educational Qualifications
17-35 Yrs
36-50 Yrs
51-65 Yrs
Graduate and Above
Under Graduates and
Matriculates
Less than Matriculates
Group A
(N=28)
16
57.1%
9
32.1%
3
10.7%
23
82.1%
4
14.3%
1
3.6%
Group B
(N=37)
15
40.5
11
29.7
11
29.7
30
81.1%
6
16.2
1
2.7%
Group C
(N= 58)
36
62%
17
29.3%
5
8.6%
40
68.9%
12
20.7%
6
10.3%
Experience of Happiness:
People have reported Happiness as the predominant immediately feeling
after meditation. The feeling of Happiness is also reported by different
persons as Peace, Joy, Blissful, Contentment, Ecstasy, Good, Pleasant,
Satisfaction, Serenity etc. Table 3A gives the percentage occurrence of
happiness in groups A, B and C.
TABLE-3A
Data on Happiness
Group A
No of Meditation reports - 84
Group B
No of Meditation reports - 74
Group C
No of Meditation reports - 58
20
(23.8%)
19
(25.7%)
15
(25.9%)
In
all three groups, 24-26% of meditation sessions have yielded happiness
as the predominant first feeling which proves the premise number 1 (refer para
2.1) that Pranahuti gives happiness.
Experience of Tranquility.
People have reported Tranquility as the predominant immediate feeling
after meditation. The feeling of Tranquility is reported by different persons
as Calmness, Quiet, Absorbency, Blankness, , Comfortable, Silent, Single
Pointedness, Steady, Stillness, etc. Table 3B gives the percentage
occurrence of happiness in groups A, B and C.
TABLE-3B
Data on Tranquility
Group A
No of Meditation reports - 84
Group B
No of Meditation reports - 74
Group C
No of Meditation reports - 58
18
(21.4%)
11
(14.8%)
8
(13.7%)
The
positive response of Tranquility show that the premise number 2 (Refer 2.2)
that Prana is in a state of balance and therefore it results in balanced
condition to the mind or tranquility.
13.7%
of meditation session have reported Tranquility at the first experience of
Pranahuti and this percentage has increased to 14.8 % when Pranahuti is
received for 2 times and reached 21.4 % when a person has received for 3
times.
Experience of
Detensioning.
People have reported detensioning as the predominant immediate feeling
after meditation. The feeling of detensioning is reported as Relaxation,
Freshness, Lightness, Free, Clear, Ease, Expansion, Floating, Purity,
Weightless, Emptiness, Solaceetc. Table 3C gives the percentage
occurrence of happiness in groups A, B and C.
TABLE-3C
Data on Detensioning
Group A
No of Meditation reports - 84
Group B
No of Meditation reports - 74
Group C
No of Meditation reports - 58
30
(35.7%)
28
(37.8%)
29
(50%)
Very
high percentage of the report of detensioning amply proves the premise 3
(Refer 2.3) that Prana is Free and therefore it assists freedom to the persons
who seek. 50% of the people who had the first taste of Pranahuti have reported
detensioning which shows that the first experience of Pranahuti is
detensioning.
Experience of activity (Life Impulse. )
People have reported Vibrations, jerks as the predominant immediate
feeling after meditation. The feeling of Life Impulse is reported as
vibrations, flow, jerks, light ( when matter comes in contact with energy),
brightness, colours, heat, cool etc. Table 3D gives the percentage
occurrence of happiness in groups A, B and C.
TABLE-3D
Data on Vibrations
Group A
No of Meditation reports - 84
Group B
No of Meditation reports - 74
Group C
No of Meditation reports - 58
6
(7.1%)
5
(6.8%)
1
(1.7%)
It is
a common experience of the practicants of PAM, that with more and more
practice and repeated influxes of Pranahuti would make them sensitive to the
experience of Vibrations. This data also indicates the same trend that
vibrations are felt but not perceived initially which proves the premise 4
(Refer 2.4) That Prana is a life impulse (elan
vital).
Experience of Higher Aspiration.
The figures are given in Table 3E for groups A, B & C. This is
reported as Self less thoughts, thoughts on Goal of
Life, confidence to do Practice, thoughts about the divine
etc.
