Kriya - Ennio Nimis.pdf
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Kriya Yoga: Synthesis of a Personal Experience Ennio Nimis
Illustrations by Lorenzo Pentassuglia
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CONTENTS
Contents
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First part MY SEARCH OF THE ORIGINAL KRIYA 1. Yoga selftaug!t ". #riya Yoga from organizations $. T!e pra%ti%e of &apa !elps to a%!ie'e t!e breat!less state (. Follo)ing some tea%!ers outsi*e t!e main organization +. , !ar* *e%ision
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Se%on* part METHODOLOGY AND TECHNIQUES TEC HNIQUES OF KRIYA YOGA -. T!e basi% te%!niues of #riya #ri ya Yoga Yoga First Step /. 0o) to enoy at t!e best t!e First stage of #riya 2. T!e 0ig!er #riyas 3. Important tea%!ings to !elp t!e pra%ti%e of t!e 0ig!er #riyas
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T!ir* part HOW TO AVOIND FAILURE ON THE SPIRITUAL PATH 14. T!e breat!less state 11. T!e T!e Prayer of t!e 0eart 1". #riya Pranayama )it! internal breat!
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,PPEN5ICES Appendix 16 16 Some material to stu*y Appendix 26 26 7emar8s on t!e Trib!angamurari tea%!ings Appendix 36 36 ,bout t!e Ne),gepollute* #riya Yoga Yoga Appendix 46 46 Premature #un*alini a)a8ening Appendix 56 56 Information for 8riyabans )!o utilize P.Y.9s P.Y.9s te%!niues
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Glossary Bibliography
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PART I: MY SEARCH OF THE ORIGINAL KRIYA
C0,PTE7 1 1 YOGA SELF-TAUGHT
:y spiritual sear%! began at age 1+ after I boug!t an intro*u%tory boo8 on %lassi%al Yoga. Yoga. I *on9t remember remember t!e t!e title of t!at first first boo8; but but boo8s of Yoga> for for t!e first first time time in a posta postall %ata %atalog log of esot esoter eri% i% boo8s boo8s among among my fat! fat!er er9s 9s %orres %orrespon* pon*en% en%e. e. I )as entran entran%e* %e* an* ine=pli ine=pli%ab %ably ly spellb spellboun* oun* by t!e person person pi%ture* on t!e %o'er sitting in t!e >lotus position.> 0o)e'er; I %oul*n9t persua*e my fat!er to buy t!e boo8 for me. ?!en I )as 1+ an* in !ig! s%!ool; t!e esoteri% flame )as re8in*le* re8in*le* for a )!ile in a parti%ular parti%ular )ay6 a frien* tol* me !e !a* a *etaile* te=tboo8 %ontaining %ontaining *ifferent Pranayama *ifferent Pranayama te%!niues; an* a**e*6 >T!ese e=er%ise are use* to obtain inner transformation....> I )as *eeply intrigue* by !is )or*s6 )!at internal transformation )as !e tal8ing about@ Surely my frien* *i*n9t mean t!e attainment of a parti%ular state of rela=ation or %on%entration; or !o) to integrate t!e oriental 'ision of e=isten%e )it! our lifestyle. 0e must be referring to some intense e=perien%e t!at left a lasting psy%!ologi%al mar8. Pranayama mar8. Pranayama )as )as somet!ing I !a* to learn as soon as possible. stret%!ing )or8outs> but )ere a means of pro'i*ing a global stimulus to all t!e p!ysi%al organs to in%rease t!eir 'itality. T!e satisfa%tion I felt at t!e en* of a session spo8e to t!eir effe%ti'eness. I beg began *oin *oing g yoga yoga post postur ures es B Asanas Asanas in a %orne ornerr of our our s%!oo !ool gymnasi gymnasium um *uring *uring p!ysi%a p!ysi%all e*u%at e*u%ation ion %lasse %lasses. s. I )asn9t )asn9t 'ery 'ery goo* in sports sports any)ay *espite being )ell%on*itione* by long )al8s. :oreo'er; being able to *o somet somet!in !ing g signi signifi fi%a %ant nt )it!o )it!out ut !a'in !a'ing g to mo'e mo'e 'ery 'ery far far an* an* )it!o )it!out ut t!e t!e in!erent ris8s of s%!ool sports attra%te* me. ,fter t!e preliminary group )armup e=er%ises; )!en t!e tea%!er ga'e me permission to )or8 out on my o)n; o )n; I *e'ote* myself to mastering Yoga positions Yoga positions or mo'ing t!e ab*ominal mus%les )it! t!e #a$li t!e #a$li te%!niue. te%!niue. To my amazement one *ay t!e tea%!er B)!om I !a* assume* !a* an opinion of me %lose to zero %ame o'er an* inuire* as to t!e se%ret of su%%ee*ing in mo'ing t!e ab*ominal mus%les in su%! %urious )ay. T!ere )as an entire %!apter *e'ote* to t!e >Corpse Pose> B%a&asana B %a&asana; ; t!e last one to be pra%ti%e* in t!e *aily Asana *aily Asana routine. routine. T!e instru%tion )as 'ery %learly gi'e gi'en n an* t!e t!e aut! aut!or or *i* *i* not not lose lose !is !is fo%u fo%uss in usel useles esss p!il p!ilos osop op!i !i%a %all embellis!ments. 0e e=plaine* t!at t!e purpose of t!e e=er%ise )as to uiet t!e mental fa%ulties in or*er to re%!arge t!e )!ole psy%!o p!ysi%al system )it! fres! energy. I )as attra%te* by t!e gran*iose promise t!at by stopping all mental fun%tions )it!out falling into a state of sleep an* remaining for some time in (
a state of pure a)areness; one %oul* obtain )it!in one !our t!e eui'alent of fi'e !ours sleep. I regret not !a'ing t!e boo8 anymore; but I )ill *es%ribe t!e e=er%ise base* upon )!at I remember6 >Lie in t!e supine position )it! arms e=ten*e* alongsi*e t!e bo*y an* )it! eyes %o'ere* to 8eep t!e lig!t out. ,fter staying still for t)o or t!ree minutes; mentally repeat GI am rela=e*; I am %alm; %a lm; I am not t!in8ing of anyt!ing.D T!en; to enter enter t!e state of mental &oid 'isualize 'isualize your t!oug!ts in%lu*ing t!ose )it! abstra%t ualities an* pus! t!em a)ay one by one as if an internal !an* )ere mo'ing t!em gently from t!e %enter of a mental s%reen to)ar* its outer e*ge. ,ll t!oug! t!oug!ts; ts; )it!ou )it!outt e=%epti e=%eption; on; must be put asi*e e'en t!e t!oug! t!oug!tt itself itself of pra%ti%ing a te%!niue. You s!oul* ne'er be%ome annoye* by %ontinuous ne) t!oug!ts but pi%ture t!em as obe%ts an* s!ift t!em asi*e in t!is )ay; ne) %!ains of t!oug!t are pre'ente* from %oming out. ,fter pus!ing a t!oug!t a)ay; return your a)areness to t!e small spot bet)een t!e eyebro)s B K$tastha B K$tastha )!i%! resembles a pon* of pea%e; an* rela= t!erein. T!e ability to %ontinuously pus! a)ay t!oug!ts t!at 8no%8 at t!e *oor of your attention )ill be%ome almost automati%. ?!en; on some o%%asions su%! as pra%ti%ing imme*iately after a strong emotional in%i*ent t!e me%!anism *oes not seem to )or8; %on'ert your %on%entration into a small needle )!i%! needle )!i%! %onstantly tou%!es t!e area bet)een t!e eyebro)s ust tou%!ing; )it!out )orrying about s!ifting t!oug!ts asi*e. You )ill noti%e t!at at a %ertain point t!ere is no more effort; an* any remaining restless emotion subsi*es. T!e t!oug!t see*s manifesting as in*efinite images ui'ering at t!e e*ge of a)areness %annot *isturb your mental rest. ?!i%!e'er of t!e t)o met!o*s you %!oose; t!e e=er%ise )or8s perfe%tly an* after (4 minutes you get up )ellreste* )ellr este* an* re%!arge* )it! ne) fres! energy.> energy.>
In my e=perien%e; in spite of t!e (4 minutes promise* by t!e boo8; t!e final state of rela=ation laste* no more t!an 1+ minutes an* t!e e=er%ise itself ne'er more t!an "+$4 minutes altoget!er. T!e te%!niue ine'itably en*e* in a pe%uliar )ay t!e state of *eep %almness )as interrupte* by t!e t!oug!t t!at t!e e=er%ise !a* not yet begun my rea%tion )as al)ays a )in%e an* a faster !eartbeat. ,fter a fe) se%on*s !o)e'er; %onfi*en%e t!at t!e e=er%ise !a* been perfe%tly e=e%ute* appeare*. appeare*. T!an8s to t!is te%!niue; te%!niue; )!i%! be%ame be%ame a *aily !abit; I realize* on%e an* for all t!e *ifferen%e bet)een >min*> an* >a)areness>. ?!en ?!en t!e t!e menta mentall pro% pro%es esss is ease ease* * off off into into perf perfe% e%tt sile silen% n%e; e; pure pure a)ar a)aren enes esss )it!out )it!out %ontent %ontent arises arises.. Li8e Li8e a luminou luminouss point point *upli%a *upli%ating ting itself itself an unlimite unlimite* * amount of times; it remains un%!ange* for some minutes. You 8no) you e=ist an* t!at your e=isten%e is in*estru%tible t!is !appens )it!out t!in8ing. You !a'e t!e in*isput in*isputable able e=perien e=perien%e %e t!at t!at t!oug!ts t!oug!ts are are in essen% essen%ee ep!eme ep!emeral ral;; an* instea* instea* of re'eal re'ealing ing t!e final final trut! trut! t!ey t!ey %lou* %lou* it. T!e Cartesian Cartesian *e*u%tion *e*u%tion66 >I t!in8; t!erefore I am> is in*efensible. It )oul* be more %orre%t to affirm6 >Only in t!e silen%e of no t!oug!t lies t!e proof an* t!e intimate %ertainty of e=isting.> .es$rre/tion> an* in'ite* me to a li'e %on%ert of t!is )or8. I rea* t!e information leaflet. Ea%! part of t!e symp!ony !a* a pre%ise meaning )!i%! :a!ler !imself !a* e=plaine* in a letter to t!e %on*u%tor; resoun*e* resoun*e* all *ay long in my min* li8e a t!rea* aroun* )!i%! my t!oug!ts %rystallize*. ?oul* I e'er; before ol* age; be able to die to mysel( namely to die to my egoism@ egoism@ ?as it possible to %ross t!e foggy %urtain of t!oug!ts; superfi%ial emotions; sensations an* instin%t; an* emerge into t!at pure 5imension for )!i%! I !a* yearne* many years an* )!i%! I felt )as my 0ig!est Hoo*@ T!ere )as no *oubt I )as )illing to perfe%t my selfimpose* *is%ipline to t!e e=treme; but by no means *i* I )ant to spen* t!e rest of my life staring at t!e )all of my silen%e* min* an* )aiting for somet!ing to !appen. >I )ill seize Fate by t!e throat >; >; sai* Pneumati% tools %an %ut t!roug! t!e !ar*est ro%8. In Pranayama! t!e Pranayama! t!e yogi yogi uses uses !is lungs as pneumati% tools. If t!ey are not use* properly; properly; t!ey *estroy bot! t!e tool an* t!e person person using it. Faulty pra%ti%e pra%ti%e puts un*ue un*ue stress on t!e lungs lungs an* *iap!ragm. *iap!ragm. T!e respiratory system suffers suffers an* t!e ner'ous ner'ous system is a*'ersely a*'ersely affe%te*. T!e 'ery foun*ation of a !ealt!y bo*y an* a soun* min* is s!a8en b y a faulty pra%ti%e of Pranayama' of Pranayama'>>
T!is senten%e ignite* my immo*erate )ill to e=perien%e all its po)er; to t!e point of >*ying> in it; figurati'ely spea8ing. ?!at )oul* !a'e frig!tene* ot!ers embol*ene* me. If it pro'o8e* an aut!enti% psy%!ologi%al eart!ua8e; I )as on t!e rig!t tra%8. Yes; some pru*en%e )as ne%essary an intensi'e pra%ti%e !a* to be rea%!e* gra*ually an* ea%! session !a* to be %arrie* out )it! e=treme %are. %are. T!e Pranayama refe referr rre* e* to )as )as #adi %odhana %odhana an an* 7))a 7))ayyi Bbreat!ing e=er%ises )it! Bandha )it! Bandha Bmus%le Bmus%le %ontra%tion an* K$mbhaa an* K$mbhaa Bbreat! retention. 5ay after *ay; *ay; I %oul* %oul* per%ei per%ei'e 'e Pranayamas potential Pranayamas potential a%ting on my psy%!e. I )as %ertain my ol* s%!ool frien* !a* tol* t!e trut! >t!ese e=er%ises %an %!ange a person insi*e>. It !a* to be true Pranayama appeare* Pranayama appeare* to me t!e most perfe%t of all arts; )it! no intrinsi% limits. To *e'ote myself to it )oul* %ost not!ing. I )oul* not be oblige* to spen* money on t!e pur%!ase of a musi%al instrument; %an'as an* %olors; or )!ate'er. T!e instrument )as al)ays )it! me. I %oul*n9t un*erstan* !o) I !a* )aste* so mu%! time not ta8ing on t!is %ommitment seriously. To abi*e by it )as T!e 5e%ision of :y Life. I pra%ti%e* morning an* e'ening in an >absolute> )ay; )it! fero%ious %on%entration; as if t!ere )ere no tomorr tomorro) o).. I )oul* )oul* start start )it! stret%!in stret%!ing g e=er%i e=er%ises ses an* some simple Asanas simple Asanas 1 )!en I !a* more time. I pra%ti%e* in t!e !alflotus position; sitting on t!e e*ge of a pillo) )it! my ba%8 straig!t. I fo%use* )it! zeal on applying t!e instru%tions fla)lessly but )it! a %reati'e spirit. I %on%entrate* 8eenly on t!e alternate feelings of %oolness an* )armt! pro*u%e* by t!e air on t!e fingers an* on t!e palm of t!e rig!t !an* use* to open an* %lose t!e nostrils. nostrils. T!e pressure; pressure; t!e smoot! smoot! flo)ing of t!e breat!... breat!... e'ery *etail *etail )as pleasant. pleasant. T!ou art T!at> I %lose* t!e boo8 an* repeate* t!e )or*s as if in a tran%e. :y rational min* )as able to grasp but not fully a%%ept a%%ept t!e in%ommensur in%ommensurable able impli%ation impli%ation of t!e statement. It meant t!at it )as I t!at )as t!e unbelie'ably *eli%ate green lig!t filtering t!roug! t!e lea'es; bearing )itness to t!e spring t!at broug!t ne) life. myself>; seeme* at t!e point of melting a)ay. T!e )orst t!oug!ts !ung o'er me )it!out a %lear reason. I !a* ust ust finis! is!e* rea*in *ing Hop Hopi #ris!na !na9s K$ndalini= Path to Higher Cons/io$sness in )!i%! t!e aut!or *es%ribe* t!e splen*i* a)a8ening e=perien%e "
T!e rea*er )ill un*erstan* )!y I am not mentioning t!e full name of P.Y. P.Y. it is not *iffi%ult !o)e'er to figure out !is i*entity i*entity.. T!ere are many s%!ools of Yoga sprea*ing !is tea%!ings a%%or*ing to a Gspe%ifi% legitima%y9. One of t!ese; t!roug! its representati'es; ma*e me realize t!at not only )on9t t!ey tolerate t!e smallest of t!e Copyrig!t 'iolations; but t!ey )on9t e'en appre%iate t!eir belo'e* Tea%!er9s name being mi=e* into *is%ussions about Kriya on t!e Internet. T!e reason is t!at in t!e past some people use* 0is name to mislea* a !ig! number of pra%titioners )!o )ere trying to re%ei'e 0is original tea%!ings. :oreo'er; my *esire is to inform t!e rea*er t!at in t!e follo)ing pages I )ill only summarily linger upon my un*erstan*ing of 0is lega%y; lega%y; )it!out any pretension of gi'ing an obe%ti'e a%%ount of it. ,n intereste* rea*er s!oul* not renoun%e t!e pri'ilege of turning to t!e original te=ts
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!e !a* follo)ing follo)ing an intense intense pra%ti%e pra%ti%e of %on%en %on%entra tration tion on t!e se'ent! se'ent! Chara. Chara. 0o)e'er be%ause !is bo*y )as probably unprepare* !e later met serious p!ysi%al an*; as a refle=; psy%!i% problems as )ell. ,%%or*ing to !is *es%ription; insi*e !is bo*y t!e energy )as for%e* into %onstant motion from t!e base of t!e ba%8bone to)ar* t!e t! e brain. So strong )as t!e t! e energy t!at !e )as be*ri**en an* an * %oul* not a%%omplis! normal bo*ily fun%tions. 0e literally felt as if !e )as being burne* by an inner fire )!i%! !e %oul* not put out. ?ee8s later; !e intuiti'ely *is%o'ere* t!e )ay to %ontrol t!e p!enomenon t!e up)ar* up )ar* flo) of energy t!roug! t!e spine be%ame a persistent persis tent e=perien%e of internal realization. I )as afrai* I too !a* %ome to t!e t!res!ol* of t!at same e=perien%e but; sin%e I *i* not li'e in In*ia; per!aps people aroun* me mig!t not un*erstan*. T!e e=perien%e )oul* !a'e been terrible No one %oul* !elp insure t!at my e=perien%e )oul* be %!annele* to)ar* a positi'e %on%lusion %on%lusion li8e it )as for Hopi #ris!na. T!e T!e spir spirit itua uall )orl )orl* * appe appear are* e* to me to be a sorr sorro) o)fu full an* an* !orr !orrib ible le nig!tmare; nig!tmare; able to anni!ilate anni!ilate an* *estroy )!oe'er )oul* impru*ently approa%! it. Or*inary life; on t!e %ontrary; seeme* t!e *earest an* !ealt!iest reality. I )as afrai* I mig!t not be able to get ba%8 to t!at %on*ition again. I )as %on'in%e* I !a* opene* a *oor I )as not suppose* to open; so I *e%i*e* to stop t!e e=perien%e an* put off t!e fatal moment. I stoo* up an* left t!e room; out to t!e open air. It )as nig!t an* t!ere )as nobo*y to )!om I %oul* %ommuni%ate %ommuni%ate my pani% ,t t!e %enter of t!e yar* I )as bur*ene*; %!o8e*; almost %rus!e* by a feeling of o f *esperation; en'ying all t!ose people )!o !a* ne'er ne' er pra%ti%e* Yoga' I su**enly felt guilty an* as!ame* of t!e !ars! )or*s I !a* use* against a frien* )!o !a* been in'ol'e* in part of my sear%!. Li8e so many ot!ers; !e !a* s!unne* any pra%ti%e; ignore* lofty rea*ings; an* *e%i*e* instea* to enoy life. Euippe* )it! a u'enile bol*ness; I !a* a**resse* !im )it! a tone far from affe%tionate; )!i%! no) starte* to t!un*er insi*e my !ea*. I )as sorry I !a* t!ro)n unustifie* %ruelty at !im )it!out really 8no)ing )!at )as in !is min* an* soul. I )oul* !a'e li8e* to tell !im !o) sorry I )as to !a'e brutally 'iolate* !is rig!t to li'e t!e )ay !e t!oug!t )as best. Per!aps !e !a* preferre* to prote%t !is mental !ealt! rat!er t!an be%ome unstable or insane t!roug! pra%ti%es !e )as unsure of. iolin and 0r/hestra! )!i%! I listene* listene* to in my room )it! !ea*p!ones; !ea*p!ones; t!at soot!e* my soul an* after !alf an !our ease* my sleep. . ,n a'alan%!e %ollapses; runs *o)n!ill; first slo)ly t!en faster an* 'iolently at t!e same time. Frossar* suggests )e s!oul* imagine an >upsi*e*o)n a'alan%!e> )!i%! begins strengt!ening strengt!ening at t!e foot of t!e mountain an* %limbs up pus!e* by an in%reasing in%reasing po)er po)er t!en su**enly su**enly it leaps leaps up to)ar* t!e s8y s8y. I *o not 8no) !o) long t!is e=perien%e laste*. It *efinitely pea8e* out at only a fe) se%on*s. ?!en it en*e*; I turne* on my si*e an* fell into a %alm; uninterrupte* sleep. T!e follo)ing follo)ing *ay )!en I a)o8e I !a* forgotten forgotten it. It only %ame up some !ours !ours late laterr; *uring *uring a )al8 )al8.. Lean Leanin ing g again against st t!e t!e trun trun8 8 of a tree tree;; I rema remain ine* e* immobile for a %ouple minutes; ent!ralle* by t!e re'erberation of t!e memory. I )as floo*e* )it! great oy. oy. It )as as if I !a* )o8en up after a tormente* *ream *ream !ea'y limitations !a* been )eig!ing my !eart *o)n for a long time an* no) t!ey !a* *issol'e*. *issol'e*. ,n elate* %on*ition %on*ition stret%!ing stret%!ing out far past t!e limits limits of my a)areness a sort of memory !i*ing in t!e re%esses of my sub%ons%ious began to be re'eale*; as if a ne) area of my brain !a* been stirre* to a full a)a8ening. I foun* myself %ontemplating a *reamli8e reality; still obe%ti'ely in*isputable it !a* arisen in me )it! t!e naturalness of a primor*ial instin%t alt!oug! it !a* not!ing to *o )it! t!e )orl* surroun*ing me in )!i%! I li'e*. 1$
C0,PTE7 " " RIYA YOGA FROM ORGANIZATIONS K RIYA
An*erta8ing t!e pra%ti%e of Pranayama of Pranayama )as )as li8e planting t!e see* of a mig!ty tree in t!e fe'eris! season of my yout! an* %ontemplating its safe gro)t! at ot!er time timess of my life life.. Pranayama Pranayama be%ame my safe refuge )!en t!e trials of life %onsp %onspir ire* e* to )ear )ear a)ay a)ay t!e basi% basi% oy oy )!i% )!i%! ! )as )as my in!er in!eren entt natur nature. e. *ndi&id$ation Pro/ess> Pro/ess> *es%ribe* by &ung. In my *reamerDs !eart; I fan%ie* I )oul* fa%e t!e ar%!etypes of t!e Colle%ti'e Colle%ti'e An%ons%ious... An%ons%ious..... I 8ne) t!at no man s!ou s!oul* l* un*e un*ert rta8 a8ee su%! su%! a peri perilo lous us 'ent 'entur uree )it! )it!ou outt t!e t!e gui* gui*ee of a trai traine ne* * psy%!ologist but I !a* no fear as I relie* upon my o)n ent!usiasm; 'igilan%e; an* an* in*om in*omit itab able le )ill )ill to perf perfe% e%tt my Pranayama' ,not!er ,not!er t!ing t!ing !a* be%ome be%ome a*amantly a*amantly %lear6 I )oul* !a'e to %!oose a profession profession t!at )oul* not o%%upy o%%upy my entire *ay nor all my energy. I !a* to li'e a life t!at *i* not betray my inner Self T!e K$ndalini e=peri e=perien% en%ee !appen !appene* e* se'era se'erall times times but ne'er ne'er be%ame be%ame %onstant. It too8 pla%e espe%ially )!en I *e'ote* myself to stu*y late at nig!t an* t!en lay e=!auste* on my be*. ?!ene'er it appeare* my !eart bubble* )it! inf infinit initee grat gratef eful ulne ness ss to som somet!i et!ing ng !ig! !ig!eer; beyo beyon* n* my %apab apabil ilit itie iess of un*erstan*ing an* 'isualizing. I belie'e* Pranayama belie'e* Pranayama %oul* %oul* !elp anyone to li'e in a better )ay. In my beginner9s zeal; zeal; I %oul* %oul* not refrain refrain from from trying trying to %on'in% %on'in%ee ot!er ot!er people people of its benefi benefits. ts. Sin%e my frien*s *i* not s!are my ent!usiasm but )ere polite )!ile listening; I insiste* on emp!asizing some aspe%ts of t!eir be!a'ior )!i%! I *e%i*e* nee*e* impro'ement. In my opinion t!ey )ere e=%essi'e in t!eir *esire to al)ays appear %!eerful an* )illing to !elp out. :y point )as t!at t!e great amount of energy t!ey suan*ere* in t!is *ebilitating pra%ti%e )as %ounterbalan%e* by perio*s in )!i%! )!i%! t!ey t!ey ga'e ga'e t!e t!e impr impres essio sion n of >implo >implo*in *ing> g>.. T!ey T!ey )oul* )oul* in*i'i in*i'i*ua *uall lly y *isappear for some time an*; strange in*ee*; t!ey %oul* no longer put up )it! anyone. In s!ort; I )as telling t!em t!at t!eir so%ial life )as a far%e; )!ile t!ey !a* labele* me antiso%ial. I *e%lare* t!at Pranayama t!at Pranayama )oul* )oul* !arness t!eir energies to)ar*s a more balan%e* psy%!e. T!is generate* a 'iolent rea%tion. T!ey replie* t!at my )or*s )ere *epri'e* of a genuine sense of respe%t an* lo'e an* t!at I )as unable to s!o) sympat!y to)ar* ot!ers. T!e essen%e of )!at I !a* foun* in Pranayama; Pranayama; )!i%! I )ent on e=tolling unflin%!ingly; appeare* to t!em as t!e pinna%le of egoism; lea*ing to insulation an* un!ealt!y *eta%!ment from reality. Huiltri**en; I sa) I !a* pro'o8e* only bitterness. Furt!ermore; I !a* 1(
been terribly %ruel; !a'ing; for purposes of my *isuisition; ta8en a*'antage of my frien*9s past %onfi*ential a*missions. Only one frien*; a >0ippie>; un*erstoo* perfe%tly )!at I )as saying an* s!o)e* s!o)e* me some some empat! empat!y y to !im; t!e only real problem problem )as my e=%ess e=%essi'e i'e ent!usiasm about t!e automati% benefits of Pranayama of Pranayama.. 0e !a* no *oubts t!at my su%%ess in t!is pra%ti%e *epen*e* )!olly on me. In !is opinion; Pranayama )as not an art bringing its o)n re)ar*; but an >amplifier> of )!at you !a'e insi*e; en!an%ing en!an%ing )!at you !a'e alrea*y a%!ie'e*. a%!ie'e*. Pranayama; Pranayama; !e sai*; %oul* not %reate %reate anyt!in anyt!ing g ne). ne). ,t t!is t!is point point I agree* agree* t!at Pranayama Pranayama %oul* also be regar*e* as an internal %leaning pro%ess but I argue* it )as also an a%tion of 99%l 99%lim imbi bing9 ng999 to)ar to)ar* * a lofty lofty state state of %ons% %ons%iou iousne sness ss )!er )!ereb eby y you you a%!i a%!ie' e'e* e* somet!ing ra*i%ally ne). ,t t!at moment I felt *isoriente* I )asn9t able to see t!at t!e t)o 'isions %oul* %oe=ist I )as young an* I %ategorize* %ategorize* e'eryt!ing e'eryt!ing as bla%8 or )!ite. T!e imme*iate problem )as to fin* ot!er te=ts; nay; all t!e e=isting te=ts about Pranayama. Pranayama. In !is !is auto autobi biog ogra rap! p!y y P.Y. .Y. !int !intss at Kriya Yoga! a type ype of Pranayama! )!i%! Pranayama! )!i%! )as first taug!t by La!iri :a!asaya an* !a* to be mastere* t!roug! (o$r t!roug! (o$r le&els. le&els. La!iri :a!asaya !imself )as *epi%te* as t!e embo*iment of Yoga oga surely t!ere must !a'e been somet!ing uniue in !is >)ay> I lo'e* Pranayama; Pranayama; an* an* t!e i*ea i*ea of impr impro'i o'ing ng it t!roug t!roug! ! *iff *iffer eren entt steps steps soun* soun*e* e* )on*erful. If t!e breat!ing e=er%ises I !a* alrea*y pra%ti%e* !a* gi'en me su%! in%ompa in%omparab rable le result results; s; it )as ob'ious ob'ious t!at t!at t!e Kriya Kriya fourstage system )oul* ma8e t!em greater an* greater :y imagination ran )il* )il * an* my fer'or gre) g re).. I )ent on rea*ing boo8s by P.Y P.Y.. I )as amaze* by !is personality personality;; )it! uneuale* )ill an* an une=pe%te* pra%ti%al spirit. 0e *i* not e=%ite me )!en !e spo8e spo8e on a pure purely ly *e'ot *e'otion ional al tone tone;; but but *i* *i* )!en )!ene' e'er er !e assum assume* e* a more more te%!ni%al one; ma8ing it possible for me to fantasize about t!e glory of Kriya. Kriya. ?!at I %oul* surmise )as t!at Kriya t!at Kriya Yoga %onsiste* %onsiste* of slo) an* *eep breat!ing breat!ing )it! t!e a)areness fo%use* on t!e spine; ma8ing t!e inner energy rotate aroun* t!e Charas. Charas. P.Y. .Y. !ig! !ig!li lig! g!te te* * t!e t!e e'ol e'olut utio iona nary ry 'alu 'aluee of Pranayama. Pranayama. 0e e=pla e=plain ine* e* t!at t!at if )e %omp %ompar aree t!e t!e !uma !uman n spina spinall %olum %olumn n to a ferr ferrom omag agne neti% ti% substan%e %onstitute* of elementary magnets t!at turn to)ar*s t!e same *ire%tion )!en t!ey are o'erlappe* by a magneti% fiel*; as taug!t by p!ysi%s; t!en t!e a%ti a%tion on of Pranayama Pranayama is a8in to t!is pro%ess of magnetization. subtle> parts of our spinal %or*9s p!ysi%al p!ysi%al an* astral astral essen%e; essen%e; $ t!e Kriya t!e Kriya Pranayama burns Pranayama burns off t!e so%alle* >ba* see*s> of Karma of Karma.. No) my uestion )as )!et!er or not I !a* to go to In*ia to loo8 for a $
?e allu*e allu*e to to Karma )!ene'er )e sti%8 to t!e %ommon belief t!at a person in!erits a baggage of latent ten*en%ies from !is pre'ious li'es an* t!at; sooner or later; t!ese ten*en%ies )ill %ome out in a%tual life. Of %ourse Kriya is a pra%ti%e )!i%! one %an e=perimentally use )it!out ne%essarily !a'ing to a%%ept any %ree*s. 0o)e'er; sin%e t!e %on%ept of Karma lies at t!e basis of In*ian t!oug!t; it is )ort!)!ile to un*erstan* an* spea8 freely of it. ,%%or*ing to t!is belief; Pranayama burns out t!e effe%ts of t!e >ba* see*s> ust before t!ey manifest in our li'es. It is furt!er e=plaine* t!at t!ose people )!o are instin%ti'ely attra%te* by met!o*s of spiritual *e'elopment su%! as Kriya; !a'e alrea*y pra%ti%e* somet!ing similar in a >pre%e*ent in%arnation>. T!is is be%ause su%! an a%tion is ne'er in 'ain an* in a%tual life t!ey get ba%8 to it e=a%tly )!ere; in a remote past; t!ey !a* uit it.
