Kriya Secrets Revealed Lessons and Techniques Workbook
J.C. Stevens
Kriya Secrets Revealed Lessons and Techniques Workbook Author: J.C. Stevens Golden Swan Publishing & CreateSpace Independent Publishing Platform Fourth Edition. No part of this book may be reproduced, translated or transmitted in any form or by any means without prior written permission from the author. Photos and illustrations used throughout this book are mostly the privately owned property of J. C . Stevens. Special thanks to Christian, Dick, Ennio, Heather, Janey, John, Joseph, Lory, Maria, Nina, Ramdas and Uma. Edited by Nina Swan ©Copyright 20 1 3 by J. C. Stevens, All rights reserved. ISBN 1 0: 1 4791095 1 7 ISBN 1 3: 978-1479 1 095 17 Disclaimer The information in this book was designed to provide helpful information on the subjects discussed. This book is not meant to be used, nor should it be used, to diagnose or treat any medical condition. For diagnosis or treatment of medical problems, consult a medical professional. The author and publisher are not liable for any damages or negative consequences from any treatment, action, application or preparation to any person reading or following the information in this book. References are provided for informational purposes only and do not constitute endorsement of any websites or other sources. Readers should be aware that the websites listed in this book may change. In certain circumstances, some of the exercises described in this book may cause injury if not practiced correctly. Techniques that involve a mental or energetic practice can be dangerous if performed while operating a vehicle or other heavy equipment. At times readers are asked to persevere through difficulties to master a technique; however, if at any time you feel that it would be dangerous to do so, it is strongly advised that you listen to your instincts and stop the practice. Confer with a medical professional if there is a question of fitness in order to recreate the more energetic practices.
Dedication This book is dedicated to Lahiri Mahasqya and all sincere seekers of enlightenment who were led astrqy.
Thank you I want to thank you, dear reader, for purchasing this book; proceeds from sales will assist in the advancement of the field of I
Table of Contents Table of Contents ............................................................................................................. vii Foreword ....................................................................................................................... xxiii About This Book ............... ............................................................................................. xxv Introduction ......................... .................. ................. . ..................................................... . 1 .
Rule
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Do not become an apostate; remain in your current religion
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Rule 2: Do not become a renunciate, unless you are already one .. . .
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Rule 3: Do not construct an altar; images are a distraction . . . . .
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Rule 4: The G uru is not a man, but God himself
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Rule 6: Create absol utely no organization around the dispensation of Kriya . ... . . . . . . . . . . . . . . . . . ... . . . . . . . . . . . . . l 0 Rule 7 : Practice Kriya regularly and correctly
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How the techniques of Kriya Yoga were originally taught My renaming of the techniques .
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Kriya levels as presented in this Workbook . .
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Getting started . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 .
A New Era Has Begu n .......................................................... ........................................... 15
The Long Disillusionment ............................................ ..... ... . ........ .. .......... ... ... .... 15 .
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Lahiri Mahasaya ............................................................................................................ 18
Finding the Guru Within ........ ... . . . . .... . ........................... ................... ................... 19 .
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Kriya for All ........... ..... . .... . ... . .... . . .. . . . .. . .
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Preparatory Exercises ... ............... ........................................................................ 23 .
LESSON 1
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Find Your Meditation Seat ....................................................................... 25 -
Half-Lotus
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Figure 2 Siddhasana (Perfect Pose) -
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Figure 3 Lahiri Mahasaya in Lotus Position -
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Kriya Secrets Revealed Becoming Accustomed to Your Meditation Seat (Required) Graduation
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Yogic Wisdom - Patanjali
LESSON 2
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Nadi Sodhana Pranayama
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4 Hand Position
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Procedure Figure 8
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Internals ofUjjayi Pranayama
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LESSON 4
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Procedure
S wami Pranavananda -
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Technique Tips
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Yogic Wisdom - Dharana
LESSON 5
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Special Tip - Ear Plugs
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Panchanon Bhattacharya
Concentration
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Guru Chakra
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LESSON 3
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First Three Tongue Positions of Talabya Kriya
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Yogic Wisdom - Prayer and Devotion Figure 14 - Chela Meditating with Beads LESSON 6
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REVIEW (It is vital to learn a little vocabulary): Suggested Daily Routine
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Figure 1 5 - The Seven Chakras and Ksetrams Figure 16 Anatomy of the head
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First Kriya Initiation
Figure 19 - The Five Bindus
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Kriya Secrets Revealed Procedure for the Kutastha Variant
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Suggested Daily Routine Graduation
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Yogic Wisdom - Ajna and Kutastha
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Yogic Wisdom - Varna and Niyama
N avi Kriya
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Yogic Wisdom - Knots
Figure 25 LESSON 11
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Procedure
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The Principle Knots and Nadis Yoni Mudra
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Figure 28 Yoni Mudra Position with index fingers o n corner o f eyelid
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LESSON 10
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LESSON 9
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LESSON 12
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Mantra (Japa Yoga)
The Mukti Mantra Christian Mantra
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LESSON 13
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Mental Kriya
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LESSON 14
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Kechari Mudra
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Beginning Procedure - Level 1 ................................................................................... 134 Intermediate Procedure - Level 2 .............................................................................. 134 Figure 29 - First two phases of Kechari Mudra
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Kriya Secrets Revealed
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Yogic Wisdom - Pranayama
LESSON 15
Kriya Pranayama 11
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Figure
37 Chakra Pulling in the Sushumna
LESSON 18
Knot Close-up
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Short Breath Kriya Pranayama
Technique Tips
LESSON 17
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LESSON 16
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Kriya Pranayama III
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Table of Contents Procedure
Technique Tips
Additional Practices
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Graduation
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Yogic Wisdom - Evolution
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Graduation
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Procedure while Sitting
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Yogic Wisdom - Samyama -
Bhastrika Pranayama
180
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181
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2. Kutastha pose 3.
179
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Yogic Wisdom - Sant M at Techniques Asana
179
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Technique Tips
175
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Procedure
I.
169
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U ddiyana Band ha
Procedure while Standing
Graduation
168
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Yogic Wisdom - The Holy Ghost
LESSON 22
165
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LESSON 21
161
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Mula Bandha
Technique Tips
Procedure
159
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LESSON 20
159
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Yogic Wisdom - Lahiri's Chakras
Procedure
158
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Suggested Daily Routine
LESSON 19
157
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Simran al Kutastha
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1 81 l81 181
Kriya Secrets Revealed 4. Nada Yoga
5. Limited Kechari Mudra
8. Locate the higher 12 chakras -
Procedure Tips
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183
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Sushumna Sodhana
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Graduation
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Yogic Wisdom - Kumbhaka
LESSON 24 So Hum
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Procedure - So Hum Sahasrara Puppet Om Day
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Basic Walking Techniques
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Combination
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Kriya Every Hour
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Sushumna Awareness Graduation
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Yogic Wisdom - Successful Attitude
The Higher Kriyas (Omkar Kriyas)
Second Kriya Initiation
Figure 38 Procedure
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First Ornkar Kriya
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LESSON 25 - First Omkar Kriya .
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xiv
185 186 187 187 189
190 1 90
190 191 191 191 192 192 192 192 195 197 199
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Suggested Daily Routine
185
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Ajna Tapping
182
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6. Locate the lower six chakras
LESSON 23
182
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20 1
202 203 204
Table of Contents Graduation
Yogic Wisdom
-
The Bhagavad Gita and Holy Bible
Third Kriya Initiation LESSON 26
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Figure 39 - The Thokar Head Movements - B indu Variant (First Variant)
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Figure 40 - Thokar Head Movements - Medulla Variant (Second Variant) Tips for the Medulla Variant
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Yogic Wisdom - The Breathless State
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Special Procedure to Enter the Breathless State
LESSON 27 Procedure
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Continuous Thokar Kriya
Suggested Daily Routine Graduation
LESSON 28
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Gayatri Kriya
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Procedure in the Breathless State
Figure 42
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Gayatri Kriya on B indu Visarga
Procedure with Breathing Technique Tips
220 220 221 222
223 225 227
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F'(ft:.h Kriya Initiation
219
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Yogic Wisdom - The Tattvas
2 19
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Figure 41
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Continuous-Thokar Kriya
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Fourth KM.ya lnitiati.on
213
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Procedure for the Medulla Variant
Suggested Daily Routine
211
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Procedure for the Bindu Variant
Tips for the Bindu Variant
205
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Thokar Kriya
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Graduation
205
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239 241
Kriya Secrets Revealed Suggested Daily Routine
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Yogic Wisdom - Kriya's Transcendental State
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Sixth Kriya Initiation ......................... .......... ....... . . . ...... ......................... ......... 245 .
LESSON 29
Procedure
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Tribhanga-Silent Kriya ........ ..... . ............ ......... ................................ 247
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Figure 43
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Krishna Tribhanga
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Figure 44 The Tribhangamurari Path through the Body -
248 248
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Suggested Daily Routine Graduation Rule
247
Yogic Wisdom - Scientific Explanation of Kriya
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LESSON 30 - T ribhanga-Mantric Kriya .................................................................... 253 Procedure
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Graduation
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Suggested Daily Routine
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Yogic Wisdom - Enlightenment
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255 256 257 259
LESSON 3 1-Tribhanga-Thokar Kriya .......... .......................................... ............... 261 .
Procedure
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Figure 46 - Thokar-Tribhangamurari Head Movements Technique Tips
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Suggested Daily Routine Graduation
262
Yogic Wisdom - Mahasamadhi
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Seventh Kriya Initiation....... ......................................... .......................... ...... ... 267 .
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LESSON 32 - Micro-Tribhanga Silent Kriya ............. ................................. .. . ..... .. 269 .
Procedure
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Figure 47 - Micro-Tribhangamurari movment inside a chakra
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269
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271
Table of Contents Suggested Daily Routine Graduation
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Yogic Wisdom - The Yugas LESSON 33
Procedure
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Micro-Tribhanga Mantric Kriya
•.•.•.•..•....•.•.•.•.•.•...•..••.•.••.•.•.•.••..•.•.•.•
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273 279
279
Figure 48 - Micro-Tribhangamurari in the Chakra..................................................... ...................... 28 1
Suggested Daily Routine
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Yogic Wisdom - The Containment Mechanism Appendix 1
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The 144 Kriyas of Babaji
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282 282 287
Figure 49 - Purported Picture of Babaji ....................... ........... .............. ............. .............................. 287
ASANAS {1-18)
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288
[I] Kriya Asana Vanekom I Salutation pose ............................... . .......... . ......................................... 288 [2] Kriya Surya Namaskara I Sun worship .... . . ............................................................... .... . . ............ 288 [3] Sarvangasana I Integral shoulder stand ........ ....... ........................................................................ 289 [4] Meenasana I Fish pose ................................... ............. . ....................................................... . ....... 289 [5] Nindra Kokkuasana I Standing Crane pose .... . . . ................. . ...................................................... 289 [ 6 ] Vilasana I Bow pose . . ........ .... . . . ........ ... ... . . ........... ... . . ........ . . . .... ............................. . . ........ . . .......... 289 [7] Viparitakarani I Topsy-Turvy pose ............................................................................................. 2 89 [8] Pathi Meenasana I Half Fish pose ............. ......... ......... . .............................. ............................ ..... 290 [9] Kalapoy Asana I Plow pose ........ .......... .......... . . . ............................................. ............................ 290 [IO] Pambu asana I Serpent Pose ................................................................................. . ................... 290 [ 1 1] KaMudrasana I Yogic symbol pose . ....... ... ......................... . ..... ....... ...... . . ........ ......... .... ..... . ..... . 290 [12] Pathi Chakra asana I Half wheel pose ................................................................ ....................... 290 [13] Amamtha Kokku asana I Sitting crane pose ............................................................... ..... . . ....... 29 1 [ 1 4] Vittel Asana I Locust pose ....... . . ... ..... ..................... . . . ................. . ..... . .................... .......... . ........ 29 1 [15] Vajroli Mudrasana I Supine pose of firmness and light .......................................... .................. 291 [16] Suptavajra asana I Kneeling pose of Firmness .............................. . ......................................... . 29 1
[ 1 7] Trikonasana I Triangular pose (Two phases) ........... ........... ...... ........................... . . ........ . . ......... 29 1 [ 1 8] Puma shava shanti asana I Complete peace relaxation pose ..... ........... ..................................... 292 [ 1 9] Kriya Kundalini Pranayama ...... . ....................................... ............... ..... . . ......... ............... ......... 292
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Kriya Secrets Revealed DHYANA
( 20-25 ) .......................................................................................................... 295
[20] Shuddi ....................................................................................................................................... 295 [21] Eka Rupa ................................................................................................................................... 296 [22] Eenay Rupa ............................................................................................................................... 296 [23] Arupa ........................................................................................................................................ 297 [24] Puma Bhava Indriya ................................................................................................................. 297 [25] Pulse Meditation ....................................................................................................................... 297 [26] Mantras ..................................................................................................................................... 298 OT H ER ASANAS ............... ....................................... . ...... ....... ....... . .............. ........ .......... 298
[27] Mayurasana (Peacock) .............................................................................................................. 298 [28] Parda Asana Nauli Kriya .......................................................................................................... 298 [29] Sirshasana (Headstand) ............................................................................................................. 299 [30] Garudasana (Eagle) ................................................................................................................... 299 [31] Amamtha Kokku Asana Hooki Bandah Kooram (Sitting Crane Pose with Lock in the Waist). 299
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[32] Pathi Chakra Asana Vanekam Mudra Kooram (Half Wheel with Salutation Mudra) .............. 299 [33 ] Trikonasana with Mudras ......................................................................................................... 299 EXERCISES FOR T H E EYES
(34-55) ....... .......... ................ . ............................. . ..... .......... . 300
[34] Nindra Shanti Tratak Kriya [Standing Relaxation Eye Exercise] ............................................. 300 [35] Amantha Shanti Tratak Kriya [Sitting Peace Eye Exercise] ..................................................... 300 [36] Airtaka Tratak Kriya [Concentration Eye Exercise] ................................................................. 300 [37] Puma Shanti Tratak Kriya [Complete Peace Eye Exercise] ..................................................... 300 DEEP E NING PRANAYAMA
( 56-69 ) ............... . . ................. .......................... . ....... .... ....... 301
[56] Matreika Pranayama ................................................................................................................. 301 [57] Puma Shuddi I Complete Cleansing Breath .............................................................................. 301 [58] Hatha Shuddi ............................................................................................................................ 301 [59] Nahishi Suriya Kali Matreika Pranayama I Nasal Solar Rhythmic Breath ............................... 302 [60] Nahisi Chandira Kali Matreika Pranayama............................................................................... 302 [62] Swasha Kasha Naye Pranayama I Pulmonary tuberculosis breath ............................................ 302 [63] Reshak Kanai Naye Pranayama I Exhalation Asthma Pranayama ............................................ 302 [64] Purak Kanai Nye Pranayama I Inhalation Asthma Pranayama ................................................. 302
xviii
Table of Contents [65] Purak Reshak Kanay Naye Pranayama I Inhalation Exhalation Asthma Pranayama . . . . . . . . . . . . . . . 302 [ 66 ] Nye Pranayama I Dog Breathing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 302 [67] Pranayama Gatie I Animal Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 [ 68] Tooka Pranayama I Sleeping Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303
[69J Prana Darshana Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 I MPLETI O N O F D H YANA ..... ......... ... . . .... . ... ... ...... . . . . . ............ . . . ... ..... ... ... ... . .... ...... ..... . . ... 303 [70] Single Smell Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 [71] Similar Smell Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 [72] Single Sound Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 [73] S imilar Sounds Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 [74 ] Single Taste Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 [75] Similar Taste Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304
[76] Single Sensation Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... . . . . . . 304 [ 7 7 ] Similar Sensation Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304
MIXTU RE OF DISPARATE TECHNIQU ES . .. . . ... . .... . ... . ... . ... . .. . . . ... . . . . . . . . . 304 .
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[78 ] Meham Kalikan Dhyana Kriya [Cloud Scattering] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 [79] Meham Shefte Marde Payum Dhyana Kriya [Cloud Gathering] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 [80] Prana Sahitchay . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 [81] Bhajan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 [82] Mandira Matreika Pranayama I Mantra in the Chakras with Matreika . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 [83] Prana Ocha Sukam Darshana Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305
[84] Maha Deha Shukana Darshana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 [85] Jnabaha Kriya Shangan Korvaj I Memory Kriya Chain Type . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 [86] Jwnapun Asana S urya Kali M antram I Ladies Postures with Solar Breathing for Digestion . . . 306 [87] Kurachie Pun Asana [Chandra Matram I Cooling Ladies Postures �ith Lunar Type of Breathing 30 6 ·································· ···························································································· ····························
[88] Tashi lraka Talaehie Kriya I Static Contraction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306
[ 8 9] Tashi Shalana Kriya I M uscle Vibratory Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306 [90] Shayvee Shukama ma siddhi Kriya I Clair Audience Super Siddhi Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306 [91] Kun Shukkam Mahsiddhi Kriya I Clairvoyance Super Siddhi Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306 [92] Tashi Talachie Kriya I Auto Suggestion of Aum Relax . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... . . . 306
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Kriya Secrets Revealed [93] Malacheke Shihicai I Therapy for Constipation
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[94] Jalandhara Bandha Kriya I Chin Lock Plus Vibration
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[95] Uddiyana Bandha Kriya (Abdomen /Stomach Lock plus Vibration)
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[96] Mula Bandha Kriya (Perineum Muscular Lock plus Sphincter Muscular Lock) [97] Muka Nuni Dhyana Kriya (Concentration on Nose Tip)
307 307
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[98] Puruva Mathia Dhyana Kriya (Eyebrow Center Concentration)
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[99] Sahasrara Dhyana Kriya (Concentration on 1 008 Petals Lotus) [ 1 00] Moope Bandha Kriya
307
[ 1 01] Tookan Inmy Yagi Shihicay I Therapy for Insomnia (Half-fish pose with and without support and with sleeping Pranayama) 308 ..........................................................................................................
CHAKRA DHYANA YOGA
(102-122) . . .... . . ... . . . . . . . . . . . . . . . . . . . .... . . .... . . . . . . . . . . . . . . . . . . . . . . . ... . . ... ... ... 308
[ 1 02] Shivapu Muladhara Chakra Dhyana Kriya (Red Muladhara Meditation)
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[1 03] Kavi Svadhisthana Chakra Dhyana Kriya [ 1 04] Manjal Manipura Chakra Dhyana Kriya [ 1 05] Pachai Anahata Chakra Dhyana Kriya
[ 1 06] Ouda Vishuddhi Chakra Dhyana Kriya
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[107] Ananda Orida Ajna Chakra Dhyana Kriya
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[ 1 08] Nyia Sahasrara Chakra Dhyana Kriya
Second Part [1 09-1 15]
308
[ 1 09] Muladhara Chakra Mandhira Dhyana Kriya
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[ 1 1 0] Svadhisthana Chakra Mandhira Dhyana Kriya
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[ 1 1 1 ] Manipura Chakra Mandhira Dhyana Kriya [1 1 2] Anahata Chakra Mandhira Dhyana Kriya
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[1 1 5] Sahasrara Chakra Mandhira Dhyana Kriya
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[ 1 1 6] Muladhara Chakra Mandhira Dhyana Asana Kriya
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xx
310
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Table of Contents [ 1 22) Sahasrara Chakra Mandhira Dhyana Asana Kriya
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PRE PARATION FO R TH E SAMADH I STATE
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[132 ] Taduman Shihichai (Treatment for the Common Cold) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 13 [ 1 33) Shalana Pudipeu (Vibratory Massage Kriya) . . . . . .
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[ 134] Brahmanandira Asana Kriya (With Left Knee Touching Right Ear) . .
[135) Tantrie Kudambavaikay Kriya (Yoga Tantric for Family Life)
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TH E SAMADH I TECHNIQU ES
314
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Questions and Answers
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International Alphabet of Sanskrit Transliteration
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Swami Yogananda ' s Kriya
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xxi
Kriya Secrets Revealed IAST Consonants GLOSSARY
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About the Author
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Future Developments
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xxii
345 349 359 361
Foreword The 1 5th century mystic Kabir asserted, "The true path is rarely found." 1 If you have ever felt lost or uncertain in this noble search, this workbook may just represent the end of such a journey. The science of Kriya Yoga as taught by the 1 9th century yogi, Shyama Charan Lahiri, is that rare path! My certainty of this is expressed not as teacher to student, or writer to reader, but as a fellow seeker of the truth, inspired to share this gift of knowledge as a practical workbook. This workbook instructs the complete Kriya Yoga path as never before presented to the world. It is a combination of practical experience and the most refined techniques of Shyama Charan Lahiri (aka Lahiri Mahasaya), 2 the 1 9 th century Indian householder who first made Kriya Yoga available to the world. Through exhaustive research, I learned that Lahiri 3 had actually taught Kriya Yoga (or Kriya) through techniques tailored to each individual, not as universal instruction. Furthermore, as he approached the end of his life, Lahiri ' s teachings evolved, becoming increasingly more sophisticated and refined. As a result, numerous sets of Kriya instruction became known, each one credited to the great master. Different yogic schools latched onto certain sets, believing (and claiming) that theirs was the only "true Kriya as taught by Lahiri Mahasaya," or " . . . by Babaj i" (his famous, hidden teacher). So the question remained, which instruction was the correct version, and more importantly, the one right for me? To answer this important question, I analyzed and organized the various lessons, and practiced the techniques in the same way Lahiri himself advised. This workbook represents the fruit of that effort, organized in a linear step-by-step fashion, much as I imagine Lahiri himself may have instructed if he were beside you guiding your every step along the Kriya path. Lahiri said, "Do not wait for advice to practice Kriya"; and, with statements like these, urged his students to break free of their own limited thoughts and become supremely Self-empowered, recognizing that the ability to understand the
1 2 3
The Songs of Kabir by Rabidranath Tagore, p. 49 Lahiri's full title and name is Sri Yogiraj Shyama Charan Lahiri Mahasaya. See Lesson 3 for a biography of Shyama Charan Lahiri.
xx iii
Kriya Secrets Revealed universe lies within, and thus, why not the power to understand how to practice Kriya? Only a starting point is necessary. When approached with an attitude of openness, this workbook is that starting point and much more, guiding you to the highest levels of Kriya Yoga. If you thought you knew Kriya before, prepare yourself for many wonderful surprises. This workbook can augment your current knowledge, or serve as a complete guide to enlightenment. My only hope is that, in some way, the insights provided will lead you along a more satisfying spiritual journey in your yoga practice, and a life more reflective of your true Self. It should be noted that Lahiri was the one who named the timeless breath sacrifice, "Kriya Yoga"; but this science knows no founder. It is eternal across the physical cosmos, revealed to all men of God realization. Babaji, Lahiri' s legendary teacher, was credited for its resurrection from a deep slumber under a different, unknown name. The sacrifice of the breath as taught through Kriya Yoga is the simple and full realization that the Kingdom of Heaven is within. Instead of prayer to God, we take our very life essence, the breath, and raise it and place it directly upon the Divine Altar of Sahasrara. God takes this and relieves us of ego-bound action; our sins are washed clean.
xx iv
About This Book This book was written with the intention of being studied from beginning to end and not all at once. The goal in its organization was to simplify the path in a straightforward way. Further, effort was made to avoid unnecessary confusion by resisting the temptation to inject information that had nothing to do with the actual practice required to master Kriya Yoga. Each lesson is therefore a chapter, intended to take between one day and three years of study. Some lessons may be skipped if they are not required for your personal journey. The advanced Kriya techniques (Omkar Kriyas) are intended only for yogis with between six and eighteen months of practice in what may be considered lower Kriya techniques, and only after sufficient progress has been demonstrated. Most lessons are organized by section as follows: I ) Introduction; 2) Step-by-step Procedure Description; 3) Technique Tips; 4) Suggested Daily Routine; 5) Graduation; and 6) Yogic Wisdom. Each lesson should be studied for as long as you feel necessary to fully comprehend the technique(s) contained therein. As mentioned earlier, descriptions are intended to be read from beginning to end with time taken to focus on the procedural steps. In the beginning especially, it is highly recommended to reread each lesson before its practice. Each lesson also starts with a quote from Shyama Charan Lahiri (aka Lahiri Mahasaya, Lahiri, or Yogiraj). These usually come from his written commentaries, but some have come from his oral tradition. An "Introduction" is presented in the first several paragraphs or pages of each lesson, which consists of a general discussion of the principles behind it. Before the Introduction, you will find alternate names and lesson requirements. It is expected that you have studied the requisite material before beginning your practice. There may be one or more Procedure sections in each lesson as well, depending on the number of variants or techniques presented. This section describes the steps to be followed after studying the Introduction; advancing through the Procedures only requires that you have mastered the preceding lesson(s) . Technique Tips are commonly found after Procedure; these suggestions were added to show how you can enhance or vary a certain technique. For newer students, I encourage the application of these tips when you feel ready to do so. Advanced students can re-read
xxv
Kriya Secrets Revealed this section for ideas as to how to experiment with an already-somewhat-familiar practice. Each technique is like a dance with basic steps, which we must first learn in a rote fashion. Once the steps become familiar, we can experiment within the guidelines and advance to an intermediate level. After a while of intermediate mastery and our skill has become second-nature, we are then ready to experiment and add our own enhancements. The same is true with our practices in Kriya Yoga. The Suggested Daily Routine recommends a standard to follow before beginning the next lesson. Sometimes there is more than one level in a single lesson. You can quickly reference your progress, simply by remembering which level you are on. It may help to write in the date you began practicing a specific level, as this is the only way, in my experience, to keep track of individual progress. If you pause to take a break with your routine, simply start back up where you left off. Y ogic Wisdom is an optional section that contains discussions usually helpful to beginning or intermediate students, although it is not required reading. The Lessons are organized into four main sections: 1 . Preparatory Exercises - These exercises provide the necessary preparatory skills required to master the First Kriya.
2. First Kriya Initiation - The First Kriya, which is the most essential practice, is broken up into ten different lessons. 3 . Additional Practices - These practices represent the space between lessons on First Kriya and the Higher Omkar Kriyas (which could span years); here you will find techniques and information in preparation for the Omkar Kriyas.
4. Omkar Kriyas - There are six of these Higher Kriyas, Second through Seventh. The first part of this book contains the lessons representing the core of Kriya Yoga, followed by appendices and a reference to other related yoga techniques. The techniques in the appendices are not required study, but are included in order to provide a way of comparing techniques from other Kriya schools, although you are free, of course, to experiment with them. A Glossary is also provided to help with terminology. Finally, an IAST reference in the back of the book shows the pronunciation of Sanskrit terms.
xx vi
About This Book Having received feedback from readers who commented that they prefer Sanskrit written without the accent marks used on IAST characters, the convention of Anglicizing Sanskrit words is employed throughout this book. For example, instead of writing iikiifa when referring to the ether element, I use the Anglicized version: Akasha. Of course, not all Sanskrit words are yet to be absorbed into the English language, and so I took certain liberties and employed my own system of Anglicization. If you are accustomed to seeing a certain Sanskrit word spelled other than the way it is presented here, my wish is that you enjoy the reading in spite of these discrepancies. At times, you will also find that quotations are included and facts stated without accompanying citations. Although I made great effort to reference all outside works, in some cases permission was denied from the source ' s spokesperson (or the individual contributor). In other, rarer cases I was given permission, but asked not to reveal the source. Indeed, as the title suggests, it seems that many Kriya practitioners and organizations still cling to notions of secrecy. To work around this, I have resorted to quoting only original public domain versions of either published or unpublished literary works, sayings, or songs. This includes the original works of Lahiri Mahasaya (which fall under public domain), the primary authoritarian voice behind this loving tribute to his life's work. The only exceptions to this liberty are certain translations of Lahiri ' s work that are not yet considered public. Due to these exceptions, I have taken up the great task of re-translating Lahiri 's original words from Bangla to English. Above all, the goal of this workbook and materials is to provide an all-encompassing, single source of Kriya Yoga instruction; lessons that can be followed, as if Lahiri Mahasaya himself were right there alongside you, guiding your spiritual progress. I trust that this wish is fulfilled.
xxvii
Kriya Secrets Revealed
xxviii
Introduction
"Kriya is Truth, and the rest is false. " - Shyama Charan Lahiri
The best way to introduce Shyama Charan Lahiri' s Kriya Yoga is to first list some of its observed benefits as described by Kriya' s most loyal practitioners : I . The theory of Kriya Yoga is easily understandable. 2 . A calm state o f mind i s immediately achieved. 3 . Happiness, as well as other states of consciousness, can b e manifested at will.
4. Overall health improves. 5 . Many o f life's illusions are removed. 6. The Spiritual Eye is activated, thus bestowing extrasensory perception.
7. The material universe is mastered. 8. Freedom from karma is achieved. 9. The final goals of all religions and spiritual paths are obtained. 1 0.
The aspirant realizes his or her oneness with God.
1 1 . The Transcendental State of Kriya is achieved. 1 2.
The practitioner is freed from the cycle of birth and death.
When Lahiri named his meditation techniques, he searched for a single term that would encompass its scope, as well as the simplicity of its objective. To this end, he
1
Kriya Secrets Revealed
picked the Sanskrit word
kriyii.
As is customary with the Sanskrit vocabulary, the
word has numerous interpretations . In the simplest sense,
kriyii
means "action" or
"sacrificial rite." It is an action or rite which we perform in order to obtain the one and only true obj ective of human existence. Thus, the goal of our existence, according to Lahiri, was to actually end all action. So, in this sense we could say that indeed
kriyii
is really "the action to end all actions." Therefore, if it is this action to end all
actions, we can come to understand why it was so named; not just because it is an action we perform, but also because it leads to the state of non-action. This may seem like a paradox, but with further explanation and time, you will come to understand the meaning, and more importantly, experience it for yourself. Another noteworthy aspect of Kriya Yoga is the necessary focus on its simplicity. Now simplicity does not mean that the techniques are easy to perform (on the contrary, they require much practice to perfect) . What Lahiri meant by simplicity is that, with no greater method to obtain the goal, we must focus on the technique and remove all else that is unnecessary from our spiritual practice. Kriya is self containing; it requires no other forms of worship. Outside of the techniques, Kriya only requires the following of a certain set of inj unctions, so that the results will come as expected. Before beginning the descriptions of the basic principles of Kriya Yoga,
I
would first
like to clarify the purpose of writing this book for the public. To understand this move, the reader should know that
I
performed many years of research. I was first
initiated into a particular Kriya Yoga path with a group of
300
others in
1 987.