TABLE-3E
Data on Aspiration
Group A
No of Meditation reports - 84
Group B
No of Meditation reports - 74
Group C
No of Meditation reports - 58
-
2
(2.7%)
1
(1.7%)
Aspiration for growth does get kindled but it has not been reported
adequately in these groups as we have considered only first predominant
feeling after meditation, but they did mention about the nature of thoughts
pertaining to higher aspiration in their report. Premise 4 does not get
substantiated in this study but the Institute would request the readers to see
the data of the regular practicing people , which are under
publication.
Did not experience the any of the above feelings.
Some
people certainly did not report the above mentioned feeling ( 3.1 to 3.5). The
percentages of these reports are given in table 3F.
TABLE-3F
Data on ‘did not express any specific
feelings’
Group A
No of Meditation reports - 84
Group B
No of Meditation reports - 74
Group C
No of Meditation reports - 58
10
(11.9%)
9
(12.2%)
4
(6.8%)
Around 12% of the meditation session have not got the expected
response.
1.
Happiness is one of the most common experience as the nature of the original
consciousness being such. A good percentage of report of Happiness indicate
that Pranahuti would assist in enabling people live a happy life.
2.
Prana is always in a state of balance and equanimity whenever it is dwelling
on the thoughts of the Origin or Base or Ultimate. When by peculiar
circumstances it gets attached to anything other than Origin it tries to
wriggle itself of the clutches of such grosser matter. This is the beginning
of awareness of thoughts or consciousness. Therefore our Prana which usually
in state of tumult or disorder gets into state of balance under the influence
of the original Prana offered during Pranahuti. This naturally results in
balancedness of the mind, which is experienced as Tranquility. A good
percentage report of calmness and tranquil state of mind indicate that
concentration and control of mind is greatly assisted by Pranahuti.
3.
The life force in us predominantly goes to the lower self or animal plane that
essentially represents the struggle of the life for its existence. A normal
man is always in a state of tension because of the struggle for existence,
which covers the basic needs of food, water, shelter and procreative urges.
The lower plane of the consciousness is also a one of competition, rivalry,
jealousy, envy which aggravate the tensions further etc. and in man this plane
is disturbed very badly than in animals because of desires ( perverse
tendencies of mind developed due unbalanced thinking or loss of original
simplicity). Now with the power of Pranahuti the life force or Prana in the
aspirant is diverted and enabled to stay at the Upper portion of the heart
which is a place of inferior type of super-consciousness of the Divine. The
consciousness of the upper self is a one where one feels happy at being
liberated from the clutches/ fears/ binds of the lower self. A sense of
freedom is experienced though it is limited in content usually reported as
Relaxation or Detensioning. The very high percentage of detensioning
experienced indicate that in the present day situation people are under great
stress. Pranahuti would greatly assist in enabling people live at Nobler
levels .
4.
Vibrations or jerks are felt but after some practice, as one becomes more
sensitive to perceive this.
5.
Prana analysed psychically is aspiration. All of us have a natural aspiration
for the higher life, it may be intense or it may be feeble. The influx of the
consciousness of the ultimate makes us remember our original state and thus
naturally revives the aspiration in all. This is expressed as thoughts for the
higher, interest to do sadhana, wonder, confidence, hope, selfless thoughts,
thought pertaining to divinity etc. If one is preoccupied excessively by the
mundane thoughts then one may not express them explicitly.
6.
Around 12% of people have not reported any expected feelings. Some of the
reasons could be:
Persons do not have goal clarity vis a vis that is promised by
PAM.
They
may have alternate goals which they may consider not inconsistent with that of
PAM.
Residual effect of other methods of contemplation that might they have
practiced.
Their
participation in the meditation session is out of curiosity and general
interest and the required amount of seriousness is perhaps not
there.
The
meditations were held immediately after the training sessions where lot of
thoughts, ideas, ideals are a input. They could have left their impression on
the minds of the people who meditate compelling them to think about these
concepts.
This
training session is of long duration ( Squatting for over 6 hrs and listening
to lectures). The physical strain is understandable in causing disturbing
states of posture and comfort.
7.
Around 90% of meditation sessions have reported the presence of thoughts
during meditation though they were not disturbing the meditation. The
distinguishing feature of PAM is that the mind gets into a state of
absorbency, where one is able to meditate on the object of meditation inspite
of the presence of various other thoughts causing no disturbance. This state
of mind is defined as Non Concentration
Concentration.