1+
tea%!er to gui*e me. Sin%e I planne* to get t!roug! my uni'ersity stu*ies as ui%8ly as possible; I ree%te* t!e i*ea of a ourney to In*ia for t!e near future. One *ay )!ile again rea*ing a te=t of P.Y.; I realize* t!at !e !a* )ritten a )!ole set of lesso lessons ns on Kriya; Kriya; an* t!at t!ese %oul* be re%ei'e* by %orrespon*en%e. ?it! great oy; oy; I ui%8ly applie* for t!e %ourse. T!e )ritten material tra'ele* by s!ip an* t!e *elay times )ere enormous. ( ?!en after four mont!s I re%ei'e* t!e first lesson; I %ame to 8no) t!at t!e /orresponden/e %ourse /orresponden/e %ourse !a* to be %ontinue* for at least one year before before applying for t!e Kriya t!e Kriya lessons. lessons. :ean)!ile I *e%i*e* to impro'e t!e e=er%ises I alrea*y pra%ti%e*; using all t!e boo8s I %oul* fin* regar*less of t!e language in )!i%! t!ey )ere )ritten. ,t least no) I 8ne) )!at to sear%! for no more t!e %lassi% e=er%ises B Kapalabhati! Bhastria... Bhastria... but a 8in* of Pranayama of Pranayama in in )!i%! t!e energy !a* to be 'isualize* 'isuali ze* rotating; in some )ay; aroun* t!e Charas' If t!is is as state* by P.Y. a uni'ersal pro%ess; I !a* a goo* %!an%e of tra%ing it t!roug! ot!er sour%es an* tra*itions. Somet!ing *ormant in t!e %orner of my memory a)a8ene*. I 'aguely reme rememb mber ere* e* !a'in !a'ing g seen seen some some *ra) *ra)in ings gs in a boo8 boo8 abou aboutt o%%ul o%%ultis tism m )!i% )!i%! ! s8et%!e* s8et%!e* out t!e *ifferent *ifferent %ir%uits %ir%uits of energy t!roug!out t!roug!out t!e !uman bo*y. bo*y. T!e i*ea %ame to me to see8 t!e essential information in esoteri/ boo8s esoteri/ boo8s rat!er t!an in t!e %lassi% boo8s on Yoga. Yoga. I starte* going to a use* boo8s store )!i%! )as 'ery )ell sto%8e*; probably be%ause it !a* on%e been t!e T!eosop!i%al So%iety9s referen%e boo8store. I turne* tu rne* *o)n t!ose te=ts te=t s )!i%! *ealt only onl y )it! )it ! p!ilosop!i%al p! ilosop!i%al topi%s; )!ile; in e%stasy an* not %on%erne* by time; I 8ept on s8imming t!roug! t!ose )!i%! illustrate* pra%ti%al e=er%ises )it! %larity. ; )rot )rotee %ri A$robindo. A$robindo. I )oul* ne'er !a'e t!oug!t t!at t!ose )or*s %oul* be applie* to my meeting t!ose people ?it! a sort of sour irony; irony; I )oul* *are *are say t!at t!at p!ase of my life %!ara%terize* by e=treme ent!usiasm for Pranayama for Pranayama +
I %annot !elp smiling )!en some !alf!earte* people insist t!at t!ey are fon* of Kriya; yet t!ey )ill not stu*y some %ru%ial te=ts in Englis! be%ause t!ey are afrai* to misinterpret t!em. I am %on'in%e* t!at t!eir interests are superfi%ial an* rat!er emoti'e. Su%! )as my ent!usiasm t!at I )oul* !a'e stu*ie* Sans8rit or C!inese or any ot!er language; if t!at !a* gi'en me t!e %!an%e to un*erstan* an essential te=t on Pranayama
1/
!a* been too !appy for it to last mu%! longer. I no) e=perien%e* first!an* t!e problems; limitations limitation s an* *istortions %ause* by t!e !uman min* )!en it !as lost t!e t!e !abi !abitt of rati ration onal al t!in t!in8i 8ing ng.. :any :any time timess in t!e t!e futu future re I )oul )oul* * !a'e !a'e to e=pe e=peri rien en%e %e !o) life life is ma*e ma*e of s!or s!ortt mome moments nts of inspi inspira rati tion on an* an* sere sereni nity ty;; alternating )it! times )!en all seems lost an* t!e *istortions of t!e ego reign supreme. ?!ile approa%!ing t!e man in %!arge of t!at group )it! total sin%erity; I %oul* not !a'e imagine* )!at 8in* of a !ar* s!o%8 I )as about to re%ei'e. 0e )el% )el%om ome* e* me )it! )it! 'isibl 'isiblee ent! ent!usi usias asm; m; sin%e sin%ere rely ly eage eagerr to meet meet a person )it! )!om !e %oul* s!are t!e fire of !is passion. Sin%e t!e 'ery first moment of our meeting; stan*ing on !is *oorstep; I tol* !im !o) fas%inate* I )as by t!e pra%ti%e of Kriya of Kriya.. 0e as8e* me rig!t a)ay )!en I !a* been initiate* in t!is pra%ti%e; ta8ing for grante* t!at I !a* re%ei'e* t!e tea%!ing from t!e same organization !e )as a member of. ?!en !e figure* out t!at I !a* pi%8e* out a breat!ing te%!niue in a boo8 an* foole* myself it )as Kriya Pranayama; Pranayama; !e )as )as !orrif !orrifie ie* * an* an* s!o) s!o)e* e* a bitt bitter er smil smilee of *isap *isappo point intme ment nt.. 0e t!oug t!oug!t !t I %onsi*ere* Kriya %onsi*ere* Kriya Yoga Yoga a a %!il*9s play an* !a* no i*ea !o) serious it )as. isibly isibly %onfuse* I babble* somet!ing about %urrents an* soun* of t!e breat!; but !e *i*n9t )ant to !ear any more an* us!ere* me to !is stu*y. 0e emp!asize* t!at Kriya %annot Kriya %annot be learne* t!roug! boo8s. 0e began t!e tale )!i%!; later on; I !a* t!e opport opportuni unity ty to !ear !ear plen plenty ty of times times of t!e t!e Tibet ibetan an yogi yogi :ilarepa )!o; getting getting no positi'e positi'e results results from from t!e painsta painsta8ing 8ing pra%ti pra%ti%e %e of !is frau*ul frau*ulentl ently y learne* te%!niues; re%ei'e* t!e 'ery same instru%tions 8neeling at t!e feet of an* )it! t!e bene*i% bene*i%tion tion of !is G$r$ G$r$ so t!at t!is time t!e results %ame out easily. ?e all 8no) !o) t!e !uman min* is more %on*itione* by an ane%*ote t!an by a logi%al referen%e ,n ane%*ote; e'en if it is totally fan%iful )it! fi%tional fi%tional purpose; is en*o)e* )it! a sort of internal >brig!tness> >brig!tness> t!at %on*itions a person9s %ommon sense. Stimulating emotions an* feelings; it is able to %lou* people9s u*gment u* gment in or*er for t!em to easily a%%ept %on%lusions t!at are absur*. T!is story left me spee%!less I ust *i* not 8no) )!at to reply. T!ere )as only one )ay; )ay; a%%or*ing to !im; to learn Kriya learn Kriya66 be initiate* initiate* by a >:inister> aut!orize* by P.Y.9s organization 0e tol* me t!at no other person )as allo)e* to tea%! t!e te%!niue. 0e; an* all t!e ot!er *e'otees of !is group; !a* re%ei'e* t!e te%!niue; s)earing a stri%t an* solemn promise of se%re%y. >%e/re/y-> %e/re/y-> 0o) o** t!is )or* soun*e*; )!at a strange appeal; )!at a myste mysteri riou ouss fas%i fas%ina natio tion n it e=er e=erte* te* upon upon my being being Antil Antil t!en t!en;; I !a* !a* al)a al)ays ys belie'e* it *i* not matter at all !o) a %ertain tea%!ing )as re%ei'e*; or )!at boo8 !a* been rea* or stu*ie* in or*er to learn it. I t!oug!t t!at t!e only important t!ing )as to pra%ti%e it %orre%tly; a%%ompanie* by t!e *esire to go *eeper an* *eeper into it. T!e i*ea began to enter my min* t!at it )as in fa%t o8ay to prote%t pre%ious lore from in*is%reet eyes. Staring into my eyes; )it! an enormous emotional impa%t; !e )ent on to say t!at a pra%ti%e pra%ti%e learne* from any ot!er sour%e )as >)ort! not!ing; not!ing; it )ill not be effe%ti'e in matters of spiritual purpose>; an* a possible effe%t; only apparently en%ouraging; mig!t be >a *angerous illusion in )!i%! t!e ego remains trappe* for a long time>. 12
Inflame* by an absolute fait!; !e laun%!e* !imself into a )i*e *is%ourse on t!e 'alue of t!e >G$r$ > G$r$>> Bspiritual Tea%!er; a puzzling %on%ept to me be%ause it )as attribute* to a person t!at !e !a* not 8no)n *ire%tly. 0a'ing been initiate* into Kriya into Kriya t!roug! t!roug! t!e legitimate* %!annels of P.Y.9s organization; P.Y. )as; to !im; real an* present in !is life; an* 99!is99 G$r$. G$r$. T!e same t!ing )as true for t!e ot!er people belonging to t!at group. T!eir G$r$ )as G$r$ )as a spe%ial ai* sent by Ho* 0imself; t!erefore su%! an e'ent )as >t!e greatest lu%8 a !uman being %an e'er !a'e.> T!e logi%al %onseuen%e un*erline* )it! o'erflo)ing emp!asis )as t!at; t!at; aban* aban*on oning ing su%! su%! form form of ai* ai* or loo8i loo8ing ng for for a *iff *iffer eren entt spiri spiritua tuall pat! pat! amou amount nte* e* to >a !ate !atefful ree ree%t %tio ion n of t!e t!e 5i'i 5i'ine ne !an*; an*; stre stret% t%!e !e* * out out in bene*i%tion.> 0e as8e* me to *emonst *emonstrat ratee for !im my boo8lear boo8learne* ne* Kriya Kriya te%!niue. 0e e=pe%te*; I suppose; to 'erify a )ellroote* preu*i%e t!at t!e te%!niue; re%ei' re%ei'e* e* t!roug! t!roug! illegiti illegitimat matee %!anne %!annels; ls; %oul* %oul* not be%ause be%ause of a parti%u parti%ular lar spiritual la) be anyt!ing but %orrupte*. 0e smile* )!en !e sa) me breat!ing t!roug! t!e nose. T!en !e as8e* me to e=plain if t!ere )as somet!ing upon )!i%! I )as fo%using my attention *uring my breat!ing. ,%%or*ing to t!e boo8s I !a* rea*; t!e energy %oul* be 'isualize* bot! flo)ing insi*e t!e spine an* aroun* aroun* t!e spine. spine. Sin%e Sin%e P.Y. .Y. )rote )rote t!at t!at a riyaban riyaban >mentally *ire%ts !is life energy to re'ol'e; up)ar* an* *o)n)ar*; aroun* t!e si= spinal %enters>; I %!ose t!e se%on* of t!e t)o possibilities an* t!is )as t!e 'ersion I e=plaine*. 0a'ing also also rea* rea* in anot anot!e !err boo8 boo8 t!at t!at *uri *uring ng Kriya Pranayama Pranayama t!e pra%titioner )as suppose* suppose* to %!ant 990m 990m9999 mentally into ea%! Chara; Chara; I a**e* t!is *etail as )ell. I *i* not realize t!at P.Y. !a* *e%i*e* to simplify t!e instru%tions taug!t in t!e )est; using t!e ot!er 'ariation )it! no mental %!anting of 0m. 0m. ?!ile telling !im t!ese *etails; I sa) an inner satisfa%tion satisfa%tion sprea*ing sprea*ing o'er !is fa%e fa%e.. Clea Clearl rly y !e *i*n9 *i*n9tt i*ent i*entif ify y my pra% pra%ti% ti%ee )it! )it! t!e te%! te%!ni niue ue of Kriya Pranayama !e !a* learne*. T!e >se%ret> !e )as boun* to !a* not been bro8en by t!e aut!or of my esoteri% boo8 Preten*ing to feel sorry for my %onseuent *isap *isappoi pointm ntmen ent; t; !e info inform rme* e* me in an offi offi%i %ial al tone tone t!at t!at my te%! te%!ni niue ue !a* !a* >not!ing to *o )it! Kriya )it! Kriya Pranayama> Pranayama> , really bizarre situation )as ta8ing pla%e6 I )as *es%ribing for !im a te%!niue 'ery similar to Kriya to Kriya Pranayama taug!t Pranayama taug!t by La!iri :a!asaya )!ile t!is gentlemen )as one !un*re* per %ent sure t!at I )as tal8ing nonsense 0o)e'er; sin sin%e my posit sition ion )as tota otally in%ompatibl ible )it! it! !is !is basi% tenets; ts; !e re%o re%omm mmen en*e *e* * t!at t!at I sen* sen* a )rit )ritte ten n a%%o a%%oun untt to t!e t!e !ea* !ea*ua uart rter erss of P.Y.9 .Y.9ss organization; *es%ribing t!e *etails of my 'i%issitu*es; !oping t!at t!ey )oul* a%%ept me as a *is%iple an*; in *ue time; grant me t!e sa%re* Initiation to Kriya Yoga. Yoga. I )as some)!at stunne* by t!e tone in )!i%! our *ialog )as progressing. progressing. In or*er to reestablis! t!e initial agreeability of our meeting; I trie* to reassure !im about t!e positi'e effe%ts I !a* gaine* from my pra%ti%e. :y statement a%tually !a* t!e effe%t of )orsening t!e )!ole matter; gi'ing !im t!e %!an%e to s%ol* me a se%on* time; )!i%! )as not totally unfair but un*oubte*ly out of pla%e. 0e ma*e it %lear I s!oul* ne'er loo8 for any tangible effe%ts effe%ts in t!e pra%ti%e of Kriya mu%! Kriya mu%! less s!oul* I *isplay t!em; be%ause in t!is )ay I )oul* >lose 13
t!em.> T!at %le'er guy !a* tal8e* !imself straig!t into an ob'ious %ontra*i%tion )it!out e'en realizing it !e )as saying t!at t!e results )ere too important to ris8 losing t!em by telling ot!ers; )!ile a fe) se%on*s before !e !a* stresse* t!at t!ey )ere of no 'alue )!atsoe'er. 7ealizing ing !e !a* !a* gi'e i'en too too mu%! of !is time to me; a stra trange metamorp!osis too8 pla%e in !is *emeanor. It )as as if all of a su**en !e !a* been in'este* )it! a sa%re* role6 !e promise* !e )oul* pray for me On t!at *ay; *ay; I !a* lost t!e >fig!t.> >fig!t.> I tol* !im I )oul* follo) !is a*'i%e. a*'i%e. ,s a matter of fa%t fa%t;; from from t!at t!at mome moment nt I aban aban*on *one* e* Pranayama entire entirely ly an* restri%te restri%te* * my pra%ti%e to simply %entering my attention bet)een t!e eyebro)s B K$tastha K$tastha ust as !e !a* suggeste* to me.
A/ting the part o( a de&otee T!e group pra%ti%ing Kriya pra%ti%ing Kriya met met t)i%e a )ee8 to pra%ti%e t!e te%!niues toget!er. T!e room *e'ote* to me*itation )as bare but pleasant. Ea%! member pai* part of t!e rental; so t!at %ontinuan%e )oul* not *epen* on t!e o)ner9s )!ims an* %oul* be *e*i%ate* to an e=%lusi'ely spiritual s piritual use. I began atten*ing t!ese t! ese meetings an* I remember it nostalgi%ally listening to In*ian songs translate* an* !armonize* for )esterners an*; abo'e all; me*itating toget!er )as a true oy E'eryt!ing seeme* !ea'enly to me; e'en t!oug! little time )as gi'en to t!e pra%ti%e of me*itation no more t!an "4 minutes; often barely 1+ minutes. , parti%ularly inspiring session of %olle%ti'e pra%ti%e too8 pla%e on C!ristmas E'e; enri%!e* by *e'otional songs an* lasting many !ours. ,t t!e en* of ea%! me*itation )e )ere reuire* reuire* to *epart in silen%e; silen%e; t!us I began to 8no) my ne) frien*s more %losely %losely only *uring t!e mont!ly >so%ial> lun%!. It )as a beautiful %!an%e to spen* some !ours tal8ing an* enoying ea%! ot!er9s %ompany. Sin%e many of us *i* not !a'e t!eir familyDs appro'al; mu%! less less support support;; in t!e pra%ti% pra%ti%ee of Yoga; Yoga; t!e only o%%asion )e !a* to spen* time among people )it! t!e same i*eas an* interests )as an e=perien%e of serenity an* rela=ation. rela=ation. Anfortunatel Anfortunately y; t!e pleasantry pleasantry of our meetings )as partly partly spoile* be%ause t!e *ire%tors of P.Y.9s .Y.9s organization !a* reueste* us not to tal8 about ot!er spiritual spiritual pat!s or *eal )it! spe%ifi% *etails *etails of Kriya of Kriya Yoga te%!niues' te%!niues' Only aut!orize* people %oul* %o'er su%! a role no one in our group %oul*. 5uring our gat!erings; sin%e our %on'ersations )ere stri%tly 8ept on )ell *efine* tra%8s; )e )ere not able to fin* a topi% )!i%! )oul* be interesting an* at t!e same time respe%te* t!e gi'en rules. It )as not t!e rig!t pla%e for gossip; unsuitable for a spiritual group *is%ussion. So only one topi% )as left6 t!e beauty of our spiritual pat! an* our great fortune in !a'ing *is%o'ere* it No )on*er t!at; after some meetings of mutual >e=altation>; >e=altation>; an almost frig!tening bore*om starte* to reign. ,s a last resort; some ris8e* telling some o8es. T!ey )ere not mean or insulting o8es; but a lig!t an* inno%ent use of !umor. Anfortunately t!is also !a* to li'e up to t!e *e'otional attitu*e 8ept by many of t!e members an* e'entually e'entually su%%umbe* su%%umbe* to t!eir %ol* attitu*e; attitu*e; unable to s!o) a single in%! of true o'iality. I %annot say t!at people )ere *epresse*; rat!er t!ey seeme* *i'inely "4
!appy; but )!en you trie* to be agreeable you got a loo8 an* a !int of a smile t!at left you frozen for t!e rest of t!e *ay. ,s a matter of %ourse; t!e group un*er un*er)e )ent nt a grea greatt re%y re%y%l %ling ing pro% pro%es ess s many many memb member erss )!o )!o !a* !a* oine oine* * )it! )it! ent!usiasm uit after a fe) mont!s an* t!en; o**ly an* )it!out *eep reasons; s%rape* t!e )!ole e=perien%e off t!eir %ons%iousness. :y open temperament allo)e* me to be%ome %lose to one person an* establis! a bon* )!i%! later be%ame true frien*s!ip. 0o)e'er; it )as not so easy to fin* fin* )!at )!at %oul* %oul* be %alle* %alle* a free free spiritua spirituall see8er see8er.. :any :any ma*e ma*e a *isplay *isplay of emot emotion ional ally ly%! %!ar arge ge* * *e'ot *e'otion ion;; ot!e ot!ers rs;; per! per!ap apss en'i en'isag saging ing t!e pros prospe pe%t %t of e=pan*ing our group; seeme* to !a'e t!e sole aim of raising enoug! fun*s to pro'i*e our rente* room )it! impressi'e i mpressi'e signs sig ns of its sa%re* s a%re* %onse%ration ot!ers seeme* only so%ial misfits. Some of t!em %oul* not belie'e t!at I !a* no *oubts or un%ertainties about t!e Kriya t!e Kriya pat! pat! an* rea%te* to my ent!usiasm )it! annoyan%e. T!ey %onsi*ere* my eup!oria t!e typi%al attitu*e of an immature beginner beginner. E'en )!ile *oing my best to %on'in%e myself t!at I )as among in*i'i*uals )it! t!e same passions; I !a* to a%8no)le*ge t!at t!e reality of it )as altoget!er *ifferent ?it! a barely barely %on%ea %on%eale* le* impatien impatien%e; %e; I trie* trie* on *iffer *ifferent ent o%%asio o%%asions ns to re%ei'e some elu%i*ation on t!e te%!niue of Kriya of Kriya by by *is%ussing )!at !a* been my boo8learne* pra%ti%e of it. I !ope* t!at someone; ma8ing some obliue remar8 about it; )oul* !elp me *is%o'er t!e e=a%t Kriya e=a%t Kriya Pranayama te%!niue. Pranayama te%!niue. No >%ourting> %oul* e=tra%t e'en a %rumb of information from t!em. Ea%! one repeate* repeate* t!at !e )as >not aut!orize* to gi'e out any e=planations>; e=planations>; an* t!is rule )as stri%tly respe%te*. ,n ol* riyaban tol* tol* me6 me6 >? >?!e !en n you you re%e re%ei' i'ee Kriya! you you )ill )ill be *isap *isappoi point nte* e*.9 .999 E'en E'en to*ay to*ay I still still *on9t *on9t 8no) 8no) )!at !e mean meant. t. ?!ile ?!ile I )as )as %ontinuously re%ei'ing unas8e*for lessons of *e'otion; !umility; an* loyalty; my inter interes estt for for Kriya be%am be%amee a real real %ra' %ra'in ing; g; a burnin burning g fe'e fe'err. I %oul* %oul* not un*erstan* un*erstan* )!y I !a* to )ait su%! a long time; an* my great anti%ipation anti%ipation turne* into a fruitless anguis! at times. , riyaban! ma8ing riyaban! ma8ing fun of me )it! un%on%eale* %ruelt %ruelty y; tol* me6 >T!ey )on9t gi'e you t!e Kriya at Kriya at all a *e'otee s!oul* not *esir *esiree a te%! te%!ni niue ue )it! )it! su%! su%! inte intens nsit ity y. Ho* Ho* is to be mostl mostly y foun* foun* t!roug t!roug! ! *e'otion an* surren*er surren*er.> .> I trie* to be!a'e li8e a pious pious *is%iple but *eep *o)n I a)aite* my initiation )it! unimagine* eagerness.
Preliminary te/hni$es to Kriya t!e 5i'ine a)areness beyon* e'ery e=isting t!ing in t!e uni'erse. In t!at !appy perio* of my life I trie* tra%8ing *o)n in spiritual literature any mo'ement or eminent figure )!o !a* a lin8 )it! >Om.> T!ere is no *oubt t!at Sain Saintt &o!n &o!n of t!e t!e Cros Crosss !ear !ear* * t!e t!e typi typi%a %all rus! rus!in ing g )ate )aterr soun soun* * of t!e t!e 0m 'ibration. 0e ga'e a splen*i* *es%ription of !is meeting )it! t!e >resoun*ing ri'ers>; t!e >silent musi%>; t!e >soun*ing solitu*e>. Teresa of ,'ila in !er boo8 -
Later Later on; t!is t!is te%!ni te%!niue ue )as *estine* *estine* to gi'e gi'e me e=%elle e=%ellent nt results results by i*eall i*eally y establ establis! is!ing ing a %onne%tion bet)een ea%! breat! an* a *ifferent Chara but I )rite about t!is in ,ppen*i= ( to t!e t!ir* part of t!e boo8.
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T!is te%!niue *oes not belong to t!ose in%lu*e* in t!e original Kriya Yoga; )!erein t!e internal soun* per%eption !appens )it!out %losing t!e ears. It is not an in'ention by P.Y. It !a* been plainly *es%ribe* in t!e boo8s of %lassi%al Yoga; %alle* %alle* #ada Yoga >t!e Yoga of t!e soun*.> It is a goo* preparation for Kriya sin%e sin%e instea instea* * of putting putting t!e a%%ent a%%ent on >*oing >*oing>; >; it tea%!e tea%!ess t!e attitu*e attitu*e of >per%ei'ing.>
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>T!e Interior Castle> )rote6 >It roars li8e many big ri'ers )it! )aterfalls; t!ere are flutes; an* a !ost of little bir*s seem to be )!istling; not in t!e ears; but in t!e upper part part of t!e !ea*; )!ere t!e soul soul is sai* to !a'e its spe%ial seat.> seat.> >See8 t!e Soun* t!at ne'er %eases; see8 t!e sun t!at ne'er sets>; )rote t!e great mysti% 7umi. >T!e uni'erse )as manifeste* manifeste* out of t!e 5i'ine Soun* from It %ame into being t!e Lig!t.> BS!amsi TabrizM. TabrizM. T!e la*y9s e=planation )as %!ara%terize* by su%! a sa%re* fla'or t!at it staye* )it! me for se'eral mont!s; !elping !elping me to o'er%ome t!e beginning beginning p!ase of t!e pra%ti%e; )!en it seems unli8ely t!at t!e soun*s )ill manifest. T !e results obtaine* obtaine* t!roug! t!e intensi'e intensi'e pra%ti%e of t!e 0m te%!niue 0m te%!niue )ere 'ery %on%rete. I remember no) t!e time spent in t!at slig!tly illuminate* room )!ere I le* a %loistere* e=isten%e. T!e rainy *ays an* earlyonset e'enings of ?inter !elpe* my se%lusion an* strengt!ene* my *etermination to turn on; t!roug! me*itation; an internal sun. Some )ee8s of zealous pra%ti%e passe* )it!out any result; but one *ay I be%ame be%ame a)are of a %lear inner soun*. It !appene* !appene* after ten minutes of %alm effort; ust upon returning to my state of full a)areness; after !a'ing been lost in some s)eet re'erie. T!is soun* %ontinue* *uring my mental roaming but no) only )as I realizing its nature. It )as li8e t!e !umming of a mosuito. >*e'otion> !a* a meanin meaning. g. T!e *aily *aily %onta%t )it! 0m )as 0m )as my 0ea'en on eart! for many )ee8s. Anfort Anfortunat unately ely;; I learne learne* * the har hard 8ay 8ay t!at t!at you s!oul* s!oul* ne'e ne'err *eta *eta%! %! yourself yourself 'oluntarily 'oluntarily from t!at state of gra%e. T!ere )as a time in my life )!en I )ante* to rela= an* enoy life; an* I *e%i*e* to interrupt t!is %onta%t; as if it )ere a *ra)ba%8 to being fully so%iable. so%iable. I *i*n9t realize realize t!at t!is seemingly seemingly inno%uous an* instin%ti'e >betrayal> >betrayal> )oul* ma8e me unable to tune )it! t!e 0mar reality reality for a 'ery long time. In%re*ibly In%re*ibly;; in a fe) *ays I felt !opelessly !opelessly %ut off from t!at s)eet reality. I )as li8e one )!o !a* lan*e* in anot!er %ontinent an* !a* to li'e in surroun*ings t!at mean not!ing to !im. I struggle* to retrie'e t!e lost *eep emotions. T!is )ent on for mont!s until my soul )as again remin*e* of t!e "$
moti'ations moti'ations t!at !a* le* me to t!e spiritual spiritual pat! an* I sa) %learly t!at my stupi* *e%ision !a* been a monumental mistae. mistae.
.e/olle/tions o( the Kriya initiation /eremony E'entually E'entually;; t!e moment %ame to file t!e appli%ation appli%ation form to re%ei'e re%ei'e t!e Kriya instru%tions by mail. ,bout four mont!s passe* as e'ery *ay I !ope* to re%ei'e t!e %o'ete* material. Finally; an en'elope arri'e*. I opene* it )it! !eig!tene* e=pe%tation; e=pe%tation; but )as *eeply *isappointe* *isappointe* be%ause it %ontaine* %ontaine* not!ing but more intro*u%tory material. From rea*ing t!e in*e= page I un*erstoo* t!at t!e a%tual te%!niue te%!niue )oul* be sent after four )ee8s. So for anot!er mont! I )oul* !a'e to stu*y ust t!e usual nursery r!ymes I alrea*y 8ne) by !eart. In t!e meantime; a :inister of P.Y.9s organization 'isite* our %ountry an* I too8 part in t!e initiation %eremony. %eremony. ,fter )aiting for mont!s; it )as !ig! time >to ma8e an eternal pa%t )it! t!e G$r$ an* G$r$ an* to be taug!t t!e Kriya t!e Kriya te%!niues te%!niues in t!e only legitimate )ay; an* re%ei'e !is bene*i%tion.> T!ere )ere about 144 of us )!o )ere to be initiate*. , beautiful room !a* been rente* for t!e %eremony at a 'ery !ig! pri%e an* embellis!e* for t!e o%%asion )it! lots of flo)ers; su%! as I !a'e ne'er seen e'en at t!e most e=tra'agant )e**ings )e**ings T!e intro*u%tion intro*u%tion to t!e %eremony )as magnifi%e magnifi%ent. nt. ,bout $4 people )earing somber uniforms entere* t!e room; an* line* up )it! a solemn attitu*e an* oine* oine* t!eir !an*s !an*s in prayer prayer. It )as e=plaine e=plaine* * to me t!at t!ese t!ese people people belonge* to t!e lo%al group )!ose lea*er )as a fas!ion *esigner an* !a* %!oreograp!e* t!at triump!ant entran%e. T!e t)o :inisters )!o !a* ust arri'e* from abroa* )al8e* mee8ly an* be)il*ere* be!in* t!em. T!en t!e %eremony began. I a%%epte* )it!out obe%tions t!eir *eman* t!at I s)ear e'erlasting *e'otion not only to t!e G$r$ P.Y. G$r$ P.Y. but also to a si=master %!ain of )!om La!iri :a!asa :a!asaya ya )as an interme interme*iar *iary y lin8. lin8. P.Y. .Y. )as t!e so%all so%alle* e* G$r$pre/eptor ; namely t!e one )!o )oul* partially bear t!e bur*en of our Karma our Karma.. It )oul )oul* * !a'e !a'e been been stra strang ngee if no one one !a* !a* !a* !a* *oub *oubts ts abou aboutt t!is t!is.. I remember a la*y )on*ering if P.Y. *efinitely unable to gi'e any %onfirmation; no) being a longtime resi*ent resi*ent in t!e astral )orl* !a* really a%%epte* a%%epte* !er as a >*is%iple> >*is%iple> an*; %onseuently %onseuently;; to be la*en )it! !er Karma !er Karma.. In or*er to a'oi* t!at )it! su%! t!oug!ts s!e )ea8ene* t!e enoyment of t!e enti%ing %eremony; I reassure* !er t!at s!e )as a%%epte* )it!out fail. T!ey e=plaine* us t!at C!rist )as also part of t!is %!ain be%ause 0e !a* appeare* to in itself an* le* to t!e mysti% e=perien%e; )!i%! is )!y its interruption )as somet!ing )orse t!an a simple simple *isturb *isturban% an%e. e. It It )as illogi% illogi%al; al; as if; re%ogn re%ognizin izing g a frien* frien* )it! )it! oyous oyous surprise among a %ro)* one begins tal8ing )it! !im; t!en su**enly goes a)ay !oping to meet; uite by %!an%e; t!at same frien* again an* get ba%8 to )!ere t!e %on'ersation !a* pre'iously en*e*. T!e soun* of 0m of 0m )as )as t!e mysti% e=perien%e itself; t!e Hoal I soug!t. ?!y s!oul* I interrupt t!at sublime attunement to regain it t!roug! anot!er te%!niue@ Per!aps Per!aps be%ause be%ause Kriya Pranayama )as Pranayama )as a !ig!er pro%e*ure@ pro%e*ure@ Higher @ ?!at on eart! *oes t!at mean@ I for%e* myself into su%! absur*ity for an e=tremely long perio*. I !ope* for future %larifi%ation of su%! an un%lear situation. ,t t!at time; t!e i*ea of using my brain an* ra*i%ally %!anging t!e routine seeme* to me an a%t of stupi* arrogan%e. Su%! )as t!e po)er of t!at insanity )!i%! in our group )as %alle* >loyalty> >loyalty> I must a%8no)le*ge a%8no)le*ge t!at unfortunately unfortunately I !a* be%ome li8e one of t!ose animals t!at; fe* by man; ten* to forget !o) to be selfsuffi%ient. ?!en I trie* to *is%uss t!is problem )it! ot!er riyabans; riyabans; I noti%e* an enormous an* unreasonable unreasonable resistan%e. resistan%e. T!ere )ere t!ose )!o )ere not satisfie* )it! t!eir 2
,fter mu%! e=perimenting )!i%! !appene* in t!e follo)ing years an* %onsi*ering also t!e reports of some some sin%ere sin%ere frien*s )!o trie* out *ifferent *ifferent forms of Kriya Pranayama! I am sure t!at if I !a* pra%ti%e* Kriya in t!e )ay P.Y. taug!t *uring t!e t!irties I )oul* !a'e obtaine* better results. T!at te%!niue )asis in*ee* a masterpie%e; far more beautiful t!an )!at %ertain s%!ools no) offer as >original Kriya'> If I !a* re%ei'e* it instea* of t!e simplifie* 'ersion; I %oul* !a'e tou%!e* t!e s8y )it! one finger. Sometimes I bitterly as8 myself6 >?!y *i* P.Y. .Y. yiel* to t!e temptation of simplifying simplif ying it>@
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pra%ti%e but planne* to try it again in t!e future; )!ile ot!ers )ere not able to e'en un*erstan* )!at I )as saying. Tal8i al8ing ng )it! )it! a la*y la*y )!o )!o )as )as a long longti time me frie frien* n* of our our fami family ly;; s!e s!e preten*e* to listen attenti'ely; but in t!e en* bluntly *e%lare* s!e alrea*y !a* a G$r$ an* G$r$ an* *i* not nee* anot!er. 0er remar8 %ut me *eeply sin%e my intention )as only to !a'e a rational tal8 )!i%! %oul* be inspiring for us bot!. ,part from t!is; )!at sort of frien*s!ip %an e=ist bet)een t)o people )!en one is so %urt@ To en%ounter su%! episo*es one after t!e ot!er ot !er %onfirme* my i*ea t!at; not being en%ourage* to trust t!e 'ali*ity of selfobser'ation; many frien*s )ent on me%!an me%!ani%a i%ally lly perfor performin ming g )!at )!at !a* often often be%ome be%ome an empty empty ritual ritual simply simply to appease t!eir %ons%ien%e. ?it! t!e e=%eption of one person B)!o !arbore* really strange i*eas about t!e spiritual pat! )!i%! ma*e me entertain t!e t!oug!t t!at !e mig!t be mentally unstable; t!ese ne) riyaban frien*s riyaban frien*s seeme* to %ensor my uestioning of te%!niues; %laiming t!at *e'otion )as mu%! more important. Often t!ey referre* to %on%epts I %oul* !ar*ly lin8 to t!e pra%ti%e of Yoga! i.e. Yoga! i.e. t!e paramount importan%e )as loyalty to)ar* P.Y P.Y.. an* !is organization. ?!ile t!eir effort in pra%ti%ing t!e me*itation te%!niues in a *eep )ay )as not remar8able; t!ey trie* by e=ternal means Brea*ings; *e'otional %!anting; %on'o%ations... to e=tra%t from t!e *ept!s of t!eir psy%!e any tra%e of religious attitu*e; any s%rap of spiritual aspiration. T!ey impregnate* it )it! t!e natural !eart9s affe%tion for t!eir G$r$ e'en if t!ey !a* 8no)n !im only from p!otos t!us obtaining t!e resolution of a lifelong %ommitment. Loo8ing ba%8 at t!ose times; I )on*er )!at t!eir opinion )as about my impatient attitu*e in %ontrast to t!eir passi'eness. In my reasoning; I %oul* not %on%ei'e of t!e i*ea of leaning passi'ely un*er t!e prote%tion of a saint )!o sol'e* all our problems. T!is %on%ept; toget!er )it! ot!ers I !a* e=perien%e* in t!at s%!ool; )as a %ause of real %onfli%t. :y approa%! to t!e spiritual pat! )as so *ifferent from t!eirs t!at t!ere )as no !ope of rea%!ing a point of %onta%t or %ommon groun*.