After
practicing under the guidance of this organization for more than a decade, through inner revelation
I
reaching my goals.
came to know that the path
I
I
had chosen was not suitable for
later learned that I was not alone; several monastics from this
same path and many of my fellow followers were also disillusioned by their results, and left to seek their spiritual j ourney elsewhere. It was not until years later, after reading the original thoughts of Shyama Charan Lahiri, that I was able to locate the causes behind these failures. The organization in which we entrusted our spiritual guidance was simply not following the rules of the Kriya founder. In recognition of the common misinformation (or,
mythos)
presented by many (albeit
well meaning) yogic advisers and spiritual organizations, I offer Lahiri ' s opinions on such matters :
2
Introduction 1 . Do not become an apostate; remain in your current religion. 2. Do not seek renunciation, unless you are already a committed renunciate. 3 . D o not construct an altar; images are a distraction.
4. The Guru4 is not a man, but God himself. 5 . Replace unnecessary practices with Kriya Yoga. 6. Create absolutely no organization around the dispensation of Kriya Yoga.
7. Practice Kriya Yoga regularly and correctly. Rule 1 : Do not become an apostate; remain in your current religion.
Shyama Charan Lahiri taught students who were of the Muslim, Hindu and Christian faiths. In response, he catered the instruction of Kriya Yoga to each individual belief system. To a Hindu he might use Shiva or Krishna to describe God, whereas he would use Christ when speaking of God to a Christian. To a Muslim, he would refer to Allah. Lahiri was able to teach in such an individualized manner because he maintained the tradition of initiating each student alone and privately. This dynamic approach was based on years of his observations that students were more likely to meet their life purposes when remaining loyal to their particular faith. Further, Lahiri recommended that each student follow his or her own religion to the best of their ability. So please, do not take any vow which contradicts anything in your religious belief systems. Any true Kriya path would require no such oath of loyalty. A few years ago, I joined a certain family-oriented church that was in no way associated with Kriya. At the time, many people close to me wondered at this choice, as they knew me as one of the most devoted Kriyabans. However, I knew that the choice was good for my family, so I remained committed to this decision. Since then, I have progressed in my Kriya practice at a greater rate than when I was immersed in 4
Guru literally translates as "darkness (gu) to light (ru)." It is also an affectionate term used for any teacher in India. Satguru (true guru) is sometimes used by Hindus to differentiate between an ordinary teacher and one who grants liberation.
3
Kriya Secrets Revealed
a Kriya community. At church,
I am focused on my duties as an active member, and
enj oy discussing spiritual topics in an open manner with all who wish to j oin in. When I return home,
I
I am at peace to practice Kriya.
now understand why Lahiri Mahasaya offered this rule to his students of Kriya. By
following it, we are affirming a key principle of the Kriya path: The end goal is to 5 become one with the Supreme Person ; and by performing righteous action, wherever we are called to do so, by our religion or community, we are in the best position possible to perform the will of the Supreme Person. This selflessness leads to a withdrawal of our ego-driven action, and our Prana also withdraws, moving upwards in the body. This rule also works because of another principle, which is that symb o lic
is not truth itself. what we believe.
What is truth is Kriya. It is more important what we
do,
expression rather than
Rule 2: Do not become a renunciate, unless you are already one. Contrary to popular understanding of the ideal yogi, the married householder is the quickest path to spiritual progress. Even marriage to a non-practitioner is more helpful than living the life of a renunciate . Further, there is no rule as to the number of children one should have; Lahiri had five children. Perform your duty to your family, your church, and society as expected. This was what he taught. The only exception Lahiri made to this rule was for those who were already renunciates. To them, he offered an insightful warning, explaining that they had chosen the more difficult path for several reasons: (i) A renunciate must rely on others for sustenance, and so when they make an error, they will not be so easily forgiven.
5 Supreme Person: Purana Purusha is that consciousness and principal Being of the entire creation, He is our true Higher-Self, the Higher-Self of all beings. His actions are flawless and harmonious. He is Krishna. He is Christ. But that "He" is also within us, once we have become perfected. When we are able to return our energy up to its source in the body, then we do not act, but He acts through us. Thus, we are truly able to finally fulfill the commandment to "Perform the will of God."
4
Introduction This statement is based on solid reasoning, and has proven true historically. As a long-time member of the Kriya community, I have known of several scandals that have occurred within the monastic world, even in the most trusted organizations. (ii) Isolation can lead to weak-mindedness. I have seen this rule confirmed often as well, both through studies in Psychology and personal observation. My Radhasoami friend was one such example: He chose never to marry and stayed at home. He professed that people in the world were not worthy of his time, and that these distractions only disturbed his peace and daily three-hour long meditation practices. Years after learning of his beliefs, I visited his home to help him with his computer. His surroundings had degenerated, including rotten food sitting in the open air. He was browsing questionable websites, and had entirely given up his meditation practice, telling me that it had become too painful for him to sit so long with his eyes closed. And yet, he assured me that his guru was looking out for him. (iii) The householder lifestyle is more challenging, which leads to a strengthening of mind, a necessary quality if one is to become successful with Kriya Yoga. Having lived closely with monastics of a Kriya order in the past, and now as a married householder with children, I wholeheartedly agree with this statement by Yogiraj . Most of the monastics I became friendly with in the ashram worked a normal day with relatively little stress. However, through the years I noticed that many of these same renunciates weakened disproportionately to their ages. Their speech slowed, and their work hours shortened due to health issues. As we became closer, indeed several confided in me that they had never reached Samadhi. What was most surprising, however, was that they seemed indifferent toward this lack of progress. Evidently, the monastic lifestyle was so relaxing that their motivation dwindled. Kriya Yoga requires focus and strength of mind in order to bring the Prana upwards. On
the other hand, from my experiences as a householder, I have seen how the high stress that comes from maintaining a secure and happy home can lead one to speeding up their spiritual progress. With only short times available to meditate, I appreciate every moment of my Kriya practice, and focus deeply on each aspect of the techniques. In an attempt to balance my highly active life, I wholeheartedly attempt to reach the restful "non-dual" Samadhi state. 5
Kriya Secrets Revealed
As part of his message attached to this rule, Lahiri also brought up issues of human nature. Within a householder' s lifestyle, there are more opportunities to fulfill righteous natural yearnings, including satisfying carnal desires. Fulfilling a carnal desire is a serious transgression for a renunciate, but within the confines of marriage this behavior is expected. To maintain health and properly balance the energy in the body, Lahiri even suggested having coitus twice monthly within a marriage . I have to concur; there seems to be no negative impact in my Kriya practice when following this rule. In addition to the above compelling reasons to abide by this instruction, greater opportunities to serve others are available to householders than to renunciates. In the average day of a householder, a Kriya yogi may serve his or her partner, children, employer, employee, and/or clients . In doing so, the yogi learns to perform action-less action, otherwise known as the Will of God. If, after considering Lahiri 's rules, and my arguments in their support, you are still somehow tempted to imitate the outer aspects of the renunciate lifestyle, know that Lahiri was strictly against this. He even asked students to make absolutely no outward changes in dress, work, or other externalities. Through these kinds of instructions, Lahiri reminds us that what differentiates Kriya Yoga from other paths is that the entire focus is on the internal (not external) . If we somehow start to split our energies into external expressions, such as wearing clothing associated with monastics, we automatically limit the focus on the internal change we must make. Kriya Yoga is not a simple outward change in one ' s lifestyle; it is a complete abandonment of all duality. Kriya yogis see even religious ceremonies, pictures, and so on as mere distractions, because anything dual is a distraction. One could say, we abandon the world internally, but continue onward as though nothing externally has changed. In understanding this rule, it is also helpful to know (or be reminded of) Lahiri ' s own story that led him to supporting the householder lifestyle. After he received Kriya Yoga from Babaj i far from his wife and children, Lahiri was full of bliss and did not wish to return to his home in Kashi . It was Babaji who convinced him to go back to this life and remain true to his worldly responsibilities. Indeed, it was after Yogiraj returned to his family that he was able to overcome hidden weaknesses and obtain the highest states of Kriya Yoga.
6
Introduction Rule 3: Do not construct an altar; images are a distraction.
Several of Lahiri 's disciples asked for a photograph of him ; and to this request he often commented that: 1 ) there is no need for a photograph; it provides no spiritual benefit; and 2) if a photograph is used alongside practice, then in the future all will abandon Sadhana6 and start worshipping the photograph instead. In the organization where I began my journey with Kriya, several photographs and paintings of Kriya masters were set upon an altar at the front of the temple, includin g a photograph of Lahiri Mahasaya. We would customarily bow to these images before services. Soon, I became so attached to these pictures that I was unable to meditate without them. (I even carried a travelling altar with me at all times.) Sometimes, when my mind became restless, I would just stare at the pictures; this was a common practice, which was even encouraged. Little did I know at the time that Lahiri did not condone such habits. The focus of Kriya is almost always on the Prana in the body; and when it is not upon Prana, it is upon the breath or actual physical movement. When not performing these techniques, we are either resting, or we are in service to others . There is little in-between. Dharana, or ordinary meditation, is not required; the mind never gets an opportunity to just wander. Nonetheless, one photograph of Shyama Charan Lahiri does exist, and its existence is an interesting story (of which, there are several variants): According to family sources, Lahiri consented to allow a professional photographer (Gangadhar De) to snap a photograph of him. When Gangadhar readied the camera, he looked through the viewfinder and could not find Lahiri. At first he thought perhaps something was wrong with the equipment. But after checking its functionality using other human subjects, he understood that, for some inexplicable reason, the light was not projecting off of Lahiri ' s body into the aperture of the camera. He explained this to the master who, after hearing this complaint, bade him to look again. This time Lahiri 's image appeared and Gangadhar was able to capture a single image. This is the only photograph of Shyama Charan Lahiri known to exist.
6
Sadhana (Sanskrit: sadhana
-
mtliJ) n . Spiritual practice (in the context of yoga).
7
Kriya Secrets Revealed Lahiri himself kept no photographs of his Guru, Babaji, and for that matter, of any gods or holy figures. He insisted that the frozen images would only serve to distract from the focus on Kriya; the image is dualistic and outward-seeking, while Kriya is inward-seeking. The time we might spend bowing to a photograph would be better spent bowing to the God within. When viewing a photograph we channel the energy outward, and only manage to create a new dualistic persistent habitual energy pattern in this dimension. When bowing inward through practicing Kriya, we destroy all such patterns. Rule 4: The Guru is not a man, but God himself.
God is within the Self, and so is the true Guru 7 or Satguru8 of every aspirant. Hold no
false conceptions that somehow the Guru is external or a vessel in the form of man or woman. Unless it is your custom, you are not required to bow to anyone or any image of a so-called Guru. It is a distraction to idealize any material form. Many have claimed to be the Satguru; however, no separated being could possibly hold that position, and very few born into this world are actually perfectly attuned to the true Satguru, who is universal and within all beings. If the disciple of any particular human claiming to be the Satguru believes that he or she has somehow obtained supernatural evidence that his teacher is the Satguru, then rest assured the devotee has simply mistaken the actions of God for the actions of man. Many have been deceived in this understanding, and certainly more followers will continue to be deceived. Some people referred to Shyama Charan Lahiri as their Guru. In India, teachers are commonly called guru. Lahiri was a teacher, and so he accepted this title. At the same time, he rebuked acts of obeisance (bowing) normally associated with a Guru/disciple relationship from his students, teaching that the true Guru (Satguru) was within. Although the following account may seem in conflict with Rule 4, on closer reflection it is not. Lahiri spoke of his teacher Babaji as Krishna himself. Later, he wrote that he himself was Krishna. His reason for this seeming contradiction was that he considered himself and the Guru as one and the same. This then is true for all of us. 7
We differentiate the Guru who brings salvation with a capital 'G' and the ordinary teacher with a lower case "g." Kriyaguru is used to designate one who gives Kriya initiation and/or instruction.
8
Satguru (Sanskrit: sadguru
-
� m. The True Guru is the one who will grant enlightenment; i.e. a
function of the Christ or Krishna being within.
8
Introduction We all have the Guru within as our true Higher-Self, which is God, and is one with all. The only difference between us and the master is that Lahiri had attuned his actions with Satguru, and thus became a pure instrument of Satguru. For Lahiri, Guru is simply an important aspect of God that assists us in performing our Kriya Yoga practice or any other conscious spiritual pursuit-as internal source. I often refer to this aspect as the Guru-Principle or Guru-Aspect of the Supreme Person, in order to clearly differentiate it from the often misunderstood terms of Guru and Satguru. Personally speaking, since readjusting my understanding of Guru, my spiritual progress has accelerated. Knowing that the Guru "force" is always present is generally calming. Sadly, many devotees from my previous organization believe that I have betrayed our true Guru, the man who founded the organization, by believing so. Somehow, they forget that this prominent yogi himself remarked: "Why do you call me 'Guru ' ? Don't you know that only God is Guru?" (paraphrased) . Rule 5 : Replace unnecessary p ractices with Kriya.
The Kriya Yoga techniques are sufficient within themselves. You do not need to cultivate devotion through any other external acts, such as chanting or visiting shrines. Proper love and devotion can only truly be cultivated through Kriya practice. It is rather a better use of time to focus one's energy upon developing constant awareness of the Spiritual Eye, or perfecting the execution of one ' s Kriya practice. We must restrain our tendencies to complicate things unnecessarily. To illustrate the limitation of cultivating devotion through external acts, the following analogy could be employed: A man who loved papayas, having never tasted or even seen a mango, heard it was even more delicious than the papaya. He was so intoxicated by the rich descriptions and wonderful compositions made by those who had claimed to have tasted the mango that he began to sing its praises as well. He even composed his own songs about the wonderful taste and appearance of mangoes, and daily talked about it with his friends. He even imagined that he had tasted the mango, but upon reflection could never recall an instance where he had actually even seen it, let alone tasted it. To demonstrate his devotion to the mango, he gave up eating papayas altogether. However, after many years of his devotion to the mango, in a moment of weakness he purchased a papaya and ate it. He fell in love again with the
9
Kriya Secrets Revealed papaya, and forgot about the mango. (The mang o represents God, and the papaya, material desires.) So it is in the search for God. In reality, external devotion fails to build up actual love of the obj ect about which one is singing or praising. Only experience can alter our being forever and impart true loyal devotion. And only a mere one in a million yogis is immune to this rule, and yet become successful as true Bhakti yogis (i.e. those who have carried over true devotion from a previous life). In addition to the futility of developing external devotion, Lahiri commented at length about the efficacy of most other meditation techniques or spiritual practice, adding that, barring the achievement of the "Transcendental State of Kriya," significant spiritual progress is nearly impossible. Further, Lahiri equated the actions of the worldly man to that of the man who chants continuously: both lost in the state of what he termed "Active Prana." (The goal is, in fact, the state of Static Prana.) Why not see life as a continuous act of devotion instead? We have the ability at any time, day or night, to simply offer our service (Prana) to God. It does not matter what form that takes. In the end, as Lahiri said, it is all about the "resettlement" of energy at its source, the Seventh Chakra, and in this way, performing "non-action." This is the true sense of freedom we are seeking. It is the freedom from our burdens of having to be the one responsible for everything. Let the infinitely intelligent God take on that burden. What you will find, miraculously, is that He does more and more things for you, and you do less and less, remaining instead in states of rest, peace, and finally, extreme Bliss. Rule 6 : C reate absolutely no organization around the dispensation of Kriya.
Organizations require an immense amount of support, which distracts the practitioners so much so that they are unable to give the time required to master Kriya. Some have said that Lahiri himself broke this rule; however, they were mistaken. He created an organization for the sole purpose of publishing scriptural commentaries. Kriya was always taught individually by the master. He specifically forbade the creation of any institution. On the subj ect of organizations, Lahiri wrote, "The establishment of organizations, missions, and ashrams does not count as Sadhana; for it is instead a deterrent to
10
Introduction Sadhana, for the obj ective is centered on the further expansion of the organization. " Therefore, Lahiri placed much importance on Sadhana being practiced i n seclusion. In conclusion, finding guidance in your Kriya practice from a well-researched book (such as this one), or from discussions with a known Kriya expert, are acceptable supplemental tools in building your practice of Kriya. Anything else is superfluous and a distraction, according to Lahiri' s pedagogy. Some argue that Kriya should only be taught by an expert, or that initiation is required; however, in today's world it is hard to find a Kriya expert who can properly teach according to Lahiri ' s advice. Unfortunately, most sources have become tainted with disinformation that lends more importance to the teacher rather than to the techniques themselves. The instructor must do this; otherwise he could not extract enough funds from each student in order to support his business, even if it comes at the cost of j eopardizing the student' s Sadhana. Still, Kriya experts are useful. Having your Kriya checked b y a n expert is indispensable, if you are lucky enough to find a knowledgeable and honest one. Rule 7: Practice Kriya regularly and correctly.
The key to success with your Kriya progress lies in its regular and continued practice, as well as in your sincere efforts to perfect the techniques. Period. To this end, Lahiri taught that the techniques should be practiced in seclusion. Group meditations were never recommended. For practical reasons, Kriya is too noisy and requires too much space to be practiced in a group. In addition, the time required to organize and meet as a group is a distraction in itself to Kriya practice. Even 20 minutes each day of Kriya is sufficient to make formidable progress. Why waste time in travel? Therefore, do not fall under the popular false argument that sitting for longer periods of time is required. Group meditation usually involves many hours of Dharana9 , an approach to which Lahiri never prescribed. It is wiser to focus a few minutes on Kriya, and spend the rest of the day attending to familial responsibilities, rather than sitting for hours and letting the mind wander. Thus, according to Lahiri, students should integrate the results of their short practices with an honorable lifestyle. If meditation takes up too much of the day or evening, we jeopardize time we should be investing elsewhere. The one exception is in the practice of "Excellent Kriya." When 9
Dharana (Sanskrit: dhiirar:iii
-
tmurr) f. concentration. This is typically what is thought of as classic
meditation.
11
Kriya Secrets Revealed you have reached this level of practice, you can perform Kriya in lieu of sleep, and thus dispense with the customary six to eight hours the body normally craves. This level took many years even for Lahiri to perfect, and one is not expected to achieve this overnight. How the techniques of Kriya Yoga were originally taught
Because of the complexities of the techniques of Kriya Yoga, the entire set was not 10 meant to be imparted to the student (Kriyaban ) all at once. Instead, lessons were given out in "chapters" with times spanning sometimes years between each level of instruction. Many paths argue as to the number of chapters and techniques that Lahiri actually utilized. Some say as few as four steps divided his teachings, while others believe as many as eight. I have concluded that seven levels were probably the closest to the actual number taught by the master at the height of the perfection of his system. Each level is commonly referred to as a chapter or simply by referencing the number, i.e. Kriya 1, Kriya 2, Kriya 3 , etc. (or, First Kriya, Second Kriya, Third Kriya, etc.). My renaming of the techniques
In Yogiraj ' s commentaries, references are made to the beginning Kriya techniques, as well as to Thokar, Gayatri and Omkar Kriyas; however, not much more beyond that is mentioned. Remaining information about their names comes from different Kriya schools. I found the competing names confusing, and so I renamed them to better match the commentaries, and also to be more understandable from a Westerner' s point o f view. Alternate names used b y other Kriya schools are generally listed under each section.
10
Kriyaban (Sanskrit: kriyiivan
12
-
� m. a student of Kriya Yoga.
Introduction Kriya levels as p resented in this Workbook
Chapter One:
First Kriya
1 . Kechari Mudra
Lessons 5 & 1 3
2. Maha Mudra
Lesson 9
3 . Navi Kriya
Lesson 1 0
4. Kriya Pranayama
Lessons 8 , 1 5 & 1 8
5 . Yoni Mudra
Lesson 1 1
Chapter Two:
Second Kriya
1 . First Omkar Kriya Chapter Two: I.
Third Kriya
Fourth Kriya
1 . Continuous-Thokar Kriya Chapter Four:
Fifth Kriya
I . Gayatri Kriya
Chapter Five: I.
Lesson 25 Second Omkar Kriya Lesson 26
Thokar Kriya
Chapter Three:
First Omkar Kriya
Third Omkar Kriya Lesson 27 Fourth Omkar Kriya Lesson 28
Sixth Kriya
Tribhanga-Silent Kriya
Fifth Omkar Kriya Lesson 29
2. Tribhanga-Mantric Kriya
Lesson 30
3 . Tribhanga-Thokar Kriya
Lesson 3 1
Chapter Seven:
Seventh Kriya
Sixth Omkar Kriya
1 . M icro-Tribhanga Silent Kriya
Lesson 3 2
2. Micro-Tribhanga Mantric Kriya
Lesson 3 3
13
Kriya Secrets Revealed The techniques not mentioned above are broken into two separate groups : 1 ) Those taught by Lahiri as an additional assistance to qualified students; and 2) other related yoga techniques not specifically a Kriya Yoga invention, but which may be helpful as supplemental aids. Getting started
Since "Kriya is Truth" according to Lahiri, you may skip the next section and simply begin the exercises. If you would like to learn my reasons for why the techniques are being released to the public, please read, "A New Era Has Begun." In any case, may your efforts to achieve the benefits and goals of Kriya Yoga be blessed, no matter your personal motivation. Remember always that the secret to proper practice of Kriya is not in its perfecting, but in its regular practice without the expectation of results, no matter what obstacles may arise. Kriya is the breath-rite, the language of the soul, the purest form of sacrifice, and the most scientific and surest method of obtaining God contact and spiritual emancipation available. It is my deepest wish that this book will help guide you to the ultimate spiritual goal of all true religions: the Transcendental State; your True Home.
14
A New Era Has Begun When I first set out to create this book on Kriya Yoga, I planned to focus only on the secretly guarded Kriya techniques, which other books of its kind had failed to include. The book I imagined would offer an easy-to-follow set of instructions that any serious student could master. In a perfect world this should suffice. However, not long into the writing process it was apparent that this approach would not fulfill the deeper purpose of my efforts, which was to help those who had reached an impasse with their own search for the truth. For those of you who can relate to this frustration, I include thi s section, "A New Era Has Begun," a story of my own. After many years of painful experiences associated with unsatisfactory spiritual progress as a Kriya practitioner, I came to the conclusion that this disappointment lay not only in the techniques, but with the pervasive, destructive attitude of what I now see as a doctrine I term "external dependency." Correcting this unacceptable framework is addressed simply by following the lessons presented in this workbook. To address this attitude of external dependency I have added the following essay, The Long Disillusionment, a personal narrative about how I came to this understanding, and what I did to correct it. The Long Disillusion ment
My spiritual path began at the age of nine while living in Santa Monica, California after a family friend gave me a stack of books based on Eastern religions and other spiritual paths. Always curious, and raised to be open-minded, I made my way through the readings, accepting everything as gospel. The Eastern perspective represented in the books fit well with my natural inclinations; thus, they became a source of comfort. The next summer, I attended a youth camp for children whose parents were members of a certain unnamed Kriya organization. According to the institution ' s rules, I was too young to learn the complete Kriya; however, I was shown some preparatory techniques. When I reached 1 7, the age when devotees were allowed to begin formal Kriya study, I immediately placed myself in a position to reach that goal. In order to receive the introduction lesson and approval for this study, I signed up for and attended a Kriya Yoga Initiation ceremony in Los Angeles led by an "authorized monk." In the monk's opening remarks, he said that Kriya was the highest meditation technique ever known; and that, although the Guru was not in his body, he was still "alive," and that the initiation was completely valid. I had no reason to doubt anything the swami said, nor did I understand the difference between a living and dead Guru. For me, 15
Kriya Secrets Revealed
everything, including life and death, were illusions, so why would it matter if he was in the body or not? After years of practicing the lessons as prescribed, and upon graduating in Physics from the University of California, Los Angeles (UCLA), I moved next door to a temple of the same institution that had initiated me into Kriya. The apartment I lived in was only a stone ' s throw from the group' s monastery. Nearly every morning, I meditated with the monastics, in addition to attending public meditations held at the center. I was resolved to succeed in Kriya Yoga, and ultimately in my quest for enlightenment. This zeal for spiritual progress resulted in my being drawn into an elite meditation group that regularly performed 24-hour meditations, in addition to meditating all day and late into the night on Saturdays . My best friend from college also j oined us. Our leader was an older devotee who had studied the "advanced" Kriya techniques for over 25 years. 1 1 After many months of attending these lengthy sessions, although my intuition increased dramatically, I was unable to identify any other results-until one day while chanting, I 12 entered the breathless state. A light infused m y being and I was lifted up into Superconsciousness 1 3 • From this standpoint, I was able to see everything clearly. However, when I looked into my heart and the hearts of my fellow yogis, I could see that something was amiss in our practice. The light spoke to me, "You cannot reach the goal in this way." Shocked, I wanted to know, then how can I reach the goal? But before my question could be answered, my attention shifted to our meditation leader who had become upset with me; in fact, he had stopped chanting in order to chastise me for not carrying on. The beautiful experience was instantly broken off, and I descended back into my body. If the leader was this much out of tune with the people meditating, I thought, I must have stumbled onto the wrong path. After this unsettling experience, I immediately quit the group and began practicing Kriya on my own. Although I did not easily achieve the breathless state again, I never stopped my daily meditations. Later, at times I meditated with another friend of mine from college. This friend had experienced a difficult childhood and felt misunderstood, as his 11
As I now know, these techniques were misleading versions of the true advanced techniques. Breathless state (Kumbhaka) : The need to breathe is made unnecessary as the breath and heart rate go down due to an extreme decrease of the metabolism. 13 Superconsciousness: An elevated state of consciousness experienced by many yogis, wherein a powerful light appears and reveals whatever information is desired. This state cannot be measured with scientific instruments, because it is essentially non-physical. 12
16
A New Era Has Begun
family had wanted him to follow another religion. The day before he took his own life, he confided in me that in all the years of practicing Kriya, he had obtained no results. He said that he had no proof that it worked, and that he had sacrificed everything for what he had felt was somehow his own fault, as though he were defective. He was not alone in this disillusionment; around the same time, an insider from the same organization said that 80% of the monks had left the path, one calling it "all an illusion." When I attempted to speak with one of these ex-monastics myself, he said that he had signed papers prohibiting him from discussing his reasons for leaving. Sadly, I could see that similar disappointment in his eyes that I had seen in my friend' s the day before he gave up. If the techniques were the highest as promised, then why did so many leave, or worse? I knew these people were sincere. Something certainly was amiss. When I asked other loyal members of the organization about those who had left the path, they always repeated a common phrase, "Blame the diver not the ocean." It was this kind of rhetoric that trained us well to never question the organization; if we did not see progress, we just needed to meditate longer and more often. Since we were not permitted to discuss our experiences among ourselves, I began to question if anyone had obtained significant results. I would sit in the front row of the temple during long meditations and wonder if anyone was even close to experiencing the type of spiritual progress we were promised. It seemed not; so I asked myself again, what was not right? Looking back, I knew that I had loyally followed every step according to the Kriya lessons as prescribed by the organization, yet the one time I went into the breathless state, I was told to stop. The organization was successful in controlling its members through rhetoric, yet these same messages were ineffective when it came to real life problems, such as my friend' s unhappiness, which led to his suicide. After such profound disillusionment, I became extremely confused and lost my enthusiasm for my current path. This is when I finally started to question more than my own "failures." During this period of reassessment, I warned others about the dangers of following that particular organization ' s training methods. I even met a famous psychic, who, without knowing the name of the organization, proclaimed that it was not as it seemed-I believe she even called it evil. I could not call it evil as she did, but the unexpected comment did add to my doubt, which I learned to value in its healthy form. With all trust in the organization lost, I was finally able to feel free to think about my spiritual path for myself.
17
Kriya Secrets Revealed
Lahiri Mahasaya 1 4
Through this newly-discovered healthy doubt, I began to visit other churches and to learn about other paths. It was in this phase of my life that my understanding truly started to deepen. I began to see parallels between paths, and in these parallels, reasons why a certain belief rang either true or false. I also started to see that reason itself was a powerful tool that should never be put aside. It also became clear that anything that could not be reasoned was most likely superstition at best, and organization-serving rhetoric at worst. With a degree in Physics, I should have known better. From then on, I decided never to take anyone ' s word for anything, but to check for truth by accessing my own reason and intuition, free from ulterior motives. Due to the Internet and recent publishing efforts by various organizations, a large volume of information on Shyama Charan Lahiri (Lahiri Mahasaya) began to surface. As I started to read Lahiri ' s thoughts, an entirely different point of view on Kriya Yoga emerged. This new set of techniques and narrative were hardly recognizable from what I had previously learned from any organization or Guru. In fact, I would find that the original Kriya techniques when practiced correctly were infinitely more effective. At first, capturing the essence of Lahiri Mahasaya and his ontological viewpoint was elusive. It required independent thought, free from the brainwashing style associated with the organizational thinking with which I had grown accustomed. What I found was that organizations had often taken the pure truths presented by Lahiri and added statements such as : "Kriya can only be taught by a living Guru"; or, "No meditation techniques are as advanced as ours"; or even, "Remain loyal to the Guru [living or dead] and you will be rewarded." Although Lahiri never said anything with such a dependent tone to his students, the organizational paths seemed to hang on these statements. Another discrepancy I uncovered had to do with photographs of the Gurus, which are abundant in such organizations. Firsthand accounts showed that when Lahiri was approached by one of his disciples carrying a photograph of the Yogiraj , he remarked, "If you deem it a protection, then it is so; otherwise it is only a picture." 1 5 It seemed that the master teacher himself completely disregarded the power of the image of the Guru, and instead placed faith itself in the highest position. Through my inner understanding, I knew that Lahiri ' s comments about the photographs were correct, and that focusing on a photograph could actually hinder spiritual progress. If the Guru concept is deeper than 14 15
See Lesson 3 for a biography on Shyama Charan Lahiri. This is a quote from Autobiography of a Yogi (A Y); however, other sources give similar accounts.
