METHODS FOR READING THE CONDITION OF THE ASPIRANT

{Certain basic points that are relevant in this context are:

Therefore the method of study is, to give a suggestion and watch whether the suggestion/thought is maintained for considerable amount of time and also observe the intensity of the thought. The two parameters are Duration and Intensity of the thought that is maintained.}

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

a. The inner condition of the trainer 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.

Before giving the sitting it is necessary that the contents of dairy and the aspirants self evaluations are noted.

Based on the information in the diary and other observations of the trainer a broad assessment of the level of the seven types of bodies having impact on the aspirant is to be gauged.

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 oriented to him (the person whose condition is being inquired into), 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.

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

The chief instrument for the trainer is his will. He has to will to know the condition of the aspirant. For this concentration is a must. Certain trainers feel that the Master would reveal the condition if necessary. Such a revelation is possible only when the trainer exerts through his mind. The methods of reading the condition of the aspirant are all explained with a view that the trainers would acquire such knowledge so that they can be used when required.{We may remind ourselves of the various Divya Astras obtained by Arjuna at the instance of Lord Krishna, which were all used at the time of the great war of Mahabharata- though they were all acquired much earlier.} All the conditions studied are only in the astral plane and there is nothing physical about the work. However the presence of the aspirant before the trainer is useful for having more concentration.

The trainer should magnify the condition of the aspirant and then study. This is not that difficult if sufficient effort is made to think about the condition of the aspirant based on his diary and notes given by him orally or in writing. The Sukshma Sarira by definition is subtle and one has to exercise his will to expand the condition of the heart of the aspirant.

If the aspirant does not want to reveal his condition any amount of effort on the part of the trainer will not yield any result. The aspirant is likely to yield only when he has confidence in the trainer and is sure that help will be had from him. To study the condition of a person just for the sake of knowledge is an impossibility.

The trainer should will that the internal condition of the aspirant is taken out of his body and expand it in the space by the force of will from the point of the heart i.e. the heart of the aspirant becomes the center and his condition is expanded in a big sphere where the contents are noted. Then he should make a close observation of the condition of the components of the astral condition of the aspirant and thereby come to a conclusion about his condition.

Once these are done the trainer would feel the powerful effect of the aspirant's condition at a point producing a corresponding effect upon the trainer. That is if the aspirant is in a state of Vairagya the trainer would experience Vairagya along with or without other indicators of the condition. Rev. Babuji says that this is not a very sure method.

If an aspirant possesses the power of casting out the effect of a certain point or a chakra upon others, the teacher must thereby conclude that the particular chakra of the aspirant is awakened. The same will hold true in case of higher regions.

It should be remembered the Master said 'that Mind knows the Mind and the Divine knows the Divine' and we should use the Divine to know the Divine. We can know the condition of the aspirant or ourselves only when we use the heart, which is the divine thing in us and not the mind. Feelings relate to the heart and thoughts belong to the mind or intellect.

To know the advancement in the condition of an aspirant one should mark the current of thought as shown in the figure below:

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. It should be noted that the flow towards the 'L' portion of the heart should gently stopped and the pressure in the 'U' portion is increased. This will give enough strength to the flow to be drawn mildly towards 'X' and then the intensity of the flow to Atman centre improved. At no point of time any effort should be made to draw the flow the point 'Z'. All 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. Most persons have a wrong idea that reaching/going beyond a knot 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., Brahmand and Para-Brahmand 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.