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C0,PTE7 $ $ THE PRACTICE OF %APA HELPS TO ACHIEVE THE &REATHLESS STATE
P.Y. )rote t!at %e/ond Kriya Kriya Yoga Yoga enables enables t!e yogi t!e yogi to to lea'e !is bo*y %ons%iously at )ill. To be instru%te* in su%! a )on*rous te%!niue )as no) my primary goal. I )as sure t!at e'en a *esultory pra%ti%e of su%! a pro%e*ure )oul* !a'e a strong effe effe%t %t on my spir spirit itua uall e'ol e'olut utio ion. n. ,fte ,fterr re%e re%ei' i'in ing g t!e t!e last last less lesson on of t!e t!e %orrespon*en%e %ourse; I finally applie* to re%ei'e t!is furt!er instru%tion. I )as 'ery !appy to stu*y t!e longe*for lessons of %e/ond Kriya. Kriya. 5espite my serious an* %ons%ientious pra%ti%e; no promise* results su%! as per%ei'ing t!e %olor %olor of ea%! ea%! Chara on t!e t!e s%ree s%reen n of K$tastha; K$tastha; too8 pla%e. I forge* a!ea*; utilizing all t!e en*uran%e an* stamina I !a* built up )it! t!e 0m te/hni$e; te/hni$e; an* some 99strong99 e=perien%es began to o%%ur in t!e spine. T!ey appeare* !ours later or )!en lying *o)n imme*iately after t!e pra%ti%e. T!is broug!t su%! intensity of *e'otion t!at I )as surprise* to *is%o'er it insi*e myself. Anfortunately; t!e )ritten lessons %ontaine* some ambiguous parts. &ust to gi'e an e=ample; P.Y. )rote t!at in or*er to a)a8en K$ndalini a)a8en K$ndalini it )as important to regularly pra%ti%e Ke/hari pra%ti%e Ke/hari "$dra! "$ dra! but but t!e instru%tion in stru%tion on !o) ! o) to perform it )ere no)!ere to be foun*. I %onta%te* t!e el*erly la*y )!o )as offi%ially in'este* as a >:e*itation Counselor> in or*er to *is%uss )it! !er t!e te%!ni%al *etails %ontaine* in t!e %e/ond Kriya lessons. Kriya lessons. S!e %oul* not !elp me. &ust li8e e'eryone else; s!e !a* learne* all t!e Higher t!e Higher Kriyas only in )ritten )ritten form be%ause; be%ause; unfortunately unfortunately;; after P.Y.9s .Y.9s "ahasamadhi "ahasamadhi no *ire%t initiations )ere e'er gi'en. ,%8no)le*ging !er un%ertainties about t!eir %orre%t e=e%ution; s!e a*mitte* t!at s!e regrette* not !a'ing !a* !er Higher !er Higher Kriyas %!e%8e* by :inisters )!o )ere *ire%t *is%iples of P.Y.; .Y.; *espite !a'ing ! a'ing !a* plenty p lenty of opportunities to t o *o so. ,mon ,mong g t!e riyabans in t!e me*ita me*itation tion group; group; t!ere t!ere )as a )oman )oman )!o !a* re%ei re%ei'e* 'e* Kriya initiation Kriya initiation years ago an* !a* on%e li'e* near our s%!ool9s general general offi%es. offi%es. I as8e* if s!e !a* re%ei'e* re%ei'e* t!e %e/ond Kriya. Kriya. S!e *i*n9t seem to un*erst un*erstan* an* t!e uestio uestion. n. So; )it! astonis astonis!me !ment; nt; I remin*e remin*e* * !er t!at t!at La!iri La!iri :a!asaya9s *is%iple; S)ami Pranabanan*a; !a* a%%ompanie* t!e moment of !is *eat! )it! t!e pra%ti%e of t!e %e/ond Kriya. be%ame 'isibly ner'ous; saying Kriya. S!e be%ame t!at t!e uotatio uotation n %learl %learly y referr referre* e* to t!e te%!niue te%!niue of Kriya Pranayama6 Pranayama6 one breat!; t!en a se%on* one. T!is !a* to be; in !er opinion; t!e >%e/ond Kriya> Kriya> I loo8e* at !er )it! )it! a mee8 but pier%ing pier%ing loo8 I felt my legs gi'e )ay. )ay. I !a* t!e impression t!at t!e i*ea of a furt!er te%!niue to be a**e* to t!e too many alrea*y re%ei'e* an* pra%ti%e* *aily upset !er. It )as as if s!e felt s!e !a* ma*e so great an effort to form t!e !abit of *aily pra%ti%e of t!e 9irst Kriya 9irst Kriya t!at t!at s!e %oul* not muster up e'en more *e*i%ation. *e*i%ation. I belie'e t!at; up to t!is *ay; *ay; s!e !as remaine* fi=e* in !er %on'i%tion. I !a* still not re%o'ere* from t!is s!o%8 )!en an aristo%rati%loo8ing la*y *is%lose* to me s!e !a* re%ei'e* initiation in t!e so%alle* Higher so%alle* Higher Kriyas years "2
before. Full of ent!usiasm; my eyes opene* )i*e. S!e sai* s!e !a* felt so un)ort!y t!at s!e !a* put t!em asi*e an*; after some time; s!e !a* forgotten t!em entirely. entirely. 99Forgotten9 99Forgotten9 I %oul*n9t belie'e my ears. T!is last abomination )as in%on%ei'able to me. 0er selfsatisfie* ignoran%e; passe* off as !umility an* )!o 8no)s )!at 8in* of o'erabun*ant *e'otion; %rosse* t!e boun*s of *e%en%y. ?!en ?!en I e=pre e=presse sse* * my obe% obe%tio tion n t!at t!at !er !er be!a' be!a'io iorr seem seeme* e* an e=!i e=!ibit bition ion of in*ifferen%e to)ar* t!e !ig!er tea%!ings taug!t by !er G$r$; G$r$; s!e loo8e* at me in be)il*erment as if my impertinen%e !a* 'iolate* an impli%it la)6 *o not impu*ently enter t!e intimate arena of !er %adhana. %adhana. S!e replie* t!at )!at s!e !a* )as enoug!; an* t!en bris8ly %ut off any furt!er *is%ussion.
i((i/$lties 8ith the printed material related to the Higher Kriyas ,fter anot!er year; I re%ei'e* t!e lessons on t!e ; imagining t!at t!e bene*i%tions an* t!e strengt! of t!e G$r$ )ere G$r$ )ere )it! me. I pai* attention to only some aspe%ts of t!e tea%!ings; %!oosing t!ose parti%ular patterns of be!a'ior t!at appeale* to my emotions. T!en T!en my illusor illusory y *ream *ream began began to *isinteg *isintegrat rate; e; slo)ly slo)ly but ine=or ine=orabl ably y. Failur Failuree %ame; %ame; an* I felt felt *esolate *esolate.. ,t first first I %oul* %oul* not a%%ept a%%ept it. I refuse* refuse* to belie'e I !a* a%te* )rongly. I belie'e* t!at mine )as only an apparent failure; but as time )ent by; all e'i*en%e suggeste* t!at I !a* neit!er %ure* nor !elpe* any person in any )ay. T!is )as t!e greatest blo) to me be%ause I !a* ma*e a fool of myself an*; furt!ermore I !a* *isturbe* t!e pea%e an* pri'a%y of ot!er people. ,s for 99pre'ious li'es99; I a%8no)le*ge t!at in t!is unpro'able territory e'eryt e'eryt!ing !ing is possible possible !o)e'e !o)e'err at t!at t!at time it i t seeme* seeme* so selfe' selfe'i*en i*entt an* sensible to me t!at instea* of using my me*itationborn intuition B)!i%! t!e re%e re%ei' i'e* e* instr instru%t u%tio ion n aime aime* * at *e'e *e'elop loping ing I simp simply ly too8 too8 figm figmen ents ts of my imagination imagination to %reate 'arious min* films; %on'in%ing %on'in%ing myself I !a* li'e* t!em in a far *istant past. In fa%t t!ese *ay*reams )ere a%tually )is! fulfillments an* easytorea* in*i%ators of my li8ings an* preferen%es. Slipping into a state )!erein I *oubte* e'en t!e metap!ysi%al basis upon )!i%! t!e e*ifi%e of Kriya of Kriya Yoga is oga is built; I )as unable to t!in8 a single %o!erent t!oug!t for some mont!s. 3
*nspiration (rom the 8ors o( %ri A$robindo and the "other Su%! )as my situation )!en I starte* rea*ing "other rea*ing "other!! or the i&ine "aterialism "ater ialism;; a boo8 about T!e :ot!er B:re )ritten by !er belo'e* *is%iple; Satprem. Satprem. T)o year yearss befo before re I !a* !a* been been intro intro*u% *u%e* e* to t!e t!oug! t!oug!ts ts of Sri Sri ,uro ,urobin bin*o *o.. 0is 0is Aphorisms an* !is epi% poe poem %a&itri !a* !a* *eepl *eeply y impr impres esse se* * me. me. ,fte ,fterr Sri Sri ,urobi ,urobin*o n*o9s 9s *eat *eat!; !; in 13+1 13+1;; T!e T!e :ot!e :ot!err %onti %ontinue nue* * !is !is rese resear ar%! %! an* an* ga'e ga'e substan%e to !is belief t!at t!e 5i'ine t!e basi% intelligent an* e'olutionary 3
T!e tea%!ings of T!e :ot!er !elpe* me realize )!y I faile* so miserably in applying P.Y.9s esoteri% tea%!ings tea%!ings regar*ing regar*ing prani% !ealing. !ealing. T!e basi% mista8e )as t!at I !a* let a tea%!ing tea%!ing e=traneous e=traneous to Kriya Breinfor%e* by egotisti% moti'ations an* to be fulfille* impatiently at any means be%ome my first interest. T!e tea%!ing of T!e :ot!er )as to first %reate t!e state of "ental %ilen/e )iping out all t!e egoborn i*eas; plans an* *istra%tions. T!roug! "ental %ilen/e t!e 5i'ine )oul* *es%en* into my life; %ross all t!e layers of my being6 t!oug!ts; emotions; sensations.... In matter; matter; t!e 5i'ine be%omes perfe%t> s!e )rote. From From 13+2 13+2 until until !er *eat! in 13/$; 13/$; T!e :ot!er :ot!er re%ount re%ounte* e* !er e=traor*i e=traor*inar nary y e=ploration to Satprem. T!eir tal8s are )ritten out in "others in "others Agenda. Agenda. T!is !uge *o%ument Q -444 pages in 1$ 'olumes Q is t!e a%%ount of t)entyt)o years of :ot!er9s *is%o'eries. In analyzing :ot!er9s %omments on Sri ,urobin*o9s ap!orisms; I )as prepare* to rea* t!e usual elementary e=planations of In*ian p!ilosop!y. E=amine t!yself )it!out pity; t!en t!ou )ilt be more %!aritable an* pitying to ot!ers.> ,nnotating it; s!e )rote6 >T!e nee* to be 'irtuous is t!e great obsta%le to true selfgi'ing. T!is is t!e origin of False!oo* an* e'en more t!e 'ery sour%e of !ypo%risy t!e refusal to a%%ept to ta8e upon oneself one9s o)n s!are of t!e bur*en of *iffi%ulties. 5o not try to appear 'irtuous. See !o) mu%! you are unite*; one )it! e'eryt!ing; t!at is anti*i'ine. anti*i'ine. Ta8e Ta8e your s!are of t!e bur*en; bur*en; a%%ept yoursel'es yoursel'es to be impure an* false an* in t!at )ay you )ill be able to ta8e up t!e S!a*o) an* offer it. ,n* in so far as you are %apable of ta8ing it an* offering it; t!en t!ings )ill %!ange. 5o not try to be among t!e pure. ,%%ept to be )it! t!ose )!o are in *ar8ness an* gi'e it all )it! total lo'e.>
:orality is t!e great obsta%le on t!e spiritual pat!>; s!e stresse* t!e 'alue of not trying to appear pure in ot!er people9s eyes; but instea* be!a'ing a%%or*ing to t!e trut! of one9s being. S!e belie'e* one s!oul* a%8no)le*ge a%8no)le*ge one9s *ar8 si*e it e=ists in t!e *ept!s of our being an* in a fe) it !as *e'elope* into a )ay of li'ing s!unne* by so%iety. ,%%or*ing to !er tea%!in tea%!ing; g; people people be%ome be%ome true in*i'i*u in*i'i*uals als only only )!en )!en in %onsta %onstant nt pursuit pursuit of a greater beauty; !armony; po)er an* 8no)le*ge; t!ey are perfe%tly an* %ompa%tly integrate* integrate* )it! t!eir *i'ine %enter. %enter. T!e :ot!er :ot!er *i* not be!a'e li8e a tra*itional tra*itional G$r$; G$r$; alt!oug! s!e *i* try to e=tra%t t!e !i**en potential from all *is%iples loo8ing for inspiration. I )as 'ery impresse* )it! !o) s!e *ealt )it! t!e t!eme of apa of apa.. S!e re%ounte* !o) *uring t!e s%reening of a film s!e !ear* t!e Sans8rit "antra Sans8rit "antra66 O: N,:O It Bt!e Bt!e "antra "antra %oagulates somet!ing6 all t!e %ellular life be%omes one soli*; %ompa%t mass; in a tremen*ous %on%entration )it! a single 'ibration. Instea* of all t!e usual 'ibrations of t!e bo*y; t!ere is no) only one sing single le 'ibr 'ibraation tion.. It be%o be%ome mess as !ar* !ar* as a *ia *iamon* mon*;; a sing single le massi' ssi'ee %on%entratio %on%entration; n; as if all t!e %ells of t!e bo*y !a* ... ... I be%ame be%ame stiff from from it. I )as so stiff t!at I )as one single mass.> mass.> JT!is uotation uotation is *ra)n *ra)n from "others Agenda'K Agenda'K ,n* ,n* yet yet in t!at t!at perio perio* * apa *i* *i* not not trul truly y be%o be%ome me part part of my pra% pra%ti ti%e %e.. I $+
e=perimente* )it! :ot!er9s >0m >0m #amo Bhaga&ate> Bhaga&ate> but it *i* not )or8 for me. I trie* to li'e in a more %ons%ious )ay; %ontinuously attenti'e to any in)ar* an* out)ar* per%eptions. I trie* to %arry out t!e )ell8no)n instru%tion to resolutely maintain an impartial attitu*e to)ar* bot! pleasant an* unpleasant e'ents; being li8e a *eta%!e* >)itness>. BT!is *is%ipline is re%ommen*e* in almost all boo8s *ealing )it! oriental me*itati'e me*itati'e pra%ti%es. pra%ti%es. ,fter t!ree *ays of t!at; I felt myself un*er unbearable stress as if it all )as a pretense; an illusion. I %ease* to pra%ti%e apa apa or t!e *is%ipline of being a *eta%!e* >)itness> an* *roppe* t!e )!ole matter. :ean :ean)!i )!ile le;; my min* min* )as )as obse obsesse sse* * )it! )it! t!e t!e %ra' %ra'ing ing to a*opt a*opt more more a*'a a*'an% n%e* e* tools tools of >e'ol >e'olut ution ion>. >. :ont! :ont!ss )ent )ent by; by; )it! )it! usele useless ss atte attemp mpts ts to ameliorate my Kriya my Kriya routine. routine. One year later; resuming t!e rea*ing of Pranayama'> I pause my a)areness on ea%! Chara about Chara about 14 se%on*s as a bee *ra)n to t!e ne%tar in flo)ers !o'ers o'er ea%! in great *elig!t slig!tly >tou%!ing> t!eir nu%leus along an %ounter%lo%8) %ounter%lo%8)ise ise Bas 'ie)e* from abo'e pat!. T!e %on%entration on t!e t!ir* eye t!at >in)ar* eye> )!i%! ?or*s or*s)o )ort rt! ! appr approp opri riat atel ely y *efi *efine ness as >t!e >t!e blis blisss of soli solitu tu*e *e>> !app !appen enss spontaneously. 2( E!,)! #"1h $o*)!# +y s*$$#!,#$)! o o!#/s Ish" D#3"" ?e 8no) no) t!a t!at *shta e&ata *eno *enote tess one9 one9ss fa'o fa'ori rite te form form of %on% %on%ei ei'i 'ing ng or 'isualizing t!e 5i'ine. Pre*ominantly; t!at form *epen*s upon t!e religious tra*ition in )!i%! a *e'otee is born. T!ere is no *oubt t!at; on a spiritual pat!; it is 'ital to buil* an internal relations!ip )it! one9s *shta one9s *shta e&ata. e&ata. So; I %ame to t!e %on%lusion %on%lusion t!at Finally I !a'e it> T!e e'ent )as enoyable beyon* )or*s6 in a bluepainte* profun*ity; I )as mer%ilessly %rus!e* by t!e beauty of nature an*; at t!e same time; situate* abo'e t!e )!ole )orl*. ,ll )as in%re*ibly beautiful; beyon* imagination I )as not breat!ing an* I *i* not feel t!e nee* to. In t!e t!e foll follo)i o)ing ng *ays *ays t!e same same e'en e'entt !appe !appene ne* * agai again n *urin *uring g mental Pranayama' tra'eling G$r$s> G$r$s> )it! all t!eir !ysteri%al %laims an* innumerable %ontra*i%tions too8 t!e pla%e of )!at I !a* patiently built. Se'eral years elapse* elapse* before t!e !ea'enly %on*ition %on*ition broug!t to my life by t!e breat!less breat!less state )oul* return to me again.
($
C0,PTE7 ( ( FOLLOWING SOME TEACHERS OUTSIDE THE MAIN ORGANIZATION
T!e T!e boo8 boo8 )rit )ritte ten n by t!e t!e In*i In*ian an Kriya tea%!er %8ami Hariharananda li8e Hariharananda;; li8 innumer innumerable able ot!ers ot!ers I later later rea*; rea*; )as only only bait to %reate %reate interest interest in t!e Kriya s%!ool foun*e* by t!e aut!or an* ne'er in%lu*e* pra%ti%al e=planations. T!e statements it %ontaine* )ere )ort!y of %onsi*eration t!ey )ere surely from a 'ery *eep pra%ti%e of Pranayama of Pranayama.. I !a* no i*ea i*ea )!en an* an* )!ere )!ere I )oul* !a'e !a'e t!e opportunity opportunity to meet t!is tea%!er; tea%!er; but I foretaste* foretaste* t!e possibility possibility of *eepening *eepening my Kriya Pranayama an*; an*; per!ap per!aps; s; %larif %larifying ying my ot!er ot!er *oubts *oubts %on%er %on%erning ning Ke/hari "$dra an* "$dra an* t!e Higher t!e Higher Kriyas' 7e%all 7e%alling ing a p!rase p!rase )!i%! !a* es%ape es%ape* * t!e lips of t!e la*y me*ita me*itation tion %ounselor about a 'ariation of Kriya of Kriya Pranayama taug!t Pranayama taug!t to some *is%iples by P.Y.; I %on'in%e* myself t!at t!e 8ey te%!ni%al a**ition )as to mentally %!ant 0m in t!e Charas )!ile Charas )!ile *ire%ting all attention possible to t!e internal astral soun*s. ,ny effort to)ar* listening to t!e internal soun*s is 'ery )ell re)ar*e*. T!e beauty of t!at perio* )!en I !a* pra%ti%e* t!e >0m > 0m te%!niue> te%!niue> Bre%ei'e* from my s%!ool !a* not been surpasse* surpasse* by any ot!er e'ent. ItDs ItDs !ar* to %on'ey %on'ey !o) in%re*ibly %omforting an* liberating t!at e=perien%e )as. No); No); by applying t!e abo'e *es%ribe* %one%ture; I %oul* listen again to t!e astral soun*s an* retrie'e t!at !an*somely> >!an*somely> )rappe* in !is o%!er %lot!es %lot!es !is ol* age; an* long !air an* bear* mar8e* t!e features of t!e typi%al sage. I %aug!t glimpses of !im )!ile !e spo8e; !i**en by t!e front ro)s I felt !e )as tal8ing about La!iri :a!asaya9s lega%y from *ire%t e=perien%e. ((
T!e t!eoreti%al %on%epts !e intro*u%e* )ere absolutely ne) to me an* %reate* a beautiful %onsistent frame)or8 for a Kriya a Kriya pra=is pra=is base* on a uniue progressi'e pro%ess of tuning into t!e 0mar reality. Li8e a t!rea* passing t!roug! all t!e pearls of a ne%8la%e; 0mar )as )as %oursing t!roug! all t!e *ifferent p!ases of o f Kriya. Kriya. Furt!ermore; Furt!ermore; t!e 0mar reality reality !a* to be per%ei'e* not only in t!e aspe%ts of soun* an* lig!t but also as a >s)inging sensation> Banot!er time !e spo8e about a feeling of pressure. For me; !is stupen*ous; appealing )or*s )ere a re'elation; but at %ertain moments my fo%us on te%!ni%al *etail ma*e me unable to gi'e *ue attention to )!at !e )as saying. :y obsession )as6 >?!at 8in* of t!roat soun* is to be pro*u%e* in t!is original Kriya original Kriya to )!i%! %enter *oes t!e energy rise in t!e spine@> To ma8e %lear t!e proper s)inging aspe%t of 0mar ; !e tou%!e* some of t!e stu*ents Bt!eir !ea* an* %!est ma8ing !is !an* 'ibrate; trying to transmit t!is ui'ering to t!eir bo*y. 0e )as lea*ing t!e au*itorium into a )on*rous *imension; gi'ing !imself %ompletely to us so t!at )e %oul* feel t!e %ore essen%e of t!e 0mar e=perien%e. e=perien%e. T!e initiation into t!e 9irst t!e 9irst Kriya t!rille* Kriya t!rille* an* *isappointe* me at t!e same time. T!e for)ar* ben*ings t!at pre%e*e* pre%e*e* t!e "aha t!e "aha "$dra "$dr a )ere really pre%ious an* so )as t!e final me*itation %alle* Para&astha %alle* Para&astha Bimproperl Bimproperly y; in my opinion but t!e Kriya Pranayama seeme* Pranayama seeme* to !a'e *isappeare* an* been re*u%e* to a pro%ess of raising raisin g t!e t! e Charas i Charas in n A)na or A)na or %ahasrara t!roug! %ahasrara t!roug! a )ay of breat!ing )!i%! )as less long an* less intense t!an t!e one use* until no) *uring Kriya *uring Kriya Pranayama. Pranayama. 0a'ing )!at !e )rote years ago in !is boo8 fres! in my min*; it )as a plain fa%t to me t!at t!is tea%!er too; o'er t!e %ourse of t!e years; !a* simplifie* t!e original te%!niue. ,mong t!e people )!o %onsistently atten*e* !is seminars; t!ere )as no mystery about t!e many te%!ni%al *etails of Kriya of Kriya Yoga Yoga t!at t!at !e 8ept on %!anging; year after year year.. One of !is intimate *is%iples %onfirme* to me t!at in t!e past t!e %8ami %8ami !a* taug!t taug!t Kriya Pranayama proper proper enri%!e enri%!e* * by %!anting %!anting 0m in ea%! Chara. Chara. For For t!is t!is reason ason I *e%i *e%i*e *e* * to ne'e ne'err e=%l e=%lu* u*ee my goo* goo* ol* ol* Kriya Pranayama )it! Pranayama )it! long breat! from my pra%ti%e. To it I )oul* no) a** )!at !e )as tea%!ing. It )as )inter an* I !a* a t!ree )ee8 'a%ation. 'a%ation. I spent e'ery morning )rappe* in t!e t!e )arm )armt! t! of my !ome !ome;; pra% pra%ti ti%i %ing ng as mu%! mu%! as poss possib ible le;; appl applyi ying ng t!e t!e fun*amental fun*amental %on%epts %on%epts !e emp!asize* emp!asize* so mu%!. 0e !a* e=plaine* t!at to ma8e a remar8able remar8able spiritual progress; progress; you s!oul* engage yoursel'es yoursel'es in be%oming a)are of at least 1/"2 breat!s a *ay. 0en%e; I ma*e a parti%ular effort to remain a)are of t!e breat! Ba %alm s!ort breat!; almost imper%eptible an* on t!e 'erge of *isappearing for about t!ree !ours; lin8ing ea%! breat! )it! a *ifferent Chara. Chara. I e=perien%e* e=perien%e* a total %ontentment %ontentment an* ease; as if my Kriya my Kriya pat! pat! !a* %ome to its fulfillment. , firste'er Bhati firste'er Bhati B*e'otion arouse* spontaneously; %rosse* t!e )all of t!e psy%!ologi%al *imension an* ma*e life an* spiritual e=perien%e in*istinguis!able. T!e :inister %larifie* its meaning by e=plaining it referre* to t!e t!e use of a "antra "antra %ouple* )it! breat!. No ot!er !ypot!eti%al te%!niue ot!er t!an t!at )!i%! )as fully *es%ribe* in t!e )ritten material )as being !inte !inte* * at. at. S!e S!e e=pl e=plai aine* ne* t!at if a sylla syllable ble is ment mentall ally y %!an %!ante te* * in a Chara9s Chara9s lo%ation )it! real intensity; it %reates a >psy%!op!ysi%al blo)>. T!is T!is %lar %larif ifi% i%at ation ion inspir inspire* e* my pra% pra%ti% ti%e. e. 7etu 7eturn rning ing !ome; !ome; I !a* !a* t!e t!e impr impres essio sion n of agai again n li'ing li'ing t!e t!e best best time time of my life life.. I *is%o *is%o'e 'ere re* * a )ay )ay of perfe%ting t!e final part of my Kriya Kriya rout routin ine6 e6 mental Pranayama' Pranayama' ?!ile proe%ting in ea%! Chara t!e Chara t!e mental %!ant of t!e "antra t!e "antra;; I realize* I !a* t!e po)er to tou%! t!e %ore of ea%! one )it! an almost p!ysi%al intensity. , great s)eetness sprang from t!is pro%e*ure my bo*y seeme* to be%ome stiff as a statue statue an* t!e breat!le breat!less ss state state ma*e my min* transpa transparen rentt as %rysta %rystal. l. I )as )illing to put an en* to my sear%! an* prolong t!is state for t!e rest of my life but t!e tea%!er )e !a* in'ite* from In*ia arri'e*.