18
A New Era Has Begun
the photo, can we really ever truly have the correct relationship with the Guru when we rely so much on the image? Finding the Guru Within
It is tradition in India to bow and touch the Guru's feet when entering his or her presence. However, when anyone would try this obeisance with Shyama Charan Lahiri, the master teacher would immediately block them and instead touch their feet. 1 6 The Kriya founder wrote in his commentary on Kabir, "The Guru is Self' and "Self is the One and Only Guru." 1 7 In one of his points of advice he stated, "Do not wait for advice to practice Kriya." Why then did the Kriya Yoga founder always seem to defy the common Indian concept of the Guru-disciple relationship? At one point in my search, a friend of mine who was a member of the Radhasoami path, told me that only a living Guru can initiate a student, which meant my own initiation was invalid. Ironically, since his Guru was now dead, I could not join his path as he had. So instead, I meditated long over this conundrum. I remember he used statements by Kabir as a basis for needing a living Guru. Still, it did not ring true; instead, I felt that these quotes were made during a period when most people did not know how to read or write; perhaps taking living instruction seemed the only possible way to get a message across. My intuition confirmed that position. Even after I had seen that my Radhasoami friend was also duped by an organization' s doctrine, I still struggled with my previous conundrum. Neither the concept o f remaining loyal to the Guru of my Kriya organization, nor finding a living Guru, sat well with my soul. I began to pray earnestly for my Guru to make himself known to me. Nothing happened. I looked at photo after photo, and searched the World-Wide-Web thoroughly for any hint at who might be my Guru. I even found one that had the right "look," but I simply could not travel to India and pay thousands simply for the initiation. I reasoned that if this was my Guru, then the money would materialize for the journey, which it never did. Instead, I was persistently drawn back to the writings of Lahiri Mahasaya. At that point, I read everything I could about his methods. I also corresponded with and spoke to people from different Kriya paths. Then, slowly, without at first realizing it, the truth was clarified and my prayers answered. 16
A utobiography of a Yogi, Paramahansa Yogananda Kabir for Kriya Yogis, Lahiri Mahasaya, Chapter One, 2"d Verse. Lahiri specifically used the word "Atman" with "Self' in parentheses. But to simplify the translation, I have left it here as "Self." In mode� Western language, is interpreted perhaps more correctly as "Higher-Self." 17
19
Kriya Secrets Revealed
It was true. My spiritual progress had been impeded by "organizational thinking" my whole life. I understood Lahiri ' s injunction on creating an organization around dispensing Kriya. Upon this significant discovery, I accepted God himself as my Guru. He was Krishna, He was Christ, and He was the Son, the Only Begotten. And that He was in Me. He was not my lower self, but my Higher-Self; the Higher-Self of us all. That, as we get closer to the core of who we are, we discover that we are all one, that consciousness is one, and that we are like spokes of a wheel, and Christ or Krishna is the Hub, and the Father (Sat) is the center. God is, in fact, the whole wheel; all of it, both the un-manifested and manifested. It did not require long trips by airplanes or keeping dozens of photos on my walls. With this illuminated understanding came an ultimate and refreshing sense of freedom. Finally, I was awakened from the paralyzing and destructive delusion to realize that there was no sense in the way I was thinking of the Guru. By handing over my spiritual progress to strangers and organizations, my very faith was sabotaged. Instead of expanding my experiences, I was restricted by thinking of the path as something external, illogical, and quaintly human. To consider the Guru question another way: In one essay, I wrote about something called the Containment Mechanism 1 8 , which is a set of forces in humans that keeps us bound to the physical world. These external forces, by a falsely perceived necessity of survival, purposely distract us into remaining focused on the non-spiritual. Likewise, there is a counter-force that initiates in the spiritual realm and pulls us back into spirit. This is also a mechanism called "Guru" in the East, and "Savior" in the West. Lahiri called it "Krishna" to Hindus, "Allah" to Muslims, and "Christ" to Christians. Having realized this error in understanding, I finally had the last piece of information I needed to make real spiritual progress. I had found the Guru. He is always living. He speaks through everyone. It is like Shyama Charan said, "If you believe it, then it is so." Breaking the Secrecy
My decision to break free of the limited concept of Guru as a man developed into a different understanding of Kriya as a science. While studying physics, I learned that discovery does not flourish under secrecy. Where there is secrecy, an environment of
18
See Appendix for a broader description of the Containment Mechanism.
20
A New Era Has Begun
stagnation takes over which inhibits critical thinking (i.e. analysis) and makes improvements virtually impossible. As you the reader may already know, many yogic schools of thought ask students to take an oath of secrecy before revealing Kriya meditation techniques. The revelations are made in closed sessions to between several dozen and hundreds of students. Furthermore, the lessons are often given verbally with no distribution of supportive printed material. Most significantly, as the topic relates to this book's approach, students are forbidden to discuss the techniques openly and among themselves. Instead, they are instructed to seek any further clarifications or instructions from a representative of those presenting the lessons (such as a monastic or living Guru), which is often difficult simply from a pragmatic standpoint. In these cases, Kriya students are left to fumble around with the techniques with a high probability of practicing them incorrectly, and over many years , just as I had done. Eventually, most of them, failing to make satisfactory progress, simply give up or resort to simpler forms of worship. Through a doctrine of secrecy, sincere students of yoga often come to believe that their very souls depend upon keeping such oaths. When the curious asks a Kriyaban (someone dedicated to the practice of Kriya) about his or her meditation practice, they are obliged to refer them to someone authorized to discuss another' s practice. In my experience, when this Kriyaban is asked why the knowledge is not openly available, he or she generally does not know the answer, or they simply parrot what they have been told: '" Loyalty is the highest law. If I am loyal to the instruction [and its secrecy] , the Guru will be loyal to me." Loyalty may indeed be a wonderful quality, but should it come at the cost of performing Kriya incorrectly; or, at an even higher cost, the loss of time and progress? Finally, due to the oaths of secrecy prescribed in the teaching of Kriya Yoga as practiced by organizations, I fully expect that this book will provoke some criticism. Outlandish claims against me may result from for my decision to freely pass on Kriya knowledge that was seen as privileged. I may even be seen as misguided or as a subversive for releasing "dangerous" information to the general public, who, evidently, are incapable of overseeing their own spiritual education. Although I understand these concerns from my own experiences following dogmatic beliefs, I am now fully motivated to help those of you who have felt that your meditation practices were hijacked through institutional restrictions and faulty teachings through the contents of this book.
21
Kriya Secrets Revealed
Kriya for All
Ever increasingly, I am convinced that releasing the grip of secrecy that has surrounded the sharing of Kriya is the right thing to do-not through the filter of others, but through Lahiri ' s own words, and the practice of the true Kriya. Indeed, it is critical that we demystify the teachings and bring them into the realm of science; and, as such, out into the open. With this Kriya-for-all approach, an option now exists for the 99% who are determined to advance their meditation techniques, and yet choose to stay within their current religion. Swami Y ogananda and Lahiri both professed that no one should change their religion, but simply add Kriya practice to it; yet many organizations altered this requirement so that no one could receive the techniques without taking oaths of loyalty. Now with the workbook portion of this book, you are given the freedom to practice with autonomy. No one needs to sacrifice their family, social situation, or personal religious beliefs in order to benefit from Kriya Yoga. This independence reflects the spirit of Shyama Charan Lahiri who tailored each lesson to a particular student' s belief system. Even atheists can enjoy the benefits from Kriya practice. The Proof is in the Results
For me, breaking the secrecy and leaving organizational attitudes behind was the key to my newfound spiritual successes. I have often said that it was at this point in my journey that I started to grow up (spiritually). I was more willing to experiment with practicing different meditation techniques, and more able to discover which methods brought out the most satisfactory results for me as a unique individual. I also let my intuition guide me and tailor my practice of Kriya Yoga. It is in these moments that I feel the invisible hand of my Inner Guide. I trust that by breaking free from organization-imposed limitations, and by listening more to your intuition, you too will experience heretofore unimaginable spiritual progress. My greatest wish is that as many people as possible will attain access to the science of Kriya, and through it, the Omkar Reality, which leads to the source of pure Peace, Wisdom, Love, and Bliss, and finally unto the true abode of the Divine One, the indescribable Transcendental State ofKriya, where all universal attributes merge into one.
22
Prepara tory
Exercises
Lessons One to Seven
23
Kriya Secrets Revealed
24
LESSON 1 Find Your Meditation Seat -
Practice Kriya as long as possible sitting in one Asana at least once a day. - Shyama Charan Lahiri
REQUIREMENTS :
Quiet spot with time to meditate, facing east.
Asana (Sanskrit: iisana 3ITT1af) n. pose. -
Asana, meaning "posture" or "pose," is the third point of Patanjali ' s Eightfold Path 1 9 • As Lahiri Mahasaya wrote, "The posture [or asana] should be steady and comfortable."20 Therefore, the first exercise is to establish your meditation seat; that is, where you will meditate and in what fashion you will sit. It is recommended that you meditate facing east. You may choose your seat from several main poses (choices that will be further explored in this lesson). In order to make the most of your meditation routine, you should also decide how many times each day you wish to practice, typically between one and three. You could choose to perform your entire meditation in the morning, at noon, or in the evening-or break it up into two or three different sessions (recommended). The decision is one of practicality-whatever works within your schedule. The main key of any meditation pose is to keep the spine in a relaxed, upright position without touching the back to any surface. The gaze should be slightly turned upward with eyelids either closed or half-closed (without straining). The back must remain free of contact or pressure, as this will interfere with the proper sensing of the currents flowing up the spine. The hands should sit gently on your lap with fingers intertwined, which creates a neutralization of the current, and keeps the energy locked within the body. One can see this pose in the only known picture of Shyama Charan Lahiri (page 29) .
19 In the second century BCE, an Indian sage, Patanjali, created the Eightfold Yogic Path, an important step in the development of the science of yoga. 20 Kriya Yoga Sutras (Patarljali 's Sutrasfor Kriya Yogis, Part 2, 461h Verse)
25
Kriya Secrets Revealed
Since the spine must remain upright, it is sometimes necessary to place a pillow or two under the buttocks . You should adj ust this as needed in order to help keep the spine straight with minimum effort. Cross-legged positions are preferred. Some teachings suggest sitting in a chair as a legitimate pose; however, this posture should only be practiced by those who, for medical reasons, cannot sit in one of the three cross-legged positions . Results can be achieved by sitting cross-legged in a rather large chair or on a table as well, as one can easily change positions. Again, keep in mind that the back should be free from leaning against any surface, and that the position is comfortable. In any of these poses it is not important which leg crosses over the other. You many switch between left and right as well .
Kriya Yoga is not a marathon sport. When practiced correctly, Kriya requires only short durations ofpractice to achieve remarkable results. The steady and daily practice of Kriya is the most important element leading to increased 21 progress, and, eventually, to Samadhi .
In
some cases, schools o f Kriya have simplified the path t o the point that its practice i s
ineffective. When this occurs, students may become desperate, sitting for more and more hours, pushing for results; however, Kriya will not yield progress under such anxious conditions. Problems with progress also arise when the teacher has not provided a true enough instruction of the Kriya Yoga techniques. To succeed in your personalized practice of Kriya, you should practice the different poses in determining which ones you find the most comfortable. Take care when practicing any pose, however, as some positions can add stress to the joints, and over time can cause damage. As with any physical
activity,
it is best to seek medical advice before
undertaking any new practice.
21
Samadhi (Sanskrit:
26
samiidhi
-
� m. the state of becoming one with the obj ect of concentration.
LESSON
Half-Lotus (Sanskrit:
1 - Find Your Meditation Seat
ardha-padmiisana
-
3ftf-qe\!IFHCl1)
The position known as "half-lotus" is the preferred position for most practicing yogis. For newcomers, begin by sitting cross-legged on a mat on the floor. Bring the left foot toward the body until it comes to rest on the inside of the right thigh. Draw the heel of the left foot towards the groin as close as possible. The right foot is then placed over the left thigh or calf. You can reverse this position as often as required. It is possible to practice this posture on a large armless chair, as this allows you to drop one leg and stretch from time to time (See Figure
1 ).
Figure 1
-
Half-Lotus
27
Kriya Secrets Revealed
Perfect Pose (Sanskrit:
siddhiisana
-
�)
This position requires greater hip flexibility than the half-lotus. From a seated position, one heel (left or right) is brought to the groin area (perineum), and then the opposite ankle is placed over the first, with the toes and heel of the second foot resting in the fold between the thigh and calf of the first leg beneath it. The spine is held erect. meditation cushion, or
A small
zafu, is sometimes used to aid in vertical back alignment. It is said
that, in combination with Kechari Mudra (an advanced Kriya position), this position closes off the flow of Prana, thereby assisting greatly with several of the main Kriya techniques.
/
Figure 2 Siddhasana (Perfect Pose) -
28
LESSON I Lotus Position
-
(Sanskrit: padmasana
Find Your Meditation Seat
-
qa,1tFH01)
Sit erect, stretching the legs out fully. Bend the first leg (left or right). Place it high on the opposite thigh at the juncture of the thigh and hip, with the sole of the foot turned upward. In the same way, take hold of the second leg. Place it on the opposite thigh, so that the heels are opposite to each other. Both the thighs and knees are pressed against the floor. In the beginning, one of the thighs may rise slightly off the ground, but with practice it is easy to perform the Asana in the correct way. Keep the spine, neck and head erect. Warning: This pose is extremely difficult and for some, risky.
Figure 3 Lahiri Mahasaya in Lotus Position -
29
Kriya Secrets Revealed Seated in a Chair
If you find cross-legged postures simply too difficult, sitting in an armless chair also works in the practice of Kriya. First make sure that you can sit so that your thighs are kept parallel to the floor. Of equal importance is to check that your back is not touching any part of the chair when you are seated with straight posture. Your hands should be resting on your lap in order to keep the energy contained within the body. Some people notice a tendency to slouch; this tendency can be mitigated by placing a small pillow under the back of the seat, so as to create a slight forward tilt on the surface of the chair. Becoming Accustomed to Your Meditation Seat (Required)
Start Date:
------
1. [
] Find an appropriate place to meditate every morning.
2. [
] Find an appropriate place to meditate at midday.
3. [
] Find an appropriate place to meditate every evening.
4. [
] Make sure that there is sufficient surface for your practice; bring pillow if desired.
5. [ ] Practice sitting with eyes closed. 6. Answer the following questions. a. My position of choice is [ ] Half-lotus [ ] Siddhasana [ ] Padmasana [ ] Sitting in chair. b. My meditation times are: 1 . Morning:
------
2. Midday: 3 . Evening: c. I have scheduled 20 minutes where I am free during the day. [ ] Yes [ ] No.
30
LESSON 1
-
Find Your Meditation Seat
Graduation
On the first day, schedule 20 minutes to practice your routine and where you will sit. Practice finding your seat. Gather whatever pillow(s) you need as well. Yogic Wisdom - Patanj ali
As previously mentioned, in the second century BCE, an Indian sage, Patanjali, created the Eightfold Y ogic Path, 22 an important step in the development of the science of yoga. His Yoga Sutras23 continue to represent one of India's most important literary works, and were an inspiration to Y ogiraj 24 himself. In the beginning of the second chapter of his treatise, Patanjali states : tapa/:l sviidhyiiya isvarapra1Jidhiiniini kriyiiyoga/:l
Translated, this means: A usterity, study, and the dedication of action to God constitute the discipline of Mystic Yoga. I often reflect that it was probably this particular stanza that inspired Yogiraj to name the timeless science, Kriya Yoga (kriyiiyoga/:z). The eight steps in Patanjali ' s path are outlined here:
1 . Yama (Sanskrit: yama �) m . behaviors to avoid. -
2. Niyama (Sanskrit: niyama
�) m. behaviors to practice.
-
3 . Asana (Sanskrit: iisana 3fmir) n . to hold the right meditation posture. -
4. Pranayama (Sanskrit: prii'l:liiyiima
-
SllDIFliil'I) m. energy or breath control.
5 . Pratyahara (Sanskrit: pratyiihiira SIC"41$F<) m. withdrawing the senses. -
6. Dharana (Sanskrit: dhiira'l:lii UR'OTT) f. concentration. -
22 23 24
Also, Ashtanga Yoga (Sanskrit:
a$fiinga
-
� - Eightfold Yoga, from
0$/a,
meaning ' eight. '
The Yoga Sutras of Patanj ali - http ://www. sacred-texts.com/hin/yogasutr. htm Yogiraj (Sanskrit:
yogiriij :tl)Oi'(i"t) -
m. literally "king among yogis" and was an affectionate term given
to Shyama Charan Lahiri .
31
Kriya Secrets Revealed
7. Dhyana (Sanskrit: dhyiina t.<:nir) n. uninterrupted concentration. -
8 . Samadhi (Sanskrit: samiidhi concentration.
-
�) m. becoming one with the object of
Lahiri would refer to Kriya Yoga as his Yogasadhana25 , or his way of fulfilling the eight steps of Patanj ali. Kriya Yoga is a special form of Pranayama which allows you to th quickly surpass the time-consuming 5 th and 6 steps, and settle on step 7, Dhyana. At first you will not be able to stay long in Dhyana. But then you will start to remain longer, and even occasionally slip into a temporary form of Samadhi, wherein the mind and body are forgotten. You will hear the Om sound and feel or experience the Guru pulling your consciousness upwards. As you progress further, you will begin to slip into soul consciousness. This temporary state is called Savikalpa Samadhi. Integrating this Samadhi into daily life brings the grace of the Guru who completes the merging into a permanent state of Nirvikalpa Samadhi . If a yogi dies in this state upon death, he is said to have obtained Mahasamadhi.
25
Y ogasadhana (Sanskrit: yogasiidhana
32
-
�)
m.
yogic practice.
LESSON 2 Nadi Sodhana Pranayama -
When one has attained the Tranquil Breath, then, for the yogi, the only work which remains is to hold onto the state of tranquility at all times. - Shyama Charan Lahiri
OTHER NAMES: Alternate Nostril Breathing REQUIREMENTS : Locate your meditation seat. Nadi (Sanskrit: nar;li �) f. channel -
Sodhana (Sanskrit: sodhana �fttro:r) adj . cleansing or purifying -
Nadi Sodhana Pranayama is used to clean the nasal cavities as well as the subtle astral channels in preparation for Kriya meditation practice. I highly recommend making this preparatory practice a habit. It calms the body and mind, and helps you become more aware of the currents flowing up and down the spine. It is this awareness that must be perfected in mastering the first Kriya.
Figure 4 Hand Position -
Figure 5 Closing Right Nostril -
Figure 6 Closing Left Nostril -
33
Kriya Secrets Revealed
Procedure
1.
Assume your meditation seat and close your index and middle finger. Keep your ring, little finger, and thumb extended.
2. Gently close your right nostril with your thumb. Keep your left nostril open. 3.
Inhale through your left nostril for a count o f approximately six to ten seconds . Pause at the top of the inhalation for a count of three seconds.
4.
Now close the left nostril with your ring and little fingers and allow your thumb to move to the side. You can accomplish this by simply twisting your wrist.
5. 6.
Completely exhale through the right nostril. Maintain your hand in the same position and now breathe in through the right nostril. (Wait a second or two after completely exhaling to begin inhaling again.)
7.
Close o ff your right nostril and open your left nostril b y twisting your wrist again.
8.
Exhale completely through the left nostril.
9.
Steps 3 through
8
represent a complete cycle, which should be repeated a
minimum of three, to a maximum of twelve times.
1 0. After completing this exercise, simply release the hand mudra and return to normal breathing.
Suggested Daily Routine Technique Durati on
Find your seat N adi
Sodhana
Date started * Optional
34
Level 1
Level 2 *
Level 3 *
5 minutes
6 minutes
7 minutes
"7
"7
7
3 rounds
6 rounds
9 rounds
Custom
LESSON 2 Nadi Sodhana Pranayama -
Yogic Wisdom - The Guru-Principle
As stated in the Introduction, the Guru is within; He is God and not a man or woman. He is all-powerful. This is perhaps one of the hardest concepts for most spiritual aspirants to understand or accept. However, thanks to the pervasiveness of modem science, there may yet be a way to successfully comprehend and obtain faith in the Guru-Principle through the analogy of the subconscious mind with the modem computer. It is commonly believed that the subconscious mind is far more powerful than the conscious mind. This is evidenced by our ability to execute complex actions without knowing exactly how these actions were accomplished. We could say that the subconscious mind is a neural computer and that, in fact, neurons are firing and performing all these actions; to some degree, we would be correct. However, examining the conscious mind shows us that we are more than a computer. We are conscious as well, with the ability to subjectively experience and control the body and mind. For example, when I wish to breathe in, I have no idea which nerves I am firing in order to activate the diaphragm; however, subjectively I know how to command my body to make it so. It is generally believed by neuroscientists that consciousness provides human beings an advantage to survival. Therefore, consciousness itself is seemingly a source of additional intelligence beyond what is provided by the arranged neurons . Further, although science has analyzed states o f consciousness, scientists still lack the ability to contain them; no physical instrument has been able to test their material existence. We cannot be sure, therefore, that these states are not present in plants, inert matter, or animals (including human beings). We can, however, be sure of our own consciousness. Now, since our subconscious mind is more powerful than our conscious mind, should we not then take full advantage of the power of consciousness? And if we were to do so, what would that look like? As you progress in Kriya Yoga you will start to regain access to any lost areas within your own being, and be in a better position to evaluate the answer to these questions. This evolution will occur when the perceptive energy of Prana moves back to its source within the crown of the head. Not only will you then become aware of the hidden programming of powerful neural circuits, but also of the hidden power of increasingly more intelligent and connected states of consciousness.
35
Kriya Secrets Revealed At one particular level in this ascension of awareness, you will finally come upon what has been termed, the Radiant Form of the Guru. This has been described as a being of light, or as a chakra sitting on the crown of the head and bestowing blessings downwards. Another way to understand the Guru-Principle is through an analogy of the senses and mind as a complex trap to keep us entwined in the lure of worldly illusion. Through this analogy, the Guru is the all-powerful opposite force returning us into the light while operating in the background, similarly to the subconscious mind. However, just as a hypnotist requires his subj ect ' s consent before putting him into a trance, so does the Guru need your permission in order to pull the energy upwards. The Guru-Principle only works as well as we allow it; surrendering to the Guru is vital. The good news is that the process is scientific, and each of us will find the Guru within. Sadly, some charismatic yogis have fallen under the illusion that they are the Guru in human form, and they accept their followers' belief in their superior spirituality. Sincere teachers, however, such as Lahiri, dispel the myth of the god-like Guru as man, and awaken students to the true power within. Sometimes Lahiri would tum the tables on his devotees when confronted with this issue. When one of his students respectfully prostrated in front of him, he would likewise bow to them. On rare occasion when he did accept acts of obeisance, it was because he knew that the student was simply not ready to understand the deeper truths. Thus, continue to pray, bow and surrender to your Guru, but with the realization that the true Guru is within, and never to be found outside the body. We can truly accelerate our spiritual progress when we discover the right combination of faith and surrender, which this understanding reveals. The concept of the Guru as within is not limited to the teachings of Lahiri . In the Radhasoami faith, the Radiant Form of the Guru is said to be an experience that occurs while going deep in meditation. Kriya yogis confirm this experience as well. We can also easily understand the Guru-Principle as similar to the "seat of the Guru" as it is described in Buddhism. In the Buddhist faith, the chakra is believed to be located above the Third Eye and just under Sahasrara. It is white in color with twelve petals. Each petal corresponds with one syllable in the following mantra: Ha Sa Kha Freng Ha Sa Ksha Ma La Wa Ra Yung. The experience of this chakra is first like the inverted triangle, which then opens to reveal a jeweled altar with a crescent moon beneath a dot. Penetrating the dot reveals the seat of the Guru.
LESSON 2 - Nadi Sodhana Pranayama
Figure
7
-
G u ru
Chakra
In the Bhattacharya lineage, the Guru-Stotra26 is a mantra designed to help the Kriyaban surrender to the Guru before practicing Kriya Pranayama. This mantra is given in a future lesson. 27 When I first published my thoughts surrounding the Guru-Principle, a few people wrote me saying that they were blessed to have a true living Guru in the form of a man; and that this person had given them valuable advice not found in apy book. In response, I respectfully asked if they would share this advice as a service to other truth-seekers. A few responded generously and shared the information. Others, however, replied that they were unable to do so, as they had taken a vow of secrecy.
26
Stotra (Sanskrit: stotra
27
LESSON 1 2
-
-
@hr) n. Hymn of praise.
Mantra (Japa Yoga)
37
Kriya Secrets Revealed Of the times when these kind souls shared the wisdom passed on to them, we both noticed that blessings were bestowed upon us and greater revelations followed soon after. It was as if the Internal Guru was pleased with our openness . However, in those instances where the person said that he or she could not reveal what their guru had said due to a vow of secrecy, the conversation turned uneasy and distant. These experiences only showed me once again how correct Lahiri was to give Kriya freely, and to seek the Guru within rather than without. When a yogi is hindered under the choke of the rule of secrecy, he becomes dependent upon the concept of man as "Guru." Yet, the moment he or she lets go of this anthropomorphic dependency, and instead turns inward for knowledge and guidance, spiritual progress is quickly advanced. (For more information about the Inner Sat Guru, please refer to Kabir for Kriya Yogis Lahiri Mahasaya's commentaries for the writings of Kabir.)
-
LESSON 3 Ujjayi Pranayama -
It is difficult to describe the state when the breath becomes tranquil. - Shyama Charan Lahiri
OTHER NAMES: Victorious Breath, Ocean Breath, Cobra Breathing, Darth Vader Breath REQUIREMENTS: Lesson One - Find your meditation seat.
Ujjayi (Sanskrit: ujjayi 3_,.;:;i14') phrase meaning "one who is victorious." -
Description
Ujjayi Pranayama is sometimes referred to as Ocean Breath, or more contemporarily, Darth Vader Breath. With this exercise you must breathe in and out deeply through both nostrils while producing a certain sound in the throat. The inhalation sound is louder than the exhalation. This exercise is normally practiced between six and twelve times. The inhaling breath should be of the same duration as the exhaling breath. The purpose of this exercise is to strengthen the diaphragm, calm the breath, and encourage the healthy flow of Prana. The most common errors made in Ujjayi Pranayama are: l ) vocalizing the sound; 2) not breathing using the diaphragm; and 3) not placing the right amount of pressure on your breathing process. Diaphragmatic breathing means to use the muscle located above your abdomen and under your lungs. When breathing correctly, the chest cavity will expand and contract with each inhale and exhale. Again, the vocal cords are not used in any way in this exercise. Procedure 1.
Assume your meditation pose (Asana).
2.
Close your mouth and slightly open your glottis (this is similar to when you want to make a sound like Darth Vader). Breathe in and attempt to make the sound of the inhaled air sound l ike an aspirated non-vocalized "SHAA W" sound. Breathe in
39
Kriya Secrets Revealed to a count of between 1 0 and 1 5 seconds, making sure to expand the chest and slightly pull in the abdomen. 3.
Hold the breath fo r 3 seconds, feeling the peace.
4.
Exhale fo r between 1 0 t o 1 5 seconds, using your diaphragm to push the air out of your lungs; as you do, make sure you restrict your glottis and mouth. The sound you are trying to achieve is an aspirated, non-vocalized "SHEEE" sound.
5.
Repeat steps 2-4 six times. You may increase this amount of full breaths to nine and then 1 2 if you wish. Inhaling Breath Exhaling Breath Restrict glottis to make Restrict glottis to make "SHAA W" sound "SHEEE" sound
oxygen '
' ' '
'
\
I
diaphragm
�
chest deflates
}/
•
I
I
Figure 8 - I nternals of Ujj ayi Pranayama
Technique Tips
There are several variations of this exercise; the most common is to breathe in through the nose and out through the mouth. In this case, it is important to accentuate the sounds of "SHAA W" and "SHEEE," which will become more natural. The exercise is required at first and becomes only recommend later, after mastery of the First Kriya Pranayama. Again, as with Nadi Sodhana Pranayama, Ujjayi Pranayama assists us in becoming aware of the currents in the spine as well as in calming and 40
LESSON 3 Ujjayi Pranayama -
preparmg our mind and body, and ts therefore specifically a preparation for Kriya Pranayama. Suggested Daily Routine
Technique
Level
Duration
Find your
5 minutes
6 minutes
7 minutes
3-12
3-12
3-1 2
seat
N adi Sodhana
Ujj ayi
3*
Pran ayama
6 rounds
Date Started
* Optional NOTE: From now on, we will not add the step, "Find your seat." All techniques in this workbook require you to first get into your meditation pose (Asana). Yogic Wisdom - S hyama Charan Lahiri
What we know about the life of the great master of Kriya Yoga is that he was born Shyama Charan Lahiri 28 on September 30, 1 828 in Ghurni Village of the Bengal Province of British India. He later studied languages at the Government Sanskrit College, along with studies in Vedic literature. After this formal education, Lahiri obtained work as an Accountant in the Military Engineering Department of the British Indian government, where he remained until he retired. Lahiri lived in Varanasi for most of his life as a householder, married at the age of eighteen ( I 846) to Srimati Kashi Moni. They had two sons, Tincouri and Ducouri; and three daughters, Harimoti, Harikamini and Harimohini. His job as a clerk did not pay a sufficient salary to support himself and his family, and so to augment this income he worked part time as a tutor. He had, in fact, a lifelong interest in education and was instrumental in the formation of several schools in the local area. 28
Bengali:
�'f
� Shemii Charon lahiri
41
Kriya Secrets Revealed And so this is how he conducted the first 40 years of his life. Lahiri never ascribed himself to any particular religion or took instruction from any Guru until his legendary meeting with Babaji in Ranikhet. According to family records, on November 23, 1 868, during his 40 1h year, 29 Lahiri and his family were residing in Kashi, India, when he received the order for his transfer to Ranikhet. The remote mountainous region sits at over 5900 feet ( 1 800 meters) in altitude at the foothills of the Himalayas. In those days the area was largely unpopulated. Lahiri left his family behind, as living conditions were not civilized enough for their accommodation; he himself slept in a tent while the barracks were being built. Unfortunately, no first or second hand written accounts have survived, which describe this meeting with Babaji; and what little does exist in ten years or so of reports shows little indication that the two ever saw each other after he returned from Ranikhet. But legend has it, that it was here the two met for the first time. (The family has confirmed that most fantastic stories surrounding their meeting are simply folklore with no basis in reality.) All that is known for certain is that Lahiri (through his own recollection) met his Guru in Ranikhet, whom he affectionately called Babaji, and that Babaj i initiated him into Kriya Yoga, and that Lahiri quickly obtained Samadhi. In that lone mountainous region, Lahiri soon lost all interest in returning to his family. After only a few weeks in Ranikhet, the harsh winter climate set in. The cold was difficult for Lahiri to bear, yet he struggled with a more stressful conundrum: A desire welled up inside of him to remain there, locked in Samadhi, but this meant never seeing his family again. Babaji battled with him over this topic, yet in the end, convinced Lahiri to return home to impart Kriya Yoga to the masses. Householders also deserved a chance to know God. Being a responsible husband and father, earning an honest living and contributing to society had many advantages over the isolated renunciate, Babaji argued. Kriya Yoga was such an efficient shortcut that even a little practice was sufficient to make great spiritual progress. And so, with Babaji ' s argument won, Lahiri requested a transfer for reasons of
29
Some say Lahiri travelled to Ranikhet in 1 86 1 , not 1 86 8 , and only met Babaj i in 1 868. Other less reliable
sources claim he met Babaj i in 1 86 1 . However,
I tend to believe that Lahiri was only in Ranikhet for several
months, because of the records deomonstrating that he transferred at the end of November 1 868 to Ranikhet, and then to Mizrapur on January 1 5 , 1 869. Lahiri was later reunited with his family in June of that year in Varanasi .
