That there is a pranic energy, a universal vital energy, has been well known to yogis. It is this that drives men of action who go beyond the ordinary limits and achieve extraordinary feats in the work undertaken by them. But this pranic energy may come from three basic sources. The most common is the lower vital and still lower, the Rakshasic energy, which is powerful in its immediate effect but degrading in the long run. Then there is the universal vital energy to which some people, especially those with a generous nature and genuine healers, open, giving a great boost to their actions. There is a third and higher form of pranic energy that comes from the spiritual and Divine Source. This distinction is important in the healing practice as the first two give mixed results and may even aggravate the ego. Opening to the universal vital is the most common way of Reiki and Pranic healing. Its difficulty is that not only is its action mixed, but the interchange is also often a two-way process. It means the person draws a whole lot of unpleasant things from others, making himself more vulnerable. It is only if one opens to the Divine Source and receives from there, ensuring that the ego does not get into the way and becomes a limpid receiver and transmitter of the Divine Force in whatever field one is engaged in, healing, for instance, that it can be safely done.
At the same time, one must understand that illness has many layers and aspects and though higher pranic energy from the spiritual sources helps, it is not the only determining factor. Sometimes, or rather often, a material support of some gentle medication may be needed, especially if the patient has faith in it and his body is used to it. Also, the patient’s receptivity, his faith and will are all important factors in the healing process. No single system, except the action of the Divine Will and Grace, can act with certainty if the patient is open to its action.
The best way, therefore, is to aspire and surrender oneself to the Divine Grace and let things develop naturally, effortlessly, as an action of the Divine Grace. The other way, of course, is to develop methods and techniques and specific processes to receive and direct the pranic forces by one’s will and thought towards the part that needs healing. In either case, it is ultimately the Divine Power that heals. If one acknowledges it within oneself, then so much the better, as it saves one from the extravagances of the ego. As long as one recognises that one is only a channel and an instrument, not of any force but of the Divine, it is safe and fine.
Here is a passage from Sri Aurobindo from the Synthesis of Yoga describing its truth.
‘The play of the pranic shakti in the body or form is the condition of all action, even of the most apparently inanimate physical action. It is the universal Prana, as the ancients knew, which in various forms sustains or drives material energy in all physical things from the electron and atom and gas up through the metal, plant, animal, physical man. To get this pranic shakti to act more freely and forcibly in the body is knowingly or unknowingly the attempt of all who strive for a greater perfection of or in the body. The ordinary man tries to command it mechanically by physical exercises and other corporeal means, the Hathayogin more greatly and flexibly, but still mechanically by Asana and Pranayama; but for our purpose it can be commanded by more subtle, essential and pliable means; first, by a will in the mind widely opening itself to and potently calling in the universal pranic shakti on which we draw and fixing its stronger presence and more powerful working in the body; secondly, by the will in the mind opening itself rather to the spirit and its power and calling in a higher pranic energy from above, a supramental pranic force; thirdly, the last step, by the highest supramental will of the spirit entering and taking up directly the task of the perfection of the body…..
Most men are not conscious of this pranic force in the body or cannot distinguish it from the more physical form of energy which it informs and uses for its vehicle. But as the consciousness becomes more subtle by practice of Yoga, we can come to be aware of the sea of pranic shakti around us, feel it with the mental consciousness, concretely with a mental sense, see its courses and movements, and direct and act upon it immediately by the will. But until we thus become aware of it, we have to possess a working or at least an experimental faith in its presence and in the power of the will to develop a greater command and use of this prana force. There is necessary a faith, śraddhā, in the power of the mind to lay its will on the state and action of the body, such as those have who heal disease by faith, will or mental action; but we must seek this control not only for this or any other limited use, but generally as a legitimate power of the inner and greater over the outer and lesser instrument.’
(Ref. https://incarnateword.in/cwsa/24/the-power-of-the-instruments)
Affectionately,
Alok Da
