Imperience - Centre for Research and Training in P.A.M
 
 
R E S E A R C H - on Guided Meditations
 

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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

  1. 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.

  2. 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.

  3. The trainer transmits from his level of approach during these guided meditation sessions.

  4. 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.

  5. During the training course three guided meditation sessions are conducted. Each session lasts for around 30 minutes.

  6. People are introduced after having attended at least one guided meditation session.

  7. 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.

Data by age groups

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%

Happiness

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.

Tranquility

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 mediation 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.

Detensioning

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, Solace etc. 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.

Activity (Life Impulse)

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).

Higher Aspiration

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.

None of the above feelings

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.

Analysis

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.

Conclusion

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.