42
LESSON 3
-
Ujjayi Pranayama
health and moved back to live with his family in Kashi. Once there, he took up the task of teaching Kriya, thereby becoming an example for others. More details about Babaj i are simply not clear. Even what I wrote here represents combined tidbits of information Lahiri allowed to be known over the years. Why he never revealed Babaj i ' s name is also a matter of speculation. We are even left to wonder if Babaji was merely a metaphor for the internal Guru whom he contacted while in Samadhi in Ranikhet. Or perhaps the legends themselves may simply have been the invention of popular culture that demanded the existence of a Param Guru or predecessor. It is also possible that such a man existed and perhaps still lives today somewhere in the Himalayan Mountains. No one really knows. Even advanced Kriya yogis with whom I have spoken have not dared to offer a definitive answer. (My own feeling is that Babaj i was an advanced yogi avatar30 , who had discarded his original given name, in order to more closely identify with the nameless Absolute. Whether he is still in human form, at this time, I cannot say.) The truth is that once one obtains the realization of the all-powerful internal Guru, the existence of an anthropomorphological Guru serves more as a distraction than assistance. Man is limited in power; an intelligent universal force is not. Lahiri never kept a picture of a Guru, nor did he spend much time discussing Babaji. (I could also call my internal Guru, Babaji, because he is like a father who has been with me since the dawn of my spiritual journey. ) After Lahiri returned home, he resumed his former routine. Slowly people started to take notice that something was different with this man. He gained prominence as a teacher, and even tutored kings. His revelations on scriptures were so unique that he gained the attention of famous scriptural authorities. It was not long after, that he started initiating people in Kriya Yoga. He never discriminated as to whom he initiated, which included
30
A vatar
literally means "descent" and is often associated with the l iteral descent o f a God into human
flesh. In science fiction, the concept of Avatar has more recently been used to describe a kind of ' cloned' intelligence or morphed body, which is remotely control led by another intell igence. However, in this
context, I offer the following narrative surrounding the meaning of "Avatar": All beings who incarnate on Earth must exi st under the laws of Earth karma, otherwise they could not exist in thi s realm. Alternately, freed beings from higher planes must take on the karma of Earth-incarnated beings in order to abide on Earth. This form of being, therefore, is what is meant by an Avatar.
43
Kriya Secrets Revealed
gardeners, postmen, kings, maharaj as, sannyasis, householders, people considered to be of lower castes, Christians, Hindus and Muslims alike. During Lahiri ' s lifetime he used his home as a place to teach his family and others about the science of Kriya Yoga. There is solid evidence in his own writing that he experimented with Kriya Yoga, and prescribed a slightly different technique to each individual. It was reported that even Sri Yukteswar did not receive many of the techniques included in this workbook, which explains why the Kriya derived from Yukteswar' s lineage is dissimilar to the lessons 31 presented here. Some
of Lahiri ' s
Panchanon
other
Bhattacharya,
notable
disciples
Swami
were:
Pranavananda,
Swami Keshabananda, Bhupendranath Sanyal, and the
parents
of
Figure 9 Swami Pranavananda -
Paramahansa Yogananda.
In 1 886,
Lahiri retired at the age of 5 8 , obtaining a
pension from the government. He continued to teach Kriya for the following nine years until the moment of his Mahasamadhi at the age of 67 on September 26, 1 89 5 .
Figure 1 0 Panchanon Bhattacharya -
31
http://www . sanskritclassics.com/mod l .htm
44
LESSON 4 Concentration -
Dhyana happens when one performs 1 728 Pranayamas. Remaining in
Dhyana for extensive periods of time destroys the sin that is caused by the restless mind, meaning the mind that does not abide in Brahman. One is not releasedfrom such sin any other way. - Shyama Charan Lahiri
OTHER NAMES : Meditation, Dharana, Dhyana REQUIREMENTS: Lesson One - Find your meditation seat. Thought of as classic meditation, Dharana was never taught by Lahiri for two reasons: ( 1 ) It was assumed that the student was already familiar with some form of meditation; and (2), Meditation can be extremely time-consuming, and therefore counter to the nature of Kriya Yoga. He never wished to encourage students to practice anything which he felt would distract from the basic tenets of Kriya. Although Dharana is the sixth step in the yoga path of Patanjali, it possesses several familiar traits associated with Dhyana, the seventh step. Therefore, it is worth taking a look at Dharana, with the idea of using it as a preparation for the deeper state of Dhyana. In both Dharana and Dhyana the yogi sits in the meditation Asana and focuses at the point between the eyebrows. The main difference is that, with Dharana, the student is attempting to achieve a state where the mind becomes less active; with Dhyana, the student has entered that state with an inactive mind and simply allowing the state to continue. Dharana often employs an action of the mind, whereas Dhyana occurs automatically when the conditions have been met through a preparatory practice such as Kriya Pranayama. In this way, Dhyana is similar to sleep, meaning that it is something we cannot will our way into. Using the sleep analogy, Dharana is more like learning to lie down, whereas Dhyana is actually similar to falling asleep. Most people never actually remember the moment they fall asleep. Dhyana can start even in this way with us slipping into it without remembering that we did so; eventually, we will remember the entire transition, therefore gaining more experiences of states of consciousness not normally recalled by the average person. In the same way that lying down can provide some rest, the benefits of sleep are far superior. Analogously, while Dharana has its benefits and is a necessary pre-step, Dhyana is the goal, and far more beneficial. 45
Kriya Secrets Revealed Dharana starts with taking your meditation seat and settling comfortably upon it with a straight back and relaxed body. Close your eyes and look towards the point between the eyebrows. Continue to bring the attention back to this point, without straining either physically or mentally. If it helps, you can mentally chant 'Om' or practice another mantra. As with all yogic techniques, depth is more important than duration. Your attention should be at the point between the eyebrows, attempting to use passive, willful intent to still the mind. Do not move your body or eyes at this time; remain steady in your Asana. Do not resist anything, even your thoughts, even if they overwhelm you. Once a thought has run its course, it usually ceases to return. Again, as with sleep, spiritual states must be allowed to occur, and not forced to occur. Trust that the Guru is helping you from beyond the mind and your direct perception, for it is this Intelligent Force which is actually causing deeper meditative states to occur. In Kriya Yoga, we do not have time to meditate for hours with thoughts flying in all directions. Although this could be beneficial, it could also be harmful. (It would be better to spend time in service to others.) Dharana should therefore be practiced with the intent of getting us accustomed to the pose as well as to the physical stillness which will translate into the mental stillness of Dhyana. Of course, the most important goal of Kriya is not Dhyana, or a completely still mind, but Samadhi, which is a deeper state of consciousness. However, stillness is required in order to get to the next levels, for out of stillness do all these states arise. To assist in achieving stillness, during any meditation, Kriya or any other concentration exercise, it is essential to have not eaten anything two to three hours before. 32 Your body should be free from the weight of digestion. It is also recommended· that you practice your routine during one of the seasons of the day: early morning, noon, or night, just before going to bed.
32
Milk was often recommended by Yogiraj , which, interestingly enough is the fastest form of protein to
digest, as long as you are not lactose-intolerant. Although it receives a lot of bad press, the reality is that milk digests within
1 -2 hours as opposed to soy, which takes 2-3 hours, or meat, which takes even longer.
As I have progressed along in my Kriya practice, I have noticed that my need for energy from food has diminished greatly. As a result,
I have resorted to taking pure whey protein mixed with milk and skipping
carbohydrates or fats altogether. In this way, I can also be ready for meditation within an hour, and my mind and body remain strong.
LESSON 4 Concentration -
Procedure 1.
Assume your meditation seat and Asana.
2.
Precede concentration with Nadi Sodhana, Ujjayi Pranayama, Talabya Kriya or other Kriya techniques. The practice of concentration normally comes at the end of a complete routine.
3.
Place your hands in your lap with the fingers intertwined and resting thereon. If you have a small pillow, you can use it to make this resting position more comfortable. Palms usually face downward. If you are attuned to energy, you will feel that this pose closes any 'circuits ' that are releasing energy and bringing your awareness back out into the world.
4.
Now close your mouth and eyes, making sure never to strain.
5.
Keep your gaze raised to the point between the eyebrows. (Bhrumadhya is the name of this anatomical point).
6.
It should only take you a few seconds to get into the concentration pose. Remain there as long as possible, focusing upon Bhrumadhya until you see a light. If you hear internal distant sounds, focus on those as well. Otherwise, simply attempt to keep the eyes slightly upwards. Do not let the eyes relax downward, as you may find yourself falling to sleep.
47
Kriya Secrets Revealed Technique Tips
The primary signs of progress on the spiritual path are not wondrous lights or enchanting sensations, but rather an ever-increasing sense of peace that feels like steel surrounding your being. It is the "peace which surpasses all understanding." 33 If you are familiar with the concept of the Om sound, and are able to hear it during your concentration practice, then focus your attention there. The sound of Om will automatically lead you to deeper states of peace. If you experience nothing, then simply follow the procedure outlined in this lesson and wait silently, inviting the Guru to bring you into ever-deeper states of consciousness. The point between the eyebrows is sometimes referred to as The Spiritual Eye or The Third Eye, or even Kutastha, and is the main point of focus for many spiritual paths. "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. "34 What these texts are referring to is a chakra called Ajna and rests in the middle of the head, near the pineal gland. The best way to access this chakra, is to actually focus on Medulla and then look towards the point between the eyebrows. One of the most common mistakes committed by yogis is to focus entirely on this outward point between the eyebrows without taking into account its actual location. Ajna imparts Spiritual Sight or that is the power of the soul, because this point resides at that level in the body. Long-held questions can be answered after focusing on Ajna (the answers are mysteriously inserted into your thoughts). In order to see Ajna, enough energy must already exist within the body and the mind should be still. Kriya, when properly practiced, will help fulfill both of these requirements. Another point to meditate upon is the top of the head and this is preferred by some Yogis and is mentioned by Lahiri. It corresponds to the level of the Absolute Brahman. We still raise our gaze, although our attention is placed on the top of the head.
33 34
Philippians 4:7; King James Version, Holy Bible Matthew 6:22-2 3 ; King James Version, Holy Bible
LESSON 4 - Concentration Special Tip - Ear Plugs
Quiet surroundings are necessary during your meditation practice, especially in the beginning. This is because we are attempting to hear the internal mystical sound of Om. If your living situation does not allow for uninterrupted silence, however, then you may want to consider ear plugs as a solution. Most likely Y ogiraj would have discouraged the use of such props (as the techniques alone are powerful enough to draw your mind to the internal sounds). Indeed, the ultimate goal of any Kriyaban is to be able to merge with the Omkar sound anywhere and anytime, without being distracted by any noises occurring around them. However, I suggest attempting this ability gradually, so that perhaps, after focusing on the internal Om sound, you can remove one of the ear plugs and determine if you can still hear the internal hum. Then, go outside and see if you still can perceive it, and so on-until basically you could stand in traffic and connect with the Om sound. Unless you find the ear plugs too uncomfortable, I can think of no reason not to experiment using them as needed during meditation practice. Eventually, after years of using these aids, you will most likely become so adept at Kriya that you will one day forget to use them, and reach your goals regardless. I should also add that some Kriya schools recommend the usage of an "Om board," which is a T-shaped prop used to hold the arms up, so that the meditator can close off the ears using his thumbs . I have owned and used two different types of these boards, and now would not recommend them for two reasons: I ) maintaining the pressure on the ears requires application of effort, which can prevent the body from relaxing, and thereby preventing deeper states of meditation; and 2) the pressure applied actually amplifies the physical Figure 1 1 Ear Plugs sounds coming from the body, such as the sound of blood moving through the veins, and the sound of air molecules bouncing around. Our goal is not the perception of the physical sounds in the body, but rather the astral sounds which emanate from more subtle realms; for this reason, I recommend ear plugs over the arm prop. However, please feel free to use either or none. -
49
Kriya Secrets Revealed
Suggested Daily Routine
------......
Technique Mi nirnum
Level 1
Level 2*
Level 3 *
Level
1 0 minutes
1 5 minutes
20 minutes
25 minutes
3-12
3- 1 2
3-12
3- 1 2
6- 1 2 rounds
6- 1 2 rounds
6- 1 2 rounds
6- 1 2 rounds
------
Duration
Nadi Sodhana
-------
4*
------ ------- ------- -------
Ujjayi Pranayama Concentration
Date Started * Optional
Graduation You may move onto the next lesson when you are able to hold your pose for at least five minutes. To complete many of the Kriyas you must be able to remain still for a minimum duration of ten minutes. Advanced yogis can hold concentration long enough to enter Samad.hi, where they have the ability to remain for long periods without food or water.
Yogic Wisdom - Dharana The benefits of Dharana, or classic meditation, are found in various scientific studies. A University of Wisconsin proj ect showed that those who meditated were less likely to contract a cold or flu; and if they did, its incidence was reduced, as well as its duration and severity, by
33
percent,
43
percent, and
60
percent respectively. Just a few of the
many studies have shown comparable results: •
In a study of health insurance statistics, meditators were identified with hospitalizations for heart disease,
30%
55%
87% fewer
fewer benign and malignant tumors, and
fewer infectious diseases. Meditators also reported 35
50%
fewer doctor visits
than non-meditators. •
Meditation lowers blood pressure
•
Meditation
to the effects 36 prescription drugs for those who are normal to moderately hypertensive. increases
circulation
to
levels
in beginning 37 experienced meditators by as much as 65%.
comparable
meditators
by
30%,
and
of
m
Pschosomatic Medicine, 49 ( 1 987); 493-507. 36 Michael Murphy and Steven Donovan, The Physical and Psychological Effects of Meditation (Institute of
35
D. Orme-Johnson,
Noetic Sciences, 1 997).
50
LESSON 4 - Concentration •
•
•
•
•
Meditation was endorsed by the National Institute of Health as effective for the relief of chronic fain. Chronic pain sufferers experience a reduction in symptoms of 50% or more. 3 75% of long-term insomniacs who have been trained in relaxation, meditation, and simple lifestyle changes can fall asleep within 20 minutes of going to bed. 39
Meditation reduces blood sugar levels in diabetics. 40 Meditation appears to slow aging. Those meditating five years or more were described as appearing twelve years younger on average than their chronological age. 4 1 Those suffering from smoking, alcohol, and eating addictions, who were then trained in meditation during rehabilitation, broke their addictions with significantly lower relapse rates than those receiving standard therapies. 42
Based on these findings, you might wonder if you should merely practice Dharana without further Kriya Yoga instruction. However, you should also know that there is evidence that some meditators experience negative side-effects as well, especially those without proper guidance. Although these negative reactions are uncommon, they are significant enough to take into serious consideration. Some of these reported negative side-effects include the following: 1 . Feelings of depression. 2. A sense of alienation. 3. Difficulty being honest.
37 38
I bid.
J. Kabat-Zinn, L. Lipworth, R. Burney, and W . Sellers, "Four year follow-up of a meditation-based
program for the self-regulation of chronic pain,"
39 40
H . Cerpa, "The effects of clinically
International 499 ( 1 989): 3432. 41
Clinical Journal ofPain 2( 1 986): 1 59- 1 73 . Say Goodnight To Insomnia, (Owl Books, 1 999). standardized meditation on type 2 diabetics," Dissertation A bstracts
Gregg Jacobs, Harvard Medical School,
R.K. Wallace, M . C . Dillbeck, E . Jacobe, B . Harrington,
53-58. 4 2 P.A. Royer-Bounouar,"A n e w International 50, 8-B ( 1 989): 3428.
direction
International Journal of Neuroscience 16 ( 1 982) :
for smoking cessation programs," Dissertation A bstracts
51
Kriya Secrets Revealed
4. Self-esteem issues associated with a religion or a prescribed Guru-disciple relationship (should not occur if you do not have a physical Guru). 5.
A feeling of being disconnected from reality (this can be positive or negative).
6. Schizophrenia (in extreme cases; however, I have known of such a case). Through regular Kriya Yoga practice, students learn to control the source of the energy of the mind and body, which can include the ability to self-heal, and therefore overcome these types of concerns. That said, if you do experience any of these threats to your peace and good health, always seek the counsel of a trusted physician. Furthermore, do not attempt meditations of over 20 minutes per session should any of these symptoms surface. If necessary, it can be recommended to eliminate meditation altogether and simply practice Kriya Pranayama, or choose "walking meditations."
A "walking meditation" is one in which the body is active, but the student prays and surrenders inwardly to the Guru, allowing this Internal Power to correct the health and bestow spiritual progress upon the practitioner. It is possible even to raise the center of the "mass" of our attention to the forehead, and simply operate from this higher point. One can do this by walking with a straight and tall posture while settling your eyes in front of you, having brought your attention to the point between the eyebrows. You might also imagine the energy in the spine rising up to the crown of your head as you invite God to control all your actions. (Lesson 24 contains instruction on walking meditations.)
52
LESSON 5 Talabya Kriya -
When the tongue is raised, the senses are subdued. - Shyama Charan Lahiri
REQUIREMENTS : Lesson One - Find your meditation seat. Talabya (Sanskrit:
talavya
-
C11<'1c4) adj . palatal.
This first Kriya practice involves an exercise where you are asked to recondition and stretch your tongue in preparation for the performance of Kechari Mudra43 • The technique itself is more than a reconditioning. It also helps calm the mind and provides a helpful way to begin any Kriya practice. Even after mastering Kechari Mudra, you should continue to practice Talabya Kriya. Some yogic schools claim that Lahiri would not have given a student access to the higher Kriyas without first making sure that he or she had mastered Kechari Mudra. And yet other schools teach that a partial Kechari Mudra can also be effective during the practice of the higher Kriyas. I recommend that you do your best to master Talab ya Kriya before giving up on it altogether. Lahiri always highlighted the importance of this particular technique. The difficulty with Talabya Kriya is that it takes months to obtain results; therefore, many people give up. Some students simply cannot achieve Kechari Mudra for biological reasons. There are modified versions of Kechari Mudra which are simpler, and will be presented later. In the meantime, you are encouraged to attempt Talabya Kriya for a period of several months. If after a reasonable period of time you cannot achieve Kechari Mudra, make a determination to try a simpler version.
43
Kechari Mudra is the abil ity to curl the tongue back into the nasopharynx, which wi ll be taught fully in
Lesson 1 4 .
53
Kriya Secrets Revealed Some schools go so far as to omit Talabya Kriya and Kechari Mudra altogether, and prescribe the mouth breathing versions of Kriya. This is also a possibility. These same lines of instruction claim that practitioners can still obtain the goal without Talabya Kriya or Kechari Mudra. My belief is that the goal of Kriya can be reached through both methods; however, the nose breathing method using Kechari Mudra is superior, in the sense that it leads to quicker and surer results. This is because the energy that is being directed outward through the tongue makes it possible to focus on the Ajna Chakra, thereby closing this essential circuit. For some Kriyabans just the addition of raising the tongue helps them to overcome decades-long blockages in their practice. The practice was mentioned many times by Lahiri, in his commentaries, as a necessary technique. Since writing the first draft of this book, it has come to my attention that yet another possible way exists to obtain the raised tongue position of Kechari Mudra, which avoids Talabya Kriya altogether. This is simply the practice of keeping the tongue raised at all times during the day, other than when one is eating, sleeping or talking. Although Talabya Kriya could then be completely avoided, it is still recommended that both the techniques of Talabya Kriya and keeping the tip of the tongue touching the roof of the mouth should be practiced. The tongue should be kept on the roof of the mouth at all times and extended back as far as possible. Overstraining, however, is not required. It is simply a stretch. There are other observed benefits of keeping the tongue on the roof of the mouth during the day: The principle effects seem to be a subduing of the senses, internalization, an automatic attunement with Kutastha, and a subtle rising of the Kundalini, which can be perceived as a warm flow of energy inside the body. The constant stretching of the frenulum insures that it continues to grow slowly and safely longer day by day. NOTE: Lahiri ' s advice on the subject of nose versus mouth breathing was clear. He recommended practicing Kriya with a closed mouth, slightly clenched teeth and with the tongue in the Kechari position, if possible. He only recommended mouth breathing if the nasal passages were blocked for some reason.
54
LESSON
5
-
Talabya Kriya
Procedure 1.
Start with a relaxed tongue that is gently touching the back of the upper teeth.
2.
The mouth starts in the closed position. You will attempt to create a suction cup effect by pressing the top of the tongue with the top palate (roof of the mouth). Again, it is important that the tip of the tongue touches the back of the upper teeth before pressing its body against the upper palate.
3.
While pressing the tongue to the top of your mouth, lower your jaw, thereby stretching the lingual frenulum, which is the small tendon under the tongue that is attached to the base of the mouth. At first your tongue will be touching the back of your top teeth, but then the suction effect will become too powerful. Allow your tongue to slide backwards when this occurs.
4.
At one point the pressure will become too much and the tongue will be released. When it does, you will hear a peculiar sound, like a frog landing in a bucket of water. Allow this to happen.
5.
After I 0 times of repeating steps I 4, stick the tongue out of your mouth so that it curls down as though you were attempting to touch your chin with the tip of your tongue. This last movement stretches the tongue. -
Frenulum Step One Relaxed Tongue
Figure 12
-
Step Two Pressed to Roof
Step Three Apply Suction
First Three Tongue Positions of Talabya Kriya
55
Kriya Secrets Revealed
Tongue slips to keep suction Figure 13
Step Four Release
-
Step Five Stretch
Final Tongue positions for Talabya Kriya
Technique Tips
In the beginning, do not exceed 1 0 repetitions per day, in order to avoid straining the frenulum. Eventually, you will want to practice approximately 50 repetitions in about two minutes. 50 repetitions would also mean performing 5 tongue stretches.
After some months of practicing Talabya Kriya regularly, you should be able to insert the tongue into the nasopharynx cavity (Kechari Mudra). Kechari Mudra is described in detail in a later lesson. In the meantime, practice this daily. If your tongue starts to become too irritated, reduce the number and frequency. WARNING: Some individuals have suggested cutting the frenulum. Lahiri was strictly against this practice. Unless performed by a medical professional, the cut will only cause temporary damage making it impossible to practice Talabya Kriya, which will cause a delay, as the yogi must wait for it to heal.
LESSON 5 Talabya Kriya -
Suggested D aily Routine
'ech n i q u e
C u stom Routine
Level 1
M inim u m D u r ation
1 1 min utes
IN ad i S o d h a n a
3- 1 2
Ujjayi Pranaya m a *
6- 1 2 rou n d s
a l a b ya Kri ya Concentratio n
5 -20 min u tes
* Optional Graduation
You may move onto the next lesson when you are able to perform at least ten Talabya Kriyas correctly. Yogic Wisdom - Prayer and Devotion I
usually end, rather than begin, my routine with a prayer, having found that relying upon symbols, language in this case, is sometimes more distracting than helpful. After I discovered the True Kriya Yoga, I found it was more useful to simply dig in and get started. For me, the very act of yoga is a prayer, but without symbols. The very contact and concentration upon the peace during practice is a further deepening of this prayer. There are many symbols employed in various yogic paths: Each path is usually headed by one or two (or more) Gurus, supported by photographs, images of godlike entities, prayers, poems, stories, and so on. I mention this because, only when I lessened my dependence on such symbols in my Kriya practice, did I really start to make significant progress; the symbols were definitely in the way. As this realization was occurring, I was reminded of the first commandment from the Old Testament, Exodus 20: " Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God . . . I highly doubt that Moses was speaking about Kriya Yoga when he spoke these words; however, Kriya Yoga is the ultimate form of yoga, and yoga is the essence of all religions . "
57
Kriya Secrets Revealed The Kriya master himself stated something quite similar without invoking the name of God: "My worship is of a very strange kind. Holy water is not required. No special utensils are necessary. Even flowers are redundant. In this worship, all gods have disappeared, and emptiness has merged with ecstasy" (Lahiri Mahasaya). The average atheist perhaps scoffs at prayer, yet embraces hypnosis. However, I wondered, what difference is there between the two? Immediately what comes to mind is the expectation of the scope of the result. In prayer, we believe the power is not limited by spatial differences, whereas with hypnosis, we expect the influence to be confined to within the subj ect' s mind and body. However, even this common expectation has not been held without controversy, as sometimes the effects of hypnosis may seem to expand beyond the confines of time and space. 44 The following chart shows the similarities and differences of an action between hypnosis and prayer: Action
Hypnosis
Prayer
Preparation
We lie down or sit comfortably and close our eyes.
We kneel, fold our hands and close our eyes.
Address
We put the conscious mind to sleep and address the subconscious mind.
We start our address with the name or names of deities or powerful beings.
Communication
We command or query the subconscious mind t o either remember or to perform complex actions for us, without knowing exactly how this is achieved.
We acknowledge the Being ' s power and request the Being we address to assist us with something that is difficult or seemingly beyond our own power.
Conclusion
We awaken ourselves from the trance state and bring ourselves back to full wakefulness.
We sign our prayer with some standard word or phrase, such as "Amen. "
As demonstrated i n this chart, similarities exist between hypnosis and prayer, and both have been shown to be effective. In one study, participants who practiced hypnosis were
44
Miracles of the Mind by Russel Targ and Dr.
58
Jane
Katra ( 1 999).
LESSON 5 Talabya Kriya -
twice as likely to quit smoking as their counterparts who quit on their own. 45 Some studies show even more dramatic results. It would then likewise follow that prayer should show similar results, correct? When it comes to prayer, however, the studies do not prove that praying for someone without their knowledge has any significant effect. However, if the person prays for themselves or for others with awareness, then the results are quite positive. Further, if the person uses the name of a deity, the prayer is even more effective. 46 Thus, hypnosis seems to be more immediately effective than prayer, which made me wonder if the two were not really one and the same, but simply executed in a different manner. In prayer, we surrender to a higher power; in hypnosis, we surrender to the power of the subconscious mind. Surrendering and recognizing that we do not control everything is a sign of maturity. You may do everything right to start a successful business, but if the customers do not come, the business will fail . Some things lie outside our conscious control . We must recognize that reality, but at the same time understand that we are never alone. Our consciousness, the subconscious mind, and the Guru are ever with us. As you progress with Kriya Yoga you will learn the true nature of this relationship, and realize that you are even less alone and more powerful than you may have previously imagined. By accessing your Higher-Self through prayer with the expectation of assistance, you can make even greater progress toward whatever it is that you wish to accomplish through Kriya Yoga. Lahiri Mahasaya would cater his particular Kriya practice around the belief system of the Kriyaban. However, he would advise his Kriya students to acknowledge whichever "Being" invoked within them the greatest feeling of faith. As Jesus Christ often said, "Your faith has made you well .'.47 He did not say that God had healed him or angels, or even that He had. The power was within each person, but each person had limited his own power by either ( 1 ) believing in a deity that did not always answers prayers, or (2) by not
45
"Guided health imagery for smoking cessation and long-term abstinence". Wynd, CA. Journal of N ursing Scholarship, 2005 ; 3 7 : 3 , pages 245 -250. 46 "Why People Who Pray are Healthier Than Those Who Don't"; Huffington Post, R. Schiffman; Jan 1 8, 20 1 2 . 4 7 Luke 17: 1 9, Mark 5 :34, Mark 1 0: 5 2 (Holy Bible) . . .
59
Kriya Secrets Revealed understanding that, in fact, all deities reside within each believer as different aspects of the one God. When we examine the word "surrender," we realize that this is an important aspect of any healing. For example, when I need to get my car fixed, I surrender it to the mechanic. When I am ill beyond my own healing, I surrender my body to a trusted physician. Without surrendering or giving space to the possibility of a cure, recovery is impaired. Rest is the most common form of surrender and, consequently, the most powerful healer of all. Faith seems to be greatly misunderstood. This misunderstanding was shown to me through the following experience: Once, I lost my keys and was unable to get back into my apartment; however, I was not willing to spend money on a locksmith. Instead, I tried everything possible to trick the lock into opening, but nothing seemed to work. After an hour of frustration, I simply slumped to the floor and started praying intensely with a surge of faith, "Lord, prove to me you have the power, and help me open this door!" I pushed, and the door simply and easily opened. I thanked God and went inside. After recounting this story to a skeptical friend of mine, he suggested that perhaps all the work I had done before to loosen the lock had finally worked to open the door. I said, "Perhaps, but I don't think so. Nonetheless, without faith I would have, at that point, just given up and walked away. So faith did open the door, as to how, it did not really matter. " The point was that I did not feel resigned to hire a locksmith. Without faith, I would never have believed that the door could have finally opened. In Kriya Yoga, we pass through many doors, and this book provides many keys with which to open them. If, however, you are finding yours remaining shut, try prayer, affirmations, or guided hypnosis. Surrender plus sufficient faith and clear intention are all that are needed. If your faith is lacking, practicing Kriya will expand your awareness to powers that already exist within you-the realm of the subconscious and what is often referred to as the superconscious. Some paths claim that devotion must be combined with Kriya in order to make progress. Their leaders even go so far as to profess that devotion should be cultivated by pretending as if one were devoted through much chanting and praying aloud-even forcing tears in emotional outbursts for God. Although I tried this and many other ways to induce love for God, these outward signs of devotion failed to increase my progress. Only later did I discover why.
60
LESSON 5 Talabya Kriya -
Lahiri often expounded to his students that true devotion must be earned through direct experience of God over time, and in no other way. The analogy would be the case of a dear friend. At first you make the acquaintance with an absence of strong feelings toward that person (unless a connection is felt from a past life). With shared experience and time, you learn to appreciate and love your friend. And so it is with God. One in a million has already had a deep enough experience of God which was carried over from previous lives. These rare persons seem to possess a natural devotion to God. However, be assured that this devotion was also still earned with time. We develop devotion to God in the same manner. In fact, it occurs automatically as we regularly experience Atmajyoti 48 , or effulgence of the soul. This is again why Lahiri always stressed Kriya as the only necessary spiritual practice. It brings us automatically to the required state of higher consciousness, which will then bring devotion. There are many different manifestations of this light, which emerges during our Kriya routine. At first you may experience the light of the soul and be amazed, but notice that no immediate change in your attitude follows. However, after seeing Atmajyoti more and more often, you will slowly start to notice your love and devotion growing. In fact, you may find yourself unconsciously comparing the world to your internal experience of Atmajyoti. Then, before you know it, your love and devotion becomes total and complete, as you see the light more steadily. Yogiraj taught that only in this way, and excluding all other methods, is the true and correct permanent devotion developed. Therefore, everything needed arises from Kriya, and is therefore another reason why Lahiri created the rule to keep everything simple, and focus on the proper execution of Kriya Sadhana.
48
Atmaj yoti (Sanskrit: iitmajyoti
-
JlkJiJ:tM�) n. light of the soul or supreme spirit.
61
Kriya Secrets Revealed
Figure
62
14
-
Chela M editating with Beads
LESSON 6 Locate the Chakras -
By the practice of Pranayama, ignorance is dispelled and Knowledge of the Self is revealed. - Shyama Charan Lahiri
REQUIREMENTS :
Lesson One - Locate your meditation seat.