+1
C0,PTE7 + + A HARD DECISION
?!en t!e moment %ame to meet !im; I )as not in t!e best of moo*s. Certain %lues !a* )arne* me I )oul* !a'e to re%8on )it! a ra*i%ally ne) approa%!. I )as afrai* t!is %oul* upset t!e simple an* a*euately profitable routine into )!i%! )!i%! I !a* settle*. settle*. T!e magi%al magi%al realm realm of 0mar ; into )!i%! my first tea%!er %8ami Hariharananda Hariharananda !a* !a* immerse* me in a passionate )ay; %oul* be neit!er left asi*e nor forgotten. forgotten. I *i* not e'en *ream of putting ot!er prin%iples prin%iples in pla%e as t!e foun*ation for my spiritual pat!; an* so I approa%!e* my ne) tea%!er )it! t!e i*ea of ree%ting !im if; some!o); !e appeare* to *issua*e me from su%! a reality. I met my t!ir* Kriya tea%!er in a Yoga %ent %enter er.. T!e T!e esse essen% n%ee of !is !is intro*u%tory intro*u%tory spee%! )as t!at Kriya t!at Kriya )as )as not inten*e* to inflate t!e min* an* t!e ego to)ar* a !ypot!eti%al superior min*; but )as a ourney beyon* t!e min*; into un%ontaminate* un%ontaminate* territory. territory. I realize* realize* t!at Sri #ris!namurti9s #ris!namurti9s %on%ept )as t!e sour%e from )!i%! my t!ir* tea%!er *re) !is i*eas about t!e *amages %ause* by t!e 'i%es of t!e !uman min*. I in*ulgently obser'e* some ina*eua%ies in !is be!a'ior )!i%! s!o%8e* ot!er stu*ents. 0e )as !ottempere*. ?!en it %ame to tea%!ing simple an* banal t!ings t!at e'en 8in*ergarten %!il*ren %oul* un*erstan*; !e flaunte* a great profusion of )or*s; an* %on%epts )ere repeate* a* nauseam. ?!en anyone in publi% politely but *etermine*ly as8e* for a pre%ise e=planation of some *iffi%ult pra%ti%al *etail; !e %ame out of !is !ypnoti% state an*; 'isibly 'e=e*; trie* to !umiliate an* silen%e t!e unfortunate listener. Sometimes !e e=plo*e* )it! rage )!ene'er !e sense* t!at un*erneat! legitimate uestions t!ere )as a 'eile* opposition or an intention to %!allenge !is aut!ority. I fo%use* all my attention on learning !is form of Kriya of Kriya an* an* ignoring !is ob'ious faults. 0e %learly %learly %ommuni%ate* %ommuni%ate* to us t!at t!e reason reason for !is tour to t!e ?est )as to reestablis! t!e original tea%!ings; an* t!is )as enoug! to o'er%ome my initial )ariness. In t!e t!e foll follo) o)in ing g init initia iati tion on semi semina narr t!e t!e te%! te%!ni ni%a %all e=pl e=plan anat atio ion n )as )as reasonably %lear; e'en if in some parts )ere unusually synt!eti%. For instan%e; !is instru% instru%tion tionss on Pranayama formally %orre%t %oul* be un*erstoo* only by t!ose )!o !a* alrea*y been pra%ti%ing Kriya pra%ti%ing Kriya Yoga Yoga for for a long time. ,fter ,fter t!ree t!ree mont!s mont!s of seriou seriouss pra%ti% pra%ti%ee I a%!ie' a%!ie'e* e* Ke/hari "$dra an* realize* t!at my e=!austi'e sear%! for t!e original Kriya original Kriya !a* !a* %ome to an en*. I follo)e* t!is tea%!er for si= years. 0ereafter I summarize t!e reasons for my ent!usiasm an* )!y I later bro8e off )it! !im. 7etur 7eturnin ning g !ome !ome afte afterr t!e semi seminar nar of initi initiat ation ion;; une=p une=pe% e%te te* * inte intern rnal al %!anges %reate* a 'ery positi'e perio* for me; e'en if it %oul* not be *efine* as %alm. Ke/hari %alm. Ke/hari "$dra broug!t "$dra broug!t me a feeling of >*izziness> t!at laste* some *ays my mental fa%ulties seeme* to be fogge* up; but )!en all t!at %ease*; my Kriya +"
fle) !ig!. Inspire* by t!is ne) %on*ition; %omparing it to t!at of t!e mysti%s; I realize* !o) *iffi%ult it is to li'e; %arrying out *aily )orl*ly *uties; )it!out being paralyze* by su%! bliss Some *ays I )as so !appy t!at )!en I )ent out for a )al8; if I met someone an* stoppe* to listen to !im; no matter )!at !e sai*; a su**en oy )oul* e=pan* in my %!est to t!e point t!at I %oul* barely !ol* ba%8 my tears. Loo8ing at t!e *istant mountains or at ot!er *etails of t!e lan*s%ape; lan*s%ape; I )oul* try to *ire%t my feeling to)ar* t!em in or*er to turn my paralyzing oy into aest!eti% rapture only t!is %oul* 8eep ba%8 t!e oy %lut%!ing my being; only t!is %oul* !i*e it. I belie'e it is legitimate to as8 )!y *o Kriya *o Kriya organizations not tea%! su%! a simple simple te%!niu te%!niuee as se%ret> !e !a* broug!t from In*ia an* trie* to repro*u%e t!e same noise. 0e %arr %arrie ie* * on t!at t!at )ay )ay for for year years; s; in spit spitee of !is !is %los %losee %oll %ollab abor orat ator ors9 s9 poli polite te %omplaints. sur'i'e i'e>> su%! su%! a meet meeting ing.. ,%%u ,%%usto stome me* * by me to be able able to put put fort fort! ! any any uestions an* to al)ays re%ei'e some pre%ise ans)er; t!ey trie* to *o t!e same )it! t!e tea%!er. :any entere* a *eep %risis after obser'ing !is almost total la%8 of !uman un*erstan*ing )!ile simultaneously being 8i%8e* aroun* by !im. Too many t!ings )ere not going in t!e rig!t *ire%tion. *ire%tion. I felt t!at t!is man; )!ose e'ery small )!im I trie* to satisfy as if %arrying out a sa%re* *ee*; *i* not lo'e Kriya lo'e Kriya.. Instea*; !e use* it only to %reate a more beautiful life for !imself in t!e ?est %ompare* to t!e )ret%!e* one in In*ia !e !a* often *es%ribe* to me. ,not!er year )ent by. On a reuest from frien*s abroa*; I )ent to tea%! Kriya Yoga to oga to t!eir group. T!ere I met a 'ery serious stu*ent )!o )as alrea*y familiar familiar )it! my tea%!er9s tea%!er9s be!a'ior an* )as ta8ing part in t!e initiation seminar seminar only as a refres!er. 0e as8e* me a lot of pertinent uestions an* I ga'e !im a%%urate ans)ers. ,t t!at point !e as8e*6 >From )!om !a'e you learne* all t!ese *etails@> 0e )ell 8ne) t!at my tea%!er )as a total *isaster from a *i*a%ti% point of 'ie). 0e per%ei'e* t!at I !a* learne* many *etails from ot!er sour%es. 0o) %oul* %oul* I gi'e gi'e Kriya initiation Kriya initiation using 8no)le*ge t!at *i* not originate from my tea%!er@ 0e un*erstoo* my pre*i%ament an* )as surprise* t!at sin%e I )as ++
aut!ori aut!orize* ze* to tea%! tea%! Kriya; Kriya; I !a* ne'er !a* t!e %!an%e to tal8 freely )it! my tea%!er about Kriya about Kriya *etails *etails It )as logi%al an* fitting for me to settle t!e matter as soon as possible. #no)ing t!e iras%ible *isposition of my tea%!er; I !esitate* a long time but t!ere )as no )ay out. T!roug! a frien*; I sent !im a fa= mentioning t!e matter at !an* an* praye* !im to a*ust !is s%!e*ule so )e %oul* *is%uss it after !is arri'al *uring !is ne=t tour. 0e )as in ,ustralia; but )it!in one )ee8 at t!e late latest st I )oul* )oul* !a'e !a'e re%e re%ei'e i'e* * an ans) ans)er er.. :y sub%o sub%ons% ns%iou iouss )as )as rea* rea*y y for for a *isaster; anti%ipating an e'ent I intuiti'ely 8ne) )oul* %ome. T!e most probable situation situation )as t!at !e )oul* be%ome be%ome 'ery angry angry an* fly into a rage. If t!e )!ole situation slippe* out of my !an*s an*; as a result of our brea8; !e stoppe* %oming to our group; t!ose )!o lo'e* !im )oul* suffer. Fe) people; in fa%t; )oul* be able to %ompre!en* t!e reason for my a%tion. I )oul* be t!e one )!o !a* *isturbe* a %omfortable t!oug! imperfe%t situation. :y frien*s li8e* !im !is annual 'isit )as a po)erful stimulus to t!eir effort an* moti'ate* t!em to pra%ti%e Kriya pra%ti%e Kriya intensely. , !ars! reply %ame a fe) *ays later. In a *is*ainful )ay; !e *i* not a**ress it *ire%tly to me but preten*e* to ans)er t!e 9persona9 t!at !a* materially sent my letter 'ia fa=. 0e )rote t!at my e=%essi'e atta%!ment to t!e te%!niues )oul* ne'er let me out of t!e fen%es of my min* I )as li8e St. T!omas; too *esirous to tou%! )it! my !an* an* 'erify t!e goo*ness of !is tea%!ings. 0e a**e* t!at if !e satisfie* my reuest; it )oul* only be to gratify my ego. 7ea*ing t!e term >gratifi%ation;> I 8ne) !e !a* un*erstoo* not!ing. ?e s!oul* !a'e tal8e* to ea%! ot!er long before it %ame to t!is I )on*ere* )!y !e !a* ne'er allo)e* allo)e* me to e=pres e=presss my %on%erns %on%erns.. I *i*n9t *i*n9t )ant to %ontest %ontest !im; !im; I *i*n9t )ant to *estroy !im t!e ne%essity t!at broug!t me to )rite !im )as to establis! on%e an* for all )!at I )as suppose* to %ommuni%ate an* )!at not to %ommuni%ate to t!e riyabans *uring riyabans *uring initiation. ?!y !a* !e al)ays e'a*e* me@ I *e%i*e* to be!a'e %an*i*ly; as if I !a* not per%ei'e* !is tone. I )ante* to see )!at !e )as %apable of. I neit!er apologize* nor ans)ere* in a resentful tone. I )rote t!at I taug!t Kriya taug!t Kriya on on !is be!alf an* t!erefore a mutual *is%ussion about %ertain Kriya %ertain Kriya *etails *etails )as ne%essary. I a**e* t!at at su%! an e'ent t!e ot!er t!ree people in Europe aut!orize* by !im to impart Kriya impart Kriya initiation %oul* also be present. I t!us ma*e !im un*erstan* t!at !e )oul* not !a'e )aste* !is time an* breat! for only me. I ne'er re%ei'e* an ans)er; neit!er t!en nor e'er. e'er. , fe) )ee8s later I sa) on !is Internet site t!at t!e name of my to)n !a* been ta8en off t!e list for !is 'isit to Italy. :y se%on* letter !a* broug!t about a *efiniti'e split. T!e nig!tmare )as o'er I too8 a one*ay 'a%ation an* )ent for a long )al8 I roame* a lot; tensely; imagining a !ypot!eti%al *is%ussion )it! !im. ,ll of a su**en; I foun* myself %rying )it! oy. It )as too beautiful I )as free. I !a* been )it! !im too many years; an* no) all t!at !a* really en*e* T!e brea8 in our relations!ip be)il*ere* my riyaban frien*s riyaban frien*s )!o )ere natural naturally ly affe% affe%tion tionate ate to)ar* to)ar* !im. !im. In time time t!ey t!ey un*ers un*erstoo* too* t!e *eeps *eepseat eate* e* reasons for my *e%ision an* s!o)e* t!eir soli*arity. Li8e a *omino effe%t; ot!er %oor*inators in Europe )!o barely tolerate* !is ba* manners too8 a*'antage of +-
t!at episo*e to brea8 %onta%t )it! !im. T!ey )ere fe* up )it! t!e *ullness of !is p!ilosop!i%al *is%ourses follo)e* by s%anty te%!ni%al e=planations )!i%! *i*n9t uen%! t!eir *esire for a goo* un*erstan*ing of Kriya of Kriya.. T!e follo)ing mont!s )ere li'e* in a pea%eful an* rela=e* moo*; not!ing to %ompar %omparee )it! t!e restle restlessne ssness ss of my pre'iou pre'iously sly *es%ri *es%ribe* be* years. years. 0a'ing *ismisse* *ismisse* t!at mean in*i'i*ual in*i'i*ual from my life; an ener'ating ener'ating situation en*e*. I no longer !a* to go !ere an* t!ere to organize Kriya organize Kriya seminars seminars for !im I !a* been relie'e* of t!e %onstraint of )earing a mas8 of !ypo%risy )!ile respon*ing to t!ose )!o %alle* me to get information about !im. T!e uestion t!at I )oul* as8 myself in t!e years to %ome )as )!y I !a* follo)e* !im for so long. Surely I !a* not sa%rifi%e* my *ignity for t!e sa8e of re%ei'ing Kriya re%ei'ing Kriya information information ,%tually; all of !is te%!niues !a* been re'eale* to me by a frien* )!o )as *is%iple of one of !is fat!er9s *is%iples. T!e reason for my be!a'ior )as %on%ern for t!e *iffusion of Kriya of Kriya !ere !ere in Europe. I appre%iate* t!e fa%t t!at !e tra'ele* e=tensi'ely t!roug!out AS, an* Europe to sprea* !is Kriya )it!out Kriya )it!out %!arging a penny for !is Initiations Bsa'e for a free *onation an* a fair fair s!ar s!aree of t!e t!e e=pen e=pense se for for rent renting ing t!e semi semina narr room room.. I %o'e %o'ere re* * all all t!e t!e ne%essa ne%essary ry e=penses e=penses to perman permanent ently ly fit out a room in my !ouse !ouse )!ere Kriya Initiations seminars %oul* be !el* *uring my tea%!er9s 'isits. :y )illingness to %ooperate )it! !im )as al)ays %onstant in or*er t!at !e %oul* %arry out !is tas8. ?!en I sa) t!at !e %ontinue* to tea%! in !is rus!e*; superfi%ial manner; ta8ing a*'antage a*'antage of us as if )e )ere %omplete %omplete i*iots; my sub%ons%ious sub%ons%ious began to rebel. I 'i'i*ly remember a *ream in )!i%! I )as s)imming in manure. I must a*mit t!at be!in* my mas8 of fa8e *elig!t !i* a *ry agony. T!ere !a* been moments in )!i%!; t!in8ing of my mee8 beginning in t!e pra%ti%e of Yoga; Yoga; my !eart felt an in*efinite nostalgia for t!e pea%e of t!at initial perio*; a pea%e )!i%! )as )aiting for not!ing more t!an %onsisten%y an* !onesty on my part to rise again an* blossom unimpe*e*. On more t!an one o%%asion I !a* t!e impulse to aban*on e'eryt!ing an* se'er any %onne%tion )it! !im; but I *i*n9t )ant to *isturb t!e pea%e of all t!e people )!o )ere my frien*s an* )!o !a* follo)e* me in t!is a*'enture. Only )!en I re%ei'e* !is ru*e an* improper improper ans)er to my legitimate reuest for %larifi%ation an* realize* t!at my internal trut! )as at sta8e; I sai* to myself No) or ne'er ,fter t!e brea8 )it! t!is tea%!er t!ere )ere reasons reasons to %elebrate %elebrate but t!e sense of all all t!e t!e time time )ast )aste* e*;; of all all t!e t!e sill silly y t!in t!ings gs )!i% )!i%! ! !a* !a* bee been %ar %arrie* rie* out out t!oug!tlessly; )as )eig!ing me *o)n. I !a* not e'en a faint faint i*ea of t!e *estiny *estiny of t!e re%entl re%ently y forme* forme* Kriya groups; up until t!en regularly 'isite* by t!at Kriya t!at Kriya tea%!er. tea%!er. Some mont!s later t!e )!eel of goo* fortune seeme* to be turning again again t!ere )as t!e possibility of in'iting a ne) Kriya ne) Kriya A/harya to A/harya to Europe. Sin%e !e )as )ell ualifie* in !is role; I )as on t!e 'erge of %ooperating in t!is proe%t an* bearing part of its %ost. , *ear frien* )ent to In*ia to meet !im for a pri'ate inter'ie).
+/
I am not t!e G$r$; G$r$; I *on9t main mainta tain in a barr barrie ierr bet) bet)ee een n t!e t!e true true G$r$ Bt!e 5i'ine an* t!e *is%iple>. 0e a**e* !e )ante* to be %onsi*ere* as >a mirror.> In ot!er )or*s; ea%! riyaban s!oul* see !im not as an unrea%!able i*eal but as t!e personifi%ation of all t!e )is*om )is*om an* spiritua spirituall realiz realizati ation on )!i%!; )!i%!; in *ue time; t!e Kriya Kriya pra%ti%e )ill pro*u%e. ?!en riyabans realize riyabans realize t!at t!eir G$r$ is G$r$ is t!e personifi%ation of )!at resi*es potentially insi*e t!emsel'es; of )!at one *ay t!ey )ill be%ome; t!en t!at mirror must be b e >t!ro)n a)ay.> 1( Some Some years years pre'iou pre'iouss I )as perple= perple=e* e* )!en )!en repres represent entati ati'es 'es of P.Y.9s .Y.9s organization suggeste* t!at G$r$ an* G$r$ an* Ho* )ere one an* t!e same reality. , %!ief of t!e most important Italian bran%! of my s%!ool !a* on%e instru%te* me6 >0a'e you not realize* t!at P.Y P.Y.. is t!e 5i'ine :ot!er 0erself@> Only no) I )as able to see !o) e=traneous t!is tea%!ing )as to my un*erstan*ing. From t!e belief t!at G$r$ an* G$r$ an* Ho* are one an* t!e same reality %omes t!e i*ea t!at t!e organization foun*e* by t!e G$r$ be G$r$ be not ust an institution *e'ote* to sprea*ing !is tea%!ings but be t!e sole interme*iary bet)een Ho* an* t!ose )!o )ant to progress progress spiritually t!roug! Kriya t!roug! Kriya Yoga. Sin%e Kriya learne* learne* outsi*e t!e Yoga. Sin%e Kriya organization !as no 'alue; t!e *ogma of se%re%y ensues ob'iously. T!e myt! of se%re%y allo)s t!e myt! of t!e irrepla%eable role of t!e organization to be 8ept ali'e. It is strange to remar8 t!at only in t!e )orl* of initiati/ initiati/ magi/ is a met!o* *epri'e* *epri'e* of its 'alue if it is learne learne* * in non%on non%on'ent 'entiona ionall )ays. )ays. T!e t!reat t!reat of possible %alamities t!at )oul* !appen to )!oe'er infringes t!e *ogma of se%re%y %las!es )it! e'eryt!ing )e rea* in t!e biograp!ies of t!e saints it instea* perfe%tly suits t!ose of t!e esoteri%magi% *imension of %ertain so%ieties rat!er; 1(
?!et!er ?!et!er one li8es li8es it or not; t!at is e=a%tly e=a%tly )!at 0e 0e )rote6 )rote6 thro8n a8ay. People )!o !a'e been rais raise* e* )it! )it! t!e t!e usua usuall *ogm *ogmas as abou aboutt t!e t!e G$r$*is% *is%iple iple relati relations ons!ip !ip are are pre'en pre'ente* te* from from fully fully un*ers un*erstan tan*in *ing g t!e impa% impa%tt of t!ese t!ese )or*s; )or*s; ot!er ot!er)is )isee t!ey t!ey )oul* )oul* fa%e fa%e a strong strong %onfli %onfli%t %t )it!in )it!in t!emsel'es. To fa%e t!e trut!; it ta8es %ourage an* an intelligent; *is%riminating approa%! to aban*on one9s o)n illusions; espe%ially t!ose t!at are ni%e an* gratifying. !ig!er o%ta'e.> I )on9t )on9t *are *are to %ontr %ontra* a*i% i%tt simila similarr affi affirm rmat ation ionss base base*; *; in my opinio opinion; n; upon upon suggest suggestion. ion. Yet; I )oul* )oul* li8e to meet; meet; one *ay; *ay; one of t!ose t!ose riyabans )!o; riyabans )!o; after being initiate* t!roug! legitimate %!annels; *ismisse* t!e pra%ti%e. T!ere are so many; so many t!at you )ill !ar*ly belie'e. T!ey !a'e t!ro)n ba%8 t!e pra%ti%e of Kriya of Kriya as if it )ere )ere a nig!tm nig!tmar aree from from )!i%! )!i%! t!ey t!ey feel feel relie relie'e* 'e*.. Kriya as8s Kriya as8s for serious %ommitment an* )ill al)ays remain a matter for fe). ?ell; I )oul* as8 t!em !o) it !appene* t!at t!ey fell from t!at >!ig!er o%ta'e> *o)n into a lu%i* an* mer%iless *isen%!antment. Let me no) return to t!e %onfli%tual refle%tions in t!ose *ays. , )eir* t!ing )as t!at t!e )or* G$r$ )as G$r$ )as attribute* to a person )!om t!e *is%iples !a* not 8no)n *ire%tly. Stu*ents )ere reuire* to s)ear t!eir e'erlasting *e'otion not only to one one pers person on but but also also to a %!ai %!ain n of :ast :aster erss Bno Bno one one *ire *ire%t %tly ly a%%e a%%ess ssib ible le to riyabans riyabans e'en if only one of t!em !a* to be regar*e* as t!e G$r$pre%eptor G$r$pre%eptor.. 99It is t!e G$r$pre%eptor G$r$pre%eptor t!at intro*u%es you to Ho*. T!ere is no ot!er )ay to a%!ie' a%!ie'ee Selfr Selfreal ealiza ization tion.99 .99 On%e t!e stu*ents stu*ents )ere initiate* initiate* into a spiritua spirituall *is%ipline by t!e >legitimate %!annels> Baut!orize* *is%iples; t!e *eparte* G$r$ )as sai* to be real an* present in t!eir life. T!ey )ere taug!t t!at t!eir G$r$ )oul* some!o) burn a part of t!eir Karma t!eir Karma an* an* prote%t t!em e'ermore !e )as a spe%ial ai* %!osen by Ho* 0imself e'en before t!ey began to see8 t!e spiritual pat!. :y t!oug!ts began to re'ol'e again aroun* t!e *iffusion of Kriya of Kriya.. It )as 'ery *if *iffi%u fi%ult lt to put put all all t!e t!e %ru% %ru%ia iall poin points ts into into a logi logi%a %all or*e or*err. I trie trie* * to t!in t!in8 8 seuentially but eit!er mental an* p!ysi%al fatigue )as impairing my reasoning ability or %on*itioning %ar'e* into my brain a%te* as an entity )!i%! !a* a life of its o)n. Ea%! time I trie* to organize my 'ision into a )ellintegrate* an* %o!erent )!ole; for one reason or anot!er it appeare* to me as a monstrosity. One One e'en e'enin ing; g; )!ile )!ile I pra% pra%ti% ti%e* e* Kriya Pranayama Pranayama )it! my a)areness totally %entere* in %ahasrara an* %ahasrara an* t!e tongue in Ke/hari in Ke/hari "$dra; "$dra; I !a* t!e inner 'ision 'ision of t!ree t!ree beautif beautiful ul mounta mountains ins.. T!e %entra %entrall mountai mountain; n; t!e !ig!est !ig!est;; )as bla%8 its form remin*e* me of t!e point of an arro) ma*e of obsi*ian. :y !eart e=ulte*; I )as ma*ly enamore* of t!at image. I foun* myself %rying for oy. I remaine* as %alm as possible as I felt a parti%ular strengt! an* pressure )!i%! in%rease* its tig!tening of t!e )!ole region of my %!est )it! its grip of beatitu*e. T!e image )as strong; tremen*ously 'i'i* in my inner 'ision. T!ere %oul* be -1
not!ing more beautiful it ma*e me ma* )it! lo'e. I !a* t!e impression of !a'ing %ast a glan%e to)ar* t!e misty sour%es from )!i%! my %urrent tren* of life originate*. It )as as if an inner t!rea* lin8e* all my past a%tions to t!at image; re%ei'ing meaning an* signifi%an%e from it. T!at mountain )as t!e symbol of t!e uni'ersal spiritual pat!. It spo8e to my intuition6 >, G$r$ mig!t G$r$ mig!t be 'ery important to your spiritual *e'elopment; but your personal effort )!en you remain alone is far more important. In any G$r$*is%iple G$r$*is%iple relations!ip t!ere %omes a moment )!en you remain alone an* a)a8en to t!e realization t!at your pat! is a solitary flig!t bet)een you an* your in*) in*)el elli ling ng Self Self.. T!e T!e G$r$* G$r$*is is%i %iple ple rela relati tions ons!ip !ip is an illu illusio sion n usefu usefull an* an* %omfortable %omfortable appearing appearing real until you are not o'er%ome o'er%ome by )!at surpasses surpasses your min*.> T!at glaring intuition fa*e* a)ay after a %ouple of *ays. One e'ening after a long )al8; sub*ue* by a su**en tire*ness I *ragge* myself ba%8 !ome. ?orn out by t!oug! ug!ts; t!e problem lem of t!e G$r$*is%i G$r$*is%iple ple relations!ip relations!ip emerge*; emerge*; obs%urely; more as a )oun* t!an as a t!eory unfol*ing its myt!s. In my room I set t!e re%or* player on >repeat>; playing O my Naren Bi'e8anan*a; e'eryt!ing I !a* I ga'e to you; to*ay. I !a'e be%ome a poor fa8ir; I *o not !a'e anyt!ing )it! t!ese po)ers you )ill *o t!e )orl* an immense goo*.> Later; 7ama8ris!na e=plain e=plaine* e* t!at t!e po)ers po)ers !e passe* passe* onto !im %oul* %oul* not be use* for !is o)n spiritual fulfillment one !a* to get to t!at by !imself on t!e %ontrary; t!ey )oul* !elp !im in !is mission as a spiritual tea%!er . I t!in8 my sub%ons%ious %ame up )it! su%! a flas! as a )arning not to yiel* to t!e temptation temptation to t!ro) a)ay somet!ing somet!ing 'ali* an* pre%ious. pre%ious. No); No); if )e say t!at 7ama8ris!na 7ama8ris!na )as i'e8anan*a9s i'e8anan*a9s G$r$; G$r$; )e are saying something saying something tr$e and $n$estionable' It %ame %ame to me spon sponta tane neou ousl sly y to rere rerea* a* t!e t!e memo memora rabl blee impr impres essi si'e 'e *is%ourse by 5ostoe's8y about t!e role of el*ers in 7ussian monasteries in !is ?!at )as su%! an el*er@ ,n el*er )as one )!o too8 your soul; your )ill; into !is soul an* !is )ill. ?!en you %!oose an el*er; you renoun%e your o)n )ill an* yiel* yiel* it to !im in %omple %omplete te submis submissio sion; n; %omplet %ompletee selfabn selfabnega egatio tion. n. T!is T!is no'itiate; t!is terrible s%!ool of abnegation; is un*erta8en 'oluntarily; in t!e -"
!ope of self%onuest; of selfmastery; in or*er; after a life of obe*ien%e; to attain perfe%t free*om; t!at is; from self to es%ape t!e lot of t!ose )!o !a'e li'e* t!eir )!ole )!ole life )it!ou )it!outt fin*in fin*ing g t!eir t!eir true true sel'es sel'es in t!emse t!emsel'es l'es.> .> BTran BTranslat slate* e* by Constan%e Harnett
E'en E'entu tual ally ly t!e t!e a)ar a)aren enes esss *a)n *a)ne* e* on me t!at t!at i'e8 i'e8an anan an*a *a9s 9s stor story y an* an* 5ostoe's8y9s e=tra%t *epi%te* situations )!i%! )ere intrinsi%ally *ifferent from mine. T!e organization !a* ma*e me belie'e I !a* a G$r$ )!ereas in fa%t; I )as )as lig!t lig!t year yearss a)ay a)ay from from !a'in !a'ing g one. one. ?!ile ?!ile t!e great great e=am e=ampl ples es of G$r$ *is%iple relations!ip )ere base* on a real p!ysi%al meeting bet)een t)o persons; my relati relations ons!ip !ip )as purely purely i*eal. i*eal. T!ere T!ere )as no ot!er ot!er G$r$ by G$r$ by )!i%! I %oul* mirror myself but t!e mysti% fire burning in my !eart. S!oul* I a%%ept t!e i*ea of a mar8e* separation of spiritual resear%!ers into t)o %lasses@ On one si*e; t!ere are t!ose )!o !a'e a G$r$ an* G$r$ an* follo) !im !umbly on t!e ot!er si*e; t!ose )it!out )it!out a G$r$! )!o G$r$! )!o %an follo) only t!eir o)n intuitio intuition n an* reasoning reasoning.. 0o) many times times !a'e !a'e I !ear* !ear* t!e a%i*i% remar8 remar8 t!at t!ose t!ose )!o !a'e !a'e no G$r$ !a'e G$r$ !a'e t!eir Ego as t!eir G$r$ G$r$ Yet; t!ere t!ere is not not su%! a s!arp *i'ision; be%ause not a single resear%!er e=ists )!o is really alone. alone. isualize a net6 ea%! in*i'i*ual is a un%tion from )!i%! a lot of t!rea*s fan out; li8e t!e net)or8 of our brain9s neurons. ?!en an in*i'i*ual ta8es an a%tion a signifi%ant one of %ourse; li8e starting on a mysti% pat! an* ma8ing goo* progress on it !is!er a%tion tou%!es t!e surroun*ing t!rea*s of t!e net. Serious pra%titioners are ne'er isolate* t!ey )ill be !elpe* by ot!ers9 positi'e response an*; 'i%e'ersa; t!ey )ill be slo)e* *o)n by t!eir in*olen%e an* apat!y. apat!y. In my opinion t!ose )!o follo) follo) t!e spiritual spiritual pat! %arry ot!er people9s people9s e'olution a!ea* )it! t!em. T!is net %onne%ting e'ery one of us is t!e Colle/ti&e 7n/ons/io$s' 1+ :y musings musings arri'e* arri'e* ust to t!at point an* an* t!ere t!ey t!ey stoppe* stoppe* for mont!s. A (r$it($l sho/ Some Some frien*s frien*s return returning ing from from In*ia In*ia e=pres e=presse* se* t!eir t!eir e=%ite e=%itemen mentt o'er o'er su%! su%! an e=traor*inary lan*. remo'e*> t!ings t!at )e %annot re%all to %ons%iousness refuse* by a nearly automati% a%t of t!e )ill. &ung *is%o'ere* a *eeper le'el of it6 t!e Colle%ti'e An%ons%ious )!i%! lin8s all !uman beings by t!e *eepest layers of t!eir psy%!e. T!e Colle%ti'e An%ons%ious is >in!erite* )it! our %erebral stru%ture> an* %onsists of >t!e !uman systems of rea%ting> to t!e most intense e'ents t!at %an !appen in one9s lifetime6 t!e birt! of a %!il*; marriage; *eat! of a lo'e* one; serious illness; family %risis; true lo'e; natural *isasters; )ar... )ar...
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braggers Bt!e G$r$dashina J*onationK t!ey re%ei'e* meant a real fortune at my frien*s9 e=pense but t!at my frien*s misse* t!e opportunity of learning Kriya learning Kriya from ot!er sour%es in ot!er pla%es. Somet!ing *ifferent !appene* to a frien* )!o met supplementary notes>. 0e t!en trie* to *efen* !is *is%iples9 )or8 stating t!at after all > Baba)i9s Baba)i9s Kriya Kriya !a* Tantri% origins.> T!e riyaban frien* riyaban frien* )!o !a* gone to In*ia to meet t!e tea%!er )e )ere planning to in'ite to Europe; returne* !ome an* %alle* me. 0e !a* !a* a pri'ate inter'ie) )it! !im an* !a* goo* ne)s. Some !ours later; )e )ere sitting in my room. I )as all ears. 0e )as ent!usiasti%. T!ey !a* tal8e* about t!e *eplorable situation of t!e t!e *if *iffusi fusion on of Kriya in t!e t!e ?est est t!e t!e tea% tea%!e !err )as )as sorr sorry y for for t!at t!at an* an* manifeste* manifeste* !is )illingness to !elp us. ,t t!e en* of t!at meeting; meeting; my frien* !a* !is Kriya !is Kriya Pranayama %!e%8e* Pranayama %!e%8e* by t!at e=pert. :u%! to my surprise t!is frien* as8e* me to pra%ti%e Kriya pra%ti%e Kriya Pranayama in front of !im; an* t!en remar8e* t!at t!ere )as a fault in my pra%ti%e. I as8e* !im )!at it )as an* !is reply literally froze me6 !e %oul* not tell me; sin%e !e !a* promise* t!e tea%!er !e )oul* not re'eal anyt!ing. 1- 0e %larifie* t!at in relation to our group; !e !a* in*ee* as8e* for !is tea%!er9s permission to %orre%t e'entual mista8es mista8es in our pra%ti%e but t!e ans)er !a* been negati'e negati'e an* t!e tea%!er tea%!er s)ore !im to se%re%y. ?as t!is tea%!er )!o !a* manifeste* t!e intention to !elp us %on%erne* %on%erne* t!at )e )oul* not fin* any nee* to in'ite !im to Europe; or 'isit !im; after our mista8e !a* been %orre%te*@ ?as !e really so petty an* un8in*@ I *i* not put pressure on my frien* to *is%lose ot!er *etails about !is tal8 )it! t!e tea%!er. I %oul* not an* )oul* not enter t!e pri'a%y of !is e=perien%e; but !o) %oul* !e ust let me an* our group go on )it! an in%orre%t pra%ti%e@ T!e s!attering part )as to see a frien* )it! )!om I !a* s!are* e'eryt!ing along my spiritual pat!; a%%ompanying me in my 'entures )it! all my pre'ious tea%!ers an* suffering t!e same )oes; satisfie* only )it! !a'ing noti%e* my mista8e. It )as as if t!is ustifie* !is trip to In*ia; t!e %ost; an* t!e time !e spent on t!is 'enture. I *i*n9t start uarreling; but I rea%te* 'ery ba*ly. I got up an* left; lea'ing t!e frien* alone. Some Some *ays *ays late laterr; %onta %onta%t %te* e* by t!e t!e tea% tea%!e !er9 r9ss se%r se%ret etar ary y; I )as )as furt furt!e !err 1-
Consi*ering t!e episo*e later; I realize* )!at t!is in%orre%t *etail )as6 I !a* not ma*e an ab*ominal breat! in a parti%ularly 'isible )ay. )ay. I am sure of t!is fa%t be%ause it )as t!e only t!ing my frien* )as able to see )e *i* not tal8 about i nner *etails of t!e pra%ti%e.
