Page 470 - Complete Works of Dr. KCV Volume 1

heart which is the known gross centre of human life. In this sense it is that the supreme self is taught to be first realised in the heart, from which all arteries flow out to the entire organism. Heart is also said to be the seat of citta (manas) and soul and God.
The spiritual initiation is done by the Guru by awakening the Heart by means of the pranasya pranah. It is true that it is also done through the Ear because of the sruti concept of the Ultimate Veda or knowledge (sratrasya srotram). However it is seen that the real awakening comes not by the word in the ear but by the inner audition that takes place in the Heart- the original Conscience, (antasruti), which is also Harda (intimate), Manisa (gnosis), or the antar-vak. Laukika sruti and Vak may be said to be of the order of the external organs but this inner transcendental (para) Vak is from the Divine Master through the heart.
The Guru (God) puts this supreme force of the primordial Manas into the heart of the seeker of the Ultimate and spiritual evolution starts almost immediately by the realisation of the Silent Manas. This act of the Guru is called transmission. Its is called Pranahuti: Prana offering into the fire of the heart, the heart being symbolically considered to be the fire altar so to speak. The inner flame in the heart smouldering is now given the necessary force to rise up to its fullest spiritual nature. The prana is transmitted in the form of thought-vibrations into the heart of the abhyasi. The Guru sits before the sisya or abhyasi almost heart to heart when this prana is transmitted. This spiritual thought transmission is the most important aspect of the training of the abhyasi. (Transmission according to others as well as Sri Ramchandraji can be of three kinds, the transmission through speech, transmission through eye (vision), and transmission through the thought force of the primary Manas). Sri Ramchandra's Rajayoga specialises in the transmission through the primordium subtlest thought force or Ksobh. Thus there is hardly a mantra (speech) nor a gaze (vision) for it appears that these are of the grosser levels and cannot be made subtle even when the mantra given is of the Veda or some such literature like the agamas. In fact the history of these mantra and tantra or yantra methods of initiation of the spiritual journey finally become just ritual and repetitive and gross or solid. They may appear to be effective at the beginning but later tend to lose force and when transmitted from teacher to teacher of this method lose their