Kriya reminds us that the physical body is a marvelous creation. When viewed through scientific instruments, the body appears as a wonderful and complex biological machine, yet we know that without consciousness to animate it, it could not fully function. Equally true, the body cannot survive without physical nourishment, water, air, and sunlight. Although mainstream science understands the action of physical nourishment upon our bodies, it fails to recognize the simple observation that consciousness itself is a fuel or catalyst. In yoga we call this fuel "Prana," which is linked directly to consciousness. This Prana is distributed through a system of channels called nadis, and energy distribution centers called chakras. In order to return our awareness to the source of spirit, we must follow this energy back to its source by a method of extreme absorption: Samadhi. Therefore, the first step in returning to Source is to locate each of the principle chakras. After they are located by using the physical aids described in this lesson, you can then develop the ability to locate the chakra and use them as a way of climbing back to Source, like steps on a ladder. It would be wise to ignore any narrative explanations of the chakras that you may have known previously, and to consider only the intuitive understanding you will experience through the practice of Kriya. The chakra system, although an ethereal substance, is not what we normally think of as matter. The proof of th eir existence will be found only in deep meditation, and not through physical instrumentation. Think of the chakras as the bridge between the energy of consciousness and the senses, thus relaying the experience of the human being with the immortal soul. I have found that holding onto this abstract idea is a better beginning than using colors and complex diagrams. The chakras are not colored in the form of a rainbow, but rather spread out from the spine as points with rays transferring their energy to and from the body. As they biH
Kriya Secrets Revealed from white at the top of the head, down to a glowing brassy color at the base chakra. The rainbow colors often assigned to chakras seem to only abstractly represent the differences in vibrational frequencies. There was a famous camera purported to have captured the chakras on film, but in fact it was only recording the effects of an effect of the chakra, and is therefore not the same as an internal perception. The best explanation of the taste of an unknown fruit always falls short of the actual experience of tasting it. There are seven maj or chakras. It is important to think of the spine as a thin hollow tube that follows the center of the spinal cord through the lower six chakras. This tube is called the Sushumna49 , and is the principle energy channel, or nadi. There are also higher chakras, generally considered beyond the scope of Kriya Yoga. These are usually dealt with only after becoming able to meditate in the astral. so The Seven Chakra systems are said to be a reflection of creation itself within the Jiva5 1 or Spiritual Atom 52 of our soul as manifested within our subtle body. The Kundalini 53 (coiled serpent), which originates in the Seventh Chakra, but lies imprisoned within the First, is then able to return to its source. There are two other nadis which run parallel to the Sushumna from Ajna to Muladhara: They run just outside the central channels of the Sushumna and are activated by the breath. Ida54 sits on the left and Pingala55 on the right. There is some confusion about the location of the chakras, as in many books certain points are given on the surface of the body and are said to belong to this or that chakra. In reality, all the main chakras lie within the hollow tube of the Sushumna. This tube is 49 50
Sushumna (Sanskrit: SU$Um�ii -
The astral world is the realm of the astral body and where the soul goes at the time of materially-bound death; also, the place wherein yogis enter certain higher forms of samiidhi. It is a "living" universe far larger than the physical, however less limited in terms of spatial and temporal dimensions. It overlaps this universe. An astral particle is smaller than a quantum unit, and therefore impossible to control or directly detect using physical instrumentation. Whereas astral particles cannot be controlled through any physical instrumentation, physical particles can be influenced by astral ones. In physics, these would be called "hidden variables." 51
Jiva (Sanskrit: jlva
-
� m. the individual being who possesses a soul and its bodily form.
52
Spiritual Atom is a term referring to a microcosmic particle. All beings, as well as particles, are said to be Spiritual Atoms. It is the fundamental particle of Creation. Some particles are asleep (like an electron), and some are awakening (like the soul of man) . 53
Kundalini (Sanskrit: ku�{ialini - :ros�cri"'i) f. coiled reservoir of energy at the base of the spine.
54
Ida (Sanskrit: i
55
Pingala (Sanskrit: pingalii
-
ftl�·d l(>fl ) f Pranic channel running along the right side of the spine.
LESSON 6 Locate the Chakras -
thought of as rather thin, situated in the very center of the spinal vertebrae; the tube starts at the base of the spine and runs up to the top of the spinal cord where its inner layers start to split. The central channel of the Sushumna terminates at the top of the head, the source of the Kundalini energy. The points along the surface of the body, which are generally thought of as located at the same level of the chakra, are called ksetrams 56 • These points are mistaken as the chakra proper. However, they are merely points upon which to concentrate in order to bring awareness to that chakra. For most chakras there are two ksetrams, anterior and posterior, meaning on the front and back of the body. You may have heard them referred to as the positive and negative poles. Concentrate upon the front or anterior ksetram when you wish to focus on the qualities and powers of a particular chakra. Focus on the back or posterior ksetram when you wish to move awareness to the source of the chakra. Because each chakra's root fits inside the Sushumna, it must be very small. It may be helpful to think of the entire chakra as a point, starting within the thin hollow tube, spreading its energy forward into the body through the walls of that tube. By focusing upon the posterior ksetram of a given chakra, you can therefore concentrate upon this origination point; by focusing upon the anterior ksetram, you can focus upon functions of the petals of the chakra. The posterior point, generically called Bindu, is where one can concentrate when wishing to locate the source of the chakra, and the anterior point when focusing upon the qualities or powers of a particular chakra. A case in point would be when the desire is to focus upon the Third Eye (anterior ksetram of the S ixth Chakra) in order to utilize its powers of spiritual sight, while at the same time keeping your awareness upon Medulla (posterior ksetram of the Sixth Chakra) in order to perceive the source of Ajna. After focusing upon the ksetrams and performing Kriya Yoga for some time, eventually you will arrive at the point where you can locate each chakra intuitively. Meaning that you only need to think about the chakra and which quality you wish to focus upon , and it will appear within the sight of the opened Spiritual Eye. 1 . The First Chakra, Muladhara, 57 is located at the base of the spinal column just above the tailbone ( coccygeal) region. This chakra has only one ksetram located at the perineum in males, and at the cervix in females. The chakra can also be located by tensing the muscle between the rectum and genitals. This chakra is also a reflection point for the pranic energy. 56 57
Ksetram (Sanskrit: lcyetra
-
ahJ)
n.
region on the surface of the body.
M uladhara (Sanskrit: miiliidhiira - � n . root or first (chakra).
Kriya Secrets Revealed 2.
The Second Chakra, Svadhisthana,5 8 is i n the sacral region above and behind the genitals, or halfway between Muladhara and Manipura. 59 The posterior ksetram can be located by tensing the muscles of the lower back. The anterior ksetram is directly above the genitals.
3. The Third Chakra, Manipura, 42 is in the lumbar region at the same level as the navel (bellybutton). The Manipura can be located by tensing the back muscles at the level of the navel. The anterior ksetram is therefore at the navel, while the posterior ksetram is located on the back at the same level of the navel. 4. The Fourth Chakra, Anahata, 60 is in the dorsal region; the posterior ksetram can be felt by bringing the shoulder blades closer and concentrating on the tense muscles in the area between or just below them. The anterior ksetram is the point opposite on the sternum.
5 . The Fifth Chakra, Vishuddha, 61 i s found at the cervical/collar bone/thyroid level where the neck joins the shoulders. The posterior ksetram can be detected by swaying the head from side to side, keeping the upper chest immobile, and concentrating on the point where you may perceive a ' crackling sound. The anterior ksetram is in front at the base of the neck.
6. The Sixth Chakra, Ajna, 62 is located at the top of the spinal cord where the spine and brain meet. The posterior ksetram is located at the depression where the skull meets with the back of the neck, which, for simplicity, I will refer to as Medulla. The anterior ksetram is at Bhrumadhya, the point between the eyebrows.
7. The Seventh Chakra, Sahasrara, 63 is found above the brain and is thought of as a tight-fitting thin cap covering the top of the skull. This chakra is not like the others, in that it has a much more complicated structure. The source, which is at the top of the chakra, is called Brahmarandhra. The corresponding ksetram to Brahmarandhra is the point at the top of head, Bregma or anterior fontanelle. If it could even be said to have an anterior ksetram, this would probably be the entire area of the top of the head. One particular ksetram of importance is Bindu Visarga. 58
Svadhisthana (Sanskrit: sviidhi�fhiina
59
Manipura (Sanskrit: maJJipura
60
Anahata (Sanskrit: aniihata
61 62
-
-
-
� n. second (chakra).
llifUl'!.•O
m.
navel or third (chakra).
� n. fourth or heart ( chakra).
Vishuddha (Sanskrit: vifoddha - �!GU) � '
n.
fifth or throat chakra.
Ajna (Sanskrit: iijnii 3'rnT) f. sixth chakra. -
63
Sahasrara (Sanskrit: sahasriira
66
-
� n. seventh or crown chakra.
LESSON 6 - Locate the Chakras (This is where the hair twists to a point at the back of the head.). Bindu Visarga is not always the same as B indu, for Bindu only means ' point ' . (Sometimes Bindu is used to refer to Bindu Visarga and sometimes to the Star within Kutastha.) This point refers to a lower part of Sahasrara, which is often treated as its own chakra.
Bregma
- Ksetram for Upper Sahasrara
th
- Ksetram for Lower Sahasrara Bindu Visarga
Ajna (6 Chakra) Lower Sahasrara (7 th Chakra) Bhru madhya
Anterior Aina Ksetram
'
th
Vishuddha (5 Chakra) Posterior Vishuddha Ksetram
Anterior Anahata Ksetram
th Anahata (4 Chakra) Posterior Anahata Ksetram
Manioura (3rd Chakra) Anterior Manipura Ksetram n Svadhisthana (2 d Chakra)
Posterior Svadhisthana Ksetram Anterior Svadhisthana Ksetram Muladhara Ksetram O·
st
Muladhara ( 1 Chakra)
Figure 1 5 - The Seven Chakras and Ksetrams
Kriya Secrets Revealed There are many chakras in the head, not to mention smaller ones all over the body. It is beyond the scope of this book to describe these structures; it would only end up confusing you while not providing any spiritual benefit. It is important to differentiate between anatomy and chakras. The following describes the anatomical points within the head:
1 . There is usually a depression where the head and neck join in the back. As stated previously, this point is referred to simply as Medulla. 2. Bindu Visarga is a point located at the top and back of the head where the hair usually twists together. As also mentioned earlier, some Harikrishnas have a lock of hair here with an otherwise shaved head. This is also called the posterior fontanelle. 3 . Bregma is the point at the very top o f the head just underneath the skull where the coronal suture intersects with the sagittal suture. This is called the anterior fontanelle, the forward located soft spot in the head.
4. Bhrumadhya is the point in-between the eyebrows. Bregma
Bhrumadhya
Figure 16 - Anatomy of the head
68
LESSON 6 Locate the Chakras -
REVIEW (It is vital to learn a little vocabulary) :
1 . The First Chakra in Sanskrit is called 2. and is located
------
--------�
3 . The Second Chakra in Sanskrit is called 4. and is located
------
5 . The Third Chakra in Sanskrit is called 6. and is located
9.
--------�
--------�
7. The Fourth Chakra is called
8. and is located
-------�
-------
------
The Fifth Chakra is called
1 0. and is located
-------
-------
1 l . The Sixth Chakra is called 1 2 . and is located
-------
--------�
1 3 . The Seventh Chakra is called 1 4. and is located
------
-------
1 5. Bindu is located
-------�
1 6. Bregma is located
______________________
1 7. Bhrumadhya is located 1 8. Ajna is located
____________________
------
1 9 . I have located the seven chakras: [
] Yes [
] No.
When you have answered "Yes," please proceed to the next lesson .
Kriya Secrets Revealed
Suggested Daily Routine Techni que
Level
Minimum Duration
1 6 minutes
....._���----�---��---:::---=��
Locate chakras using the
workbook.
1
Level 2
1 4 minutes
5 minutes 1
Locate chakras without workbook
minute
Nadi Sodhana
3- 1 2
3-12
Ujj ayi Pranayama
6- 1 2 rounds
6- 1 2 rounds
10
20 rounds
------ -�-�-----
Talabya Kriya
Concentration
Minimum training time
rounds
------
5-20 minutes 1 w e ek
5-20 minutes I week
Date Started
Graduation After locating the chakras and knowing their different names and anatomical points, preferably without needing to reference this lesson, proceed to the next lesson.
70
LESSON 6 Locate the Chakras -
Yogic Wisdom
-
Prana
Most people understand Prana to mean "breath." But the real meaning is "the energy of consciousness." All energy everywhere in the universe comes from one place: God. More specifically, the Absolute Brahman. When this energy goes out from God and mixes with matter it is called "God in Creation." But it has many different names: The Son, Ishvara, Krishna, Jehovah, etc. Finally, it becomes matter, and in this state it is known as Om, The Holy Ghost, Prakriti, etc... Each name has a specific unique meaning, but, in general, these are the three aspects of God. Prana, or the energy of consciousness, therefore has embedded within it, all three aspects of God. Prana finds its way into this dimension through a variety of ways. In the human being, it enters thi s dimension from the astral through Sahasrara, The Seventh Chakra. It then descends through the entire length of the human body down to the toes through a thin channel called Brahma N adi. Once this Prana enters the body, it starts to make organs and channels out of astral material, which run roughly parallel with physical functions. In this way, the Pranamaya Kasha, or Subtle Body, is constructed. (This is not the same as the astral body.) The Subtle Body is a two-way interface between the astral and physical senses. It allows immortal souls (us) to simply control the body with intent, and to then transmit the sensory input from meaningless electrical signals into astral shapes that can be perceived by the soul. Everything would be wonderful in this plan, if it were not for one thing: Man begins to breathe. This breath places a sort of downward and outward force on this Prana. We seem to become accustomed to this feeling of breathing to the point that we do not even notice it anymore. The action of the breath on Brahma Nadi causes the Prana to become trapped. We lose our connection between the chakras (centers of consciousness) and Sahasrara; we . cannot feel God's presence anymore.
71
Kriya Secrets Revealed
Normal Breathing
... ... ... ... ...
Kriya Breathing
..._ ..._ ..._ ..._ ..._
... ... ... ... ...
Pushes Prana forward
..._ ..._ ..._ ..._ ..._
Pushes Prana inward Figure 17
-
Effect of Breath on Man
By practicing Pranayama with visualization as performed in Kriya Yoga, we can reverse this outward and forward flow. Breathing becomes more backwards and upwards instead, and can finally balance out. Once the breathing is balanced, Brahma Nadi opens back up, and the trapped Kundalini energy is allowed to return back to Sahasrara. The chakra petals, which have had been pulled towards Kundalini, are now pulled up towards Sahasrara.
72
LESSON 7 Om Jap a in the Chakras -
OM is radiant Light. When this Light is spread throughout the body, all is seen; then, there is no desire to speak or to look. - Shyama Charan Lahiri
REQUIREMENTS : Locate the Chakras. Japa (Sanskrit: japa
-
�) m. chanting.
After you have learned where the physical ksetrams of the chakras are located, you can now begin to locate them intuitively. The goal of Om Japa is to interiorize the concentration and tap into the subtle astral level where the chakras exist. The ' noise' of the senses and mind are the principle barriers. Once these sounds are overcome through the practice of stillness and the hidden assistance of the Guru, the sounds of the chakras appear. The more we concentrate on the location of the source of the sounds, the stronger they become. Eventually, you will learn to hear the various Om sounds during your daily activities. Om is a representation or interpretation of the sound of the cosmos, of its creation. Its sound actually comes in many different forms. Light is yet another aspect of Om. Om contains the symphony wherein the whole of creation is reflected. This is why Om brings a "remembrance of all things," for it is the sound of everything. Indeed, Om is even more than sound and light. It leads one to experiences of peace, power, Jove, joy, glory, beauty and wisdom. It leads us to the "Source of all Qualities," and therefore promises to bring perfect contentment.
73
Kriya Secrets Revealed
Procedure
1. 2.
Precede this exercise with Nadi Sodhana Pranayama and/or Ujjayi Pranayama. Sit in your meditation seat with fingers interlaced and hands sitting on your lap. Forget the breath. Focus on Bhrumadhya with closed eyes.
3.
Now chant Om once mentally or aloud (in this case pronounced ' ong' as in song), while concentrating on the First Chakra (Muladhara). Do your best to intuitively touch the core of this chakra and perceive its subtle rays.
4.
d d for the 2° , 3r , 4 th h 4 back down for the 5t , , ] rd, Repeat step
3
seconds to complete.
5.
6.
After repeating steps
3
th
and 5
2°d,
th
chakras, Bindu Visarga, Medulla; and then s and 1 t chakras. The total cycle should take 30
and 4 three times, repeat steps
3
and 4 another three times,
but this round saying Om mentally only. After several weeks of repeating Om aloud and silently, switch to simply practicing it silently for a minimum of six rounds of steps 3 and 4 .
Suggested Daily Routine Technique
Level 1
Level 2*
Minimum Duration
1 6 minutes
18 minutes
Nadi Sodhana
3- 1 2
3- 1 2
Ujjayi Pranayama
6- 1 2 rounds
6- 1 2 rounds
Talabya Kriya
20 rounds
30 rounds
Om Japa out loud
3 rounds
3 * rounds
Om Japa mentally
3 rounds
6 rounds
Concentration
5 -20 minutes
5 -20 minutes
Min. Training time
Date Started * Optional
74
1 week
1 week
Custom
LESSON 7 Om Japa in the Chakras -
Graduation
When you are comfortable with performing six Om Japas mentally, and you have kept up the practice at least once a day for seven days, move on to the next step. Yogic Wisdom - Sacred Sound
Om is verbalized differently among various religions. In Christianity, it is pronounced "amen," sometimes with either a long or a short 'a' sound. Followers of Islam pronounce it, "Amin." Tibetans say "Hum." In reality, the Om sound is an imitation of an actual sound reflected on many different levels of consciousness. The assumption today by scientists and laymen alike is that consciousness arises somehow as a result of a certain arrangement of the firings of neurons within the brain tissues. However, this is only incidental to certain states of consciousness, and has wrongly been interpreted as the cause, when it is truly only an effect. The cause of consciousness is much deeper and is, in fact, linked with the core of existence itself. There is no way in which a scientist can create consciousness in a laboratory through complex arrangements of chemical and electrical signals. This level of control is too crude. The truth is that consciousness is created first, and then reality stems out from it as a manifestation of its own ' desire ' . This is an evolving desire, and thus the complexity of expression in the universe with its many dimensions. 64 Although this point of view makes the universe appear human, it is quite the other way around: humans contain the universe within them, and thus they are "made in its image." This is why the Om sound can be heard within the body. As you traverse the spine inward, you actually take a journey closer towards a point where all space and time merge into one. All beings therefore merge at this point as well. The spatial reality of this universe is actually an illusion of waves oscillating between the manifested and the un manifested. Perhaps to the skeptic this makes little sense; however, we are not talking about physical matter at this point, but a form of reality that has none of its assumptions-with far fewer limitations, more akin to a level of what we might consider imagination, where all is possible. Naturally this is so, because it is the link between consciousness and matter. When we travel down the inward path of the body, we reach this electrical interface between the dendrites and the subjective body. This subj ective body is the subtle body composed of astral particles, which are not as limited in their spatial and temporal properties as matter. They interact by way of these electrical scalar waves, which 64 M-Theory (string theory) claims 1 1 spatial dimensions. Vedic theory claims 3 physical dimensions astral + 5 causal 1 1 spatial dimensions + 1 multiverse dimension.
+
4
=
75
Kriya Secrets Revealed normally cannot couple with electrons. However, the dendrites in humans have been altered to offset the voltage in just the right way as to allow this interaction with the subtle body, thus adapting itself to couple with these dendrites. The result of this interaction is that the Om sound, which originates in the Source as a complex wave pattern, is perceived at certain connection points within the body, similarly to how an electrical transformer buzzes when the humidity is high. The carrier wave is therefore detected when we remove the physical sounds of the blood flowing and heart pumping. The sounds slightly resemble physical instruments, but with a sort of haunting distance. They ring, buzz, and roar. Concentrating upon them brings us to another reality long forgotten, and therefore awakens us as if from a dream. It is an understatement when I say that the sounds are highly appealing; after hearing the internal music, many yogis abandon all interest in the sounds of worldly musical instruments. The Om has many levels. There is a primary Om sound, as well as six lower chakras in your body, and many higher ones. Each sound is unique. The bumble bee is perceived at the Muladhara, a flute at Svadhisthana, a harp at Manipura, a gong at Anahata and an ocean roar or electrical buzz at Vishuddha. The Sixth Chakra, Ajna, reveals a medley of these sounds, which coalesce finally into the sound of running water, like a bubbling forest brook. Some interpret this sound as roaring wind as well. In addition to the sounds of the six chakras, after performing Kriya Pranayama you may hear one or more of ten different sounds emanating from the Anahata region: The first sound is like the word ' Chini' . The second is similar to the first, but is pulsating 'Chini Chini ' . The third is the sound of a bell. The fourth is the sound of a conch shell. The fifth is a lute. The sixth is the sound of cymbals. The seventh is the tune of a flute. The eighth is a drum . The ninth is a double drum. The tenth is the sound of thunder. Although the Anahata melody is enticing, it simply represents the sounds of the nadis being cleaned. Concentrating upon the sounds of the chakras is superior, as these sounds bring access to their function, and take us closer towards the goal of merging with spirit. Also worthy of note, beyond the chakras is yet another melody associated with the soul. This music is truly sublime, and its power and beauty far exceeds that of the six lower chakras, nadis, or any earthly music-it brings perfect contentment. Its arrival brings along with it complete accurate knowledge of all things and power over the elements. It imparts an experience of cosmic-consciousness. The seven sounds of the soul seem to arise from everywhere and nowhere. A superficial description of those sounds are as follows: At first you may hear the sweet haunting clear voice of a morning nightingale in spring ( 1 ). The second sound comes to accompany or replace the first, and is like the sound of cymbals (2). Each strike of these bells seems to awaken a deep delight within your soul.
LESSON 7 - Om Japa in the Chakras Next emerges the plaint of chanting angels, whose undulations bring a heretofore unknown sense of wonder (3). The fourth sound is that of violins, whose every fluctuation entices you to listen further (4). This sound is then followed by the shrill of a bamboo-like flute which seems to mutate into the familiar sound of a trumpet-blast (5). Deep peace overwhelms you as thunder rumbles over the theatre of your inner perceptions (6). The final and seventh sound absorbs all the others, as we enter a transcendental state, where we are beyond time and space (7). Concentration upon Om is the easiest way to be led back to your remembrance of the truth of all reality. Simply by concentrating upon these sounds, you will slowly awaken and evolve unto higher levels, which are generally together called the "Omkar Reality." What we think of as spiritual advancement is the ability to tune into this reality, that is, hear and feel the chakras. Counting Beads
At this point, I should probably mention the use of counting beads in your meditation practice. Many Kriya yogis find these tools necessary. Although there is always the possibility of simply counting Kriyas mentally without the beads, the method often becomes cumbersome or distracting when attempting to keep track of where you are: "Om one, Om two . . . " and so on. Therefore, I too recommend the use of meditation (or prayer) beads. These beads are most useful in lengths of 1 08 when performing Om Japa later on, and can be purchased easily. I utilize such a set, as well as a pouch (see Figure 1 9). If you prefer, you can also make your own set of beads; many yogis have chosen this option. Whether your beads are bought or created by you, I have found it helpful to tie a knot between each bead to prevent them from sliding, and also to provide a spot upon which to rest your fingernail while counting.
77
Kriya Secrets Revealed
Figure 18
-
Using Counting Beads
An additional tip is to take a bit of ribbon and mark the beads off at 1 2, 24, and 36, or at whatever number corresponds with your daily practice of a particular Kriya exercise.
First Kriya Initiation Lessons
Eight to Eighteen
79
Kriya Secrets Revealed
80
S p ecial Note The Five Bindus -
�.
Now that you are ready to learn the First Kriya, normally at this juncture the prospective student (you) would make the Bregm� , decision as to which Kriya school to Bindu follow. Each school, of course, would Visarga Bhrumadhya argue in favor of its approach as being the best. However, just as in martial arts, each ,. Medull school with its own unique style, success depends more upon the attitude of the student than the method itself. The Figure 1 9 - The Five Bindus principle difference between the varying Kriya techniques taught concerns Bindu, which Lahiri mentioned often in his commentaries. Some Kriya schools argue extensively that Bindu is not a real point, and that it actually resides in the astral dimension as the Star in Kutastha. Others suggest that Bindu refers to Bindu Visarga, the ksetram for the lower part of Sahasrara. Still others claim that Bindu is in Bregma, the ksetram for the upper part of Sahasrara, or even in Ajna at the center of the head. I have labeled these Five Bindus as follows: 5. Astral Star within Kutastha
� :
� �
( 1 ) Bindu Visarga, the ksetram of the lower part of Sahasrara. (2) Bregma, the ksetram of Brahmarandhra, the upper part of Sahasrara. (3) Bhrumadhya, the point we typically look towards in order to see Kutastha. (4) Medulla is the posterior ksetram of Ajna. (5) The Star within Kutastha, but as an astral point, which cannot be located spatially. It is not my intention to confuse you, but only to mention that I have explored all these points as possibilities for Bindu. You are welcome to exchange whatever point you pick now for any one other point that seems to work best in your practice. Here is what I have found with each point: ( l ) Bindu Visarg& - This point is the best choice until Kutastha can be seen clearly and regularly. Then the Star in Kutastha may be used in its place. This is because
81
Kriya Secrets Revealed the ksetram of Bindu Visarga represents the highest point a yogi will ever need to bring the energy in, making sure that it settles in Sahasrara. Some Kriya teachers argue, however, that it is not necessary to bring it this high, that bringing the energy to Medulla is sufficient. I would perhaps agree, but sending it to Bindu Visarga, gives the energy an extra "push," and reinforces our intention that we wish to find settlement in Sahasrara, and not simply the interiorization of the energy along the lower six chakras. (2) Bregma - This is the point of choice when you wish to bring the energy all the way up to Sahasrara. Only .a few schools actually access this point, and I have heard complaints that it is too powerful and unnecessary, however it is mentioned in Y ogiraj ' s commentaries as a point to use during the higher Kriyas.
(3) Bhrumadhya - Some schools teach that this is the only Bindu, and even recommend sinking the energy here during Kriya Pranayama. However, in my opinion, there seems to be little logic to this, since Kutastha actually resides in an astral dimension. Sending the energy here may provide good results in the beginning, but it seems to rarely be used correctly and therefore cannot fully interiorize the energy. I speak from my own experience and that of many others. (4) Medulla - Certainly Ajna makes sense; it resides just below Sahasrara. Many argue that this is all that is needed, since the energy is not blocked between Ajna and Sahasrara. However, there is also a connection to Ida and Pingala at this point, and by concentrating just here, we may have difficulty going deeper to the Sushumna.
(5) The Star within Kutastha - This point represents the innermost form consciousness takes as it descends into manifestation. It is a five-pointed star within a field of blue, surrounded by a golden disk. Please choose now which of these five points will represent Bindu for you. To avoid confusion, I will simply refer to this choice as "Bindu" from now on. You may, of course, change your endpoint at any time. Since Lahiri often used the word Bindu to refer to the Star in Kutastha, I will simply call this point The Star, in order to differentiate it from the endpoint where we bring the energy during Kriya practice. If you are unsure which of the five is best for your practice, then I suggest using Bindu Visarga as Bindu.
82
LESSON 8
-
First Part of Kriya Pranayama
One should practice Pranayama very seriously and sincerely. - Shyama Charan Lahiri
OTHER NAMES : KP I , Spinal Breathing, Kriya, Kriya Proper, Kriya Pranayama I REQUIREMENTS : Om Japa in the Chakras Finally we come to what most people think of as the principle technique of Kriya Yoga, Kriya Pranayama. This technique is also referred to as Spinal Breathing by some, or simply "Kriya," by those who have little knowledge of other Kriya techniques. In any case, the technique is generally regarded as the most important of the Kriyas; the basis of all the others. Yogiraj said that this technique (along with the accompanying Navi Kriya, Kechari Mudra, Maha Mudra and Yoni Mudra) is enough to achieve all of your goals with Kriya. However, I have yet to find evidence that this is so. The higher Omkar Kriyas (starting on Lesson 25) are also necessary. Of course, personal experience does vary. Nonetheless, it is the main practice in Kriya Yoga, and success in this technique is required before proceeding to the higher Kriyas. Kriya Pranayama is a process of Prana interiorization and therefore is broken up into three stages, where each part represents one step deeper into this process. The first part, which is taught in this chapter, represents the initial interiorization along the Ida and Pingala channels. These channels are the closest nadis to the Sushumna Nadi. Usually most of the energy passes through these two nadis during the practice of the first part, even though the intention is to pass the Prana through the center of th e spine. The more sure passage of this energy in the central channel occurs in part three. All parts of Kriya Pranayama involve a form of Ujjayi Pranayama combined with visualization. The second part adds focusing upon the chakras ; and the third part changes the center of our awareness. Do not skip ahead. Each lesson is presented here in order, because you must gradually bring the entrapped energy of the Kundalini back up to its source in Sahasrara.
83
Kriya Secrets Revealed Kundalini energy is said to start in the crown chakra, the Sahasrara, the thousand-petalled lotus. There it is static, still, and at peace. Through the desire for duality, it is projected downwards from our astral body into the subtle body, and finally embeds itself into the Muladhara Chakra. Awakening this energy is the long-term goal of the Kriyaban. It is also referred to as a coiled serpent. We raise this serpent up in the "wilderness" of our bodies through a hidden channel in the center of our spines called the Sushumna. Another valid way to think about this trapped Kundalini energy is in terms of the breath: As we incarnate upon this Earth, we are as asleep, and our karma exists only in potential. With time, the sleeping waves of k,arma awake, extending out from the causal and astral bodies into the subtle, and finally affecting the health of the physical. In addition, the breath works constantly in the background to sink our consciousness down and to keep the Kundalini anchored in Muladhara. Most people are not even aware that breath itself imprisons us in this limited mortal shell. And so, Kriya is a counter-acting agent, which works by focusing on the breath and consciously reversing the flow of energy. When we inhale, we visualize our consciousness as rising up the spine, rather than downward, as it normally travels. This slowly loosens and redirects all the energy in the body upwards. There are many variations among different Kriya schools of thought (as you may have now guessed) as to where to actually bring the energy. Multiple schools recommend sending energy to Bhrumadhya, a method that has yielded very good results according to some yogis-at least, in the beginning. However, you should know that this endpoint was only recommended by Lahiri for specific purposes: to either illuminate Kutastha during Y oni Mudra (see Lesson 1 1 ), or to redistribute Prana away from the lower chakras when attempting to temporarily calm a particular energy (Samskara) in the body. In other words, it works very well with short-term karma. It does not help to "resettle" the energy back to its final resting place in Sahasrara, which is the more important long-term goal in Kriya. Only by following the three stages of Kriya Pranayama can the energy be correctly interiorized. Many Kriyabans do not understand that the true long-term awakening of Ajna and the perception of Kutastha is achieved through the stilling of Chitta65 with the help of the higher Omkar Kriyas. Y oni Mudra provides more of a surge of Prana that forces Ajna temporarily open, despite the amplitude of disturbing energy arising from Chitta. The 65
Chitta is the current of disturbing thoughts and emotions that run between the heart and head.