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*isguste* by !o) s!e !an*le* t!e finan%ial si*e of t!e tour. I *e%line* t!e offer offer.. ,%tually I )as not in t!e moo* to un*erta8e t!e enormous )or8 of organizing. ,s for t!e i*ea of 'isiting !im; not!ing %oul* be fart!er from my min*. I )as %ertain t!at !e )oul* !a'e reuire* of me t!e %ustomary oat! of se%re%y. On%e returne* returne* to my frien*s; )!at )oul* I !a'e !a* to tell t!em@ 995ear 995ear frien*s; I %an tell not!ing; you too must go to In*ia.99 ?e !a* rea%!e* an absur* situation6 if t!e frien*s frien*s in my group )ante* one more %rumb of information information regar*ing regar*ing t!e Kriya t!e Kriya pra%ti%e; t!ey )oul* !a'e to be put on a plane an* pa%8e* off to In*ia. Ot!er)ise; t!ey )oul* *ie )it!out t!is information. If t!e e'ents )oul* ta8e pla%e in t!is )ay; ea%! year an innumerable series of %!arter flig!ts )oul* transport all t!ose intereste* in Kriya in Kriya no matter if ol* or ill to a remote In*ian 'illage; li8e a pilgrimage to Lour*es or Fatima T!e far%e )as not e'en )ort!y of being %onsi*ere*. ?it! my t!in8ing fa%ulties almost paralyze* by t!is su**en turn of e'ents; I %leane* up t!e %ompilation of my notes about *ifferent Kriya *ifferent Kriya te%!niues te%!niues otte* *o)n *uring *ifferent seminars; an* passe* t!em on to frien*s )!o !a* alrea*y re%ei'e* initiation but not to all le'els of Kriya of Kriya.. I pur%!ase* a %omputer an*; li8e a 'oluntary prisoner; I re*u%e* my so%ial life to an absolute minimum in or*er to gi'e my all to )riting )riting t!e boo8. It )as not easy easy to e=tra%t t!e t!e essential essential %ore of Kriya Yoga Yoga from from t!e !uge piles of notes %olle%te* *uring seminars )it! *ifferent tea%!ers. T!ere )as t!e feeling of )or8ing on a *iffi%ult puzzle; )it!out a pre'ie) of )!at )as to be obtaine* in t!e en*. I o%%asi o%%asiona onally lly %onsulte* %onsulte* a fe) Forums Forums for *e'otees *e'otees of Kriya Yoga. oga. :y *esire )as to see if ot!er riyabans !a* riyabans !a* similar problems. :any )ere see8ing information information about about Ke/hari "$dra. "$dra. If I !a* !a* t!eir email a**resses; I )oul* !a'e imme*iately sent t!em t!e instru%tions. I )as stru%8 by t!e pe*anti% an* %on%eite* %on%eite* tone of some Forum users t!at abuse* genuine an* !onest %uriosity. ?it! fa%etious ten*erness betraying t!eir lo) form form of %on% %on%er ern; n; t!ey t!ey labe labele le* * t!e see8er see8ers9 s9 *esir *esiree to *eep *eepen en t!eir t!eir Kriya pra%ti%e as a >*angerous mania.> T!ey !a* t!e au*a%ity to !us! t!e !umble stu*ent by %ounseling !im to impro'e t!e *ept! of )!at !e !a* alrea*y re%ei'e*. T!ey spo8e in t!e same tone use* by my ol* >:inisters>. ,lt!oug! I )as myself feeling aeons *istant from t!at )orl*; obe%ti'ely spea8ing t!at perio* of my life )as not so far a)ay. Per!aps it )as be%ause t!ose ol* fogeys *i* not generate any feeling of *eferen%e in me t!at I felt so great a temporal *istan%e. ,%tually t!ey )ere my yester*ay9s )orl*. I )on*ere* !o) t!ose Forum users *are* to enter Bunin'ite* a person9s life life an* pers person onal al spa%e spa%e;; abou aboutt )!om )!om t!ey t!ey 8ne) 8ne) not!in not!ing; g; trea treatin ting g t!em t!em as in%ompe in%ompeten tentt an* superfi superfi%ia %iall beginne beginners rs ?as ?as it so *iffi% *iffi%ult ult to simply simply ans)er ans)er trut!fully6 >I *on9t !a'e t!at information>@ I remember a *is%ussion )it! one )!o %laime* !e !a* a%%ess to t!e original Kriya original Kriya.. Anfortunately; t!at person )as 'ery se%reti'e an* e=%lusi'e. 0e sai* t!ere t!ere )ere a number of true Kriya Kriya tea%!ers aroun* but )as un)illing to s!are any names or a**resses. a**resses. I foun* t!is stupi*. In a rus! of anger; anger; I imagine* imagine* t!at t!e petty i*ea of possessing possessing se%ret 8no)le*ge an* not %on'eying it to ot!ers )as )as t!e t!e only only t!in t!ing g 8eep 8eepin ing g t!e t!e pie% pie%ees of !is !is s%at s%atte terre* min* min* tog toget!e et!err; --
%amouflaging B)it! a semblan%e of spiritual a*'an%ement t!e not!ingness t!at !e )as from a !uman point of 'ie). ?!y s!oul* Kriya s!oul* Kriya belong belong to !im@ Kriya !im@ Kriya is is a %olle%tion of introspe%ti'e tools ta8en from *ifferent tra*itions. It is absur* to %laim t!ey belong to one person Bespe%ially su%! a nasty one. T!e time I employe* in )riting t!e boo8 !a* been mu%! longer t!an e=pe%te*. Frien*s sai* I )oul* ne'er finis! it. I !a* not felt any urgen%y; I enoye* t!at uiet uiet moment moment of my life; life; e=peri e=perien% en%ing ing t!e %almne %almness ss an* %ontent %ontente*ne e*ness ss t!at t!at %omes to t!ose )!o *e'ote all t!eir efforts to a single purpose. ,t long last; t!e boo8 )as rea*y an* )as poste* on t!e ?eb. ?eb. ,fter a %ouple of mont!s t!ere )as a rea%tion from my former t!ir* tea%!er. 5uring a seminar !e e=plaine* my a%tions as t!ose of one )!o )ants to ma8e a business of Kriya of Kriya.. 0e *efine* me an >intelle%tual prostitute.> :y rea%tion )as amusement an* satisfa%tion. a atan>ali, li, the yogi#s yogi#s posture 0Asana1 0Asana1 must be steady and pleasant.
kriyabans are relaxed in this sitting position, which has been Half-lotus: Half-lotus: 'ost kriyabans are used since time immemorial immemorial for meditation, meditation, because itFs itFs comfortable comfortable and easily easily managed. managed. The key is to maintain maintain an erect spine by sitting on the edge of a thick cushi cushion on so the the butto buttock ckss are are sligh slightly tly rais raised. ed. 4it 4it cros crossGl sGleg egge ged d with with the knees knees resting on the floor. Bring the left foot toward the body so its sole is resting against the inside of the right thigh. @raw the heel of the left foot in toward the groin as much as possible. The right leg is bent at the knee and the right foot is comfortably comfortably placed over the left thigh or calf or both. 9et the right knee drop as far as possible toward the floor. The shoulders are in a natural position. The head, neck, chest, chest, and spine are in a straight line as if they were linked. linked. )hen the legs get tired, reverse them to prolong the position. The best hand position is with fingers interlocked as in the wellGknown photo of 9ahiri 'ahasaya. This balances the energy from the right hand to the left and vice versa. The hand position for meditation and for Pranayama for Pranayama is is the same same beca becaus usee you you move move from from Pranayama Pranayama to meditation without interruption. Hsually you don#t even reali3e it. oint relaxed%
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Siddhasana: Siddhasana: 0erfect ose1 is of medium difficulty. The sole of the left foot is placed against the right thigh while the heel presses on the perineum. The right heel is against the pubic bone. This leg position combined with Kechari with Kechari Mudra closes the pranic circuit and makes Kriya makes Kriya Pranayama easy Pranayama easy and beneficial. !t is said the position helps one to become aware of the movement of Prana of Prana.. Padmasana: Padmasana: 0lotus position1 a difficult, uncomfortable position2 the right foot is placed on the left thigh and the left foot on the right thigh with the soles of the feet turned up. !t is explained that when this #sana this #sana is is combined with Kechari with Kechari and and &hambha' &hambha'ii Mudra Mudra, it resu result ltss in an ener energe geti ticc cond condit itio ion n that that prod produc uces es the the experience of the internal light coming from each Chakra. Chakra. !t helps keep the body from bending or falling over as it tends to do when deep Pratyahara deep Pratyahara is practiced. Padmasana is Padmasana is uncomfortable for a beginner because the knees and the ankles become extremely painful. ! would not advise anyone to perform this difficult posture2 some yogis yogis have had to have knee cartilage removed after years of forcing themselves into the Padmasana the Padmasana.. Eig$t Ba&i( B a&i( T#($!i)u#& T#($!i)u#& %' Kriya Y%ga Y%ga C The following techniques are usually given during the first initiation into Kriya into Kriya Yoga8 Yoga8 (alaby alabya a Kriy Kriya a )m *apa *apa +in +in the the Chak Chakra ras, s, Kriy Kriya a Prana Pranaya yama ma 0often denoted denoted simply simply by Pranayama, by Pranayama, in four parts "a'i Kriya Maha Mudra Kriya Pranayama -ith short breath mental Pranayama and Yoni and Yoni Mudra. Mudra. I *+ Taa,ya Taa,ya Kriya Kriy a 4tart with the tongue in a relaxed position with the tip lightly touching the back of the upper teeth. ress the body of the tongue against the upper palate to create a suction suction cup effec effect. t. 'any 'any practi practice ce (alabya Kriya incorrectly Kriya incorrectly by instinctively turning their tongue backwards 0or keeping it vertical1 but this cancels the whole effect. effect. !t is important important to have the tongue tip touching the back of the upper teeth before pressing its body against the upper palate. )hile pressing the tongue against the upper palate 0roof of the mouth1, drop/ drop/lo lowe werr the the botto bottom m >aw >aw until until you you clea clearl rly y feel feel the the stret stretch ch in the the lingual frenulum 0the frenulum 0the small fold of tissue under the tongue that attaches it to the base of the mouth.1 elease the tongue with a clicking sound then stick it out of the mout mouth h and and poin pointt it towa toward rd the the chin chin.. At the the begi beginn nnin ing, g, do not not exce exceed ed CD repetitions repetitions a day to avoid straining the frenulum the frenulum.. (ventually (ventually,, you want to do JD repetitions in about I minutes 0CCDGCID seconds.1 After After some months of practic practicing ing (alabya Kriya Kriya regularly, it should be possible to insert the tongue into the nasal pharynx cavity 0This is Kechari Mudra described Mudra described in detail in the second part of this chapter.1 C
To chec check k if refi refine neme ment ntss have have been been adde added d to the the desc descri ript ptio ion n of the the tech techni niqu ques es,, visi visitt www.kriyayogainfo.net at www.kriyayogainfo.net at least once a year.
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The technique of Pranayama -ith short breath could be considered a variation of Kriya Pranayama and introduced in the next chapter. There are good reasons to introduce it here. This issue will be discussed in the next chapter.
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(ven (ven afte afterr mast master erin ing g Kechari Mudra (alabya Kriya shoul should d cont continu inuee to be practiced because it creates a perceivable relaxing effect on the thinking thinkin g process. !t is not not know known n why why str stretch etchin ing g the the frenulum reduce reducess thought thought product production ion,, however, anyone practicing the technique can readily verify this.
oy the sounds, the sensations, the pauses. As for the value of the pauses, the more you became aware of them, the deeper your practice becomes. @uri @uring ng the the firs firstt Kriya not chan chantt )m or ano anoth ther er Mantra Kriya breaths do not Mantra in any Chakra8 Chakra8 you are employing employing a great mental mental intensity intensity of awareness awareness to follow follow all the points we have already described. 9et weeks or months pass by before experiencing the second part of Kriya of Kriya Pranayama. Pranayama. S#(%!" Part: S#(%!" Part: .#!ta .#!tay y ($a!ti ($a!ti!g !g O. i! #a($ #a($ C$a0ra C$a0ra 4$i# 4$i# i&t# i&t#!i! !i!g g t% i!t#r!a &%u!"& After some weeks you are ready to add to your CI Kriya breaths Kriya breaths another set of CI breaths which will bring you nearer to what 9ahiri 'ahasaya referred to as 1ttam Pranayama, Pranayama, a higher form of Kriya of Kriya Pranayama. Pranayama. : !n this new set of Kriya of Kriya breaths, breaths, during inhalation, )m is )m is mentally chanted 0or, more simply, 7mentally placed71 in each one of the six Chakras from Chakras from Muladhara Muladhara to Medulla. to Medulla. @uring @uring the pause you can remain thoughtless thoughtless or chant an additional additional )m in )m in the point between the eyebrows. @uring exhalation, chant again )m in )m in the Medulla and Medulla and in all the other Chakras coming Chakras coming down to Muladhara. to Muladhara. As long as it comes natural to you, place )m in each Chakra as Chakra as gently 7tou 7touch chin ing7 g7 it from from the the back back.. Ther Theref efor ore, e, whil whilee comi coming ng down down to Muladhara, Muladhara, visuali3e the energy flowing down along the back of the spinal column.
5ow let me introduce a very subtle detail. "our attention should be also focused on the astral sounds that come from the Chakras rather Chakras rather than on the sound of the breath. These sounds are not physical sounds2 they have nothing to do with the soun sound d prod produc uced ed by the the air air in the the thro throat at.. They They appe appear ar in dif differe ferent nt form formss 0bumblebee, flute, harp, drum, hum like an electrical transformer, bell....1 and capture a kriyaban#s kriyaban#s awareness leading it to greater depths without any danger of getting getting lost. (ach chanting chanting of the syllable syllable )m should )m should be accompanied by an unswerving will to track down the echo of this vibration until you become aware of the astr astral al sound sounds. s. "ou need need a cont continu inuou ouss will will to liste listen n inte intern rnal ally ly.. "our our listening skills will improve and you will become more sensitive. A very important fact to understand is that the event of perceiving those soun sounds ds is not not prod produc uced ed by the the int intensi ensity ty of a uniq unique ue mome moment nt of deep deep concentration but by the accumulation of effort manifested during daily sessions of Kriya of Kriya 0effort 0effort is the meticulous meticulous attention to any internal sound, no matter how faint1. Those who are not able to hear any internal sound should not conclude something is wrong. 'aybe they have done an enormous effort whose fruits will be en>oyed during the next day#s practice p ractice or some day in the future. A sign one is heading in the right direction is a sense of mild pressure, like a sensation of liquid peace above or around the head often accompanied by a certain humming :
Pr anayama the Prana enters the &ushumna channel and the breath disappears, )hen, )hen, during during Kriya Pranayama this is called 1ttam 0higher1 Pranayama. There cannot be throat sounds but only real )mkar sound.
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in the entire occipital region. !f you perceive it, it serves no purpose wondering if this is the real )m because it is probably >ust a signal that the real experience is approaching. Oust intensify intensify your awareness awareness of that region, region, especially especially its right part. atience atience and constancy constancy are of prime importance. importance. 6ne day, day, you will awaken to the reali3ation reali3ation that that you are are actu actual ally ly hear hearing ing a sound sound of 7run 7runnin ning g wate water7 r7.. 9ahir 9ahirii 'aha 'ahasa saya ya described described it as a sound 7produced by a lot of people continually striking striking the disk of a bell and as continuous as oil flowing out of a container7. 4urely, when you hear the sound of running waters or of waves breaking over cliffs, you can be sure you are on the right track. A great experienc experiencee is hearin hearing g a distant distant sound sound of a longGsu longGsusta stainin ining g bell. bell. )hen )hen this this happen happenss there there is no more distinctio distinction n between between Pranayama Pranayama and the deepest meditation state. Remark Both part one and part two of Kriya of Kriya Pranayama are Pranayama are important. @on#t skip the first. The first part is very powerful because you devote all your attention to the sound sound of brea breath th until until you you produ produce ce a part partic icula ularr flute flute sound sound.. This This stimu stimulat lates es Kundalini Kundalini and therefo therefore re &amadhi. &amadhi. And, of course, don#t skip the second part. ather, ather, instead instead of being content with the required CI additional Kriya additional Kriya breaths, extend your effort with one or two more cycles of breaths. 9ahiri 'ahasaya wrot wrotee that that going going ahea ahead d witho without ut chan chantin ting g )m in each Chakra, Chakra, your Kriya becomes 7tamasic7 of negative nature and many kinds of useless thoughts arise. The mind won#t focus on the @ivine but distract you. T$ir" Part: (#!t#ri!g y%ur t$# a4ar#!#&& at t$# upp#r part %' t$# $#a" This This third third part part of Kriya Pranayama Pranayama can be approached only when you have reache reached d a daily number number of K- Kriya Kriya breaths and, possibly possibly, when real Kechari Mudra is achie achieved ved.. Always Always start start your your prac practic ticee with with the the firs firstt part part of Kriya Pranayama for at leas leastt CI bre breaths aths22 then then en>o en>oy y the the seco second nd par part of Kriya Pranayama until Pranayama until you have completed K- Kriya K- Kriya breaths breaths altogether altogether 0CI of Cst P: of Ind.1
&hambha'i Mudra is Mudra is the act of concentrating on the space between the eyebrows, bringing the two eyebrows toward the center with a slight wrinkling of the forehead. There is a higher form of &hambha'i that &hambha'i that requires closed or halfGclosed eyelid eyelids. s. 09ahir 09ahirii 'ahasa 'ahasaya ya in his wellGknow wellGknown n portra portrait it is showing showing this Mudra this Mudra.1 .1 The eyes look upward as much as possible as if looking at the ceiling but without any head movement. The light tension perceived in the muscles of the eyeballs grad gradua uall lly y disap disappe pear arss and and the the posit position ion can can be maint maintai aine ned d rathe ratherr easi easily ly.. A bystander would observe o bserve the sclera 0white of the eye1 under the iris because very often the inferior eyelids relax. Through this Mudra this Mudra,, all one#s Prana one#s Prana collects collects at the top of the head. @uring @uring this this Mudra Mudra you practice the instructions of the second part of Kriya Pranayama Pranayama 0chanting 0chanting of )m in )m in the prescribed places1 but the center of awareness is now at the upper part of your head. Become stable in this 'udra =-
and complete the number of repetitions you have decided to practice 0D, =I or more.1 This practice is a real >ewel. Time goes by without much notice and what could seem to be an exhausting task e.g. CD- or CKK repetitions + turns out to be as easy as a moment of rest. "ou will notice the breath is rather slow. "ou will en>oy the beautiful feeling of fresh air that seems to come up through the spine and pierce each Chakra and Chakra and of the warm exhaled air permeating each 3one of the body from top to bottom. "ou will actually perceive this and it is not a figment of your imagination% "our attitude is apparently passive, in actual fact fully sensitive, and therefore active in an intelligent way. The sound of the breath is smooth and unbroken like the continuous pouring of oil from a bottle. The practice reaches its maximum power and seems to have a life of its own. "ou will eventually have the impression of crossing a mental state, which is like falling asleep, then suddenly suddenly returning to full awareness awareness and reali3ing reali3ing you are basking in a spiritual spiritual light. !t#s like a plane emerging from clouds into a clear transparent sky. F%urt$ Part: I!t#r!a Br#at$i!g @uring !nitiation, !nitiation, it is not possible to understand all the aspects of the procedure procedure of Kriya of Kriya Pranayama. !t Pranayama. !t is likewise difficult to master it in few months, even if the commitment is excellent. Eood Eood tea teacher chers, s, who who impl imply y that that thei theirr teac teachi hing ng ste stems from rom Lahiri Mahasaya4s legacy utili3e utili3e differ different ent didactic didactic strate strategie giess in order order to gradual gradually ly guide their disciples toward higher and higher levels of performance. 'y personal strategy is to introduce Kriya introduce Kriya Pranayama in four parts. By practicing the first three faithfully, one day you will reach something impossible to be rationally grasped. The four part we describe now embodies the essence of the original Lahiri original Lahiri Mahasaya4s Kriya. Kriya. )e )e are approaching approaching that level of practice practice where where the breath breath disappe disappears ars and the current current moves by itself. itself. )hat )hat you have sown now is ready to flower. "ou "ou effort is needed to admire it in full splendor.
9et us reconsider the path followed up to now. !n the first part we have en>oyed a sweet and calm abdominal breathing. oy. >oy. "ou "ou will find yourself near the end of this practice with the chin slightly lowered, attracted toward the navel as if it were a magnet. 5ote. 'y suggestion to a beginner beginner is8 wait before practicing practicing this fourth part, but when you start, start, don#t let it creates creates problems problems to you. ! mean8 mean8 don#t worry worry about the end result result.. As soon as certain certain interna internall obstacle obstacle melt melt away 0the %igher Kriyas are specifically conceived to wear out those obstacles1 it will me more and more easy to master this procedure. &ere ends the explanation of $riya ranayama 04pinal Breathing.1 9et us resume the description of the other techniques 0to be practiced after $riya ranayama.1
5+ Na6i Kriya Hsing the same method described described in )m *apa and *apa and without attempting attempting to control the breath, one#s awareness slowly moves up along the spinal column. The Mantra )m is placed placed in the first five five Chakras, Chakras, in the the !indu and !indu and in the point between the eyebrows. The chin is then tilted t ilted down toward the throat cavity. The hands are >oined with the fingers interlocked, palms face downward, and the pads of both thumbs are touching. )m is )m is chanted from =J to CDD times in the navel 0umbilicus1 either aloud or mentally. The thumbs lightly press the navel for each )m. )m. )hile doing this, a calm energy it is called &amana &amana expands from the lowerGmiddle part of the abdomen. The chin is then raised as much as possible + the muscles at the back of the neck are slightly contracted. The concentration shifts first to the !indu the !indu and -D
then to the third Chakra 0moving downward in a straight line, outside the body1. The hands are kept behind the back and >oined by interlocking the fingers and the palms face upward with the pads of both thumbs touching. )m )m is chanted + aloud or mentally + approximately IJ times in the third Chakra. Chakra. ury. To avoid pain or in>ury, keep the outstretched leg bent at the knee until the position feels comfortable. )hile holding holdin g the breath in the outstretched position, contract the anal and the abdominal muscles and draw the abdominal muscles in slightly so the navel moves inward toward the lumbar center. As we have seen, the big toe is grasped while one is in the outstretched position. 4ome schools insist on this detail and explain that by repeating this action action on each each leg, leg, the balance balance between between the two channels channels 3da 3da and Pingala and Pingala is improved. A variation is to squee3e the toenail of the big toe with the thumb of the right hand2 the index and middle fingers are behind it and the left hand cups the sole of the foot. )hen the procedure is repeated with both legs outstretched, outstretched, both toes are grasped with the interlocked hands. 0A variation is that the thumbs of each hand press the respective toenails and the index and middle fingers hold the toe from behind1. Maha Mudra incorporates Mudra incorporates all the three !andhas three !andhas.. )hen applied simultaneously with the body bent forward and without excessive excessive contraction, contraction, it helps one to be aware of both ends of &ushumna and &ushumna and produces the feeling of an energetic current moving up the spine. !n due course, one will be able to perceive the whole &ushumna as a radiant channel.
oying its aftereffects is an enchanting enchanting and astonishing experience, experience, one of the best moments in a kriyabanF kriyabanFs life. ultivating the perfection of this sound and concentrating firmly on it, means creating the best basis to arouse the )m sound )m sound in a way stronger than can be achieved through the practice of the second part of Kriya Pranayama. Pranayama. 9ite 9itera ratu ture re on Kriya Yoga expla explain inss that that when when this this even eventt happe happens ns,, the )mkar experi experienc encee acquir acquires es the dynamism dynamism of Kundalini2 Kundalini2 the soul travels through the spinal cord and burns in the >oy of &amadhi. &amadhi. 'odest 'odesty y is always always welcome welcome but when this result is achieved, the positive euphoria is so overwhelming that it cannot be contained 0like finding AladdinFs magic lamp.1 !n Kriya !n Kriya literature, literature, it is said that those who reali3e a perfect Pranayama perfect Pranayama can can achieve everything through it. it. )ell, ell, if we drea dream m of a faul faultl tles esss Kriya Pranayama, Pranayama, then what we have described matches the ideal of perfection. 3s Kechari Mudra indispensable0 indispensabl e0 Kriya literature Kriya literature affirms that Kechari that Kechari Mudra is Mudra is decisi decisive ve to receive receive initiatio initiation n into into the %igher the %igher Kriyas. There Kriyas. There is nothing unusual that that a Kriya teacher Kriya teacher wants the student#s mouth opened in front of them and see the tongue disappear into the nasal pharynx. &owe &oweve verr grea greatt the the effe effect ct of Kechari Mudra, Mudra, ! firml irmly y beli believ evee it is important but not indispensable. The affirmation that ! have often heard8 7Hntil one is esta establi blishe shed d in Kechari Mudra, Mudra, one cannot achieve the state of (ternal Tranquility7 is false% Those Those who are depressed depressed because because they are not able to achiev achievee Kechari Mudra, Mudra, should remember that many mystics who experienced the @ivine never heard of Kechari Mudra. Theree are are many many who who have have prac practi tice ced d (hokar with Mudra. Ther enthu enthusi siasm asm and and with with admi admira rable ble comm commitm itmen ent, t, who who have have bene benefi fite ted d from from its its remarkable effects but who have not reali3ed this Mudra this Mudra.. But the crucial point is that we cannot conceive that the achievement of Kechari was intended intended to create create a sharp sharp division division among among people people.. onfin onfined ed to a lower class are those poor little fellows who will never get the %igher the %igher Kriyas >ust Kriyas >ust because they don#t succeed in reali3ing something physical that doesn#t depend on their efforts but on their constitution. They They will never succeed in speeding up their their spiritua spirituall path path like like those those kriyabans that kriyabans that nature has endowed with a longer bridle or with a nasal pharynx more accessible to the tip of the tongue. .".#s .".#s decision to allow initiation into int o the %igher the %igher Kriyas to Kriyas to those unable to practice Kechari Mudra shoul should d have have our our full full prai praise se.. onsi onside deri ring ng 9ahir 9ahirii 'ahasaya#s attitude to partake of our imperfection and suffering, ! believe he too behave similarly + although we don#t know for certain. ?C
Na6i Kriya 5avi $riya as exposed in chapter is somehow boring. 5ow you will understand why why it is so help helpfu full ! would would say say ##pr ##provi ovide denti ntial al#### to know know some some tech technic nical al variations. variations. ! would bet that if you try the second variation, variation, you will never return return to the basic technique ... >AR
Chanting )m alternati'ely bet-een Kutastha and na'el All the details of the standard "a'i standard "a'i Kriya given Kriya given in chapter up to the forward movement of the head remain unchanged. The )m The )m Mantra is Mantra is mentally chanted in alternation alternation between the point between between the eyebrows eyebrows and the navel 0)m 0)m in in the point between the eyebrows, )m in the the navel navel,, )m )m in the point between the eyebrows, )m in )m in the navel* and so on1. The most useful way of doing it is to synchroni3e synchroni3e the breath with the )m chanting. chanting. ;isuali3 ;isuali3ee a tiny silver cord that comes out from the point between the eyebrows bends slightly and goes down to the navel. )hen it comes natural to have have a very very short short inhala inhalation tion,, inhale inhale 0only 0only what what is necessa necessary1 ry1,, visuali visuali3e 3e the movement of air rising, through the visuali3ed duct, from the navel to the point between the eyebrows, pause an instant there >ust chant )m mentally. )m mentally. )hen it comes natural to exhale, exhale, visuali3ing the movement of air going down into the navel, pause and chant )m mentally )m mentally in the navel. By repeating this, you will markedly feel that your breath begins to subside and disappear. )hen this happens, go on mentally chanting the the )m Mantra Mantra in alternation between the point between the eyebrows and the navel and moving the focus of your awareness between these two points, without ceasing being aware of the 7silver cord7. arry on. )hen )m )m is chanted about =J times, bend your head backwards and repeat a similar procedure by chanting )m in )m in alternation alternation between between the !indu the !indu and and the third Chakra. ;isuali3e another tiny silver cord that connects 0outside your body1 the !indu the !indu to to the third Chakra. Chakra. 9et your breath + if there is still a trace of breath + flow freely through that cord. cord. )hen )hen )m is )m is chanted about IJ times, resume the chin#s normal position and chant mentally )m in )m in the point between the eyebrows eyebrows Medulla Chakras J, K, :, I and C. This is one "a'i one "a'i Kriya. Kriya. The optimum is to have K cycles of "a'i of "a'i Kriya. Kriya. "a'i Kriya coming do-n through four directions K The following variation of "a'i of "a'i Kriya is Kriya is the one that many kriyabans like kriyabans like the best. @uring the basic form of "a'i of "a'i Kriya, Kriya , a kriyaban#s kriyaban#s awareness goes slowly up along the spinal column placing the syllable )m in the six Chakras. Then the chin is brought down toward the throat cavity. 5ow, 5ow, a short inhalation 0two seconds maximum, without concentrating on the Chakras1 Chakras1 is followed by a very long exhalation, during which, the energy is K
The Dantian can be visuali3ed as a ball about one and oneGhalf inches in diameter. diameter. !ts center is located about one and oneGhalf inches below the bell y button and about two and oneGhalf inches inside.
