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.
Bodhayanti Parasparam Volume I - Page No. 299
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.
Bodhayanti Parasparam Volume I - Page No. 300
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, atleast 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 atleast having access to Brahmanda 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 His supervision). Access to Brahmanda 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 upto His level in an indirect way and prepared them condition of reality. The system of Rajayoga of Pujya. Babuji while stressing the need for the sadhaka doing his sadhana, enables speedier progress by serving the sadhaka in a very positive and meaningful manner. Through 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 the 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 directly 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 upto 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.
Bodhayanti Parasparam Volume I - page 301
There are five sub centres, in the Pind Desh. We make sufficient progress in that and then we put the man on to the Brahmanda level by a reflected power of the Master. Such people alone are competent to transmit the power or will for the betterment of others. When a person wants some sadhaka to improve and then he says now I will give transmission to you, he means that you are aspiring for the higher stage and I am assisting you with my will also to support that. Such a will should not be vitiated by selfishness.
Bodhayanti Parasparam Volume I - page 8
Pranahuti as a process is a unique technique that proceeds on the basis of direct imparting of the awakened condition from one individual to another. In our hoary and rich spiritual tradition the core of the authentic work has been invariably been such a living transmission. What is transmitted is the very core of reality namely consciousness or spiritual energy which nurtures and enables the recipient to grow in an integral consciousness that sees no duality.
We all are informed that what is transmitted is the Prime energy that is of the nature of consciousness pure and simple and is called Prana. That is communicated or transmitted through personal contact initially and later through impersonal and transpersonal ways. Master in his blessing splendour has enabled many adepts in the field of transmission and the service is readily available to those who seek for the same. The effect of the transmission on those who are open minded is felt in many ways. Fundamentally, they find a new energy, a new hope, a liveliness stirring at the core of their being. They feel that something is sifting in them, something quite indefinable but clearly having an impact on almost every aspect of their lives.
Bodhayanti Parasparam Volume III - page 66
What Pranahuti does essentially is that due to its effect in our meditation we really 'fall' into our fundamental transcendent nature and out of our body human personhood simultaneously, without any effort on our part. Thus for us the aim is instead of trying to get out of life and all that Sanyasi talk about the evils of samsara etc., we realize more and more that we are infinite transcendental Being concretizing, crystallizing, and incarnating as a divinely human person. In this process, we directly realize and bring the infinite divine reality to our life.
Bodhayanti Parasparam Volume III - page 57