LESSON
8 First Part of Kriya Pranayama -
permanent stilling of Chitta comes only when the energy is allowed to naturally return to Sahasrara. Nonetheless, Lahiri did recommend practicing Kutastha Kriya Pranayama in order to overcome short-term karmas, defeat temptations, and temporarily illuminate Kutastha. Thus, both of these methods are presented in this lesson. Now the First Part of Kriya Pranayama will be revealed. Procedure
1 . Assume your meditation Asana. Precede this session with preparation exercises such as Nadi Sodhana Pranayama, Ujjayi Pranayama and Talabya Kriya. If you have Maha Mudra and/or Navi Kriya then perform those as well (these last two techniques appear in a later lesson). 2. Keep the mouth and eyes closed and perform Tongue Raising (Kechari Mudra or Limited Kechari Mudra) . The eyes are to remain relaxed and focused upwards towards the region in-between the eyebrows (Bhrumadhya), but the concentration is kept on Medulla, the posterior pole of the Ajna chakra. 3 . Deeply and slowly inhale through the nose, and attempt to control the sound o f the air as it passes through your windpipe. The sound, which is something like "SHAAW," is not vocalized-meaning that you do not use your vocal cords, but rather the pressure of the air and the restricted space in your nasopharynx or esophagus to make the sound. Visualizing at the same time that the spine is a narrow tube, imagine bringing a cold Prana (energy) up the spine from the Base Chakra (Muladhara) to Medulla, and then finally to Bindu. You should feel as though you are pumping the energy this way up the spine. Where the consciousness abides, so does the energy. If you can transfer your awareness to the spine, with some practice you will be able to correctly visualize this movement, thereby raising the energy. Make sure that you feel the rising energy along the entire length of the Sushumna from Muladhara to Bindu. 4. After inhaling for a count of between 1 0 and 20 seconds, you should rest a few seconds (2-3) with the final concentration on Bindu. The mind will also come to rest. Simply feel this peace for 2 to 3 seconds while attempting to localize the energy there. 5 . Now calmly exhale a warm current coming down from Bindu along the full length of the spine to its final resting point in Muladhara. This calm exhalation should be of the same length and time as the inhalation. Remember to keep your center of awareness on Medulla, and your eyes only pointing towards Bhrumadhya during the entire exercise. 85
Kriya Secrets Revealed
6. Pause 2 to 3 seconds at the base before repeating steps 3 through 5 for a total of 1 2 times. Increase these counts to 24 after several months o f practicing 1 2 per day. ,.......,..___, ,,_,,..._...
Bindu Visarga 6 th Point
Medulla 7 ..,.______. Point
th
Vishuddha
5
th
&
th
8 Points
,..._ .. ____,
Anahata
..._,,,___,
4
th
&9
th
Points
Manipura 3
rd
&
th
1 0 Points
Svadhisthana
2
nd
&
th
1 1 Points
Muladhara st
th
1 & 1 2 Points Figure 20
86
-
Kriya Pranayama along the S ushumna using Bindu Visarga
LESSON
8 - First Part of Kriya Pranayama
Procedu re for the Kutastha Variant
1 . Y ogiraj instructed that the Kutastha Variant should only be practiced to either: 1 ) destroy short-term karma which resides only below the astral and causal; 2) to temporarily overcome temptation, such as sexual temptation; 3) or to temporarily send a surge of reserve energy in the body in order to activate Ajna. This form of Kriya can be practiced at any time, day or night, without preparation. 2. Keep the mouth and eyes closed and perform Tongue Raising (Kechari Mudra or Limited Kechari Mudra). You may practice this with an open mouth and flat tongue if the nose is obstructed. The eyes, as well as the attention are to remain relaxed and focused upwards toward Bhrumadhya. 3 . Deeply and slowly inhale, attempting to control the sound of the air as i t passes through your windpipe. This should make the same ' SHAA W' sound that you made previously. Visualize at the same time that the spine is a narrow tube and imagine sucking all the disturbing energy from the body into the thin tube of the Sushumna starting at Muladhara and ending at Medulla or Ajna (in the center of the head). 4. After 1 0 or 20 seconds, all the energy should build up in Ajna, like a dimmable light bulb that is getting brighter as the voltage is turned up. After the lungs are full, hold the breath and then visualize sending this built-up energy through a white five-pointed star, which is sitting at the point between your eyebrows. Imagine that this five-pointed star is absorbing the negative energy. This imaginary star represents the actual Star of Brahman which, if you do not see now, you will later. 5 . Now calmly exhale a warm current o f energy, which i s coming out from the Star of Brahman along the full length of the spine, warming it as it comes to its final resting point in Muladhara. This calm exhalation should be of the same length and time as the inhalation ( 1 0 to 20 seconds). The sound that the restricted nasopharynx or esophagus makes is "SHEEE." Imagine this sound is bringing positive energy into your body. 6. Pause 2 to 3 seconds at the base before repeating steps 3-5 for as many rounds as required : once for Yoni Mudra; and six times for destroying short-term karma; and as many times as necessary to overcome a specific temptation.
Kriya Secrets Revealed Technique Tips
There are many refinements and improvements that can be considered after you have mastered the basic technique. It is good to do a review from time to time to make sure that you have not deviated from the instruction, or missed a piece of useful information. After a while, you will gain an intuitive understanding, which will become your greatest guide. Remember to concentrate upon the cool air rising and the warm air falling as you inhale and exhale, and then transferring these sensations to the spine. Some schools also suggest imbibing a few drops of olive oil to lubricate the esophagus before this practice, for even greater effect on the subtle sounds · of "SHAAW" (upon inhaling) and "SHEEE" (upon exhaling). These sounds are not correct if they are too loud. Indeed, they should be barely noticeable to someone sitting next to you. They are not created using the vocal cords. If you are meditating in a group, refrain altogether from making any distracting noises. Instead, perform the Silent Practice of Kriya. The sounds are helpful, but not required. This is one reason why Lahiri prescribed practicing Kriya alone. While breathing, make sure not to raise the ribcage. The breathing should come from the abdomen. You must use all your concentration on the movement of energy in the spine. Attempt to feel each chakra as you pass it, in order to better concentrate upon the path of energy. Use your concentration on the chakras as your guide in locating the Sushumna to traverse this "line" which connects them. If you have difficulties with this focus, then please go back and perform Om Japa in the chakras until your concentration has improved. When Kechari Mudra is practiced properly, you will hear a flute-like sound (internally), which marks the performance of Excellent Kriya Pranayama. Beginners usually practice this technique 1 2 times before moving up to 24 times each practice, as it is recommended that you master this technique before proceeding forwards. A time span between one and two months should be sufficient for most earnest students. Beware of advancing too quickly, as this can temporarily set you back, causing you to lose enthusiasm. You may also need time to adjust psychologically and physically to the changes as a result of Kriya practice. However, do not fall into the mistake of believing that these changes are somehow negative. Keep a positive attitude. Never become frustrated with your practice. Realize that you are attempting the difficult task of re-harmonizing the disorganized waves of energy that have been running through your subtle body for lifetimes. The key in Kriya is in the practice without expectation of
88
LESSON 8
-
First Part of Kriya Pranayama
results. It is something you simply do (Kriya). Trust that the results (Dhyana and Samadhi) will come automatically at the right time. A big part of why we practice Kriya Pranayama is to help us interiorize the energy along the Sushumna. Once this is accomplished, you can easily travel up this thin tube and emerge in the astral world or in the Cave of Brahman. Some say this is the tunnel reported in near death experiences, as it matches this description. A useful beginner's technique to locating the Sushumna is, after every few Kriya breaths, simply stop and slightly wobble your spine as though you are making a tiny circle with your head. Try to feel the "pole" of the Sushumna. Getting inside the Sushumna is imperative.
Many students report that, over time, they find it easier to let the Internal Guru perform the Kriyas for them. True Kriya begins at the point when the techniques are performed automatically through the Internal Power and Infinite Intelligence of the Guru within. The mind cannot control the mind. Only the Guru can do that. However, do not be discouraged if you do not understand how the Guru operates, or if your Kriya practice proves to be difficult. Simply persist and work through all blocks. Kriya practice 1s intended to progress slowly into more and more perfected states over time. Suggested Daily Routine
Level 1
Tech nique Duration adi
Sodhana
Ujj ayi Pranayama a l a bya K r i ya
2 1 m i n u tes
3
sets
3
sets
Custom 2 6 m i n utes
-�-
3
sets
3 0 times
30 t im e s
Om J apa
6 ro u n d s
6 rounds
-· irst Part Kriya Pranayama
1 2- 1 4 breat hs
Concentration ate Started
5+
minutes
5 + m i nutes
Kriya Secrets Revealed Graduation
Practice the above daily routine for one week before moving on to the chapter on Maha Mudra. Once you are accustomed to Spinal Breathing, Maha Mudra must be added to your daily practice in order to properly perform the first part of Kriya Pranayama. Yogic Wisdom - Aj na and Kutastha
The anterior ksetram of Ajna is located at the point between the eyebrows. This anatomical point is called Bhrumadhya. The chakra has two petals to the left and right, as well as an upside-down triangular r�gion in the middle, which Lahiri called Yoni. Ajna is a construction of the subtle body, and exists in time and space. The soul is beyond time and space, but Ajna is its representation within the space of the subtle body. Within Ajna, many different forms can be perceived, because this point corresponds to Spiritual Sight and is therefore a reflection of its power within this dimension. The soul has the ability to see or intuitively perceive anything. The principle form perceived here is usually Kutastha, which is the basic form of creation. Sometimes the term "Spiritual Eye" is used to refer to this form, and sometimes to the chakra which resides at Bhrumadhya (Ajna). Due to the term ' s ambiguity, I will no longer use the term, "Spiritual Eye."
Left side Ida ham
Right side Pingala ksham
Figure
21
-
Aj na
The Sanskrit word Kut means "anvil" or "iron block." The deeper significance of this term is that Kutastha never changes. It remains always unaffected. Similar to the soul, it is imperishable--a reflection of the unchangeable realms within creation. Kutastha is a spiritual form which can exist astrally or trans-dimensionally. Its astral form appears as a pure white star, surrounded by a field of blue, and a ring of golden light. It is what we "see" when we look back into our own consciousness. In most cases this refers to looking into the source of Medulla. When, for example, we bring the energy up to the Ajna, we then look towards Bhrumadhya and we see a reflection of the source point of this chakra (Medulla). Kutastha is not unique to Ajna; indeed, looking into any source of consciousness energy (Prana) will reveal its form to some degree. Looking up into 90
LESSON 8
-
First Part of Kriya Pranayama
Sahasrara will reveal Kutastha as well . Looking at the barycenter of our consciousness (e.g. the heart), will even reveal its light.
Consciousness within Creation Tat The Son
The Star (Bindu) Brahman The Absolute Sat The Father
The Creation Om The Holy Ghost Figure
22
-
Kutastha
The form of Kutastha is threefold: 1 ) An outer golden disk; 2) An inner blue disk; and 3) a white star in the center. The star was often called Bindu by Lahiri. It is the manifestation of the Absolute within the field of consciousness. I simply call this point the "Star." The inner blue disk is the infusion of consciousness into creation, while the golden ring represents creation itself. Om- Tat-Sat is a famous Indian mantra, and in the case of Kutastha, Om is the golden disk, Tat is the blue disk and Sat is the Star. Or to use western symbolism: the Father is the Star; the Son is the blue disk; and the golden ring is the Holy Ghost. It is said that every being contains a center of consciousness which emanates a field. This field has been called Anu, 66 or the Spiritual Atom. The Kutastha is the radiant aura of that conscious Anu.
66
Anu (Sanskrit:
w:iu
-
3fUJ) m. The indivisible microcosmic unit of creation.
91
Kriya Secrets Revealed By merging with the golden halo of Kutastha, the yogi ' s past sins are completely destroyed. The black or deep blue in the middle of this golden effulgence is symbolic of the blue or black Krishna. The point or star in the middle is symbolic of Sat, or the one true substance. By remaining here focused upon these three parts, one can remain in Brahman67 in an excellent manner. Therefore Yogiraj also called the Star, Brahman Kutastha. The Star is the source of all quality and knowledge. By simply looking at Kutastha, all negative feelings or devilish propensities are destroyed. Amongst the chakras themselves, these three separations of consciousness are represented in the following way: Ajna is also called the Christ or Krishna Center, because the seat of the Soul is also the seat of the Over-Soul. This is representative of the Son. The Sahasrara is representative of the Father. By focusing upon this center (the Son), one can gradually merge the Prana with the Father (Sahasrara) with the help of the Guru (The Savior), who sits in-between. The lower five chakras represent the Holy Ghost, because these are the five elements of creation. Lahiri chanted about Kutastha: "Have compassion for those in misery, for those whose Prana is dynamic. When settlement at Kutastha is attained, the radiant Soul-Moon appears whose radiance is equivalent to the light of millions of Soul-Moons. After this, one will gain eminence. Make a determined effort, to the best of your ability, to settle at Kutastha and do not deviate from this path. The Supreme Divinity is appeased with the settlement at Kutastha, for then the mind will become blissful. Strive to settle in the immortal state of Kutastha, meticulously following the Satguru' s instructions." Lahiri had many visions while meditating upon Ajna, which he commented upon. Kutastha, with a white star against a field of dark blue, was only one of these visions. Jesus himself, when baptized, experienced Ajna (at least allegorically): And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him. Matthew 3 : 1 6 -
67
Brahman (Sanskrit: brahman
92
-
3l1=li{) n . The Absolute Supreme Spirit.
LESSON
8 First Part of Kriya Pranayama -
The body is made primarily of water, and when rising "straightway" up, the Sushumna leaves this dimension into the heavenly part of the head, perceiving the light of the single eye. The two petals or half-moons appear as though wings of a dove of light. These wings are the petals of the Ajna chakra. Ajna also means command, because this is where we control the three deities of Brahma the Creator, Vishnu the Preserver, and Mahesvara the Destroyer; or, the three attributes of Sattva (Virtue), Rajas(Activeness) and Tamas (Ignorance and Vice). These three deities and attributes are referred to in many places in Vedic literature. They are important principles; but recognize that when you do achieve liberation, you actually move beyond these. You become superior to them, and they actually come under your control. In the body, Sattva is said to be the Sushumna, while Rajas is the Pingala, and Tamas is Ida. Thus, we see the true origin of the words, sinister and dexter, for that which is sinister is in the Ida or Tamasic side of the body (to the left), and that which is dexter (to the right) is in the Pingala or Rajasic side of the body. Anatomically speaking, this is why we see Ajna as two petals. Ajna is where the Ida and Pingala terminate. Ajna is like an abode, and anyone who resides here becomes truly knowledgeable. It is sometimes referred to as the Yoni or the Cavern of the Union with the Absolute Void. The shape of Ajna is also described as a dark upside-down triangle. You might find yourself approaching and penetrating this triangle before moving on to experience Kutastha. God or Brahman is existent as static Prana above Ajna, and as dynamic Prana below it. One of the major goals of Kriya is settlement at the Kutastha, which means that our being remains centered upon the soul at all times day and night. This is the equivalent to becoming one with our Higher-Self.
Figure 23
-
Lahiri's Representation of Aj na
93
Kriya Secrets Revealed
94
LESSON 9 Maha Mudra -
You will receive results according to your Kriya practice. - Shyama Charan Lahiri
REQUIREMENTS: First Part of Kriya Pranayama In most yogic schools, Maha Mudra is a technique given at the same time as Kriya Pranayama. Therefore, it is introduced here along side Kriya Pranayama, the most important preparatory technique that exists outside of Talabya Kriya. Maha Mudra means "great movement" and is an integral and important part of the entire Kriya routine. Usually the technique is performed at the beginning of the practice as a way of stretching the spine and preparing it for Kriya Pranayama. It is possible to practice Maha Mudra by itself, and it is even recommended that it be practiced every day, even if no other Kriya technique is practiced. Another use for Maha Mudra is the openin g of the energy knot at the Muladhara, which binds the energy at that point within the Ida and Pingala. Releasing the knot allows the Prana to move more easily into the Sushumna between Muladhara, Svadhisthana, and Manipura. Maha Mudra also generally assists practicing yogis in gaining awareness of the Ida, Pingala, and the entire Sushumna Nadi. There are some Kriyabans who practice only Maha Mudra, as they consider it the most important technique in their practices. Usually, these practitioners will fall into a practice of performing 1 44 total movements, or 48 sets per day (over approximately 90 minutes). One set of Maha Mudra is the equivalent of three Kriyas. As far as I know, the procedure for Maha Mudra is practically the same across all Kriya schools.
95
Kriya Secrets Revealed
I . Right leg contracted
4. Left leg extended Figure 24
5 . Both legs contracted -
The Six M aha Mudra Positions per Set
Procedure 1.
Sit on a mat or blanket on the floor in the kneeling position with the heels under the buttocks as though gently sitting on them. This is the starting position where you will return after each movement. One set of Maha Mudra involves extending first the right leg, then the left, and finally both legs, for a total of three Kriya breaths.
2.
Allow the left heel to move to rest a s near a s possible to the perineum (this is the point between the anus and scrotum for males, and the cervical opening for females). In this position, the heel will place pressure upon the First Chakra, Muladhara, and thereby increasing awareness of it.
3.
Clasp your hands around your right shin and bring your right knee as close as possible to the right side of your chest. Keep your head straight and level. Also
LESSON 9 - Maha Mudra keep your back straight, as though you are being pulled upwards by an invisible string attached to the center of your head. 4.
Now inhale deeply and bring the energy from Muladhara u p the cerebrospinal tube (Sushumna), passing through each of the five bottom chakras and resting the center of the head in the Ajna Chakra. The inhalation should take between I 0 and 1 5 seconds.
5.
As you end your inhalation, extend your right leg forward so that lays out in front. Now bend forward in an attempt to grasp the toes on your right foot with your fingers from both hands. Bend forward by tilting your pelvis first, so that your back, neck, and head can remain as straight as possible. If you cannot reach your toes, simply allow your leg to bend at the knee, j ust enough so that you can reach them.
6.
As you are holding your breath in this extended position, allow your head to drop, pressing your chin towards the chest. Now contract the anal and abdominal muscles and mentally chant Om 6- 1 2 times at Bhrumadhya. Feel that each Om creates a link between Muladhara and Bhrumadhya.
7.
After chanting, raise the head, straighten the back, and bring your leg back up to the starting position pressed against the chest.
8.
As soon as you return to this upright starting position, exhale for 1 0 to 1 5 seconds, allowing the warm energy of the breath to descend down the spine, coming from Ajna, and ending in Muladhara.
9.
Repeat steps I through 8 , but switch the right with the left side, extending the left leg with the right heel under or near the perineum.
1 0.
Repeat steps I through 8, but this time start with both legs pressed against the chest, and extend them both at the same time. Concentrate upon any sound coming from Anahata Chakra, which you will hear as you tightly clasp your legs.
11.
Repeat steps I through 1 0, typically a minimum of three times.
97
Kriya Secrets Revealed
Technique Tips There are only two possible variations I know for this technique : ( 1 ) Which leg you begin with: left or right. Seems to make little difference. (2) Number of times you chant Om at Bhrumadhya. Personally,
I
start with the bending of the right leg and chanting Om as many times
possible at Bhrumadhya, approximately 20 times.
Suggested Daily Routine Tec h n i q u e
.Level 1
Level 2*
D uration
25
30
N adi Sodhana
3 rounds
3
rounds
Ujjayi Pranayama
3
3
rounds
Talabya Kriya
30
30
M aha M udra
3
sets
3
sets
Om J apa*
6
rounds
6
rounds
First Part of Kriya
1 2-24 breaths
1 2-24 breaths
5+ minutes
5+ m i n utes
min utes
rou nds
Custo m
minutes
Pranayama Concentration Date Started
* Optional
Graduation Read the procedure at least a total of three times over three days, and more if necessary for memorization. After you feel comfortable with your practice of Maha Mudra, move on to the next lesson.
LESSON 9 Maha Mudra -
Yogic Wisdom - Yama and Niyama
The first two steps in Patanjali ' s Eightfold path are the Yamas and Niyamas or (Do ' s and Don 'ts). Yama means "things to restrict" and Niyama means "things not to restrict." This list, derived from the Upanishads has been modified slightly in line with the precepts of Kriya Yoga. The proper practice of Kriya naturally leads the devotee towards automatically adhering to these rules. Lahiri recommended performing Kriya Yoga in order to overcome temptation. However, never think of Kriya as a replacement for the need to practice Yama/Niyama, but rather as an extension to following these immutable and timeless rules of conduct. The Yamas are listed below: 1.
Ahimsa (Sanskrit: ahif!'lsii
2.
Satya (Sanskrit: satya
3.
Asteya (Sanskrit: asteya
4.
Brahmacharya (Sanskrit: brahmacarya - �f"tii il �) n. chastity.
5.
Aparigraha (Sanskrit: aparigraha - 31qfhl�) m. non-possession; absence of greed.
-
-
�) f. nonviolence.
�) n. truthfulness. -
�) n. non-stealing.
The Niyamas are: 1.
Shaucha (Sanskrit: fouca
2.
Santosha (Sanskrit: saf!'llO$a - �) m. contentment.
3.
Tapas (Sanskrit: tapas
4.
Svadhyaya (Sanskrit: sviidhyiiya
5.
lshvarapranidhana (Sanskrit: fsvarapra1:zidhiina
-
-
��) n. purity.
c=rtRTj m. spiritual effort; austerity. -
�<:!'l
��) n. surrender.
As results begin to manifest through your practice of the Kriya Yoga techniques, you will find that you are having wonderful experiences. When this happens, you can carry these pleasurable and beneficial results with you throughout the day. However, be aware that when you act in ways that are not in harmony with the prescriptions of Y ama and
99
Kriya Secrets Revealed Niyama, the benefits can evaporate. The reason for this has to do with the sensitive nature of our spiritual awakening. The exact mechanism will be explained in more detail when we elaborate on the nadis (subtle energy channels) in future lessons. One could also say that a Kriya yogi has little desire for duality; we demonstrate this lack of desire through the application of Yama and Niyama. A quote from Yogiraj ' s commentaries on Patanjali ' s Yoga Sutras 68 as well as a detailed description of each rule will now be given:
68
From
100
Kriya Yoga Sutras (KYS), a translation currently in progress by this author, J.C. Stevens.
LESSON 9 Maha Mudra -
TH E YAM AS st 1 Yama - Ahimsa - Nonviolence Non-aggressive people do not have malicious feelings. 69
A Kriya yogi would never perform an act of violence. Ultimately, all of his or her actions should derive automatically from God directly, and be free of selfish motives. To God, who is aware of all the experiences of every being, there is nothing but sympathy for the needs of others. To become in tune with this state of consciousness, we too must act in a selfless and compassionate manner. 2°d Yama - Satya - Truthfulness
When one is established in truthfulness, there is refuge in the benefits ofKriya. 70
Lies are often told in order that the liar may obtain something in an unj ust fashion, or to avoid responsibil ity for their own actions. A Kriya yogi should, in a completely honest fashion, obtain everything they need in order to live. This is another reason why Lahiri recommended that Kriyabans maintain a householder existence and not rely upon funding from questionable sources. Honesty should always be practiced, even if it sacrifices one ' s own self-interests. After all, i f God i s equally present in all beings, should we not then reflect his equanimity and understanding? Always speak the truth in a kind, helpful and necessary manner. Admit your failings. Do not engage in gossip, slander, or backbiting. 3rd
Yama - Asteya - Non-stealing
Riches appear when one ceases to take things unlawfully. 71
In today's online world, the opportunities to take advantage of people and steal what is rightfully theirs are greater than in the past. A yogi, however, never acts in these ways, no matter the circumstance. Instead he or she respects the property rights of those who have been assigned their ownership or overseeing. Injunctions followed under this Yama include coveting, failing to repay debts, gambling, using borrowed items improperly, reneging on promises, fail ing to respect copyrights, trademarks, and the ideas of others.
69 70 71
Lahiri Mahasaya, Kriya Yoga Sutras 2 : 3 5 Lahiri Mahasaya, Kriya Yoga Sutras 2 : 3 6 Lahiri Mahasaya, Kriya Yoga Sutras 2 : 3 7
101
Kriya Secrets Revealed 4th
Yama - Brahmacharya - Chastity
When Brahmacharya is established, one becomes valiant 72
A yogi keeps good company, and his thoughts are pure and lofty at all times. He is not motivated by selfish action; and therefore remains chaste, only engaging in sexual intercourse after marriage. Therefore, this 4 th Yama supports Lahiri 's recommendation for marriage for Kriyabans, and the performance of coitus twice monthly (this amount can vary with couples). Before marriage, a Kriya yogi can perform "forceful Kutastha Pranayama" when necessary, in order to redirect the sexual energy up the spine and into the brain, and thereby upholding the 4 th Yama. 5th
Yama - Aparigraha - Absence of greed
By not accepting unnecessary things, the knowledge arises of what I was, what I have become, and what I will be. 73
Aparigraha means absence of greed; however, it does not mean that we should be poor. The true definition of wealth is to have what we need when we need it. Cultivate faith that God will provide for you, and therefore entertain no fear that you need to hoard or take more than your fair share, in order to get ahead. Our riches should be seen not as belonging to us, but to God to do with as he needs in order to help us, our families, and others.
72 73
Lahiri Mahasaya, Kriya Yoga Sutras 2 : 3 8 Lahiri Mahasaya, Kriya Yoga Sutras 2 : 3 9
102
LESSON 9 Maha Mudra -
THE NlYAMAS
1 at Niyama - Shaucha - Pu rity With purity and the understanding of the impurity in one 's own body, one becomes disinterested in material attachments and becomes detachedfrom others. 74
A yogi is the embodiment of purity in body and mind. Keep a clean house and workplace. Stay clear of pornography, and with acquaintances living immoral lives. Never use harsh or vulgar language; such language is an act of violence designed to control others. Maintain a high-minded positive attitude. 2° d Niyama - Santosha - Contentment From contentment, one obtains endless happiness. 75
One should remark upon seeing a true yogi that he or she seems to be content. We can do this by understanding that God is always with us. We should then act as if we have already reached the goal, even if much more work needs to be done. We can do this by resolving to be happy, smile and uplift others throughout the day. Always be grateful for everything you have, including your health, friends, family, and possessions. Trust that you have everything you need, and that God is looking out for you. Attempt to find satisfaction and happiness in the present moment. Do not entertain ideas that some kind of change in the future will bring you happiness. Be happy now. 3rd
Niyama - Tapas - Austerity
By austere spiritual practice, the body and senses gain power, and impurities are eliminated. By knowing the teachings of Guru, and abiding constantly in Kutastha Brahman, mind is purified. Later, powers such as "anima " (the power of becoming
tiny), as well as seeing and hearing far away events arise automatically. 76
Perform self-denial, keeping your consumption to a minimum. A yogi is very careful about the use or misuse of his own energy or the energy of others. Perform penance and sacrifice, as you feel moved to do so.
74 75 76
Lahiri Mahasaya, Kriya Yoga Sutras 2 :40 Lahiri Mahasaya, Kriya Yoga Sutras 2 :42 Lahiri Mahasaya, Kriya Yoga Sutras 2:43
10 3
Kriya Secrets Revealed 4th
Niyama - Svadhyaya - Spiritual study
Via spiritual study, one unites with the Divine Lord by listening to the Omkar Sound. One witnesses deities, sages and perfected beings, and when necessary, one receives benefits from this. 77
Study the teachings expounded by your religion. Find the truth within the scriptures. After you have experienced high enough states in Kriya, it can still be useful to study different texts and analyze spiritual topics. Lahiri prescribed that we should study topics related to Kriya Yoga. 5th
Niyama - Ishvarapranidhana - Surrender
By keeping the mind in Kutastha lshvara, one attains Samadhi, all types ofpowers of perfection, as well as knowledge from beyond time and space. 78
We could be among those who try to do everything ourselves; however, very few successful people ever accomplishes anything alone. He or she invariably places a large portion of their enterprise into the hands of an expert. In fact, the more one does allocate responsibility, the more likely one will be successful. Likewise, with our quest for God, we should surrender to the powers within us, which are higher than our intellectual minds. We must believe that the evidence of the power of the subconscious mind is just one of many of these hidden powers. Surrendering with faith is the ultimate way to achieve liberation. Believe, and it will be so.
77 78
Lahiri Mahasaya, Kriya Yoga Sutras 2 :44 Lahiri Mahasaya, Kriya Yoga Sutras 2 :45
10 4
LESSON 10 Navi Kriya -
Through Kriya, one acquires peace, intelligence and honor. The life-span is extended and one attains Samadhi. 79 -
OTHER NAMES:
Shyama Charan Lahiri
Navel Kriya First Part of Kriya Pranayama
REQ UIREMENTS :
Navi (Sanskrit: nabhi
-
iiTI'3tt")
-
f. navel .
There are many energy blocks i n the subtle body which prevent the raising o f the Kundalini. The purpose of Navi (referring to the navel) Kriya is to help us pierce what is known as the navel knot (nabhi granthi). The Prana and Apana currents cross at this point in the body, forming a sort of knot. The Navi is one of several knots which must be loosened before the Kundalini can be allowed to fully rise. The exercise begins similarly to Om Japa, in that no attempt is made to control the breath as one ' s awareness circulates up and down along the spine. This technique can be placed before or after the practice of Kriya Pranayama. I suggest performing it nearer to the beginning of your daily routine, so that everything requiring a physical movement can be performed first, leaving you free to sit still. The addition of the Navi Kriya technique generally replaces the need to perform Om Japa at the beginning of your main routine. Some schools have omitted Navi Kriya altogether, even though Lahiri considered practice opening the navel knot as critical. One reason it has been overlooked may be that immediate results are not noticeable. However, one could say that about all Kriya techniques. In any case, I truly believe in the importance of Navi Kriya. Many Kriyabans who have not practiced this technique may find themselves unable to calm the energy around the navel, and thus not achieve the necessary raising of the Kundalini, even if the 79
Laws ofManujor Kriya Yogis, Chapter
l,
Verse 1 06
105
Kriya Secrets Revealed rest of their execution is perfect. Indeed, these Kriyabans may have previously achieved wonderful results from the other techniques. If you are among those who have not added Navi Kriya, I highly recommend you do it now. It may be all that is required to send you into even higher states of consciousness. NOTE: You will find that the idea of actually "striking" a chakra in order to unblock it is a concept that is repeated quite often in Kriya Yoga. Procedure 1.