Table
4 gives the overview of the feelings experienced during the guided meditation
sessions aided by Pranahuti that are conducted for the new practicants who
have attended the training course of ISRC.
TABLE-4
Group
No of Guided Meditation
Sessions
Happiness
Tranquility
Detensioning
Vibrations
Aspiration
Not Able to Express any Specific Feelings
A
(28)
84
(28x3)
20
23.8%
18
21.4%
30
35.7%
6
7.1%
-
10
11.9%
B
(37)
74
(37x2)
19
25.7%
11
14.8%
28
37.8%
5
6.8%
2
2.7%
9
12.2%
C
(58)
58
(58X1)
15
25.9%
8
13.7%
29
50%
1
1.7%
1
1.7%
4
6.8%
From
the above study it is concluded that
Pranahuti is something which can be experienced and felt in a definite
manner is conclusively proved as around 88% of Pranahuti Aided Meditation
sessions have given reports which conform to the defined experiences based on
the nature of the Prana.
The
defined premises about the nature of Prana as given in Paragraph 1 to 6 are
adequately proved by the experiential data given in tables 3A to 3F. The
nature of the Prana gets a definition based on the experience.
It
can be concluded that though Prana is Universal in Nature, every individual
experiences it in a unique way as seen in Table 4 .
It is
concluded that inspite of various other thoughts, it is still possible to do
meditation successfully and that is the experience of 90% of meditation
session held in PAM. The notion of no thought condition as a good meditation
session is adequately dispelled. Presence of thoughts therefore does not mean
a bad meditation session and on the contrary thoughts will be present but the
nature of thoughts and thought patterns will change as we progress on the
path. The transformation in any person is only known by the type of thoughts
and feeling he has for himself and for others i.e, society or world
.
That each one of us
is an expression of the Divine and have our own parts to play and destines to realize
is well known. Our relationship with the Divine is unique and is not
shared by any other. This is a one to one relationship with the Divine that we
have. We have our own past karmas that are being enjoyed and it is
unalterable. How can any person interfere here and change our destinies?
Granting that some other person has such capacity, is it moral? These are all
the questions one has to address himself to and arrive at satisfactory
conclusion.
Usually a person thinks about himself, his problems etc.
All his actions are generally motivated by some selfish considerations. It is
only when his consciousness grows beyond his self, the questions and problems
of others gain importance in his consciousness. Therefore, when the task of
pranahuti is considered, it is essential that the person who offers pranahuti
is above the normal level of consciousness and one who is capable of
considering doing good to another without any consideration of self interest.
The normal individual who lives in the level of Pinda is not capable of this
ahuti. It is necessary that he is of higher level, atleast a person who has
access to the Brahamanda consciousness. Then he is not confined himself to his
body and the structure has no capacity to confine or limit him. His
consciousness expands to cover a vaster sphere which includes others also. He
is capable of percolating his consciousness through others for the benefit of
others. When such a consciousness develops ahuti is no more interference with
others and is essentially to be considered as betterment of the state of
consciousness prevailing. Therefore, the question of interference is not
there. As a matter of fact this is the most desirable thing that should
happen. If the number of persons who are capable of such ahuti increase the
possibility of having a better world of harmonious human beings comes
true.
The role of an extraneous person in sadhana then becomes one soul
trying to uplift another as fraternal obligation and duty towards Divine. In
as much as such a service cannot be selfish, the concept of extraneity does
not fit into this scheme of things. For one who sees everything as his own,
who is the self and who is the other? Further, it is to be understood clearly
that the extraneous help received is like a fulcrum which is used as a
supporter is to give sufficient base for the person to attend to an uphill
task. Or we may treat the assistance as that of catalyst.
Whether in
reality such a possibility exists or that really pranahuti happens is a matter
to be experienced rather than debated upon.
Now that it is clear that
the nature of thought in the human is of the same type as that existed at the
time of origin of the Universe and that it is the Prana and that its offering
is a must for the spiritual equanimity in life which is and should be the goal
of any existence, how it is to be offered is taken up by the Great Master Pujya.
Babuji Maharaj.