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felt descending from the frontal part of the brain, along a path outside the body to the navel, reaching through it the Dantian the Dantian region. @uring this long exhalation, )m is )m is chanted mentally, rapidly, CDGCJ times, accompanying the descent of energy throughout the path. After a short pause in the Dantian the Dantian,, the head resumes its normal position. 5ow each detail is repeated but the descent of the energy happens through throu gh a different path. A short inhalation draws the energy into the head again. again . The head bends but not in the front8 it bends toward the left shoulder, left shoulder, without turning the face face.. A long long exha exhala latio tion n 0with 0with the the same same chan chantin ting g of )m )m )m )m )m< )must below knee applying pressure to your internal organs. Take J to very deep breaths with moderate pressure applied to knee. Then inhale deep and hold, extend the right leg, bow down, breath normally normally and massage the right leg from the foot to the thigh and hip. Then grasp the right foot in this way8 the right hand grabs the right toes while the left hand grabs the inner ?
side of the middle part of the right foot 0the arch of the foot1. The face is turned to the left. "ou perceive a sensation like an inner pressure on the right side of the head. !t contrasts with the free space sensation in the left side of the brain. hant )m six )m six times in the point between your eyebrows. Then inhale and hold, sit back up onto your left foot with right knee folded into your chest, then exhale into normal conscious breathing. ractice the whole procedure by reversing the perceptions and the position of the legs. ! won#t repeat repeat everything + don#t forget the chant of )m six )m six times in the point between your eyebrows.
oy your calm breath8 mental Pranayama is Pranayama is all in all. A good choice choice is to length lengthen en the practice practice of mental Pranayama Pranayama to occupy C/: of the whole whole time. time. Eiving Eiving the highe highest st impo import rtan ance ce to the the soothi soothing ng phas phasee of mental Pranayama is Pranayama is the key to success in Kriya in Kriya.. Mental Pranayama has Pranayama has a divine beauty. )ithout mental Pranayama Kriya Pranayama Kriya Yoga Yoga risks becoming a selfGimposed torture, a nightmare. ! bet that without it one unfailingly gives up Kriya up Kriya Yoga, oga, unless one is sustained by the excitement and expectations created in him by a heavy process of indoctrination. A Kriya rout routine ine that that does does not not end end with with mental Pranayama Pranayama is like an orches orchestra tra going going on stage, stage, unpacki unpacking ng the instrum instruments ents,, tuning tuning them and then then leaving at once% !t is this phase that brings everything together2 the ripples in the mind#s lake are stilled, stilled, the awareness awareness becomes becomes transparent, transparent, and the Last Reality is revealed. !t is a diffuse calmness2 the mind is at rest and silent and gains the energy energy necessary necessary to be more acutely alert. alert. !t is like a spiral which gradually and systematically takes care of all the levels of one#s being8 it is a healing process. !f the practice happens in the right spirit, then it gives birth to one of the J
7)hat do you meditate aboutN## aboutN## 6ften we hear this question. eople find it difficult to understand understand that the prescribed sub>ect/ob>ect of contemplation in the practice of Kriya Yoga is the )mkar reality that manifests during mental Pranayama.
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rare moments in the day where you can utili3e your meditation born intuition for effective effective handling any issue that arises arises from life. Therefore Therefore the value of Mental of Mental Pranayama becomes Pranayama becomes apparent when important decisions have to be taken. 6ne has the impression that nothing can get in the way and that even the greatest difficulties will dissipate. !nside the perfect transparency of an inner order, all problems are solved. 6ne is born to Kriya Kriya through the engaging practice of mental Pranayama8 Pranayama8 it pro>ects pro>ects us into sheer heaven heaven and its beauty overflows our lives. 7... it#s hard to stay mad, when there#s so much beauty in the world. 4ometimes ! feel like !#m seeing it all at once, and it#s too much, my heart fills up like a balloon that#s about to burst... And then ! remember to relax, and stop s top trying tr ying to hold on to it, and then it flows through me like rain and ! can#t feel anything but gratitude gratitude for every single moment moment of my my stupid stupid little little life. life. 0oy that they may develop an 7addiction7 to it. (ven if they won#t ##upgrade## to Kriya to Kriya,, a minimal practice of these two techniques will always be part of their life. App#!"i? - @ 'r#!i#& a!" %,&#&&i%!& %,&#&&i%!& There is a fren3y that accompanies accompanies a traditional traditional Kriya Kriya initiation initiation where all the practical practical instructions are transmitted hastily in one single lesson% This is what happens with mass initiations. )ithin a few days, almost all details are forgotten and one goes through a crisi crisis. s. The The teach teacher er is no long longer er there there and and the the othe otherr fello fellow w kriyabans kriyabans dismiss their fraternal duties by stating they are not authori3ed to give counsels. eceiving Kriya eceiving Kriya during during a one to one session is the best alternative. alternative. eople who had this privilege usually remember the words of their teacher, with the same voice inflection, for all of their lives. !n certain circumstances, a student is introduced to the Kriya the Kriya techniques techniques a bit at a time so that they can experience them without any tension. !f you have this blessing, blessing, please don#t call your your teacher teacher every other day with tortuous and bi3arre questions. @on#t believe that something valuable can spring only from an impeccable execution of the 7magic recipe7 of Kriya of Kriya.. eali3e how important it is to en>oy the practice as it comes out naturally. )ork on refinements only afterward8 the practice itself will help you. Those who pour into their Kriya their Kriya path path a remarkable commitment, but get nothing in return are those whose expectations expectations are a shield that prevents prevents the genuine genuine beauty of Kriya from Kriya from entering their their life. Hsually they are soon tired of asking questions questions and will eventually abandon everything.
4ome kriyabans exacerbate exacerbate the previous previous obsession for technical details by not trusting the sheer employment of a technique, even it is done correctly, unless it is coupled with toilsome psychological work. They want to build brick by brick, by the sweat of their brow, as if it were a highly complex pro>ect of adding new structure to old structure, the ma>estic building of their redemption. redemption. They think that only by tormenting their psychological psychological structure is it possible to uproot any deeply ingrained bad habit and the very roots of iniquity and egoism. 6ften they impose upon themselves useless privations and attempt unnatural renunciations. They do not understand what the spiritual dimension of life is. Their idea is that the @ivine resides outside our human dimension and therefore we can progress only if we start a strenuous fight against our instincts. eligious conditioning can be very strong, fatal in certain cases. 4ome entertain the thought of retiring from active life in order to live a life of selfG denial. The few who have the opportunity to achieve this 0not necessarily entering a convent convent but for example example quitting their >ob and living by a modest lifetime lifetime annuity1 are CDJ
doomed to discover that this sudden leap into this so ardently longedGfor condition does not fulfill their desire for perennial peace coupled with ardent mystical inspiration. The initial initial feeling feeling of total total freedom freedom from from worldly worldly engageme engagements nts breeds breeds good good results results in meditat meditation ion but not so deep deep as imagin imagined. ed. They suffer suffer from an inexpl inexplica icable ble drastic drastic diminishing of the sharpness of their concentration. They are fully aware of how insane this is, yet they cannot >ustify why their free time, instead of being devoted to a deep practice of Kriya of Kriya or or to *apa to *apa or or whatever spiritual activity they choose, is depleted in too many useless occupations. @o not impose on yourself perfect chasti chastity ty.. There There are famous famous books books on Yoga demanding impossible things. &ow precious would be a book that teaches how to use one#s own intelligence and to think with one#s own head% Avoid any compulsive process of self analysis. @o not try to discover exact grounds on which to >ustify continuous fluctuations between feelings of wellGbeing and >oy during Kriya and Kriya and periods where there will be nothing pleasurable or exciting. The best attitude is to let Kriya Kriya enter your life and bring all the possible benedictions without tormenting yourself because you feel unworthy. Blessed are those who have the cour courag agee to go ahead ahead unsw unswer ervi ving ngly ly,, in spit spitee of thei theirr failu failures res,, wort worthl hles essne sness ss and and unsuitability% Behave like a dedicated maid who does her daily duties with patience and circumspectio circumspection. n. 4he prepares prepares the daily meal, meal, taking care of all the details details from the tedious task of peeling potatoes to the final art of putting on the finishing touches. The awareness of having completed her >ob well is her gratification. !n time there is a greater reward for those who practice Kriya practice Kriya conscientiously even if they see no apparent result. 4omething tremendously vast will manifest and crush down any dichotomy of worthy/unworthy, pure/impure. !t is not only a matter of astral astral sounds sounds and light, light, cosmic cosmic expans expansion ion,, or baskin basking g in endles endlesss >oy 8 your very perception of eality will change. 4ome will rediscover an almost forgotten potentiality of aesthetic en>oyment 0as if they had eyes and heart for the first time12 others will be deeply moved by the significance of their family, family, by the value of lifelong friendship fri endship and will be surprised by the intensity of the responses of love from their heart. At the onset onset of their their Kriya Kriya path, some students are far from abiding by not only atan>ali#s moral rules but also commonGsense guided health rules. 6ften there is a clear split between the new interest in meditation and other wellGrooted social habits. !t#s a good rule for a teacher to pretend not to notice problematic delusive student student behavior behavior.. Hndoubted Hndoubtedly ly after months months of practice, some changes changes in a kriyaban#s kriyaban#s temperament and habits will appear, but they will be unstable. A teacher values the constancy constancy of the practice of meditation meditation and avoids censorial attitudes. attitudes. 6ften, to help a kriyaban get kriyaban get free from a harmful habit, you need only to give him a glance and a smile. The point is that beginners are not able to reali3e they are slaves to bad habits. 9et us take for example the problem of smoking. &ow many have a clear vision of the real situationN aradoxically, it is easier to quit smoking because of a new ecological vogue than as a result of a lucid vision of one#s addiction to nicotine. App#!"i? 1 @ gui"# t% t% K#($ari Mu"ra Mu"ra A great great event event in the the 7irst Kriya &tep is the achiev achievem emen entt of Kechari Mudra. 9ahiri discovered the importance of connecting the tongue with the great deposit of energy in the brain. Hsually our tongue is normally unable to touch the uvula and, consequently, enter the nasal pharynx. pharynx. Because of this, we are not kept connected connected with that reservoir of energy.
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)hen you are sure to practice (alabya Kriya correctly, Kriya correctly, after several months of regular practice of it, try to attempt Kechari attempt Kechari Mudra. Mudra. The test is whether the tip of the tongue can touch the uvula. !f so, then for a few minutes a day use the fingers to push the base of the tongue inward until the tip goes beyond the uvula and touches the pharynx behind it. Eo ahead ahead in this way for weeks.
lementary >lementary form of (hokar. (hokar.##
- ELEMENTAR EL EMENTARY Y FORM OF THOKAR !n many schools this procedure is called 4econd $riya
Oust as in )mkar Pranayama, Pranayama, the syllables syllables of the asude'a 'antra asude'a 'antra 0)m 0)m "amo !haga'ate asude'aya asude'aya11 are to be placed mentally in each Chakra location. )ith the chin resting on your chest, inhale while simultaneously raising your awareness along the spinal column. Touch each Chakra with Chakra with the first six syllable of the Mantra the Mantra 0)m is )m is placed in the first Chakra, Chakra, "a in "a in the second, Mo second, Mo in in the third, !ha third, !ha in in the fourth, ?a in ?a in the fifth and !a and !a in !indu. in !indu.11 aise the chin as if following the inner movement. The hands 0with interlocked fingers1 are placed on the navel area to create a mental pressure on the first three Chakras. Chakras. ontract moderately the muscles at the base of the spine. The breath produces only a CCI
slight, weak sound in the throat or it comes out soundless. )hen the chin is up and hori3ontal, the inhalation ends, and the awareness is in !indu. in !indu. &old your breath. &old the muscle contraction at the base of the spine. The head begins its rotation by moving to the left shoulder 0left ear moves slightly toward the left shoulder, the face does not turn left or right and the movement is free of all bouncing12 (eeee is the Medulla.. The head tilts (eeee is thought in the Medulla back a little and in a sweeping arc reaches the right shoulder, 0the right ear coming near the right shoulder1, the syllable a is thought in the cervical Chakra. Chakra. The rotation proceeds, the head bends forward >ust a little and moves left until the left ear is near the left shoulder 0the face is not turned to the left1. ust what is needed to be enraptured in the radiation of energy emanating from that Chakra. Chakra. The contraction at the base of the the spinal column is eased off2 off2 via a very subtle exhalation the remaining syllables of the Mantra the Mantra are are 7placed7 in the first three Chakras 8 De into De into the third one, a into the second one, and Yaaaa into the first one. )hile doing this, the head is usually kept down. !f you want want to practice practice with more more intensit intensity y your can keep the duratio duration n of the exhalation longer than the duration of the inhalation, then at the moment of the strike at the heart Chakra with Chakra with &u, &u, while applying all the three !andhas three !andhas 0 Mula Mula 1ddiyana, 1ddiyana, and *alandhara and *alandhara1, 1, continue to hold the breath there for an extra few seconds before raising your head. A warm sensation will be felt around and inside the fourth Chakra region. Chakra region. The duration of this process is about IK seconds. epeat the procedure CI times. Traditiona Traditionally lly,, one begins with CI rotations and increases increases by one every day up to a maximum of IDD repetitions. (hokar is pract practic iced ed after after Kriya Pranayama if possi possible ble with with the the tongue tongue in Kechari Mudra. At the end of this practice, relax by en>oying CI repetitions of the )mkar 0only y firs firstt par part1 then then prac practi ticce mental )mkar Pranayam Pranayama a 0onl mental Pranaya Pranayama ma 0optionally preceded by Kriya by Kriya Pranayama -ith short breath.1 breath.1 Then pause with the awareness centered both in the heart Chakra and Chakra and in the light manifesting at the point between the eyebrows. Remark C @o not allow the weight of the head to be the sole force pushing the chin toward toward the chest8 letting your head simply drop would definitely definitely be harmful. A mindful mindful physical effort is needed to lower the chin. )hen you practice over JD repetitions, the movements of the head should be only hinted at8 the chin does not come close to the chest and the striking of the fourth Chakra is Chakra is mainly achieved by the sheer power of mental concentration. !f you have any difficultly difficultly whatsoever, whatsoever, stop and do not try at any cost to reach the IDD repetitions. CC:
The presence of physical problems 0the cervical vertebrae are indeed vulnerable1 may require practicing on alternate days. !t is better to add more cycles over time rather than face the prospect of experiencing continuous head and neck pain throughout the entire day% Remark I As you have read, a kriyaban is kriyaban is guided to perform this technique CI times a day, then to gradually increase the number of repetitions of one a day. The goal is to achieve IDD repetitions. !nstead !nstead of increasing increasing the number of repetitions repetitions of one a day, day, you can add six repetition per week. !n this way it is more easy to remember the number of repetition you are supposed to do. @uring the first week practice CI repetitions each day. Then consider the practice of C- repetitions each day et cetera. !f there are problems, practice this technique every other day. The third week 0>ust to give you an example1 you can practice IK repetitions on alternate days. !t is not necessary to practice every day2 rather it is wise to work three days a week on the average. average. )hen )hen you reach reach a consist consistent ent number number of repetitio repetitions ns 0more that D1 the effects are very strong. Therefore be very careful.
3ntroduction to Re'ersed !reathing !reathing The Re'ersed !reathing is a way way of prac practi tici cing ng Pranayama Pranayama which is usually discussed in Taoist !nternal Alchemy. The point is that if we want to practice the #d'anced form of (hokar in in the best of the ways, we must fully learn and perfect this form of breathing. Therefore do not overlook the present explanation8 it consists in an important clarification that usually kriyabans do kriyabans do not receive. !n the previous procedures of )mkar Pranayama and Pranayama and >lementary >lementary form of (hokar we we have partially partially used the reversed form of breathing8 during inhalation we have contracted abdomen and stomach. !n Kriya Pranayama we Pranayama we use the abdominal breathing. @uring inhalation we expand our belly creating more room to hold the air in. Abdomen and stomach expand as we breathe in, contract as we breathe out. This relaxes, calms down the mind and gives an increase of energy from the fresh air entering our body. 3nternal body. 3nternal #lchemy calls #lchemy calls this breathing8 7ostGBirth breathing7 because it is the breathing pattern we use after our birth. The Re'ersed The Re'ersed breathing is the opposite of abdominal breathing. Abdomen and and stoma stomach ch contr contrac acts ts as we brea breathe the in, expa expand nd as we brea breath thee out. out. 3nternal #lchemy calls #lchemy calls this breathing8 7reGBirth breathing7 explaining that it produces an intake of pure energy through the navel. eceiving nutrients by a fetus from its mother via the umbilical cord, reminds what happens in this new breathing process.
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Always keep in mind that8 C Kriya C Kriya Pranayama is Pranayama is always to be practiced with abdominal breathing2 then in "a'i Kriya we Kriya we create something something particula particularr in the navel region region and it is with this ##some ##somethin thing## g## 0they call it &amana &amana current1 that we are going to practice any possible %igher possible %igher Kriya. Kriya. 6nly after deep relaxation and balance of Prana of Prana 6 #pana, #pana, the ##oyable practice is to perceive the Micro the Micro (hokar three three times in each Chakra, Chakra, up and down for at least three complete rounds. Another good way of utili3ing the Micro the Micro (hokar is to complete one round, going up and down, with : repetitions in each Chakra. Chakra.
Among the debris of past illusions, such experience open the doors of the spiritual spiritual reali3ation reali3ation.. This internal movement embodies embodies the deeper aspect of the )mkar reality. reality. erceiving it means to annihilate any form of duality present in the Chakras and Chakras and therefore, in your awareness. !t is as if the center between the eyebrows become one with each lower Chakra, Chakra, fusing them in a unique reality. This will lead you out of time and space. A burning aspiration towards the th e @ivine is born from this.
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INTRODUCTION TO FOURTH KRIYA KRIYA
!n Kriya literat literature ure you read read that the 7ourth Kriya procedure Kriya procedure is spontaneously revealed. &ence some students delight in imagining the strangest scenario8 a voice coming from beyond that instructs you.... or a sudden vision of a yogi practicing that technique in a way that you guess its mechanism.... The best explanation ! have heard is the following8 9et 9et us cons consid ider er the pranic effe effect ctss obtain obtained ed in the heart heart Chakra Chakra through the practice of the #d'anced the #d'anced 7orm of (hokar. This (hokar. This pranic pranic experience experience can be had in each other Chakra making a full intuitive experience of each of the five (att-as. 9ahiri 'ahasaya has named this process ## Dhyana Dhyana Kriya.## Kriya.## !t will accelerate the experi experienc encee of opening opening the door of the spinal channe channell 04ushum 04ushumnad nadwar wara1 a1 + or rather, of penetrating the star of Kutastha of Kutastha.. (ach procedure which goes in this direction can be called 7ourth called 7ourth Kriya. Kriya. A well known example is ?ayatri Kriya. Kriya. 7 GAYATRI KRIYA This technique is very ancient and existed before 9ahiri 'ahasaya begun his mission of spreading Kriya spreading Kriya.. !ts structure is well known in !ndia and is considered the subtlest way of using the ?ayatri Mantra. Mantra. This Mantra This Mantra is considered considered to be a supreme vehicle for gaining spiritual enlightenment. The purest form of ?ayatri Mantra is (at &a'itur &a'itur areny arenyam am !harg !hargho ho De'asy De'asya a Dhimahi Dhimahi Dhiyo Dhiyo Yonaha onaha Prachodayat. 06h, 06h, grea greatt 4pir 4pirit itua uall 9ight 9ight who has has crea create ted d the Hniv Hniver erse se,, we meditate upon "our glory. "ou are the embodiment of $nowledge. "ou are the remove removerr of all !gnora !gnorance nce.. 'ay "ou "ou enlight enlighten en our !ntell !ntellect ect and awaken awaken our !ntuition.1 This Mantra This Mantra is is prefaced with either a short or a long invocation. The short invoc invocat ation ion is8 )m !hur !hur )m !hu' !hu'ah ah )m &-ah &-aha. a. The The terms terms !hur !hur !hu'ah &-aha are &-aha are invocations to honor the three planes of existence 0physical, astral, and and caus causal al resp respec ectiv tivel ely1 y1 and and to addr address ess their their pres presidi iding ng deit deitie ies. s. The The long long invocation is8 )m !hur !hur )m !hu'ah !hu'ah )m &-aha &-aha )m Mahah Mahah )m *anah )m (apah )m &atyam. This invocation is more complete since it recogni3es that there are more planes of existence8 the seven Lokas seven Lokas.. Mahah is Mahah is the mental world, the plane of spiritual balance2 balance2 *anah is *anah is the world of pure knowledge2 knowledge2 (apah is the world of intuition2 &atyam intuition2 &atyam is is the world of Absolute, Hltimate Truth. )e can be satisfied with the explanation that these sounds are used to activate activate the Chakras Chakras and connect them to the seven spiritual realms of existence. !n our procedure, we use only on ly the opening long invocation in its complete form and not all the parts of the ?ayatri Mantra. Mantra. The Kriya The Kriya tradition tradition we are following here links Manipura links Manipura with with )m )m Mahah and Mahah and #nahata #nahata with with )m )m &-aha. &-aha. The reason is that
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the world of thinking, evoked by )m Mahah is Mahah is more appropriate to the nature of the third Chakra, Chakra, while the causal world of pure ideas, evoked by )m &-aha is &-aha is related to #nahata to #nahata Chakra. Become Become aware of the Muladhara the Muladhara Chakra. Chakra. ontract the muscles near its physical locat locatio ion8 n8 the contr contrac actio tion n can can be repe repeat ated ed twoG twoGthr three ee times times.. Thro Throug ugh h a deep deep inha inhala lati tion on 0not 0not nece necess ssar aril ily y as long long as in Kriya Pranayama1 Pranayama1 visu visuali ali3e 3e the the Muladhara Chakra coming Chakra coming up into the point between the eyebrows, where you perceive it as a full moon. "ou don#t come up ##touching## the other Chakras. Chakras. 5ow they don#t exist. &old &ol d the breath and focus on the t he 7inner space7 between the eyebrows. This comes out easily with Kechari with Kechari Mudra. Mudra . ? 6n the screen between the eyebrows, a particular color experience happens + this color is different for each each Chakra. Chakra. 'ental 'entally ly chant at least least three times the specific specific Mantra Mantra for the Muladhara Chakra@ )m !hur Then, through a long exhalation, exhalation, ideally lower this Chakra from Chakra from the point between the eyebrows ey ebrows to its proper location in the spine. 5ow you know what to do with each other Chakra. Chakra. The Mantras The Mantras to to be utili3ed are8 )m !hur for for Muladhara2 Muladhara2 )m !hu'ah for &-adhisthana2 &-adhisthana2 )m Mahah for Manipura for Manipura22 )m &-aha for #nahata for #nahata22 )m *anah for ishuddha2 ishuddha2 )m (apah for (apah for Medulla Medulla Add a particularly intense concentration at the point between the eyebrows. &old your breath2 raise your eyebrows, become aware of the light. l ight. epeat )m &atyam. 5ow complete the 7round7 by lifting Chakras J, Chakras J, K, :, I, C, always using the contraction, the chanting of the Mantra the Mantra being being aware of any particular 9ight experience in Kutastha in Kutastha.. !f possible repeat the procedure to CI rounds. !n Kriya !n Kriya tradition, tradition, the Chakras are Chakras are related to the five (att-as8 (att-as8 earth, water, fire, air, and ether. 6ffering each (att-a individually (att-a individually to the light of the 7spiritual eye7 gathering and intensifying in the region between the eyebrows is the highest action ever conceived to dispel the last shell of illusion. The experience of the changing colors in the spiritual eye means to perceive the particular vibration and light frequency of each Chakra. Chakra. By familiari3ing with these frequencies leads you to the reali3ation that all the universe exists in Kutastha in Kutastha.. ?
7$eGchari7 is literally translated as 7the state of those who fly in the sky, in the ether7. A particular 7space7 is created in the region between the tip of the tongue and the point between the eyebrows and is perceived as a 7vacuum7, 7vacuum7, although it is not a physical void. By merging into this empty empty space, it is easier for a kriyaban to perceive the rhythms of each Chakra and distinguish them one from another.
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!f you persevere 0refusing the scruple that this procedure doesn#t come out with tangible effects1 and give this technique a fair trial, you will experience a definite transformati transformation on of your state of consciousn consciousness. ess. !n whatever whatever way you look at it, the contribution of this technique in removing the last internal obstacles blocking our efforts to enter &ushumna is &ushumna is exceptional. !n time it will be possible for you to mentally repeat ##)m ## )m !hur 7 : times holding your breath. This gives you the power to tune with earthG(att-a earthG (att-a experiencing experiencing the peculiar ##vibration## of the Muladhara the Muladhara Chakra. Chakra. At the same time, by repeating the Mantra the Mantra ##)m ##)m !hu'ah## !hu'ah## : times it will be possible to tune with waterG(att-a waterG(att-a having its seat seat in the second Chakra.... Chakra.... then comes the turn of the fireG(att-a fireG (att-a... ... >ARIATION OF FOURTH KRIYA I>+a Op#!i!g t$# Mua"$ara 0!%t
The The full full mean meanin ing g of Kechari + Kechari + roaming in the space + is fully reali3ed now. Therefore Therefore practice Kechari Mudra to Mudra to the best of your ability. oy, having no reason whatsoever.
I>+, I>+, D$ya!a %! t$# Di6i!# Lig$t
Through this practice a kriyaban has kriyaban has full experience of @ivine 9ight. The state of TAT T;A' A4! manifests8 Thou and ! are 6ne, and always have been 6ne. @uring this time of divine oneness, one is devoid of body consciousness and unaware of oneFs surroundings. To ordinary people it is a deathGlike state, but for an advanced practitioner it is divine ecstasy. The Ath Chakra is Chakra is the door that puts you in contact with your astral body. !ts opening involves the cleansing of what holds you to the cycle of death and rebirt rebirth, h, namely namely wornGo wornGout ut psycholo psychologica gicall patter patterns. ns. !t is the center center of spiritua spirituall compassion and spiritual selflessness. A kriyaban who kriyaban who reali3es the essence of this Chak Chakra ra becomes completely selfless and lives with compassion rather than >udgment. 4ome Kriya 4ome Kriya or or Kundalini Kundalini Yoga Yoga teachers explain tha that this Chakra is located located JG cm. over ee
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> >ARIATIONS OF MICRO THOKAR >+a Mi(r% T$%0ar 4it$ B$a Ga Ba T# >a Su
The rotation of the energy previously experienced in the higher part of the brain, is now experienced in smaller dimensions in each Chakra. Chakra. ;isua isuali li3e 3e each each Chakra as a hori hori3o 3ont ntal al disk disk,, havi having ng a diam diamet eter er of approximately one inch. 4tart with Muladhara with Muladhara Chakra. Chakra. ;isuali3e the syllables of the 'antra !ha ?a !a (e a &uU &uU inside it. it. 4tart from the frontal part of the Chakra where Chakra where you place !ha place !ha,, then go to its left where you place ?a, ?a, then back where you place !a place !a,, right where you place (e, front again where you place a and finally focus on the center of the Chakra where Chakra where you place &u. &u. )ith great calmness and no hurry at all, repeat two more times this experience. Then go to the second Chakra where you have the same experience of rotation of energy energy three times. The same happens in hakra :, then K , then J and in the upper part of the brain. Then Then come come down and and have have the same same experi experien ence ce in Medulla, Medulla, cervical Chakra and finally heart Chakra. Chakra. &ere you remain, repeating many, many times the experience of rotating energy. "ou can also also become become receptiv receptivee to the heart heart pulse. 9et your Mantra Mantra resonate harmoniously with the beating of the heart. eali3e that what you are perceiving happens not only in each Chakra but, Chakra but, at the same time, in Kutastha in Kutastha + + the spiritual eye. >+, >+, Utiiati%! Utiiati%! %' Mi(r% T$%0ar t% &ti.uat# parti(uar (#!t#r& i! t$# ,rai!