Sitting in your meditation Asana with closed eyes, focus on Bhrumadhya. Forget the breath.
2 . Focus o n each chakra one at a time, ascending from 1 to 2 t o 3 to 4 to 5 , then Bindu, and finally, Bhrumadhya, saying Om ('ong' ) mentally or aloud, once in each chakra as you do in Om Japa. 3 . A s your focus moves to the Bhrumadhya, tilt the chin down towards the throat. 4. The hands are then joined with the fingers interlocked, palms facing downwards, with the pads of both thumbs touching.
5 . Start tapping the navel lightly with your thumbs. The total span of the movement of the hands as you rock them forwards and backwards should not be more than an inch or two (3-5 cm). It is important to chant Om ( ' ong') mentally or aloud with each light stroke. This motion is repeated between 50- 1 00 times. (The first few times you may count instead of saying Om in order to get a feel for the time necessary to perform so many motions.) A calm energy called Samana will gather in the lower-middle part of the abdomen. Attempt to feel this. Make sure to also feel that you are making a connection between the Bhrumadhya and the navel. 6. Now gently contract the muscles in the back of the neck and raise your chin up to level position. As you do this, shift your concentration to Bindu, and then straight downward to the posterior ksetram of Manipura, the Third Chakra, without pausing at any of the chakras in between. You do not chant Om during this transition.
106
LESSON 10
7.
-
Navi Kriya
The hands are then unlocked and brought behind the back where the fingers are again rejoined with the palms facing upwards, and the pads of both thumbs touching.
8. Now tap the lumbar vertebrae lightly with your thumbs, as you did at the navel in
step
5.
For every tap, Om ('ong')
approximately
25-75
is chanted, either aloud or mentally,
times in the Third Chakra. (As before, the first time you
perform these repetitions, you may count so that you will have an idea of how long it takes.) Remember to place the sound of Om ('ong') at the Manipura chakra as you did with Om Japa. 9.
Upon completion, relax the hands and let them rest back upon your lap.
10. Now chant Om ('ong') only mentally at Bhrumadhya one time before you move to
th
Medulla, and chant Om ('ong') only mentally there as well. Move down to the 5 , 4•h 3rd 2"d, and 1st chakras. Remember to place Om ('ong') in each of these , , chakras
11. Repeat steps
2
through 10, a total of four times.
Technique Tips Remember that the breath should not be synchronized with the chanting of Om at any
time during this exercise. One Navi Kriya takes about one and a half minutes. A Kriyaban does four repetitions ofNavi Kriya, for a total of between five to seven minutes. You should also be aware that there are several variants of Navi Kriya; and you may even find better results with one or more of them. Possible variations taught by different schools are:
( 1) The count ratio between front and back. In one variation there is no count in the front, and only in the back. For example, the ratio could be 0 and variations you could actually have
(2)
25 in the front and 75
75.
In other
in the back, and so on ...
The use of hands or not using hands. Some variations are completely mental; and some involve tapping with the hands.
(3)
The endpoint could be any of the five Bindus.
107
Kriya Secrets Revealed
(4) Navi Kriya is practiced once before each level of Kriya Pranayama instead of four rounds at the beginning. Personally, I have the best results with:
1) 50
in the front,
50
in the back;
2) the use
of
hands; and 3) Bindu Visarga as an endpoint.
Suggested Daily Routine In addition to this routine, at some point during your day, say
1 08
repetitions of your
mantra aloud. Mentally chant your mantra during every free moment of your day.
Techni
UC
Quan ti!)'
Custom
M a i n Rou tin e
M i n i m um Duration
50 minutes
N adi Sodhana*
3
sets
Ujj ayi Pran ayama *
3
sets
T a l abya Kriya
50 sets
M aha Mudra
3
Navi K r i ya
4 sets
Om J apa *
6
F i rs t Part of
1 2-24
sets
sets rounds
K r i ya Pranayam a
5+ minutes
Concentration D at e S t arte d * Optional.
1
To be practiced once weekly
Graduation After you have become familiar with Navi Kriya, please proceed to the next lesson.
108
LESSON 10
-
Navi Kriya
Yogic Wisdom - Knots "Knots" are points along the Sushumna
80
that inhibit the easy passage of Prana. At the
same time, each chakra is performing as a type of magnet drawing the energy within the Sushumna outward and forward into the body. Thus, our consciousness (as Prana passing through the Sushumna) has a very difficult time reaching the top of the spine where spiritual perceptions can be experienced. The most difficult knots are at Muladhara, Medulla, Anahata, and Manipura. The Ida and Pingala nadis attach at the top and base of the
spine,
traveling
up
and
down the outside of it. They could
travel
straight
up
and
down, but they tend to rather
Nostrils and
twist around the spinal cord and
palette pull
form a sort of helix shape.
Prana outward Essentially,
both the
outward
flowing tendency of the chakras and
the
Ida
and
Pingala
channels are the two hurdles that
must
be
overcome.
The
yogi must then move the energy from the base of the spine at Muladhara and send it upwards through
the
narrow
central
channel of the Sushumna. The
Sushumna
is
actually
a
"void passageway" leading to another void, and eventually to Sahasrara. All the main chakras are located
along the central
channel.
Figure 25
80
-
The Principle Knots and Nadis
The central channel is actually Brahma Nadi, or the central canal (anatomical) of the spinal cord.
109
Kriya Secrets Revealed
Lahiri Mahasaya made a reference to the four knots in the Laws of Manu (ancient Hindu scripture, c. 1 500 BCE): In the Krita age, Dharma is four-footed and entire, and (so is) Truth; neither does any gain accrue to men by unrighteousness - Laws of Manu 1 : 8 1 , Arya Mission Institute c. 1 8 85). Lahiri interpreted this quote to mean: Dharma or religion is divided into four steps: Raising the tongue 2. Crossing of knot of the dorsal center 3. Crossing of knot of the navel 4. Crossing of knot of the coccygeal center These are the four steps of religion. 1.
This is why it is important to practice all Kriya techniques properly: Kechari Mudra, Navi Kriya, Kriya Pranayama, and Maha Mudra. •
•
•
•
Maha Mudra helps activate the opening of the Brahma Nadi at the base of the spine, allowing us to more easily send our energy into the base of the spine, where our journey down the Sushumna begins. Navi Kriya helps to calm the bundle of energetic and outward-pulling nadis located at the navel by chanting of Om and bringing awareness to the back of the spine. Kriya Pranayama helps us cross the knot at the dorsal center by redirecting the magnetizing sensations caused by breathing towards the central channel of the spme. Kechari Mudra helps to redirect the outward pulling energy of the palate and nostrils, up and back towards the higher centers along Brahma Nadi ' s path.
The Kundalini is very much like the energy in a battery: The two poles of Kundalini energy can be reunited only after the knots are crossed; Muladhara holds the charge, and awaits our clearing of the entire Sushumna; it may then return the charge to Sahasrara, bringing our consciousness in the world back to God.
110
LESS ON 1 1 - Yoni Mudra
Deep inside the Great Light is the knowledge of the Source of the Power of the Light as the Great Chariot. Wondrous scenes are to be found within Kutastha, such as 81 beholding the totality of everything and obtaining true understanding.
REQUIREMENTS : First Part of K.riya Pranayama Y oni Mudra is often called Jyoti Mudra in some Kriya schools; although the two are related, they are not exactly the same. Since Lahiri only mentioned the name Y oni, as far as I can tell, this is the name and technique we will use. Y oni means the abode, for it is here where the yogis sit and find their consciousness moving into the Abode of Brahman, 82 in order to perceive Kutastha within Ajna. Yoni also refers to the similarity in appearance of Ajna to the female reproductive organ, because it appears astrally as an inverted dark triangle. Despite this reference, there is nothing sexual about this technique; quite the opposite. Lahiri said it should only be practiced at night. Therefore, it is recommended to break up your routine to practice the bulk in the morning, and preserve Yoni Mudra for the period right before falling to sleep. If you can only practice at night, then simply add it to the end of your routine. Do not be frustrated if you do not perceive the form of Kutastha at the beginning of your Kriya practice. It can take many years before the subtle energy connections become transformed enough to reveal its light. The ability to see Kutastha depends mostly upon our level of calmness, and only secondarily upon how well we can direct the energy to Ajna. At first, the image of Kutastha appears in the magic mirror of Ajna as darkness as you learn to focus your attention. After sufficient, proper Kriya practice, and perhaps after many hours of focusing on the Omkar, you are then able to perceive a light, which takes 81 82
Bhagavad Gita for Kriya Yogis, Chapter One, Verse 1 7 Brahman � is differentiated from Brahma �- Brahman is the Absolute, whereas Brahma is the
Creator God.
111
Kriya Secrets Revealed
an unfocused form at first. Learning to focus on this light, you eventually locate the Ajna Chakra perceived as two crescent 'moons ' , 'petals ' , or 'wings' , which slowly appear, facing each other. After continued practice, the two petals of light seem to come together to illuminate a golden disk. If you persist further, you will perceive a smaller dark disk in the center, and in the center of that, a dot or perfectly formed five-pointed white star. Other chakras and aspects of reality can also be perceived clearly in this way, by transferring part of your attention toward them. The white dot or star represents the Absolute or Sat, the source of universal consciousness. The five points of the star are as the Pancha 83 Tattvas 84 (elements) in their purest form, which reach out into the field of blue. Blue is the color of infinity within the finite creation and represents Tat, or consciousness, as proj ected within finitude. The golden light is a reflection of the whole creation itself. With this visualization slowly comes the realization that the entire universe is reflected within the body. We are the microcosm, which reflects the macrocosm. Ignoring this symbolic explanation, you are encouraged to merge your awareness with the Star through a calm application of will. Focusing as often as possible upon Kutastha will help you further awaken your forgotten true Self, as well as answering any of your questions. Allow it to guide you. Do not be impatient, but surrender instead and allow yourself to be drawn in, regardless of how many months or years it may take. Lahiri himself says that emancipation occurs during Y oni Mudra, by merging with the Star, which represents the Absolute Brahman.
83
Pancha (Sanskrit: panca
84
Tattva (Sanskrit:
112
tattva
-
-
QXl") num. adj . Five.
(1t'Cf) n. Essence, element, or reality.
LESSON 1 1
-
Y oni Mudra
Figure 26 Progressive Perception of Kutastha -
Procedu re 1.
Perform Kechari Mudra, if possible; otherwise, leave the tongue in its relaxed position.
2.
Raise the energy as you do with Kriya Pranayama using a moderately deep inhalation (to about 90% capacity) into the central part of the head (Ajna chakra). If you have difficulty locating Ajna, then bring the energy to Medulla.
3.
Lift your arms and keep both elbows parallel to the floor and to the side. Bring your hands toward your face.
4.
Close every opening in the head: the ears with the thumbs; the eyelids with the index fingers; the lips with the ring and little fingers. These closures are accomplished in the following way: Place your left thumb on the anti-tragus of your left ear, applying pressure and closing off the inter-tragic notch. Also place your right thumb on the anti-tragus of your right ear and close off the right ear's inter-tragic notch. Place your index fingers at the comers of the eye lids, resting on the eye socket bone. Your left middle finger should be pressing lightly against the left nostril, and your right middle finger should be pressing against the right nostril. The ring finger should be resting above the lips, and the little finger below the lips. Each finger should be touching the skin and pressing lightly down, as if "cutting off' all the energy Figure 27 Ear going to the face. -
5.
Just before you close the nostrils with your middle fingers, inhale the rest of the way up to 99% capacity.
6.
From the illuminated Ajna (or Medulla) look towards Bhrumadhya. Imagine that this energy is proj ecting forward to ' light up ' Bhrumadhya and reveal the spiritual form of Kutastha. Remain there as long as it is comfortable.
7.
Hold the breath and mentally repeat ' Om ' at Bhrumadhya, as many times as possible.
8.
Hold your breath for as long as comfortable until you must exhale.
9.
Exhale, drawing the warm energy back down the spine. 113
Kriya Secrets Revealed
Figure 28 Yoni Mudra Position with index fingers on corner of eyelid -
Technique Tips Forcing or creating too much pressure is to be avoided. You may increase the number of Om repetitions by one per day, up to a maximum of 200.
A
typical nighttime practice is to start with Maha Mudra, then to Kriya with Short Breath,
and then onto Yoni Mudra before going to sleep. Your sleep will generally be deeper as you cross through the subconscious, and possibly into the super-consciousness. One school of Kriya also recommends practicing a round of Maha Mudra both before and after Y oni Mudra. Lahiri said that Final Liberation is obtained through this technique, and therefore should be at the end, when one would go into Samadhi . However, after coming down from Samadhi, it might come to the practitioner intuitively to stretch, and Maha Mudra would be j ust such an ideal stretch.
114
LESSON
II
-
Y oni Mudra
Although Lahiri did recommend practicing Y oni Mudra at night, many Kriyabans claim benefits from being able to practice whenever they wish, even during the day. Suggested Daily Routine
In addition to this routine, at some point during your day, say l 08 repetitions of your mantra aloud. Mentally chant your mantra during every free moment of your day. ech niq u e
Quantity
Main Routine
inimum Duration N adi Sodhana *
jjayi Pranayama* Talabya Kri ya
50 minutes
3 sets 3 sets 50 sets
aha Mudra N avi Kriya
riya Pranayama One
3
sets
4
sets
1 2-24 breaths 5 + minutes
Concentration
efore Going to Sleep 3 sets
Maha M udra
oni
-
5 min .
1 -3 times
Mudra
Date Started
* Optional.
1
To be practiced once weekly
11 5
Kriya Secrets Revealed
Yogic Wisdom - The Five Sheaths
A Jiva is said to be a soul, which is covered by one or more sheaths. Human beings are Jivas, which have five such coverings. The five sheaths allow us to interact with the three planes of dimensional existence (Physical, Astral and Causal).
1 . Annamaya Kosha - This is the physical body we all know too well. Anna means "food" because this sheath is built from our intake of food.
2. Pranamaya Kosha - This is a body constructed along with the physical, which allows us (trans-dimensional . souls) to interface to the physical body. We know this body, from our work with Prana. When we are still enough, it can be easily sensed. Working with this body is the main focus of Kriya techniques, for it is by working with its energy that we overcome the physical. This body interfaces the physical and astral, and is made from higher-dimensional astral material, but bound to the physical dimension. 3 . Manomaya Kosha - Contains our feelings and delusional thoughts. It is represented in the body by two chakras residing above Ajna (Chitta 85 and Manas). It is part of the Astral Body. 4. Vijnanamaya Kosha - Part of Buddhi (Higher Mind) and Ahamkara (Ego). It is also represented by two chakras in the Subtle Body above Chitta and Manas.
5 . Anandamaya Kosha - This i s the casual body. Its primary function i s to store our karmas from lifetime to lifetime. Upon physical death the Physical Body (Annamaya Kosha) and Subtle Body (Pranamaya Kosha) are slowly destroyed 86 . Upon astral death, the Manomaya and Vijnanamaya bodies are slowly destroyed. Then, in that state, only the Causal Body (Anandamaya Kosha) remains. When a new body is born in the astral, new Manomaya and Vijnanamaya sheaths are created. Then, when a Jiva is born in the physical cosmos, the Annamaya and Pranamaya sheaths are re-constructed in the womb.
85 Not to be confused with the Chitta current running from the heart to the head, although the two are connected. 86 The Subtle Body can be optionally retained by conscious beings.
116
LESSON 1 1 - Yoni Mudra
The death of the Causal Body occurs upon final liberation when all karma has been neutralized. Without a body, the Jiva, by definition, is no longer spatially or temporally separate from anything. If a Jiva after this point incarnates into a new Causal Body, he or she takes on the karma of others; and in doing so, is then an "Avatar87 ." It was recently revealed to me that Avatars are no longer uncommon, as they play an important role in mankind' s spiritual evolution. Most go unnoticed by the masses, and are even unaware that they are themselves Avatars. Avatars can Figure 29 Sheaths of the J iva seem outwardly good, evil, or anything in-between. Despite these appearances, however, their overall influence is always neutralizing, meaning that their net effect is to help souls become liberated (by taking karma upon themselves). This karma transference occurs whether or not the Avatar is even consciously aware of the spiritual path, let alone his or her own true identity. -
The example of the Avatar further demonstrates that bodies exist around souls in order to separate them from other bodies, and in order to perform certain functions required to interact with the level of their current existence. Without a body, the Jiva cannot be separate, and is therefore a liberated soul. Our natural state is to be one with everything at all times; therefore, our natural state is to exist without a body.
x? Avatar the word means "descent," because the being descends to Earth from having no karma to absorbing the karma of the Earth-born. Average Earth beings are ascending, because they were born on Earth, and have always existed within the laws of karma.
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Kriya Secrets Revealed
118
LESS ON 12 Mantra Oap a Yoga) -
That which saves one from the mind or Manas, is called Mantra.
REQUIREMENTS : None Although Shyama Charan Lahiri neither imparted mantras nor recommended them, I have included this extra lesson as an optional instruction, which could prove either extremely useful or distractive to the Kriyaban. I leave it up to you to weigh the benefits and decide for yourself. Even if you are already practicing a mantra, it would be good to review this section, including the Suggested Daily Routine for tips on making sure that you are using your mantra effectively. The repetition of a mantra or prayer of your choosing has been labeled Japa Yoga. Some students who practiced Kriya and failed to achieve significant results have claimed that once they introduced a mantra into their practices, the depth of their Kriya was suddenly brought to new heights within a short period of time. The power of Japa is found after practicing over one' s lifetime; it helps us to slowly reshape our thoughts. The conscious and subconscious minds become, not only relieved of the burdens of random wanderings, but also rewired to become more peaceful upon demand. This peaceful state of mind is extremely useful when practicing your routine. You will find your Kriya practice goes deeper, and difficult tasks become quite natural . Japa Yoga is usually tied to a name of God and a particular belief system. However, this does not always need to be the case. The chanting of simple words, such as "love" or "peace," is sufficient to be labeled Japa Yoga. In this lesson we present many examples of suitable mantras; a complete list of known ones would fill hundreds of pages. You are welcome to also use a mantra of your own choosing. You may even change it from time to time, and even say different ones in different situations. Allow yourself to try different mantras until you discover one that resonates with you. The one you keep going 1 19
Kriya Secrets Revealed back to is probably the one you should be repeating. Eventually you may find your inner Self guiding you to the one to use at .a particular moment in your life. The meaning of the mantra should be understood well by the person repeating it. Blind chanting of words of unknown meaning, even if practiced in such a powerful root language as Sanskrit, is not as effective as if you repeat the sounds with meaning in your heart. Even though the peace of simply repeating one phrase over and over again has tremendous benefits, when imbued with meaning, it becomes "explosive." T h e Mukti Mantra
om namo bhagavate viisudeviiya This first mantra was Lahiri Mahasaya' s favorite, but by no means is it the only one, or necessarily the best for you. This is the liberation or Mukti Mantra, the Vasudeva Mantra - Om Namo Bhagavate Vasudevaya, pronounced, "Ohhm Nah Moh Bha Ga Vah Tey Vaah Sue Day Vaah Yah." "Om Namo" is a typical salutation referencing the divine sound, where Bhagavate and Vasudevaya are both names of God with references to the story of Krishna. This mantra is the classic twelve-syllable mantra promised to help bring liberation upon all those who use it. The number of syllables proves to be useful when practiced during the higher Kriyas, as one entire round is twelve steps. Christian Mantra
In Aramaic, maranatha means "Come Lord" when pronounced "mara-natha," and "Lord is Come" when pronounced "maran-atha."
�
]II .
MnM pn - Mn Mnn
marana' tha' or: maran 'atha'
�-··-· · ··--··--··
. . --------· ..
21
1.
1,
· · ·-· -· ·------eti
Radhasoami Mantras
The "Paanch Nam" are the five names of God, and are used by those of the Sant Mat (Path of the Saints). 1.
Y oniranjan - The first syllable sounds like "yo" as in "yoyo"; the second is pronounced "knee"; then "r" as in "rewind," followed by "an" as in "on"; and the last syllable "an" as in "John." Some branches of the Radhasoami path use Jyotiranj an in
120
-
LESSON 1 2 Mantra (Japa Yoga) place of this mantra. Niranjan means "without blemishes," and Yoni is "the abode." This is the purest place. 2.
Oangkar - "Ong" a s i n "song"; and "car" a s i n automobile. This refers to the sound of Om, the cosmic hum of the universe.
3.
Rarankar - "Rar" rhymes with "car"; "an" rhymes with "on"; and then ends with "car" as in automobile. The lord of Daswan Dwar (the tenth gate 88 ) is Rarankar. Daswan Dwar is essentially what separates the temporal from the eternal realms. Appealing to this Lord opens up the possibility of liberation.)
4.
Sohang - Pronounced ' so-hawng, ' which means " I am He" o r " I am Spirit."
5.
Sat Nam - Pronounced ' sought nawm, ' which means "Truth is His name."
Gayatri Mantra
It is rumored that before Shyama Charan received Kriya, he practiced the Gayatri Mantra. This mantra comes in both long and short forms. It affirms energetically that the universe is connected to our own selves, and that it is divided into seven levels or "lokas." The short form acknowledges the lower three worlds or spheres or existence as the physical, astral and causal planes. And thus the mantra consists of: Om Bhur (the physical); Bhuvaha (the astral); and Svaha (the causal). The long form appends the higher four spheres of existence: Maha (The mental world, or door between the spiritual and manifested); Janah (the abode of souls and world of pure knowledge); Tapah (the realm where all souls are one); and Satyam (the plane of the true reality). The sounds are used to activate the chakras, and an application of their use is described in the Gaytri Omkar Kriya technique. The short form of the Gayatri Mantra:
,
arti�aaiuoti 1 � � �I I � � if� '1iil)_C\4iaJI � �: "f=Cr: 1 " .:> -
�' L 88
.:>
07!1 bhur bhuvab svalJ, tat savitur vare1J(i)yaf!1, b hargo de va'sya d'h fm ah i, dh 1yo y6 n ab p racoda'yii t
======
i:::is========================================
eJ
In Yoga, the tenth gate is Brahmarandhra. The nine gates are: the eyes (2) + ears (2) + nostrils (2) + mouth ( 1 ) + urethra ( 1 ) + rectum ( 1 ) 9 gates or entrances into the body. The one gate that is normally closed is Brahmarandhra; passing through it leads to liberation. =
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Kriya Secrets Revealed
Om Guru
This is a simple mantra meaning, 'From darkness to light' . Literally gu means ' shadow' and ru means ' disperser' . So the Guru is one who disperses the darkness of soul ignorance. Some choose this mantra and think of their spiritual Guru when they say it. Some choose only to think of the spiritual light, such as what they experience at the Kutastha. Guru Stotra
In the Battacharya-Sampradaya lineage, the following mantra is required to be chanted before and after Kriya practice:
, akha1J4a- ma"f)4alakaram vyiiptam yena chariicharam tat padam da tam yena tasm a i r gu ave n am a �==================r.= 'Sz= ' ============s== i ==r,======== b========== zJ Of!l
The Guru Stotra mantra may be translated literally as follows: Akhanda (urifi-agmented); Mandalakaram (one infinite whole); Vyaptam (pervades); Yena (by which); Characharam (movable and immovable); Tadpadam (that state); darshitam (has shown); Yena (by whom); Tasmai (to that); Shri (glorious); Guruve (guru, teacher); Namah (my salutations). less literal translation might be: My Salutations to that Guru who revealed to me that Truth, which is un-fragmented, infinite, timeless divinity, and which pervades the entire universe -movable or unmovable.
A
The purpose of this mantra is to invite God as Guru to be with us during our Kriya practice. The Guru Stotra mantras are not exclusive to the Kriya Yoga of Battacharya Sampradaya, but are practiced commonly throughout India.
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LESSON 1 2 Mantra (Japa Yoga) -
Hare Krishna
There are several versions of this popular mantra. Many devotees understand Krishna as a man. However, those of true spiritual advancement understand that He is the True Oversoul of us all. Christ is synonymous with Krishna, for it was this same spirit which infused Jesus. You may have seen popularized paintings in India with a miniature Krishna being Hare Krishna Hare Krishna depicted in the heart of each � crwr � crwr 1 person. This is because He is Krishna Krishna Hare Hare within each and every one of us. He is our true Higher-Self, the one Being who plays the illusion Hare Rama Hare Rama of the many. We are the illusion: our minds; our history; our Rama Rama Hare Hare individuality. The consciousness � � � � II of the Son is one, but spread out into the many. We (all beings ======= within Creation) are Krishna.
�
�
So the mantra uses three simple words: Hare, Krishna, and Rama. Hare could either mean the consort of Krishna or a manifestation of Vishnu who removes illusion. Rama is another name for God. Your own mantra
A
whole book could be written about mantras, and many have been. In the end, you or your spiritual guide needs to decide which one is right for you.
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Kriya Secrets Revealed
Procedure
1.
Start by repeating your newly chosen mantra aloud
1 08
times followed by
1 08
times silently. Do this for a week.
2. After a week (or sooner i f you like), start repeating your mantra mentally when walking from place to place. Never forget to say the mantra aloud
1 08
times at
some time during the day.
3.
After another week, attempt to say your mantra at all times when your mind is free. Repeating your mantra while driving or operating heavy machinery is not necessary, and can be dangerous. The most important part of Japa is the fact that you are focused on something. Let that something be the task at hand only when it would be wise to do so.
Suggested Daily Routine Tech n i q u e
Level 1
Level 2
Level 3
D uration
2 1 minutes
26 minutes
26 minutes
Mantra - Out Loud
5 minutes
5 minutes
5 minutes
Mantra - Silently
5 minutes
1 0 minutes
*
5%
50%
75%+
3 sets
3 sets
3 sets
3 sets
3
sets
3 sets
Talabya Kriya
30 sets
30 sets
30 sets
Maha Mudra
3
Navi Kriya
4 sets
4 sets
4 sets
Om Japa*
6
6 rounds
6
Kriya
1 2-24 breaths
1 2-24 breaths
1 2-24 breaths
Concentration
5+ minutes
5+ minutes
Y o:ni Mudra 2
5+
1 -3 times
Mantra
Nadi
24 hours
Sodhana*
Ujjayi
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-
Pranayama
Pranayama
3
sets rounds
sets rounds minutes
LESSON 1 2 Mantra (Japa Yoga) -
Before going to sleep*
Maha Mudra
3 sets
Yoni Mudra
1 -3 times
Date Started * Optional, 2 Only practice Y oni Mudra at night. This daily routine begins with saying your mantra out loud and then silently. You may have noticed that the mantra is repeated 24 hours 75% of the time. This is because , after some time repeating your mantra, a certain threshold is reached where the mantra becomes automatic. If your mind is not completely under your control, which it might not become until you have mastered Kriya, you may find that you are temporarily seized by problems of the day, and must bring it back through focusing on your mantra. When in doubt, either during daily activity or meditation, relax and repeat your mantra. If you are receptive and say the mantra with intention, your problem will become solved or your need fulfilled, either by being shown a way to help yourself, or through help from an unknown source. Graduation
After you are able to repeat your mantra in the background of your mind, and are conscious of it during free time, you may move on to the next lesson. Yogic Wisdom - The Higher-Self
I am blessed that I have experienced many events in my life that have proven to me that there is a power beyond my small linear mind operating within its own agenda. Once, during my college years, while I was studying physics seated at my desk, I received a clear message, which I immediately recognized as coming from a divine source. However, the nature of the message was perhaps even ridiculous. Basically, it said very clearly, "Stop your studies, get up, and go to the corner market. Purchase one scratch-type lottery ticket and you will win exactly ten dollars. " This was a particularly odd message. As a yogi, I was opposed to any form o f gambling. Skilled in mathematics (as a student of physics), I was further convinced that gambling could only result in a net loss; the house always wins. After all, anyone who had studied Game-Theory was familiar with this simple calculus. Still, I knew the voice to be genuine, and a certain peace and surety overcame my being. I obeyed the command, marking my 12 5
Kriya Secrets Revealed place in my physics book and exiting the small shack where I was domiciled. I walked to the comer market with one dollar and purchased a single lottery ticket. After scratching the ticket to reveal the hidden symbols, indeed, out of the six exposed, three were ten dollar ($ 1 0) marks, which meant a win. The shop owner was somewhat surprised, perhaps because of my non-emotional reaction as I passed the ticket back to him to be redeemed. After he handed me the ten dollars, I promptly returned to my shack, sitting back down and opening my book. At that moment, the meaning of the entire, albeit minor, experience hit me. I reflected upon the event before resuming by studies. Jokingly, I smiled, realizing that finally some of the money that had been promised for education from the State lottery program was being fulfilled! I did apply the money towards my education, after all. Since that incident, I have had many similar experiences. And in each case, I was made clearly aware that a higher power was always in control, even over the Lottery. Although small examples, they demonstrate that the power of practicing Kriya Yoga raises our thinking to the Higher-Self, which begins as a hidden mysterious force, even seeming separate. As we progress with this understanding, we begin to identify more and more with the Supreme Being, and we start to see the little self (the natural man) as the separate being, or our false self. Indeed, the lower self is not capable of having the perfect intuition of the Higher-Self. However, it is capable of learning through the Higher-Self as teacher. My experience with the lottery ticket is an example of that ability which we all possess through the steady practice of Kriya Yoga. And so, the better lesson that day was not in mathematics, but of a more divine nature.
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LESSON 13 Mental Kriya -
Ignorance is the outward state of mind. Knowledge is the after-effect ofKriya. - Shyama Charan Lahiri
OTHER NAME S : Mental Kriya Pranayama REQUIREMENTS : First Part of Kriya Pranayama Mental Kriya is similar to Om Japa; however, instead of being practiced before Kriya Pranayama, it should be practiced afterwards. Om Japa is also meant to stimulate the chakra, whereas Mental Kriya is meant to experience them. As with Om Japa, we focus on each chakra and chant Om; whereas, with Mental Kriya we spend a much longer time (between 1 0 to 20 seconds) on each chakra, attempting to intuitively feel it, and relax it. The chakras are constantly at work taking Prana and distributing it to the body. By calmly focusing on each one, after Kriya the chakra will naturally calm down. When this occurs, the breath will also slow down. However, do not make any attempt to even notice it, let alone control it. You are most likely to enter the breathless state, a necessary goal of the Kriya yogi, during the practice of Mental Kriya. Because the mind is occupied, this technique is superior to Dharana, which is used by some schools in place of Mental Kriya. Mental Kriya replaces both the need for Om Japa and Dharana. Procedure 1.
After practicing Kriya Pranayama continue to sit in your Asana with your eyes towards Bhrumadhya. Allow the breath to flow naturally, and then forget it.
2.
Start with focusing o n the First Chakra and remain there for 1 0 to 20 seconds. Om can be mentally chanted, although optional. Remember to keep focus until you feel a release, which will be perceived as certain sweetness, or as radiating colors in your Kutastha.
3.