It is stated that the moment the Form of the Master
becomes manifest in the mind, one's mind receives the power to transfer its
thought to another's mind. When such a transfer of thought relates to the
spiritual development of the aspirant it becomes the offering of Prana(essence
of existence). In reality this capacity can be said to be really had only when
the Form of the Lord manifests in the heart ,such being a rare case Revered
Lalaji Maharaj discovered alternative means for utilising this inherent
capacity in humans. Pujya. Babuji Maharaj asserts that the power or capacity to
offer Pranahuti is a yogic attainment of a very high order through which a
yogi can infuse by his own will force the yogic energy of Godly effulgence
within anyone and remove anything unwanted in him or detrimental to spiritual
sadhana.
The point to note here would be that it is the Godly
effulgence that has to be utilised as yogic energy. This implies that the
person should be in the realm of God. Such a person is a rarity. Therefore, at
least a person who has transcended the realm of physical existence was
considered by him as fit for this type of work provided that such a person is
trained. Therefore, the insistence that a person should be at least having
access to Brahamanda for being an arhat for Pranahuti is spelt by him.
Anything less than this standard is not workable in usual course of events.
(However, the fact remains that during the life time of the Great master Pujya.
Babuji Maharaj, he did permit even less developed souls for work but it was
something of an exception and directly under supervision.) Access to
Brahamanda can be considered to be adequate because the realm of God starts
from Ajna. Further the Great Master enabled the proposed trainers to have
access up to His level in an indirect way and prepared them to work their way
through to the actual condition of reality. The system of Rajayoga of Pujya.
Babuji while stresses the need for the sadhaka doing his sadhana, enables
speedier progress by serving the sadhaka in a very positive and meaningful
manner. Though Pranahuti, i.e. offering of thought (through suggestions etc.),
the trainer completes the spiritual journey of the sadhaka to the required
extent in an indirect manner. (What Pujya. Babuji calls Aksi way). It shall be
responsibility of the sadhakas to own up the progress given by the Master,
through necessary sadhana. So Pranahuti does not mean that the yogic sadhana
of the Abhyasi is replaced by it but only that the sadhaka is assisted. The
assistance that is being rendered by the trainer is of course direct
proportional to his approach. Pujya. Babuji states categorically that "This
(Pranahuti) can be best introduced by those who have imbibed the real
characteristic within their own centres; who know how to draw in power and
piety from the higher centres to the lower ones, and can transmit the effect
into the abhyasi so that they may adopt the same character". Yet Pujya. Babuji
says that if the layavastha with the master is total one can help even beyond
his level of approach, in as much as the suggestion has access up to the
highest level, in such cases. This should not be confused to be an easy matter
in as much layavastha with the master is not all that easy and is not
something that is accomplished by just wishing for it. It may not be out of
place here to mention the difference between wish and will. Wishes however
pious do not generally yield good results. Will is a concrete idea that is
acted upon within a certain spatiotemporal frame. It is the will that is
executed into an action through suggestions in a subtle or subtler or subtlest
way.
The main difference between Pranahuti and hypnotism is the
aspirant is never put into a morbid passive condition before giving
suggestions. The suggestions are not at verbal level at all and are given from
the original thought level itself. While it is a prerequisite to put a person
in passive receptive condition to hypnotise him and then give suggestions for
his alleged improvement in Pranahuti the trainer does not make any such effort
and works with the full confidence that there is no barrier between him and
the aspirant and the existence is one only and works out his suggestions for
the inner development of the sadhaka. This is no extraneous interference with
the will of the aspirant but it is one aimed at improving the quality of
mental life of the sadhaka and increasing his will power. It is not subjecting
one to another's will but is aimed at improving the will of another through
one's own .
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 Pujya. Babuji.
The main
point that strikes us is that while the ancient system of Yoga laid much
stress on the pranayama as an effective tool to bring the mind under control,
Rajyoga of Sri Ram Chandra stresses the need for panahuthi for diversion of
the mental tendencies from the state of preoccupiedness with the base and
animal needs and wants and desires, to the divine levels of consciousness that
humanity is capable of. That such a thing is possible, is what the practicants
of this system have to say. Evidence so far available seems to justify this
claim and the Great Master assures that this is the method that will be
followed by all soon.