!nhale from Muladhara into the M#"ua. &old your breath. 6scillate slowly your head left + right + return to center, keeping the focus of concentration in Medulla. Medulla. 'entally chant (e when you move to the left, a when you move to the right, &u when &u when you return to the center. epeat three times, always holding your breath. A calm exhalation follows. 5ow inhale from the second Chak Chakra ra into into the the C#r#,#u. . &old &old your your breath. epeat three times the same oscillations of the head with (e a &u, &u, focusing all your attention on the erebellum. (xhale and come down to the third Chakra location. Chakra location. !nhale from the third Chakra into Chakra into the P%!& >ar%ii 0to perceive it, come from the cerebe cerebellum llum toward toward the center center of the head, head, over over Medulla 8 a few centimeters forward1. forward1. &old your breath. epeat the procedure with (e a a &u three times, focusing all your attention on this center. (xhale and come down in the fourth Chakra. C:-
!nhale !nhale from the fourth Chakra into Chakra into the T$aa.u& . To perceive it, slightly swing your head back and forth. or e7a e7apl ple* e* the the atti attitu tude de of surr surren ende derr is e7pr e7pres esse sedd by +antras beginning "ith Om &amo $$$ other +antras ight e7press the absolute non:dual reali!ation* and so on$ =oeties* the eaning is not as iportant as having in oneGs heart the e7aple of a dear saint "ho used it$ 3ut this is effective only if you really love that saint$ Dour chose chosenn +antra should have both a strong and a soft tone$ %t is iportant to relish it$ =trong tone eans that that it is incopatible incopatible "ith an attitude of resigned coplaint* rather it iplies the happiness that you are attracting through the very repetition of its syllables$ %n literatur literaturee you "ill see ho" very very beautif beautiful ul +antras have been built$ Here Here you have the Krishna +antra& Om Klim Krishnaya /ovin(aya /o#i.-ana 'allabhaya )waha% Here you have the $urga 4(ivine other6 +antra& Om Hrim Hrim $hum $urgaye &amaha%%%% =oe Hesychasts use
only Kyrie Eleison$ Eleison can be translated as& be your ebrace upon e* turn yourself to e$'' Dou can appreciate ho" the sound Eleison see seess to elt "ith "ith the the sound sound of the Om$ What is iportant to understand is that the chosen Prayer should be able to stiulate your devotion* to unify all your being around the practice$ %f you study study a little little bit the conc concept ept of Bi-a +antra, you can forge for yourself a "onderful +antra$ To To a pre e7istent +antra* after the initial Om* your teac teache herr can can add add soe soe Bi-a 4seed seed66 +antras like& Ai* (* @a* @lau* @lo* Hau* Hoo* Hree* Hro* 5lee* 5ree* =hree* =tree* Iang* Iang* J These These sounds "ere chosen chosen by ancient ancient yogis, "ho felt their beauty and liked their vibration$ They "ere not given by a divinity* they are a huan discovery$ These seed +antras have no eaning but can enrich a +antra "ho has a eaning$ Read your ood* feel your eotions after an intense practice of a +antra* don't choose a +antra only because certain literature e7tolls its po"er$ % hope you are not so naive to believe that a +antra "orks only if it is received fro a ''/uru$'' Certainly if you "ant to lighten your portfolio then race to a teacher and buy your personal +antra$ Katurally in certain occasions having a teacher is )ustified$ When an e7perie e7perience ncedd person person helps you to choose a +antra and uses everything in his po"er of persuasion to convince you to apply it continually* this persons does you the greatest of all the favors and is correct to copensate hi9 but that's allF %n order that the teaching of the "a#a is understood "ithout isinterpretation* let us describe a siple "ay to start its practice$ When you have found your +antra* resolve to coplete daily at least one +ala 4a rosary of 10L beads6 of it aloud$ Pronounce its syllables "ith serene attitude$ 11
.earn to resonate it in your outh* chest and head areas$ 1 When you have copleted the 10L repetitions* close your outh and let "a#a go ahead entally and* as it al"ays happens* effortlessly in the background of your a"areness$ When it is possible* take back the vocal practice of "a#a in the ne7t hours$ >orget the eaning of the "ords but feel the protective shell of tangible peace surrounding you$ % a not recoending to adopt a particular visuali!ation visuali!ation but to increase increase the capacity of perceiving perceiving "hat is around you$ This re#uires re#uires additional tie* tie free fro "ork and fro social contacts$ contacts$ Practice Practice this every day and the results "ill not be delayed$ 3e sensitive to the vibration that your +antra arouses in the body and heart$ heart$ =oe ake ake an unfort unfortunat unatee cho choice ice** through through "hich they they see see to punish punish theselves$ They affir their liits and un"orthiness$ After a short tie* their practice falls apart9 soeties they find theselves repeating it once or t"ice during the day* day* like a sigh of de)ection$ de)ection$ This has nothing to do "ith "hat "e are describing here$ =oeties you ight have a hard tie going ahead "ith your "a#a$ Dou ight slip in a state of despondency despondency and face the specter specter of doubt cast upon you by the idea that "a#a is a ''poor'' practice* that there are plenty of other "ays to foster spiritual spiritual evolution* evolution* uch ore respectable respectable than parroting parroting again and again the sae sentence$ sentence$ Resist the teptation teptation of believing believing that your practice is hypnotic* that it akes your ind di!!yF Coit yourself to "a#a "ith a stronger "ill to knock do"n the "all that life has placed before you$ 3elieve in the po"er or your +antra and go ahead repeating it until you eerge in the vast diension of a peace "hich you have never e7perienced before$ Consider .ahiri ahasaya's otto Banat, Banat, ban -ayF 4doing and doing* one day it is doneF6 At first this sentence "ill give you the idea of one "ho* "ithout ever losing heart* heart* goes all out to reach the peak of a high ountain$ ountain$ The peak to sei!e hold after a life long effort is that particular state of consciousness of "hich you have al"ays read* called '' )el. Reali0ation''$ .ate .aterr* you "ill "ill consi conside derr anot anothe herr pers perspec pectiv tivee on the ean eaning ing of the intensive effort re#uired to follo" a spiritual path$ Dou "ill reali!e that a very sound healthy "ay of engaging in soething of peranent value consists in reoving the obstacles created by the ind9 "hen this had been done* the spiritual diension "ould anifest naturally* "ithout further effort on your behalf$ This idea grabs you firly and it "ill be a ercy that you cultivate it i t and e7pand e7pand it to every every facet facet of your life$ Dou Dou "ill e7perien e7perience ce that that the necessar necessaryy action to start the cleaning process 4reoving all obstacles6 consists in creating the the stat statee of +ental )ilence and holding onto it during the activities of daily living$ What % can say to you no"* soething % firly believe* is that the best and surest "ay to achieve and to aintain the state of +ental )ilence is "a#a$ 1
A teacher "as adaant about the fact that a +antra should be pronounced only entally$ % tried to follo" his counsel and it didn't "ork$ After various onths % "as fed up "ith y useless attept& % dared to chant it vocally on y +ala$ 3efore copleting y 10L repetitions* repetitions* a spring of happiness happiness and irth gushed fro y heart$
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%n books "e seek @od* in Prayer "e find hi$ Prayer is the key "hich opens @od's heart$ Pa(re Pio o Pietrelcina Pietrelcina6 4 Pa(re
Well* "hen you "ill decide to practice "a#a every day* and you "ill couple it "ith an intelligent practice of Kriya* soething of enorous iportance happens then& the breathlessness state "ill spill an unparalleled e7perience of divine bliss into your being$ .et us clarify "hat "e ean "ith& ''%ntelligent practice of Kriya11 INTRODUCTION TO THE CONCEPT OF INCREMENTAL ROUTINE
An un unvvaryin ying routi utine tha that takes al"ays the sae aoun untt of tie is recoended by all organi!ations$ An unvarying schedule "hich consists of a daily practice of the sae set of techni#ues* changing neither their order of practice nor the nuber of o f their repetitions* sees the best "ay of starting on the Kriya path$ To start in this "ay is all right but going on in this "ay for the rest of one's life is inadissible$ %f* after a couple of years* you "ould discover that your efforts had been totally ineffective and the initial enthusias got lost* you "ould receive fro the ''editation counselors'' the standard repriand& ''Dou depend too uch on results$ 3e loyal and go ahead "ith your practice$'' Ho" any ties "e "ere told the story about that loyal kriyaban "ho had his first spiritual e7perience a day before dyingF % never had doubts that one should continue the practice practice of Kriya through seeingly unproductive phases$ This is "hat % did during grayish years$ Ko" and then % succeed succeed in rekindling rekindling y enthusias enthusias by reading reading spiritual books* listening to taped spiritual talks* etc$ % have kno"n a lot of kriyabans "ho left$ They had reached a standstill "here further progress appeared ipossible$ The idea of practicing Kriya daily during their entire life because of a proise ade at the oent of initiation had becoe a nightare* a cage fro fro "hich they "anted to escape$ % a convinced that the practice of one or ore Incremental Routines can avoid all this$ %t consists in utili!ing only one techni#ue* techni#ue* "hose nuber of repetitions is gradually gradually increased up to reach reach a large large nuber of repetitions repetitions "hose aount has been handed do"n fro Kriya tradition$ We are going to give soon an e7aple that "ill clarify everything$ We have "itnessed "itnessed unbelievable unbelievable results in those "ho follo" this counsel$ The effec effectt on one one's 's persona personality lity is e7tre e7treely ely positive positive ; any any inner inner obstac obstacles les disappear* the priitive enthusias for Kriya Yoga Yoga returns$ We can conceive conceive differ different ent Incremental Routines$ Each techni#ue practiced in intensive "ay* "ill arouse specific effects ; perceived in particular the day follo"i follo"ing ng the practi practice$ ce$ =oe =oe effec effects ts can soeti soeties es rouse rouse con concer cern$ n$ % ean ean oods* fancies* eories and suddenly:arising desires J$ They are a clue that a cleansing cleansing process process is happening in one's subconscious subconscious ind$ ind$ As for the spiritual 1
progress* never entertain doubts that this practice is ineffective& the effects ; spir spirit itua uall reve revela lati tion onss thro throug ughh intu intuit itiv ivee disc discer ern nen entt and and tep teper era aen enta tall transforations ; can be indeed epochal$ A kriyaban ust have failiarity "ith the fundaental la"s of the huan psyche$ Coupling an Incremental Routine * to be practiced once a "eek* "ith the dail da ilyy prac practi tice ce of a si siple ple Kriya routi routine ne has has "ithin "ithin itsel itselff an e#ui e#uilib libra ratin tingg echanis that "ill help the to get through no atter "hich alternating ood$ Ho"e Ho "eve verr there there could could be situa situati tion onss such such as the angu anguish ished ed feel feeling ing of being being over ov er"he "hel led ed by a sudde suddenn stor stor of incre increas asin ingly gly dark dark pessi pessii is s&& kriyabans should sense if it is necessary to stop their practice for a fe" "eeks$ After the pause* the "arrior in the "ill return to the battlefield ready to bring this "onderful "ork to fruition$ /fte /ftenn kriyabans feel the desire of run after soething that sees ipossible$ They ight nurture a passion for soething that appears as an utopia* a thing "hic "h ichh is absur absurdd to the the coo coonn reas reasoni oning ng$$ Well* ell* Incremental Routines can provide the psychic po"er necessary to achieve even an ''ipossible'' ideal$ (o not be offen offended ded by the follo"ing follo"ing coparis coparison on bet"ee bet"eenn Kriya and sports$ sport* t* but in the begin beginnin ningg stag stages es of Kriya* "hile applying its Kriya is not a spor different psycho:physical techni#ues* it has any points in coon "ith the essence of athletics$ 3oth shun the eployent of brute force* and both re#uire goals and the diligent channeling of one's strength to achieve the$ 3oth also re#uire analy!ing and evaluating one's perforance to learn fro the e7perience$ Ko"* Ko"* "hat happens in athletics gives us a good e7aple of ho" to progress$ Athletes "ho "ish to achieve e7cellent perforance ust soeho" increase the intensity and the #uality of their practice$ /nly through intensive training sessions "here athletes push their physical and ental endurance beyond their noral levels* "ill they succeed in accoplishing other"ise unachievable levels of perforance$ perforance$ ,Each session should be follo"ed by soe days days of rest in order to have a full recovery$- This is a la" no one escapes$ As for going on only in the traditional "ay it is good to reflect upon @opi 5rishna' affiration& $$$ the "hole kingdo is the product of the activity of Prana and the atos of atter both cobined$ ,J- Kothing "ould be ore ridiculous to suppose that this this cob cobin inat atio ionn of Pran Pranaa and and atte atterr "h "hic ichh resu result lted ed in such such arv arvel elou ouss organi!ations of living creatures be so flisy and unstable as to yield readily to the huan "ill$ The ipression prevailing in the inds of soe people that a fe" inutesG e7ercise of concentration can "ork iracles in changing oneGs e7isting level of consciousness ,$$$- is* therefore* as correct as it "ould be suppose that repeated light haer:blo"s dealt to a etal can lead to the release of atoic energy$ energy$ An overhauling of the entire huan body is necessary to effect a radical transforation of consciousness consciousness ,$$$- This is the reason "hy real success )ecret o Yoga Yoga6$ in Yoga is so very rare$ 4@opi 5rishna Kun(alini2 !he )ecret 12
I. Incremental R!t"ne # Na$" %r"&a
Here is an e7aple of the very "ords "e can use to introduce a student to an easy but very iportant Incremental Routine& /n =aturdays ; or on any free day ; after a short practice of !alabya Kriya* +aha +u(ra and Kriya Pranayama* practice L sets of &avi Kriya, thus doubling the nuber of the usual 2 scheduled repetitions$ As usual* coplete your routine routine "ith mental Pranayama Pranayama$ The follo"ing day* you can take a break fro all Kriya practices and you can give your ind the bal of a long* tran#uil "a#a% >or the ne7t fe" days* resue the original standard routine$ /n the follo"ing =aturday* practice ties the noral nuber of &avi Kriya* i$e$ 1 sets$ /f course* this is al"ays to be done "ithin the frae"ork of finish "ith mental Pranayama% %f possible take a long !alabya, +aha +u(ra$$$ finish "alk in the evening to cal the deep regions of your psyche$ The follo"ing day rest by doing )ust "a#a and go for a "alk$$$ "alk$$$ After one "eek* "eek* or t"o if you "ish* "ish* practice 18 sets of &avi Kriya$$$$ and so on $$$$ 0* 2$$$up 2$$$up to L0 sets* "hich is 0 ties the original recoended nuber$ nuber$ The increase of this delicate Kriya techni#ue should be gradual$ %f you try to outsart the process and perfor too any repetitions all at once* nothing "ill coe of it because the inner channels close up$ /ur inner obstacles cannot be reoved in one day9 our inner force is not strong enough to dissolve the$ This internal po"er is initially "eak and ust be enhanced "eek after "eek$ >urtherore* this process should be incorporated "ithin a regular active life$ %t is up to you to ake your practice days as pleasant as possible$ %t is advisable to break these long sessions into t"o parts ; to be copleted before going to bed$ Dou can conclude each part by lying on your back 4)avasana2 the corpse pose6 pose6 on a at for a couple of inutes$ Dou ay coplete the first part part unhurriedly in the orning* carefully respecting every detail$ %n the afternoon* after a light eal and a little nap* it is fine to go out* find a pleasant place to sit* and then reserve soe tie to conteplate nature$ Then you can coplete the reaining prearranged nuber of repetitions* absorbed in your practice and perfectly at ease$ Dou "ill see ho" the effects increase as daylight approaches t"ilight$ %f you al"ays practice in your roo* arrange to have a tran#uil "alk in the evening$ Everything "ill proceed haroniously and the benediction of blissful silence "ill unfailingly visit you$'' %t is possible to choose any variation of &avi Kriya* but the best is surely the seco second nd va vari riat atio ionn de desc scri ribe bedd in ch chap apte terr ? 4'' 4''*omi *oming ng (own (own thr through ough our our (irections''6$ %t rivets the attention in a "ay the basic for cannot % %ts sooth shifting of energy along the circuference of the head has an unparalleled effect$ As for this variation* since one set consists of 8 descents of energy* preceded and follo"ed by chanting Om in the *hakras* the process begins "ith 8 7 descen descents$ ts$ The ne7t ne7t steps steps are& are& 8 7 * 8 8 7 2$$$$* 2$$$$* 8 7 1?* 1?* 8 7 0$ %t has has been e7perientally proven that there is no need to go beyond 8 7 0 repetitions$ As for this variation* it happens that after the first half hour the head 1
oveents are hardly noticeable$ %n other "ords* the for"ard* back"ard* and side"ays oveent of the chin is reduced to a couple of illietersF E##ect' # t(e Incremental Incremental R!t"ne # Na$" %r"&a
A good effect of this practice is a striking increase in ental clarity* probably due to the strong action action on the third third *hakra "hich governs the thinking process$ process$ A ore calibrated* precise and clear logical process rises fro a ore efficient syner synergy gy bet" bet"ee eenn thoug thoughts hts and and eot eotion ions$ s$ %ntu %ntuiti ition on flo"s flo"s unip uniped eded ed "h "hen en iportant decisions are to be ade$ reud the :nconscious "as siilar to a depot full of old reoved things that "e cannot cannot recall to consciousness consciousness : refused by a nearly nearly autoatic act of the "ill$ "ill$ Bung discov discover ered ed a deep deeper er level level of it& the *ollective *ollective :nconscious :nconscious "hich links all huan beings by the deepest deepest layers of their psyche$ The contents of the *ollective :nconscious have never been part of our iediate iediate conscious conscious perception* and "hen an infinitesial part of it bursts forth into our psyche* "e are oentarily disayed$ Ho"ever Ho"ever the influence that the *ollective :nconscious has upon our life* is* in soe soe occasio occasions* ns* vitalF When "e feel feel helples helplesss as "e deal deal "ith "ith diffic difficult ult probles* this deeper layer of our unconscious ind put us in touch "ith the totality of huan e7perience* a vast store of ob)ective "isdo and perfect solutions$ This can save usF 3y virtue virtue of a unive univers rsal al la" la"* the very last last ph phase ase of ou ourr spiri spiritua tuall path path ay ay conte contep plat latee "e shar sharee part part of other other's 's suff suffer erin ingg ; feat feat "h "hic ichh ight ight ipl iplyy a oentary oentary loss of our spiritual spiritual reali!ati reali!ation$ on$ %ndeed %ndeed it is a difficult difficult test* that only true love can )ustify9 such tests ust be overcoe$ 2
% believe that Bung's discoveries are precious for the understanding of the ystical path ; perhaps ore than any other concepts forulated during the 0 th century$ century$ Even though his stateents never lacked the necessary prudence* the scientific counity never forgave hi for dealing "ith atters that "ere not considered a part of Psychiatry ; such as Alchey 4deeed an absurdity6* the real of yths 4considered the result of a senseless iagination6 and* ore than any other thing* the great value he attributed to the religious diension9 "hich he considered soething universal and fundaentally sane* instead of a pathology$ Presently the enthusias for his "ritings reains* especially aong those "ho study topics of a spiritual and esoteric nature$
1ML
There is a sentence attributed to the ythical Baba-i 4#uoting 3hagavad @ita6& Even a little bit o the #ractice o this =inwar(> religion will save you rom (ire ears an( colossal suerings suer ings$ %n y opinion ''dire fears and colossal sufferings'' originates originates fro the contact contact "ith the #uagires #uagires of *ollective :nconscious$ Well* the achie achieve vee ent nt of Pranayama with internal breath "ill surely itigate that suffering$ +eaningul *oinci(ences
A typic typical al outco outcoee of conta contact cting ing the *ollective *ollective :nconscious :nconscious is to "itness a countless series of '' +eaningul +eaningul *oinci(ences$'' They happen in so any "ays that "e cannot cannot even adubrate adubrate$$ Bung put a basis basis for the rationa rationall study study of this this sub)ect in his book )ynchronicity2 n causal *onnecting Princi#le$ To e7plain "ith siple ters "hat this is all about* "e say that in addition to causality ; that "hich acts in a linear direction of progression of tie and puts in connection t"o phenoena that happen in the sae space at different ties ; "e hypothesi!e the e7istence of a principle 4a causal6 that puts in connection t"o phenoena that happen at the sae tie but in different spaces$ The key point to ephasi!e is that they have a eaning that ties the together and it is this fact that arouses deep eotion eotio n in the observer ob server$$ Ko"* Ko"* if t"o events happen siultaneously but in different spaces* it is clear that causality 4cause:effect chain& one has caused the other or vice versa6 is ipossible$ There "ould be nothing strange in these events of theselves* save onee fact& on fact& the obser observe verr consi conside ders rs the the as a meaningul coinci(ence ; like a iracle* soething that the universe "ants to counicate to hi$ The observer is intiately touched by "hat is perceived as a anifestation of the ysterious diension of life$ An e7aple "ill help us to better understand this concept$ A youth oves a plant in a vase* "hich falls* breaks breaks into peaces and the young an looks at the "ounded plant$ He thinks "ith intensity about the oent "hen his girlfriend gave the vase to hi as a present$ present$ There is eotion and pain in hi* the event is feared as an oen$ At the sae tie his girlfriend 4this "ill obviously coe to be kno" subse#uently6 is "riting hi a letter to leave hi and therefore th erefore to break their relationship$ Here Here the characte characteris ristic ticss of the "ungian )ynchronicity are observed$ The t"o events happens siultaneously and are connected* concerning the eaning 4a vase breaks and a relationship is broken6* but one is not the cause of the other$ When* later* our youth discovers the conteporaneity of the t"o events* he is stunned$ This is not telepathy or clairvoyance9 in telepathy a cause could be hypothesi!ed* hypothesi!ed* for e7aple the e7istence e7istence of cerebral cerebral "aves transitted transitted fro one person to another$ another$ %n this case* no cause e7ists e7ist s "hatsoever$ Bung e7plains that "e are not able to reali!e "hat happens& "e are too liited* "e cannot see that in this situation there is only one event in a ulti diensional reality$ The t"o events are actually only one event* erely seen fro t"o different points of vie"$
%n the esoteric literature "e find the concept of )i((hi 4po"ers6$ We are very perple7 perple7 about it$ )i((hiss 4po"ers6$
1M?
When this happens* it is as if the "orld "ould talk to you$ %f it happens* and you notice it has happened* % only hope that you don't lose your "its and coe to believe you are endo"ed "ith e7traordinary po"ers$ %t doesn't deal "ith telepathy* clairvoyance$$$$ it is soething very deep$ Dou are opening your eyes on the "onders of the subtle la"s of this universe$
Those "ho "rite books on Yoga are not able to resist the teptation of copying soe lines fro Patan)ali's Yoga )utras $ %t's typical to find the ridiculous "arning of the danger coing fro the abuse of the )i((his$ uoting uoting Patan)ali Patan)ali 4%I&16* 4%I&16* they recount recount that )i((his are the spiritual po"ers 4psychic abilities6 that ay occur through rigorous austerities9 they e7plain that they vary fro relatively siple fors of clairvoyance* telepathy* to being able to levitate* to be present at various places at once* to becoe as sall as an ato* to ateriali!e ob)ects and ore$ They recoend to their readers not to ever indulge in these po"ers since they are a great hindrance to spiritual progress$ In(ulge . "hat a beautiful "ordF %f you did see soeone practicing Pranayama and 'in(ulging ' in a little bilocation for fun* could you tell+F Perhaps they don't think enough about "hat they are "riting because they let theselves be seduced by the dreas of possessing those po"ers$ Perhaps they already visuali!e all the fuss "hich "ill coe "ith it& intervie"s* taking part in talk sho"s etc$ Ho"ever* here* % repeat "ith ephasis* "e are discussing #uite another phenoenonF
1L0
APPENDI; -: SOME MATERIAL TO STUD+
To study Kriya in the light of other ystical traditions can yield an une7pected deepening of its essence and foster a respect for each one of its techni#ues$ .ahiri ahasaya ahasaya e7pressed his certainty certainty that if* for "hichever "hichever reason* the Kriya techni#ues disappeared fro the tradition* they "ould* in any case be rediscovered by those ystics "ho had a pure heart and therefore a discerning vision$ What is the deep eaning of this+ %t eans that if in any ystic path* there are ystics "ho have a pure heart* surely they "ould discover parts of the path of Kriya Yoga$ The reason of this is to be found in the fact that Kriya Yoga is a collection of spiritual tools that are natural and essential$ .ahiri ahasaya partly received the and partly rediscovered the$ He organi!ed the around four points$ The didactic aspect in his teachings is genial$ There is a ythology about Kriya practices ade popular through P$D$'s A/D$$ According to "hat is "ritten there* iortal aster 3aba)i* during the A/D nineteenth century* decided it "as tie to help not only a fe" spiritually advanced ystics* as he did in the past* but any any ore$ He appeared to .ahiri ahasaya revealing the sacred techni#ue of Kriya Yoga$ .ahiri received this teaching and gave it to huanity through different disciples$ =oe believe blindly to this legend* other re)ected it "holly$ % don't kno" "hat really happened$ % like to integrate that legend "ith soething plausible$ % believe that th at .ahiri ahasaya et a aster and received "hat "as necessary for his evolution ; this eans soething that "as chosen specifically for hi$ He "as e7treely skilled in the art of editation ; so skilled it is hard to conceive$ %t is possible that the Higher Kriyas and any Kriya variations 4about "hich "e are still fighting to the present day6 originated fro .ahiri ahasaya hiselfF .ike the great ystic 5abir* his teaching "as the erging of great traditions& the tantric Hatha yoga 4 Pranayama 6* the Internal Pranayama* +u(ras and Omkar 6* lchemy of ancient China 4subtle aspects of Pranayama* &avi Kriya* Pranayama "ith internal internal breathing breathing66 and the ost ost elevat elevated ed practi practices ces of the )ui like $hikr 4"hich in .ahiri ahasayaGs terinology becae !hokar $6 To"ard the last years of his life he discovered and e7plained techni#ues based on the !ribhangamurari oveent$ Therefore % think credible that he received fro 3aba)i only the key process of Kriya Pranayama perhaps not the one "e receive fro hi and call ''orig ''origina inall Kriya11 but Pranayama with internal breath "hich he astered after soe tie at a degree inconceivable for us$ He then developed and ipleented a plan to facilitate a ystic to reali!e in the course of one lifetie the sae goal$ Kriya yoga is
our life and each "ord that coes fro great ystical traditions can inspire us* sho"ing healthy echaniss by "hich "e could aeliorate our practice$ Here you "ill find soe notes about these iportant thees& 1L1
,1- Kriya Yoga Yoga containe( in the Hesychasm tra(ition ,- )ui ,- Ra(hasoami ,2- Internal lchemy =&ei $an> ,- )t% !herese o vila an( (evotional #rayer ,- %RI+A +OA CONTAINED CONTAINED IN THE T HE HES+CHASM HES+C HASM TRADITION TRADI TION
Hesycha Hesychas s 4fro 4fro @reek& @reek& SUV SUVXY XYZZ hesych hesychas asos* os* eaning eaning stilln stillness ess** rest* rest* #uiet* silence* silence* tran#uillity6 tran#uillity6 is a Christian orthodo7 oveent considering considering inner peace a necessity for everyone$ Hesychasts interpret Christ's in)unction in the @ospel of atthe" "hich says& go into your closet to pray* to ean that their first duty is to "ithdra" "ithdra" in"ard$ /nly "hen "e you have stilled your hearts and bodies you can be fully open to the presence of the (ivine$ We have hinted at the "esus Prayer guided guided into the space of the heart and then recited in synchrony "ith the heart beats$ We have also insisted in reading and studying the book !he 4ay 4ay o a Pilgrim% %n the eeting bet"een /rthodo7y and the West "hich has occurred over the past seventy years* probably no single book has e7ercised a "ider appeal$ /ne is iediately struck by the opening "ords& 3y the grace of @od* % a a Christian* by y actions* a great sinner* and by calling* a hoeless "anderer of the hublest birth roaing fro place to place$ y "orldly goods are a knapsack "ith soe dried bread in it* and in y breast pocket a 3ible$ And that is all$ Ko one kno"s for certain if it is a true story st ory about a particular pilgri or a spir spiritu itual al fict fiction ion crea create tedd to prop propag agat atee the the ysti ystica call aspe aspect ct of the /rth /rthodo odo77 Christian faith$ =oe* on the basis of other "itnesses* identify the author as the Russian /rthodo7 onk Archiandrite ikhail 5o!lov$ Whatever the historical truth* this pilgri is the ideal representative of a vast category of people "ho spent their life visiting sanctuaries* churches* onasteries* the Athos ountain* the Holy .and seeking @od through the *ontinuous Prayer $ The Pilgri "as instructed to repeat the Besus Prayer *000 ties a day* then 8*000* then 1*000$ 3y follo"ing this counsel* the pilgri finds eventually the Prayer at at his lips and in his ind every "aking hour* as spontaneous and effortless as breath itself$ We We have also given 4chapter 116 116 a synthesis of the Hesychast ethod and rea reark rked ed ho ho" " those those instr instruct uctio ions ns have have aa! aa!ing ing siil siilar ariti ities es "ith "ith the Kriya procedures$ A la't remar): 'ectar"an rel"1"!' *urther nonsense is that using this ethod "ithout guidance is to court spiritual disaster* ruining our lungs$ They assure that any "ho have tried to learn the procedure of the Prayer o the Heart by by theselves* have ruined their lun unggs and achieved nothi thing$ This his sees to e an e7aggeration and fundaentally a lie$ They go ahead e7plaining that the various phases of the procedure 4ga!e turned to the navel* attention to the breath and to the pulsation of the heart upon "hich to synchroni!e the Prayer 6 push one into a "orld of dreas* illusions* and at ties* ''in a constant state of lust$'' We cann cannot ot accep cceptt the the clai lai that that tho those "h "hoo e7 e7pl plor oree the the "a "ayy of conte7t of a religious counity counity* are prey to *ontem#lative Prayer * "ithout the conte7t total illusion and instead of being in a relationship "ith @od* they gro" a subtle for of self:satisfaction ; a spiritual narcissis$ This accusation is akin to the ordinar ordinaryy accusa accusation tion that Yoga is a proces processs of self:d self:deif eifying ying** "hile "hile the correct correct attitude attitude should be the "ill to reunite "ith @od* @od* reaining reaining a distinct person$ person$ The ignorance of such affirations are truly astoundingF They don't recogni!e the fact 4"hich any ystics have often e7pressed in poetic for6 of a copletely different attitude ; the idea of total* irrevocable union "ith @od$ What they are clai claiing ing only only reve reveal alss thei theirr lii liite tedd kn kno"l o"led edge ge of orie orienta ntall edi edita tatio tionn and and ignor ignoran ance ce of Ch Chri risti stian an liter literat atur ure* e* "h "her eree nu nue ero rous us Ch Chri risti stian an =ain =aints ts have have e7pressed their spiritual vision in a "ay "hich is identical to that of =aints and Hin(u Rishis$ The key accusation is that the insistence on properly perfored techni#ues of editation as a prere#uisite for e7periencing "ell defined ystical states* is in contrast to the teaching of @race$ %n y opinion* the Hesychas "ritings sho" that there is no such contrast$ They sho" that a spiritual path receives a great benefit by the eployent eplo yent of soe carefully chosen procedures ; the sae that "ere utili!ed* centuries before* by the desert fathers$ ,0 SUFI
The art of *ontem#lative Prayer is is developed by the )ui 4%slaic ystics6 in an astonishing "ay$ )uis passionately passionately look for the possibility* possibility* in "hich they firly believe* of a direct e7perience of @od$ =oul stirring sti rring ardent feelings and sincerity are to be found in )ui literature& literature& the celebration celebration of @od and nature shines "ith a 1L
strength and aplitude beyond coparison$ 3y studying their literature* you "ill receive spiritual into7ication "hich is the best antidote to the tendency to"ard elancholy "hich can be the "orst alady of any spiritually oriented people$ % died as a ineral and becae a plant9 % died as plant and rose to anial9 % died as anial and % "as an$ Why should % fear+ When "as % less by dying+ Det once ore % shall die as an* to soar "ith angels blest9 but even fro angelhood % ust pass on& all e7cept @od doth perish$ When % have sacrificed y angel: soul* % shall becoe "hat no ind e'er conceived$ Rumi,!ranslate( by %"% rberry rberry 6 4 Rumi,!ranslate(
any )ui practice a private and silent (oration$ Their belief is that "hen "e open our heart to llah and utter "ords in His praise* llah fills us "ith strength and inner peace& When praying* the individual bo"s as a huan person and gets up as @od$ 4 l."unay( l."unay( 6 .et us no" consider the lofty practice of $hikr% ,The techni# techni#ues ues of )econ( $hikr% ,The is coonly translated Kriya 4!hokar 6 are siilar to this $hikr% $hikr%- The "ord $hikr is as reebrance$ Essentially* the practice of $hikr is is a for of Prayer in in "hich the usli e7presses their reebrance of @od$ The oveents of body and in particular of the head are utili!ed in this practice$ Through $hikr the the seed of reebrance is planted in the heart and nourished daily* until the tree of $hikr becoes deeply rooted and bears its fruit$ $hikr is soething of treendous iportance$ )uis teach that the purpose of $hikr is is to purify purify hearts and souls in order to ove to"ard the .ight of the (ivine "ithout being deflected by anything$ They teach to begin the practice of (hikr by uttering the +antra aloud 4 $hikr of the tongue6* then a state of great absorption akes it ipossible to go $hikr of on in this "ay$ "ay$ At this point the ental ental practic practicee coen coences ces$$ 3y persev perseveri ering ng assiduously in this "ay* putting all our concentration into the practice* the syllables chanted entally are gradually effaced fro our a"areness and only the eaning of the Prayer reains$ reains$ The ind becoes so cal that it is unable to thin think* k* "h "hil ilee the the deep deepes estt sent senti ien ents ts are are a" a"ak aken ened ed ; the the touc touchh of (ivi (ivine ne Recollection drives the ind cra!y and the ost into7icating of )oys begins to e7pand "ithin$ Heavens and earth contain e not* but the heart of y faithful servant containeth e$ 4 Pro#het Pro#het +uhamma( conveying the wor(s wor(s o /o(, Ha(ith Ku(si%6 Ho" great is the inspiration that "e receive fro iages as this one& When a servant of llah utters the "ords '' 3? 3? Il?ha Ill? ll?h'' 4There is none "orthy of "orship e7cept Allah6 sincerely* the doors of heaven open up for these "ords until they reach the Throne of llah$ 1L2
%f one "ants "ants to follo" follo" the )ui path path and and uses uses the the Kriya techni#ues* one "ill encounter no difficulties "hatsoever$ /f course* one should be endo"ed "ith a strong self:teaching spirit$ % a referring to those procedures in "hich the chanting of the '' 3? 3? Il?ha Ill? ll?h11 is accopanied by the oveents of the head$ %tGs interesting that .ahiri ahasaya gave the %slaic antra '' 3? 3? Il?ha Ill? ll?h11 to his usli disciples to be practiced during !hokar $ We don't have the e7act details of that procedure but it sees reasonable that the head "as lifted 4"ith or "ithout the help of the breath6 fro under the navel up to the brain9 after reaching the brain* it oved fro the brain to the one shoulder* then to the other shoulder and then it hit the heart$ =oe )ui order e7plains that he "ho "ants to guide his Prayer into his heart* iposes a circular oveent to his head and then lo"ers it on o n his breast$ A odern )ui confraternity practices it in the follo"ing "ay& 3? is placed in the head* il?ha 4"ith head bending to the right6 in the right upper part of the chest* ill?al 4"ith head bending to the left6 in the left upper part of the chest and l?h 4"ith head bending do"n6 in the heart9 then again 3? in the head* "hile raising it$$$$ As the nuber of repetitions of the techni#ue increases in intensity* a deep into7ication is felt in the heart$ /ne ay abide by the nuber of repetitions given in Kriya schools 4related "ith the practice of the basic for of !hokar 6 or can go beyond the in a copletely different diension$ % kno" that the )uis reach a nuber of repetitions that is inconceivable to a kriyaban$ ,4 RADHASOAMI
The spiritual spiritual organi!atio organi!ationn Ra(hasoami 4 Ra(ha Ra(ha )wami6 "as forally founded in 1?th century %ndia is also also referr referred ed to as )ant +at 4Path of the =aints6$ %t is considered a derivation of )ikhism$ 8 Actually* the tradition is uch ore ancient and it relates to the teaching of 5abir and then @uru Kanak$ There "ere also a group of teachers that assued proinence in the northern part of the %ndian sub: conti contine nent nt fro fro about about the the 1th 1th cent centur uryy$ Their Their teach teachin ings gs are are disti distingu nguish ished ed theologically by in"ard devotion to a divine principle* and socially by an egalitarianis opposed to the #ualitative distinctions of the Hindu caste hierarchy and to the religious differences bet"een Hindu and usli$ %n the odern ties the first nae to signal is that of Para =ant =hiv (ayal =ingh )i "ho created the Radha Radha =oa =oaii ove ovee ent nt in Banua Banuary ry 1L8 1L811 4the 4the sae sae year year in "h "hich ich .ahi .ahiri ri ahasaya is reported to have received initiation into Kriya Yoga6$ The founder Para =ant =hiv (ayal =ingh )i died on 1LML in Agra* %ndia$ He did not appoint a successor* resulting in a succession crisis upon his death$ =everal disciples eventually cae to be regarded as successors* "hich led to splits "ithin the group$ These splits led to the propagation of Radhasoai teachings to a "ider 8
The )ikh religion is founded on the teachings of @uru Kanak and nine successive @urus9 it is the fifth:largest organi!ed religion in the "orld$ %t is interesting that the key distinctive feature of )ikhism is a non:anthropoorphic concept of @od* to the e7tent that one can interpret @od as the The !aoist Internal lchemy is a spiritual discipline*
the esoteric core of Taois* the ystical tradition of ancient China$ y first reference book "as !aoist Yoga2 lchemy an( Immortality by Charles .uk \ .u 5uan$ When % read the description of the basic procedure 4 +icrocosmic Orbit 6 of this ancient discipline* % sa" it "as very siilar to Kriya Pranayama% Iarious etaphors used to e7plain its echanis 4bagpipe turned upside:do"n* flute "ith no holes$$$6 brought back to y ind* "ith surprising siilarity* soe "eird e7planation about Kriya Pranayama Kriya Pranayama that % had received fro an einent source$ The difference bet"een +icrocosmic Orbit and Kriya Pranayama is that in the first the energy goes do"n in the body touching not the *hakras but the points on the surface of the body "hich are connected "ith the *hakras& Ada's apple* the central region of the sternu* the navel* the pubic region and the Perineum$ 3y going ahead "ith the practice* the difference fades a"ay* as the result produced upon the bodyG body Gs energy is the sae$ The description of the second phase of the Taoist %nternal Alchey 4after a certain aount of rounds of the +icrocosmic Orbit * the energy accuulated in the brain "as guided fro the head do"n into the $an !ian6 e7eplified clearly the principle of &avi Kriya$ % "as surpri surprised& sed& perhap perhapss Kriya Yoga "a "ass the the !aoist Internal lchemy* taught "ithin an %ndian conte7t+ =oe procedures like &avi Kriya "ere %ndian only in appearance appearance$$ % thought that it "as not a "eird idea that the ythical ythical Baba-i could be one of the iortals of the !aoist tradition$ tradition$ y attention "as considerably stirred up9 % photocopied any pages* cut 1?
out the ost iportant pieces* put the in order and glued the onto four sheets of paper* highlighting the four phases of !aoist Internal lchemy$ What appeared at a first glance "as this& ,a- The four phases of Kriya Yoga "ere only partly siilar to !aoist Internal lchemy% lchemy% Coparing the second phase of Internal lchemy "ith the second phase of Kriya Yoga* then the third "ith the third$$$ ended in forcing the eaning of both& a sterile attept$ ,b- /n the other hand* seeing in the four phases of !aoist Internal lchemy an ideal ideal proc proces esss of deepe deepenin ningg the the centr central al tech techni ni#ue #ue of Kriya Pranayama "as possible* sensible and very fascinating$ .ater % studied every title % could find on the sub)ect$ % discovered that there are teachers of Inner lchemy "ho have reoved fro their discipline everything relating relating to the breath& they have thus subtracted subtracted fro the treasure of their art the very factor "hich gives to it the ain reason to be considered a real alchey ; naely the transforation of the breath into a ore refined substance$ % a sorry for this* ho"ever it "as possible to read fro others ho" it is intended to utili!e the breath$ ,I
T(e *a'"c /rce''
A"arene "areness ss and energy energy 4i6 are raised raised during inhalation inhalation along the /overnor channel channel at the back of the spine and let flo" do"n along the Functional channel during e7halation$ This is the +icrocosmic Orbit% The purpose of this action is to bring Three to T"o* T"o* T"o T"o to /ne$ .et us see "hat this eans$ eans$ The three are Bing Bing 4se7ual energy6* energy6* i 4love energy6 energy6 and =hen 4spiritual energy$6 energy$6 Bing 4se7ual energy6 is not only only "ha "hatt this nae iplies iplies but also also the agent agent that that akes us re)oice in the sensory perceptions* and that "hich gives us the strength and the deterination to fight the battle of life and to achieve all the things "e need 4unfortunately* another reason "e fight is to achieve superfluous things but this is another another proble$ proble$$$6$ $$6$ i 4love energy6 energy6 is a deep feeling to"ard another person* living livi ng creatures* life in general and also the )oy felt beholding a "ork of art$ %t is the fuel of fair: fair:inded inded actions actions born out of inner* inner* noble instincts instincts and ethic ethical al la"s la"s$$ =hen =hen 4spir 4spiritu itual al ener energy6 gy6 vibr vibrat ates es during during the highe highest st peaks peaks of aesthetic conteplation* "here the vast prophetic visions ay anifest$ %t has been e7plained that these energies derive fro one uni#ue realty* realty* their division originated at our birth and reinforced by education and social living$ any religious religious paths teach to aintain* rather to cultivate as a virtue* virtue* the division bet"een bet"een atter and spirit spirit : and se7uality se7uality is repressed as unholy$ unholy$ We kno" that this point is the ain cause of nerve:"racking conflicts in spiritually inded people$ >ro this "e can infer that the ain procedure of Kriya Yoga that is the Kriya Pranayama, creates harony aong these three energies$ The se7ual 1?2
energy turns into pure love and this in spiritual aspiration& this event iplies a peranent healing action upon all one's personality$ 3reath after breath* the se7ual thoughts 4"hich see to be reinforced6 "ill turn into love thoughts$ The energy of love ac#uires strength* the deterination not to succub to any obstacle9 it is then raised into the head "here it i7es "ith the energy of the =pirit$ Any split in our personality "ill disappear& our any:sided life begins to flo" naturally* unipeded to"ard =pirit$ We can also understan understandd "hy soe kriyabans* ; especially especially if they don't practice Kechari +u(ra ;develop ;develop se7ual thoughts and becoe becoe se7ually aroused during during the initial deep deep breaths breaths of their Kriya Pranayama$ Those "ho assue Kechari +u(ra* either proper or a siplified for of it* and concentrate* during e7halation* on the flo" of Prana in the body 4it is very beneficial to visuali!e it passing through the tip of the tongue into the throat and into the body bo dy** each part of the body* as a beatific* healing rain restoring life in each cell6 "ill iediately e7perience ho" se7ual thoughts disappear and becoe pure love$ This great energy of love "ill gradually turn into pure aspiration for the spiritual goal$ ,II T(e 'ecn2 'ecn2 'ta1e: 'ta1e: 2e'cen2"n1 2e'cen2"n1 "nt t(e t(e Dant"an Dant"an
%n the second stage 4defined 4defined as the cultivation cultivation of the spiritual ebryo or of the eli eli7i 7irr of io iort rtal alit ity y66 the the ener energy gy stor stored ed in the the head head 4as 4as a resu result lt of the the icroc icrocosi osicc /rbit6* /rbit6* is conv conveye eyedd into the $an !ian* behind the navel* in the lo"er lo"er abdo abdoen en$$ The $an !ian has the diensions of a ball "hose diaeter is about t"o:and:a:half inches long$ %n order to locali!e its position* one has to concentrate on the belly button* to coe about one and a half inches behind and belo" to the sae e7tent$ %t is e7plained that to settle into this !one* eans to be born to the spiritual life$ This event is designated through e7pressions like& Coing Coing back to the center9 The union of heaven and earth9 The birth of the golden flo"er9 flo"er9 The creation creation of the da!!ling da!!ling ge$ 3y deepening deepening the practice* practice* the vibration "hich is created in the $an !ian ascends spontaneously into the heart heart region region$$ %t illuin illuinate atess the space of the heart heart 4the 4the iddle iddle $an !ian6 and reve reveal alss on one' e'ss un(amental nature$ The true true seren serenity ity anif anifest estss there$ there$ The The conteplation of light shining in the heart copletes this second phase$ >ro this "e kriyabans can understand not only the iportance of &avi Kriya but also of increasing the heat in the region of the navel by Kriya Pranayama itself$ We have e7plained that Kriya Pranayama breathing is ainly abdoinal$ (uring inhalation* the abdoen e7pands and during e7halation the abdoen is dra"n in$ (uring (uring the last last part part of the e7h e7hala alation tion** there there is a clear clear perceptio perceptionn of the navel oving oving in to"ard to"ard the spine$ 3y refining refining this e7peri e7perienc ence* e* you "ill becoe becoe conscious conscious of increasing heat in the navel$ This heat sees to rise fro the lo"er part of the abdoen$ ,III ,III T(e t("r2 t("r2 'ta1 'ta1e: e: /!'("n /!'("n1 1 ener1& ener1& !/3ar !/3ar2' 2' t(r!1 t(r!1( ( t(e t(r!'t"n t(r!'t"n1 1 c(annel %n the third third stage stage** Prana is incre increas ased ed in the thrusting channel $ According to Taoist %nternal Alchey* this channel runs like a tube fro the Perineum to the
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through through the center center of the body$ body$ The purpose purpose of increa increasing sing energy energy insi inside de it* it* is to prep prepar aree the the oen oentu tu ne nece cess ssar aryy to set set in otio otionn the the +acrocosmic Orbit $ %t is difficult to understand "hich procedures are prescribed by Internal lchemy because in the relating literature* soe hints about this topic are abnorally ebellished "ith a lot of evocative ters* etaphors "hich ake alost ipossible to have a clear idea of "hat they ean in practice$ %n Kriya Pranayama* "e usually say that the energy coes up through "hen* n* afte afterr any Kriya breaths* all the a"areness is stable at the )ushumna "he upper part of the head$ or reasons that escape y understanding* the psychological effect of this practice "as rearkable$ rearkable$ >ro the very beginning % had reali!ed reali!ed that an iportant detail "as to ove not only y head but y ga!e also* soothly* soothly* "ithout )erks$ =ince this detail is very iportant* let e d"ell upon it$ % starte startedd "ith open eyes and chin chin on the chest$ chest$ The eyes looked at the floor$ floor$ % 02
urured in a "hisper the syllables of the +antra and siultaneously raised y chin and ga!e$ y attention oved centieter after centieter* looking at anything that "as before e$ Then* "ithout turning the face* y head oved to"ard the left shoulder* then returned to the center "hile at the sae tie % raised the chin up as uch as possible$ (uring this oveent* y eyes turned up high$ When* fro that chin:up position* y face slo"ly turned to the right* y eyes follo"ed the oveent oveent and ended by looking attentively at the area on y right* as far back as possible$ Then y face slo"ly turned to the left$ The eyes follo"ed the oveent* shifting hori!ontally "ithout losing any detail of "hat "as in front of e and ended by looking attentively attentively at the area to y left* as far as possible$ (uring the last four strokes given fro the left* the intensity of y ga!e diinished and the eyelids closed$ %n the final instant % felt like falling asleep$ %n this "ay % repeat the procedure again and again$ The first effect % noticed fro the first day of practice "as the intensity of oneiric activity$ =oe dreas reained very vivid in y iagination during the orning hours$ % considered this a privileged "ay of creating a dialog "ith the unconscious sphere$ % perfected the ability to editate any"here and not be disturbed by anything$ While in the beginning % "as inclined to be aniacal in preparing the proper editation environent and becae nervous and "orried about the slight slightes estt thing thing** no no" " % loved loved to edit editat atee in unu unusua suall place placess and and ipo ipossi ssible ble situations ; e$g$ traveling by train or "atching a ovie$ % sa" that* strangely enoug enough* h* such such occa occasio sions ns could could esta establi blish* sh* by contr contras ast* t* a part partic icula ularr state state of a"areness yielding unhoped:for results$ y practice of +acro !ribhangamurari movement "ith "ith op open en eyes eyes continues to the present day and % don't "ant to conteplate the eventuality of dropping it$ Remarks on the +icro !ribhangamurari !ribhangamurari routine
When % received this instruction % "as told that* analogously to the Yoni +u(ra "hich is practiced every night at the oent a kriyaban prepares to "ithdra" his a"areness fro the body and fro the physical "orld and gets ready for sle sleep ; "h "hic ichh is a sal salll de deat ath h ; the the +icro movement !ribhangamurari return to the origin ; a preparation preparation to die Incremental Routine is like a peaceful return forever forever ; eaning to becoe forever forever free in =pirit$ =pirit$ %t "as e7plained e7plained to e that this last Incremental Routine* besides being the best preparation for the conscious e7it out of the body at death 4 +ahasama(hi6* burned forever the necessity of reincarnating$ M M
As for "hat happens during the process of +ahasama(hi* "e have heard any stories about possible '' Kriya Kriya "ays'' of leaving the physical shell9 obviously "e cannot vouch for their authenticity$ =oe =oe assert assert that the typica typicall practi practice ce is !hokar * others others hint hint at proced procedure uress hap happen pening ing entire entirely ly in Kutastha% We can reasonably assue that it is not al"ays possible to perfor the physical oveent of !hokar $ To focus one's a"areness in the spine or at the point bet"een the eyebro"s ay be the only thing possible$ The ost interesting thing %'ve heard is that soe kriyabans, during the last "eeks or onths onths before before leavin leavingg the body* body* practi practice ce only one techni techni#ue #ue&& percei perceiving ving the +icro.movement erge "ith the %nfinite %nfinite through the !ribhangamurari nel Kutastha$ At the oent of death* they erge
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A kriyaban should ake every effort to create the opportunity to grant hiself the )oy and the privilege of copleting the recoended nuber of repetitions "ithout every yielding to the teptation of hurried practices$ %n +icro.movement Incremental Routine "e have 8 sessions of practice$ What's ne" is that the a)or part of this session re#uires ore than one day$ /n the first day you perceive 8 icro:oveents in each of the 1 centers 4you start fro "hat "e have already envisaged in chapter M$6 The second session re#uires that you perceive 87 icro oveents in each center$ ,Dou e7perience one single long round& M icro oveents in the first *hakra "ithout "ithout interrup interruption tion** then M in the second second *hakra* and so on$$$$- After soe days* you face the third session "ith 87 icro oveents in each center$ Then other days pass by$ Then you have your 872 session "hich "ill fill up your "hole day$ The ne7t steps& 87* 878* 87M* 87L* "ill not only fill up a "hole day but also part of the ne7t day day$$ Therefore you ust divide your effort into t"o parts$ What "as heretofore never allo"ed no" happens& you can sleep a "hole night bet"een the t"o parts "hich are considered one session$ What is iportant is that you start ore or less iediately on the orning of the ne7t day$ Therefore* you are not allo"ed to go to "ork and it is also recoended that you keep silent* avoiding any opportunity for conversation$ 4Ho"ever* the use of coon sense should al"ays prevail9 if addressed* a polite reply is al"ays iperative$6 Dou can no" understand that the follo"ing sessions re#uire ore days9 the last session re#uires about 1 daysF .et e describe "hat happens during the last session& you perceive 878 icro oveents in each centerF This eans& 1?8 icro oveents in +ula(hara* 1?8 in )wa(histan$$$$ and so on* ending after soe days in +ula(hara "ith 1?8 oveents$ %t is clear that you can coplete this routine only "hen you are free fro "ork$ .et e ephasi!e ephasi!e that that one should never never skip over a stage$ stage$ (on't think* think* ''/n y ne7t =uer holidays %' going to find a do!en days to practice 878$'' KoF %t does not "ork in this "ay$ 3efore perceiving the icro oveent 878 ties in each center you ust have perceived it 87 ties$ And before this* you should have perceived it 872 ties* and so on$$$$ Copleting Copleting this Incremental Routine is really a giant achieveent$ achieveent$ any splendid e7periences "ill happen and the last internal obstacles "ill be cleared one after another$ another$ The period in "hich % "as absorbed in this process is enveloped in y eory by a dreay aura$ % even still find it hard to reeber it9 soeties* only in )est* % ask yself if it actually e7isted$ >or ore than t"o years % deviated fro the coon "ay of living$ % practiced all day long* every day* out in the open if possible$ sae procedure$
08
% used to carry carry along a seat ade of a plastic and a "ool layer* layer* soething to drink* and a thirty:si7:bead rosary$ % "ould sit do"n* breathe deeply and proceed "ith the +antra and the conse#uent conse#uent icro icro oveent oveent$$ At the end of of each cycle* % "ould ove an ob)ect* a little stone* fro one side of y body to the other to keep track of the appro7iate nuber of 8 cycles$ /ften an invincible dro"siness overpo"ered all y best efforts$ /n the inner screen of y a"areness a lot of iages "ere displayed like drealike visions$ Ko help cae fro changing the position of the legs* practicing +aha +u(ra several ties* or interrupting the practice for a short pause$ any ties % "ondered "hat benefit* if any* could be received fro "hat seeed to be a voyage into the unconscious "orld of dreas$ After interrupting the practice to get soe rest* % found out* ho"ever* that it did not solve y y proble ; sleepiness sleepiness cae cae back as soon soon as % resued resued the practice$ There "as no "ay 4coffee* a lot of restJ6 to find soe relief fro it9 there "as nothing to do but to accept the situation$ % "ent on increasing the length of y sessions$ >ro a certain oent on"ards* especially by assuing Kechari +u(ra* the dro"siness changed into an e7traordinary condition of rela7ation$ ore than once % found y back slightly bent for"ard9 % learned not to straighten s traighten it "ith a sudden sudd en oveent* because that "ould interrupt the condition of absorption and #uiet$ After any hours of practice* at the end of y day* occasionally* % "as caught by such euphoria euphoria that % felt the irresistible irresistible instinct instinct to s"ing the body$ body$ %t "as like dancing fro a sitting stance* accopanying the dance "ith a subtle for of internally hitting the center "here % "as focusing y concentration$ Whenever % pronounced the seventh syllable* y trunk s"ung left* thinking of the follo"ing follo"ing one it s"ung right$$$ right$$$ and then left again$ again$ When % thought thought the last syllable y trunk #uivered a little* giving such a profusion of blissF % learned to practice "ithout being disturbed by anything9 in this "ay* the techni#ue landed in y life as a ne" instinct arousing spontaneously "hen % sat do"n and straightened y spine$ >ro that oent on"ards* the heart *hakra becae a reality anifesting very easily as a "ar* pulsing sensation9 the other o ther *hak *hakra rass becae easy detectable by inducing* through a oderate use of atte attenti ntion on** a s"ingi s"inging ng sens sensat atio ionn in the the$$ This This even eventt deep deepen ened ed y "a "ayy of practicing the Kriya techni#ues , eras erasin ingg forev orever er the the ne nece cess ssit ityy of an anyy L visuali!ation$ /ne day % "as on a cliff not far fro a beach "here a sall nuber of people used to go for a "alk$ % took shelter under u nder a tree fro the sun* and at dusk % "ent to the beach* leaned y back against a rock and stayed there* pretending to stare at a distant ob)ect$ % practiced keeping y eyes open$ The sky "as an indes indestr truc uctib tible le cryst crystal al of infin infinite ite tran transpa spare renc ncyy and the the ocea oceann "a "ave vess "e "ere re continually changing their color* having in theselves an alost unbearable char$ char$ % "as trying to hide y tears behind the black lenses of y sunglasses$ % L
Even a little practice of this e7ercise is a iracle of s"eetness$ %n the last part of your Kriya routine* you can perceive three icro:ove icro:oveents ents in each of the 1 centers starting fro +ula(hara and returning returning to +ula(hara% 3y repeating this for three rounds* you plunge into a state "ithout parallel$ After this routine* you can lay do"n in corpse pose 4 )avasana6 obtaining a particular state of physical and ental iobility "here the Kun(alini energy "ill rise into the heart *hakra$
0M
cannot describe "hat % felt e7cept in poetic for$ Ther Theree is an %ndi %ndian an song 4in the fina finall part part of the ovie ovie +ahabharata6 "hose lyrics are taken fro the )vetasvatara :#anisha( : : % have et this @reat =pirit* as radiant as the sun* transcending any aterial conception of obscurity$ /nly the one "ho kno"s Hi can transcend transcend the liits of birth and death$ There is no other "ay to reach liberation but eeting this @reat =pirit$ When % listen to the beautiful voice of the %ndian singer repeating There is no other "ay* y heart kno"s that nothing has the po"er to keep e a"ay fro this state and this terrifically beautiful practice* "hich % "ill en)oy for the rest of y life$ Remark Kriya charyas usually
recoend to forget breath during the !ribhangamurari procedures$ % have e7periented "ith breath and no" % suspect that "hen in soe Kriya books you read about the huge nuber of Kriya breaths practiced 41ML or 0M86 by soe yogis in the last part of their life* this this nuber refers refers to practices lived in the !ribhangamurari sche sche e or in othe otherr sche schee ess like like Pranayama with short breath 4see y chapter 86$ 1ML can be e7perienced partly during +acro !ribhangamurari !ribhangamurari and partly during +icro* "here the breath not very long utili!ed in the first becoes alost evanescent during the second$ 0M8 is* in y opinion* practiced in ore than one day* especially "hile facing the ''ipossible'' nubers of the increental routine of +icro !ribhangamurari !ribhangamurari$
Ko one* not even the sae practitioner could be accurate about the precise details of the e7perience$ @reat part of the long editative session is lived in an intuitiv intuitively ely guided guided state state "hich "hich has the charac character terist istics ics of the day daydre dreaN aNrev reveri eriee state$ When you have copleted copleted your your practice* practice* you discover discover that you cannot cannot describe it because the bliss e7perienced has totally effaced fro your eory the odalities of your e7perience$ %f you practice a short nuber of !hokar !hokar !ribhangamu !ribhangamurari, rari, you can utili!e your breath to intensify its po"er$ What % received fro outh of a kriyaban is the follo"ing& =tar =tartin tingg "ith "ith chin chin do do"n* "n* slo" slo"ly ly inhal inhalee plac placing ing the sylla syllable bless in the the *hakras as you do in the !hokar !ribhangamurari procedure$ 4Dou can utili!e the Reverse 3reathing* therefore don't forget to contract the navel: +ani#ura region$6 At the end of inhalation* after placing Ba in the Bin(u* your chin is up* parallel to the soil$ Ko" hold your breath and feel and intensification of energy in the upper part of the thora7$ At the sae tie check the contraction of the navel: +ani#ura region$ While e7periencing a cofortable Kumbhaka, guide the energy along the !ribhangamurari path do"n into +ula(hara$ The instructions are e7actly those of !hokar !ribhangamurari; the only difference is that no" you are holding your breath and the e7perience is uch ore intense$ While you are oving your head ,if you have doubts about the oveents* read again the previous '' thir( #art2 !hokar !ribhangamurari''- place the last si7 syllables in the related centers$ Ko" 0L
raise your chin and then* "ith total focus on +e(ulla, e7hale slo"ly e7periencing a descent of fresh energy in all the body 4internal organs and skin$6 Then repeat the process for as long the breath is not dissolved$
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RI+A +OA APPENDI; 4: ABOUT THE NEWAEPOLLUTED % RI+A
The proble of considering the "rong attitudes to"ards the =piritual path is a ore serious thee than "hat is coonly perceived$ A full reali!ation of the faddiness that keep any kriyabans1 ind busy could drive any serious Kriya teacher cra!y$ (o "e really think that all the kriyabans "ho stick faithfully to a sch sched edul ulee of regu regula larr pra practic cticee are are free free fro fro insa insanne and tota totall llyy irra irrati tion onal al e7pectations that contradict the very basis of the ystical path+ .et us try to resolve the follo"ing doubt& ''/ften "e introduce to another person the value of Kriya Yoga% This person sustains undecided although "ith a benevolent attitude attitu de the ipact "ith our enthusias$ %t ay happen that later this person begins to sho" an uncurbed enthusias about the idea i dea of undertaking this discipline$ Ko"* is it possible that this odd change is due to the fact that our too enthusi enthusiasti asticc "ords "ords abo about ut the aa!in aa!ingg effec effects ts of Kriya have created a colossal deception+'' ro a benediction as it seeed at the very beginning* Kriya turned out to be a curse* a isf isfor ortun tune$ e$ They They refe referr rred ed cont conte ept ptuou uousl slyy the sae sae tech techni ni#ue #uess that that % had e7periented so any ties* "ith so uch love* dra"ing the purest delight$ When % heard all this* y reaction "as& ''Ho"* "ith "hat attitude* "ith "hatt e7p "ha e7pect ectati ation* on* did these these persons persons app approa roache chedd Kriya Yoga+ Kriya cannot be 1L
responsible of all this$ %possibleF They say Kriya "ill ake e cra!y $$$ "ell* if % ust go cra!y* cra!y* % prefer to go cra!y because of Kriya, instead because of living a aterialistic life* "here the spiritual diension has no place$ %f the gers of adness adness are inside e* they "ill coe into bloo both if % practice practice Kriya and if % do not practice it$ Det* considering the glorious oents e7perienced* % "ill "alk the Kriya path "ithout an ounce of fear* had % to burn in it$ This "as y "ay of thinking and of disissing the topic$ Ko"* % keep on "ith the usual enthusias but % a prudent "hen % talk about Kriya to other people especially if % perceive the as having specific probles of ental or eotional loss of balance$ As for the patent e7aggerations and absurd accusations about alleged dangers fro Yoga in general or specifically fro Kun(alini Yoga or Kriya Yoga Yoga* % cannot abstain abstain fro a strong suspicion suspicion that such charges charges coe fro fro persons "ho had for a long tie soe fors of deviant behaviors* such spiritis or agic and drug abuse$ short remark u#on (rug use an( mental (isturbances
Personally* %'ve al"ays been taken aback "hen soe people blaed their Kriya practice 4even the ost siple preliinary practices6* for daaging d aaging their psyche but said nothing about different drugs they have taken for yearsF Here is a typical e7aple$ A friend that recently has shared our interest for editation tells us that after practicing soe siple techni#ues of editation 4soething very ild like a"areness of the breath or concentration on the *hakras6 has lost his ental e#uilibriu and has e7perienced the ost intense attacks attacks of ang anguish uish and terror terror$$ He akes akes a big fuss fuss abou aboutt it* posting posting on Yoga forus* forus* stigati!ing stigati!ing "ith ungrateful "ords both our early inciteent to practice practice and our later reassurances "hen his uneasiness began to anifest$ %nstea %nsteadd of feeling feeling angry "ith hi* hi* "e react react cally cally and start reasoni reasoning ng "hy he "ent to %ndia each year* for a long series of years* "ithout ever sho"ing interest interest for Yoga or for the %ndian spirituality$ To get different types of drugs at a lo" price and consue the obviouslyF We are adaant about that$ .ater by other coon friends "e coe to kno" that he took not only opiates but also acids* acids* any kind of aphet aphetai aines nes and 4eulo 4eulous us of Carlos Carlos Castan Castaneda eda66 didn't didn't disdain the use of psychotropic plants$ At this point* "e need to stop trying to get hi to reason upon ho" absurd is to believ believee that that soe soe siple yogic e7ercises have caused his unhappy ental situation$ %t is obvious that he "ants to e7orci!e the rather frightening thought of having seriously daaged his brain thorough drugs abuse and of being in a condi conditio tionn of per peran anen ent* t* fata fatall psyc psychic hic disor disorde derr$ The very very idea idea that that his his past past un"ary choices choices can reasonably be put in causal relation "ith his present ental disorder is reoved$ %t falls to our lot to do nothing else than listening to hi "ithout reacting "hile he puts all the blae on Yoga for all his troubles and tragedies$ /h* if only 1?
"e had a agic irror in "hich our friend could see a synthesis of his past years and reali!e ho" inconsiderate and cruel he had been to"ard his body and therefore to"ard his cerebrospinal systeF !he eA#erience o /o#i Krishna
To those those "ho practice practice the classic classical al Pranayama 4espec 4especial ially ly "ith Ban(has and "ith long pauses of holding the breath6 the e7perience of a rising energy through the spine happens and they can have an e7perience of panic$ or the average kriyaban* )i((hasana ,see- is considered superior to any other Asana$ %f "e take finally into account those kriyabans "ho are e7pert of Hatha:Doga* "ho have becoe very fle7ible* the perfect position is undoubtedly Pa(masana ,see-$ A'a A'ana
Ash"a eans horse9 As"ini udra eans udra of the feale horse because the anal contraction resebles the oveent a horse akes "ith its sphincter iediately after evacuation of the bo"els$ There ay be slightly different definitions of it and* soeties* it is confused "ith ula 3andha ,see-$ The basic definition is to repeatedly contract the uscles at the base of the spine 4sphincter6 "ith the rhyth of about t"o contractions per second$ This udra is a direct "ay of getting in touch "ith the locked and stagnant energy at the base of the spine and to pup it up$ A'3"n" =A'(3"n"> M!2ra
%n Doga no practice of Pranayaa is considered coplete "ithout the 3andhas$ They are energy valves as uch as they are locks* not siple uscle contractions* "hich prevent the energy fro being dissipated and redirect it inside the spine$ ,=ee Balandhara 3andha* renulu but by eans of Talabya 5riya ,see-$ 5echari is literally translated as the state of those "ho fly in the sky* in the inner space$ 5echari is copared to an electrical bypass of the ind's energetic syste$ %t changes the path of Prana flo" causing the life force to be "ithdra"n fro the thinking process$ %nstead of allo"ing the thoughts to )up like frogs here and there* it causes the ind to be #uiet and allo"s focusing it on the goal of editation$ We do not reali!e the #uantity of energy "e s#uander a"ay "hen "e get lost in our thoughts* in our plans$ 5echari turns this pernicious "ay of e7hausting all of our vitality into its opposite$ The ind begins to lose its despotic role& the inner activity happens no ore by the thinking process but by the effortless developent of the intuition$ Coupled "ith 5riya it is a substantial aid in clarify one's coplicated psychological structures$ A ore elusive clai is the e7perience of the eli7ir of life* Arita* the Kectar$ This is a fluid "ith s"eet taste perceived by the kriyaban "hen the tip of his tongue touches either the uvula or the bone protrusion in the roof of the palate under the hypophysis$ hypophysis$ The Doga tradition e7plains that there is a Kadi going through the center of the tongue9 energy radiates through its tip and "hen it touches that bone protrusion* this radiation reaches and stiulates the A)na Chakra in the center of the brain$ %ec(ar" M!2ra
5evala 5ubhaka ,see 3reathless state-
2
The traditional definition of the @ranthis identifies three knots& the 3raha @ranthi at the uladhara Chakra9 the Iishnu @ranthi at the heart Chakra and the point bet"een the eyebro"s$ Those are the places "here %da* Pingala and =ushuna Kadi eet$ Bra(ma Bra(ma rant(" rant(" 4located in uladhara6 is the first knot$ %t is related to our physical body& it preserves the ignorance of our infinite nature and is the first obstacle in the spiritual search* since it obstructs the 5undalini's path as she begins to ove to"ard the higher centers$ The "orld of naes and fors creates restlessness and prevents the ind fro becoing one pointed$ Abitions and desires trap the ind$ rench* trs$ !he 4ay o a Pilgrim an( the Pilgrim *ontinues His 4ay$ Ke" Dork& HarperCollins Publishers* 1??1$ Arnold Arnold** =ir Ed"in$ Ed"in$ !he )ong *elestial or Bhagava(./ita =From the +ahabharata> $ iddlese7& Echo .ibrary* 00L$ !he 3igh 3ightt o sia sia or the the /rea /reatt Renu Renunci nciat atio ion n $ (earbo $ $ !he (earborn* rn* %& yodor >yodor$$ !he Brothers 00?$
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