Repeat step 2 for the 2nd , 3rd , 4th, and 5 th chakras. Repeat also for B indu.
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Kriya Secrets Revealed
4. After ascending t o Bindu, begin the descent, pausing i n Medulla, 5th , 4 th , 3rd , 2"d , and 1 s t chakras. Om can be mentally chanted in each chakra, or you can simply pause for 1 0 to 20 seconds; however, never rush your practice or let your concentration lapse. 5.
One complete round lasts between 2 to 4 minutes. Continue this raising and lowering of energy for as long as it is comfortable. In order to completely relax, you do not need to bother keeping track of the number you are performing. Just repeat steps 2 through 4 for as long as it is comfortable.
Technique Tips
Sometimes a light is perceived in the upper part of the head. If this occurs, keep your awareness calmly focused there. Static Prana is experienced in the Seventh Chakra. This is the state that comes after Kriya, called Kriyar Paravastha 89 • Bring the remembrance of this state into your daily life as much as possible. If you are overwhelmed with bliss, or you start to experience euphoria or other experiences of a divine origin, you may pause your practice to merge your being into these manifestations. After the experience has subsided, simply complete your rounds. As always, the Kriyaban is detached from results, accepting them as they come, but not clinging onto any one in particular. Only in this way do we progress unto even higher experiences that we cannot at this particular time possibly imagine. Another way to vary this technique is to alter which side of the chakra to concentrate on. Most people experience a calming result when focusing on the backside, and an activating experience when focusing on the front. Traditionally, we can alternate by focusing on the front as we are ascending, and on the back when we are descending.
89
Paravastha (Bengali :
128
"'l l�"l
IAST: piirabasthii) Lit. Beyond State. The Transcendental State.
LESSON 1 3 - Mental Kriya Suggested Daily Routine
In addition to this routine, at some point during your day, say I 08 repetitions of your mantra aloud. Mentally chant your mantra during every free moment of your day. Tec h n i q u e
Q u a n ti ty
C u sto m
Main Ro u t i ne
i n i mwn Dura t i o n
40
minutes
N adi Sodhana *
3 sets
Ujj ayi Pranayama*
3
Talabya Kriya
50 sets
·a h a
M udra
3 sets
4
Navi Kriya
sets
1 2-24
1
rounds
6 rounds
Mental Kriya
e fore goi ng
sets
to s l eep
Maha Mudra
on i M udra
3 sets 1 -3
rounds
Date S t a rted
* Optional. Graduation
After one week practicing mental Kriya proceed to the next lesson. Yogic Wisdom - Samadhi
The final goal of Patanj ali ' s eightfold path is Samadhi . Samadhi means "to become one with." It is differentiated from Dhyana in that it is not a negative state, but a neutral state. When we observe qualities through the senses, we are experiencing a dual state because the object, the observer, and the senses are all separate. However, in Samadhi we are merged with the quality, and not just simply observing it; it is non-dual. There is therefore always a sense of finding rest, as the "striving" state we normally experience is no longer present. Lahiri commented often about Samadhi as it pertained to Kriya Yoga.
129
Kriya Secrets Revealed In several of his original published works ( c. 1 885 Arya Mission Institute - Amritubindu Upanishad, verse 6) he wrote the following about how long it would take to reach Samadhi using Kriya: Pratyahara is achieved after 12 Kriya Pranayamas. Dhyana is reached with 1, 728 Kriya Pranayamas. Samadhi is attained with 20, 736 Pranayamas. 90 It is interesting to note that 20, 736 Pranayamas can be achieved within 20 days if practiced eight hours per day, or after six months of practicing one hour per day. The maj or categories of Samadhi are listed below: 1 . Savikalpa (Sanskrit: savikalpa flraCfl(>'4) adj . Temporary. Savikalpa Samadhi refers to a temporary state of Samadhi where the soul is perceived. It is also known as Samprajnata Samadhi or Bija Samadhi. -
2 . Nirvikalpa (Sanskrit: nirvikalapa fa:lfclCfl(>'4) adj . Not wavenng. Nirvikalpa Samadhi is oneness with the Absolute without any disturbance. It is also called Asamprajnata Samadhi or N irbija Samadhi. -
3 . Sahaj a (Sanskrit: sahaja - �) adj . Natural. In this state the person can remain in N irvikalpa Samadhi, but remain active in the world, and even act naturally. 4. Mahasamadhi (Sanskrit: mahasamiidhi tf"l(
Samadhi is the yogi ' s goal; however, there are many flavors of Samadhi. With Kriya Yoga the practitioner progressively and scientifically learns to become one with God, the Absolute, the Supreme Self, Brahman9 1 , or Father. Before you reach this point, you may find yourself attaining Samadhi with particular qualities or levels of awareness. Sound
-
Surati Samadhi means becoming one with various subtle sounds of Om.
With Jyoti Samadhi you may find yourself becoming completely captivated by lights which appear in the vision of Kutastha. Light
90 91
-
Upanishads for Kriya Yogis, A mritubindu, Verse 6. Brahman (Sanskrit: brahman - � n. The Absolute Supreme Spirit.
13 0
LESSON 1 3 Mental Kriya -
- In Shanti Samadhi a still, steel-like crystalline peace is reached that surpasses all understanding, with which one can merge in Samadhi. Peace
Prema Samadhi is yet another type of Samadhi with which the yogi may find him- or herself merging with. Love
-
Ananda is bliss, and Ananda Samadhi is experienced during the third phase of the beginning stage of Samadhi. Bliss
-
Wisdom Beauty
-
Jnana Samadhi is merging with divine knowledge and understanding.
- Sundara Samadhi is merging with the glory and beauty of the Supreme.
As you can see even from this partial list, there are many forms of Samadhi, which you may explore throughout the years of your Y ogasadhana. Yogiraj , in his Patanjali commentaries (also published by Arya Mission Institute, c. 1 900) spoke about finer gradations of the Samadhi experience in which the initial and later forms were divided into two major categories : Samprajnata and Asamprajnata. Samprajnata refers to a type of Samadhi where what occurs can be understood by the mind. Asamprajnata is a more advanced form of Samadhi that has no dualistic reality, and therefore cannot be grasped by the mind. Within Samprajnata Samadhi, there are also four major phases: ( 1 ) You doubt the experience has even happened. (2) You have shed the cover of Maya (delusion), which means you know the Samadhi happened, but you are perplexed as to what it is you have exactly experienced. (3) You have attained bliss.
(4) You now have self-awareness, which means you can experience reality without the senses. You gain Spiritual Sight. Everything becomes transparent. After you have experienced these four states, you will then pass into Asamprajnata Samadhi, and only when all the Samskaras are neutralized (also known as karma or latent impressions and tendencies).
13 1
Kriya Secrets Revealed Lahiri wrote the following about Samadhi (see Kriya Yoga Sutras by J.C.Stevens) : Samadhi happens when one is reverent towards others, has inner strength and self control, is contemplative, practices Kriya, and obtains inner wisdom. Reverence comes from the continuous practice of Kriya. Perseverance in Kriya practice brings inner strength and self-control. By contemplation upon a single thing the mind comes to equilibrium, whereby Samprajnata Samadhi occurs. Practicing Samprajnata Samadhi leads gradually to non-attachment, by which Asamprajnata Samadhi happens. Furthermore, he commented on Samskaras not being able to take hold after entering Samadhi: "When Inner Perception born of Samadhi is established, it is impossible for any other impressions (Samskaras) to take root. The final state is when we become one with the Supreme Person: Gradually, when the process of the establishment of Inner Perception comes to an end, merging in Brahman occurs, and Nirbija (Seedless) Samadhi happens. This means that when no more Samskaras remain (spiritual or otherwise), then the Supreme Person comes to reside in the Jiva. This is known as "Pure Liberation. " Lahiri further went on to explain how the Kriyaban, after attaining Samadhi, is able to merge with the Supreme Person and attain His level of perception: Kriya Yoga is the method for bringing about Samadhi and destroying - misery. By continuing to bring about Samadhi via Kriya, the afflictions of the body and mind are gradually eroded away, and one can truly hear the Divine Sound by which the mind stops imagining any forms. Later, the True Person is attained and there is Subtle Inner Perception (Sukshma Prajna). Nirvikalpa Samadhi is generally the goal of most yogis; however, in this state there is no desire to remain on Earth. It is difficult to even speak as one is so drunk with bliss as the awareness shifts to an alternate reality. Sahaja Samadhi is superior as one can remain here and perform service to others while being in this alternate reality at the same time.
LESSON 14 Kechari Mudra -
The practice of Kechari Mudra brings victory over the senses. - Shyama Charan Lahiri
REQU IREM ENTS: Talabya Kriya. Kechari (Sanskrit: khecarf �) f. magical power of flying. -
Kechari Mudra is a highly recommended and extremely useful yoga movement based either on your practice of Talabya Kriya, and/or by keeping the tongue raised during the day. Normally, it is not attempted until practicing several months of Talabya Kriya or constant "tongue-raising." Very few Kriya paths consider the practice unnecessary and avoid it altogether, while most insist upon its practice during Kriya Pranayama. Not all meditators are capable of achieving this movement. In this workbook, Kechari Mudra is synonymous with "tongue-raising." Essentially, Kechari Mudra is the turning back of the tongue and pushing it up as high as possible into the nasopharynx. At first you may attempt to do this by using your fingers to push back the tongue, but the tongue will not hold the position. After repeated practice, however, trust that it will hold this position easily. If you have worked forward to this lesson then you should have been practicing Talabya Kriya for some time, and thus are well prepared to accomplish this practice successfully. This turning up of the tongue essentially causes the tongue to point in the direction of the Ajna chakra. The position disrupts this normal outward flow of energy. By this action alone, the mind is profoundly stilled. If you have made it this far, but have not had success with Talabya Kriya due to no fault of your own, then simply take this lesson as time to stop and make a more earnest effort.
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Kriya Secrets Revealed Beginning Procedure - Level 1
Find your meditation seat and assume your Asana. Close your eyes and focus upon Bhrumadhya. Reach your tongue back so that the tip touches the uvula. If you cannot get this far, then go back to practicing Talabya Kriya more regularly. If you cannot make any more progress due to no fault of yours, then determine that you will have to learn to live with an easier form of Kechari Mudra. This is accomplished by simply reaching the tongue backwards so that the tip finds a comfortable spot to point upwards. This is called Limited Kechari Mudra. At least with the tongue pointing upwards, the energy will still be going in a better direction than if the tongue were allowed to sit where it normally lies. I ntermediate Procedure - Level 2
Find your meditation seat and prepare as if you were going to perform concentration. Reach your tongue as far back as possible. You should be able to easily reach the uvula. Now take your index finger and reach back, pushing the tongue back into the cavity. You should be able to have the tongue reach behind the uvula, but not holding it comfortably.
Tongue Phase
N ormal Position
Figure 29
134
-
1
First two phases of Kechari Mudra
Phase 2
LESSON 1 4 Kechari Mudra -
Advanced Procedure - Level 3
You are now able to reach the tongue behind the uvula without the help of your finger; however, the tongue does not stay there comfortably. Use your finger to gently see how much further your tongue can go up the nasopharynx. Final Procedure - Level 4
If you made it to level 3 , you should eventually find yourself mastering Kechari Mudra. Your frenulum is now well stretched. This means that you can assume a deep and comfortable ' lock' of your tongue within the nasopharynx. Daily practice of Kechari Mudra will keep you at level 4.
Tongue Phase 3
Figure 30
Phase 4
-
Kechari Mudra Final Positions
1 35
Kriya Secrets Revealed
Suggested Daily Routine
-----.....
Level 1
Level 2*
Level 3*
Level 4*
Minimum Duration
1 6 minutes
1 7 minutes
1 8 minutes
1 9 minutes
Nadi
3-12
3-12
3-12
3- 1 2
Ujjayi Pranayama*
6- 1 2 sets
6- 1 2 sets
6- 1 2 sets
6- 12 rounds
Talabya Kriya
30
stretches
40 stretches
50
stretches
50 stretches
Om Japa mentally
6- 1 2 rounds
6- 1 2 rounds
6- 1 2 rounds
6- 1 2 rounds
Kechari Mudra level 1
5 rounds
Technique
Sodhana*
5 rounds
Kechari Mudra level 2 Kechari Mudra l ev e l 3
5
rounds 1 round
Kechari Mudra level 4 Kriya Pranayama I
1 2-24 breaths
12-24 breaths
12-24 breaths
1 2-24 breaths
Mental Kriya
6 rounds
6 rounds
6 rounds
6 rounds
Concentration with Kechari Mudra
5+ minutes
5+ minutes
Mental Kriya
Mental Kriya
6 rounds
Yoni Mudra
1 -3 rounds
Before going to sleep
·�
Maha Mudra Yoni Mudra
1 -3 rounds
* Optional
Graduation After you have reached the highest level of Kechari Mudra possible, proceed to the next lesson.
Even
if
you
have
not
achieved
Pranayama with Limited Kechari Mudra.
past Phase
One,
please
attempt Kriya
LESSON 1 4 Kechari Mudra -
Yogic Wisdom
-
Pranayama
Pranayama is the fourth part of Patanjali' s Eightfold Path. Yama in this context clearly means "control." However, the term Prana is not normally understood. Many yogis say Prana means "breath," and others say it means "energy. " The confusion lies in the fact that, as with many yogic terms, there really is no direct translation between English and Sanskrit, especially within the context of yoga. Here, as in all languages, the same word can have several different meanings. Prana is one of the 49 currents in the body that controls bodily functions from the subjective point of view of consciousness. Prana is the main current upon which all are derived. It is not a simple energy. It is intelligent, meaning that will power can direct it without knowing the details as to how; the proof of its existence is in the practice. Of these 49 currents, there are five primary ones: 1.
· Prana (Sanskrit: priilJa �) m. Regulates breathing and heartbeat. Upward flow of energy. Associated with the air element. The principle energy by which the other currents derive their existence. -
2 . Apana (Sanskrit: apiina
-
3ftfl01) m. Current responsible for the elimination of
waste. Downward flow of energy. Associated with the earth element. 3 . Samana ( Sanskrit: samiina
�) m . Control s the ability to balance, hold, and contract. Inward spiral flow of energy. Associated with the fire element, and located primarily in the abdomen and stomach. -
4. Udana (Sanskrit: udiina 3CJif) m. Controls sound within the body. Outward spiral flow of energy. Control ling it allows you to bring both the Prana and Apana together, resulting in Samadhi or death. Associated with the ether elements. -
5. Vyana (Sanskrit: vyiina &llif) m. Expansion and contraction within the body, which occurs primarily in the muscular system. This energy connects the physical and subtle bodies and is distributed overall. Associated with the water element. -
In this way, Prana is actually the energy regulating the breath. Controlling the breath requires that you first control Prana, which you do without realizing it when you hold your breath or simply slow down your respiration. In this way, both definitions are correct; the act of willing our breath to become controlled invokes conscious control of Prana.
137
Kriya Secrets Revealed As Krishna said to Arjuna, "Take the exhaling breath as the inhaling, and the inhaling as the exhaling." He was talking about neutralizing the breath using Pranayama. Kriya Pranayama, which we have seen, is the basic Kriya technique. Due to the mystery surrounding Kriya techniques, many beginning students believe that Kriya ends with Kriya Pranayama. However, Pranayama is only one of the many tools required. The higher Kriyas are the Omkar Kriyas. Here the techniques rely primarily upon our focus on Om and a form of concentration, which Patanjali called Samyama. So, we use the term Pranayama when we are talking about techniques involving control of the breath. Other techniques which do. not utilize the breath are usually given other names that include the terms "Kriya" or "Mudra." Kriya simply means "action," and Mudra means "movement." The Omkar Kriyas, although involving some breath control, are more related to the later stages of the path. Of further interest, it is said that that Udanayama is the control of Udana Vayu and can be used to bring Prana and Apana together in the Sushumna, thus giving the yogi control over the state of Samadhi, or death. Kriya yogis therefore focus primarily on controlling the Prana, Apana, and Udana currents.
LESSON 15
-
Second Part of Kriya Pranayama
If one remains always and constantly in the Omkar Sound then one is stilled and attains yoga. Therefore just listen to the Omkar Sound. 92 - Shyama Charan Lahiri
OTHER NAMES: KP2, Second Part of Kriya Pranayama REQUIREMENTS : Kriya Pranayama I The Second Part of Kriya Pranayama (KP2) represents the next level of interiorization to the First Part of Kriya Pranayama (KP l ) . It is an intermediate step to part three. Whereas part one interiorizes the energy to the level of the outer spine, part two brings to us an intuitive awareness of the location of the chakras. With this awareness, we can better locate the central channel of the Sushumna and thereby bring our Prana finally inside Brahma Nadi and up to the head. Part two simply stops at the head, not going all the way to Brahmarandhra. Another goal of the Second Part of Kriya Pranayama is to awaken the astral senses which are located within the occipital region in the back of the head, above Medulla, but below Bindu Visarga. With this faculty you will be able to see and hear the chakras. We started in Lesson 6 with physically locating the chakras, followed by Lesson 7, where we attempted to awaken our intuitive localization of the chakras; and now, with the Second Part of Kriya Pranayama, we will strengthen intuition to the point where we can hear the Om sound emanating from each chakra, without the need of props. After you have expanded your awareness over the occipital region, you will basically perform Spinal Breathing as before; however, this -time silently chant Om at each of the chakras. As with Om Japa, we will be using the 'ong ' as in ' song ' version of the Om. The goal with chanting Om here is actually to awaken our perception of the chakras, and not to just chant robotically. Perception involves not only sound, but also light and a feeling. We must infuse each Om with the intention of receiving the true essence of the chakra.
92
Bhagavad Gita for Kriya Yogis - Chapter 2, Verse 53
139
Kriya Secrets Revealed Om is chanted in the following places, and in the given order: 1 ) Muladhara; 2) Svadhisthana; 3) Manipura; 4) Anahata; 5) Vishuddha; 6) Bhrumadhya; 7) Medulla; 8) Vishuddha; 9) Anahata; 1 0) Manipura; 1 1 ) Svadhisthana; 1 2) Muladhara.
Occipital Region
( 6) Bhrumadhya Continuous Bell
(7) Medulla Medley
(5 & 8) Vishuddha Rushing Water
(4 & 9) Anahata Deep Gong
(3 & 1 0) Manipura Harp
Close-up of a chakra within Sushumna
(2 & 1 1 ) Svadhisthana Flute ( 1 & 1 2) Muladhara Bumble Bee Figure 31
14 0
-
Second Part Om at the Chakras -
LESSON 1 5 - Second Part of Kriya Pranayam """""�� Procedure 1.
Precede this practice with at least twelve rounds of the First Part of Kriya Pranayama. Attempt Kechari Mudra. Keep the eyes gently raised towards Bhrumadhya; however, "sense" with the entire occipital region between Medulla and Bindu Visarga.
2. Start by taking a Kriya Pranayama breath. As soon as you do this, mentally chant Om once at the Muladhara. Imagine that this silent Om sound is activating the chakra, causing it to open up and release its sound and qualities. The occipital ' region is used as a "microphone" to hear this sound, which will be the actual unique sound of Om emanating from this particular chakra. In the case of Muladhara, this sound is like that of a bumble bee. At the same time you are doing this, think of the breath as moving up the Sushumna and piercing the chakra in the very center93 of it. 3.
Continue to breathe in, drawing the cool energy up the spine, repeating step 2 at t the 2" d , 3 rd , 4th , and 5 h chakras. After chanting Om at the 5 th chakra, bring the energy up to Bindu, but chant Om with your intent focused on Bhrumadhya. The total time of inhalation should be 1 0 to 1 5 seconds for novices, and 1 5 to 20 for advanced students, making the amount of time spent at each chakra only between 2 and 3 seconds.
4
Hold the breath at Bindu for 2 to 4 seconds.
.
5. Now move to Medulla while maintaining your focus at the occipital region. Chant Om here at Medulla. Continue to hold the breath for another few seconds. "d 6. Now exhale, mentally chanting Om at the 5 th , 4•h , 3 rd , 2 and 1 st chakras. The total time of exhalation should be between 1 0 to 1 5 seconds for novices and 1 5 to 20 for advanced students. Think of the Prana as moving along the backside of the Sushumna as you move downward.
7. Start with twelve repetitions of steps 2 through 6. After mastering this number, you should increase this practice to 24 steps.
93
This center point of a chakra is also called Bindu.
14 1
Kriya Secrets Revealed
Technique Tips The
technique
can
be
improved
by
imagining that a needle is actually piercing the root (Bindu) of each chakra. Each chakra is like a point within Sushumna, which proj ects its rays outwards in the forwards
direction.
This
piercing
of the
chakra
is
Chakra
Bheda.
Usually
method called the
of
Shat
Kriyaban
imagines that one of the points of Shiva' s trident i s the one doing the piercing. There are several variants to this technique. The first involves pausing at each chakra, which you can do with a smooth breath or a
broken
breath,
"AA-AA-AA. "
The
second variation makes no pauses, but
Figure 32 Shiva with Trident -
rather passes over the chakra, attempting to perform
the
transition
from
chakra to
chakra in the smoothest way possible. It is said that this smoother version 1s more conducive to instilling a sense of peace and producing a state of Samadhi. The reason why you cannot effortlessly hear the Om sound is the same reason all truth is hidden from the average human. The body has simply become accustomed to tuning out this vibration. Our concentration upon the material world has gone on since before we can remember. This has conditioned our senses to only be aware of the external, material reality. We have been drawn out, coaxed and convinced by instinct and society that it is more important to be aware of the external world than of the subtle Om sound. Through Kriya, we learn the complete falsehood of these external perceptions. The Om sound is the
source
of the material world. As you hear it, you will understand that it will 94 "bring all things to your remembrance." Although perhaps hard to believe at first, its awareness can give you power over the material world, but at the same time such contentment that you will not wish to even use that power except to help others. 94
John 1 4 : 26,
14 2
Holy Bible,
King James version
Obviously, such righteous power is of far greater value than any conceivable outward activity. A human being can only do so much. When you locate the Om, only then will you find yourself, the true Self you have always sought. The sound of Om will at first appear distant, subtler than the other sounds of the body. Keep focusing on it as often as you can. Perhaps you will only hear the lower sounds, and then others will appear. Switch your focus to the newer sounds as they surface. You could even hear a medley or combination of sounds. The lower six chakras are said to emanate the following sounds: 1 . Muladhara - bumblebee 2. Svadhisthana - flute
3 . Manipura
-
harp
4. Anahata - deep gong 5 . Vishuddha - rushing water 6. Medulla - a combination of the other five sounds 7. Bhrumadhya
-
Continuously ringing bell
Some say that Om manifests first as sound, because sound is the simplest to locate; however, in my experience peace is the first and most important manifestation of the Om vibration. Om can also manifest as light, joy, beauty, power, love, and wisdom. It is not j ust that it has a light, but it is Light itself; it is not that it contains joy, but it is Joy itself; Beauty itself; Love itself; Wisdom itself. Therefore, when you feel peace surround you like ' steel ' , causing you to become very still, then know that you are in the middle of an experience of spirit, and that the Om experience is not far behind. Never lose faith. Your resolve will be tested, but if you persist, you will overcome. It is all part of the process.
1 43
Kriya Secrets Revealed
Suggested Daily Routine
In addition to this routine, at some point during your day, speak 1 08 repetitions of your mantra aloud. Mentally chant your mantra during every free moment of your day.
C u stom
Technique
Level 1
Level 2
Duration
2 1 minutes
26 minutes
Nadi Sodhana*
3
Ujjayi Pranayama*
3
3
Talabya Kriya
50
50
Maha Mudra
3 sets
3 sets
Om Japa*
6 rounds
6 rounds
KP
1 2-24 breaths
1 2-24 breaths
KP 2
12
24 breaths
Mental Kriya
6 rounds
1
Before
breaths
going to s l eep
Maha Mudra
3 sets
Yoni Mudra
1 -3 rounds
* Optional
Graduation After you are able to perform this technique without referencing this lesson (one week to one month), continue to the next lesson.
Yogic Wisdom - The Sushumna The Sushumna is generally thought of as tube running from Muladhara to Brahmarandhra (Bregma); however, this definition is not entirely accurate.
The Sushumna is actually
layered. Only the innermost layers of the Brahma Nadi and Chitrini Nadi actually terminate at Brahmarandhra. The outermost layer of the Sushumna does run from Muladhara, but it stops at the level of the medulla oblongata. Another layer, between Chitrini Nadi and Sushumna, is called Vajra Nadi. Anatomically speaking, Vajra Nadi is the White Matter in the spine whereas Chitrini Nadi is the Grey Matter. Brahma Nadi is the void in the center where the Cerebral Spinal Fluid flows. It is beyond the scope of this book to discuss the exact internal anatomy of the physical and astral organs, so present only the traditional visualization concepts :
144
I will
Brahmarandhra
Chitrini Nadi Ajna
Sushumna covenng Figure 33
-
The primary chakras are all contained within the Chitrini Nadi. The Chitrini Nadi, connects these chakras with the petals of Sahasrara. There are 50 active petals of the chakras, which connect to the 50 petals of 20 layers of Sahasrara: 50 x 20 1 000 petals altogether. This is why Sahasrara is called the "thousand-petalled lotus." The four-petalled Muladhara only connects to =
1-- Brahma Nadi p::�
Sushumna through the Brain
three of the petals of Sahasrara. All six of the petals of Svadhisthana connect as well, as do all ten petals of Manipura, twelve petals of Anahata, sixteen petals of Vishuddha, and three petals of Ajna, for a total of 50 petals. (3 + 6 + 1 0 + 1 2 + 1 6 + 3 50 petals)
Chitrini Nadi
� �
I'll
Vajra Nadi
� Sushumna Nadi
=
Figure 34 - Internal Structure of Sushumna
The normal restless flow of Prana in man can be visualized as such (please do not follow along) :
( l ) First we breathe in through the nose or mouth. This causes the Prana to move down through Ida and Pingala. It is unobstructed. The induced pressure on the Sushumna is downward due to the influence of the downward-moving Prana. (2) The Prana reaches Muladhara and binds with it. The Kundalini is resting here, because it is a special form of Prana which· can only return to Sahasrara, and the only return pathway (Sushumna) is blocked. (3) Muladhara, having stored the Prana from the breath (lda/Pingala), now releases it into its many Nadi channels. (4) The main channels are Ida and Pingala. When exhaling, the Prana now becomes Apana as it rises through them.
145
Kriya Secrets Revealed (5) As Apana rises, several blocks are encountered, meaning points which prevent the current from travelling through the Sushumna. The main knots are at Muladhara, Manipura, Anahata, and Ajna. These points are where the three central Nadis meet. ( 6) Every chakra is regenerated with Prana and Apana current from the Ida and Pingala, and to a minimal degree from Sushumna. But through a combination of these three channels, they remain energized. Sahasrara, however, is hardly involved. (7) Finally, the Apana is released through the nose or mouth, and another inhalation occurs. This represents the movement from birth to death, unless you can reach the breathless state and learn to exist on Prana without breath.
When performing a Kriya breath, the above effect is reversed. We imagine the energy moving up the spine when we breathe in, and moving back down when we breathe out. This movement slowly clears out the Sushumna, and entices it to become more active. The Sushumna can now be used as the principle channel of carrying Prana. When the breathless state happens, this is proof that it is working. However, clearing the channel from Muladhara to Ajna is not always enough to raise the Kundalini if the block at Ajna is still present. Partial Kundalini rising occurs sometimes during the intermediate phases of Kriya. This is noticeable by wonderful sensations rising up and illuminating chakras (turning the petals upwards) temporarily. It is temporary, because Kundalini must keep moving upwards in order to keep the chakra pointed up. Finally, in the end, more and more glimpses of the light at Sahasrara occur, as the Kundalini begins to raise our awareness to that point. A full awakening of Kundalini takes place when all the blocks in Sushumna are removed. Then the Brahma Nadi is active, and we are pulling in Prana directly from Brahman.
LESSON 1 6 Short Breath Kriya Pranayama -
I remain present near one who practices Kriya. - Shyama Charan Lahiri
OTHER NAMES : Kriya Pranayama with Short Breath REQUIREMENTS : First Part of Kriya Pranayama Kriya Pranayama with Short Breath is a way of naturally moving the energy up and down the spine at its own rate in an interactive way, as opposed to the 'brute force' method of Kriya Pranayama. Whereas Kriya Pranayama is a way of 'blazing a trail' through the Sushumna, this short breath variant waits to make sure energy moves before continuing on; Kriya Pranayama makes no such guarantee. In my experience, the combination of the two different methods is essential to making serious progress. The usefulness of this routine is especially beneficial when a movement of energy is needed to be completed and directed, even if it is just a short distance. This technique also exercises the energy pathway in a more organic way, much like a massage. Short Breath Kriya is an excellent preparation for Y oni Mudra. When preceded by Maha Mudra this practice completes the movement of energy from the Muladhara to the Kutastha. Procedure 1.
Focus your attention on the First Chakra (Muladhara) .
2.
Wait until you feel the need to start to inhale.
3.
Immediately upon feeling the need to inhale, do so for approximately one second, then pause at the Second Chakra (Svadhisthana) .
4.
Again, when it feels natural to inhale, inhale for one second, and pause on the Third Chakra (Manipura).
5.
When you exhale, exhale only as long as it feels natural, and then return the energy back down to the First Chakra, and pause until it feels natural to inhale agam.
147
Kriya Secrets Revealed 6.
Inhale again, and pull the energy quickly up to the Fourth Chakra (Anahata), and pause until it feels natural to exhale, bringing the energy back down to the First Chakra (Muladhara), and pause.
7.
Inhale again, and pull the energy quickly up to the Fifth Chakra (Vishuddha), and pause until it feels natural to exhale, bringing the energy back down to the First Chakra (Muladhara), and pause.
8.
Inhale again, and pull the energy quickly up to the Bindu, and pause until it feels natural to exhale, bringing the energy back down to the First Chakra (Muladhara), and pause.
9.
Inhale again, and pull the energy quickly up to Medulla, and pause until it feels natural to exhale, bringing the energy back down to the First Chakra (Muladhara), and pause.
1 0.
Inhale again, and pull the energy quickly up to the Fifth Chakra (Vishuddha), and pause until it feels natural to exhale, bringing the energy back down to the First Chakra (Muladhara), and pause.
11.
Repeat step 1 0, stopping as you go down the spine, from Fifth to Fourth, and Third to Second Chakras.
1 2.
Repeat steps 1 through 1 1 until your breath becomes very calm, almost imperceptible.
Technique Tips
When performed correctly, one cycle comprises ten breaths. Note how much calmer your breathing is before and after this exercise.
Suggested Daily Routine In addition to this routine, at some point during your day, say 1 08 repetitions of your
mantra aloud. Mentally chant your mantra during every free moment of your day.
echnique
Quantity
Custom
M a i n Routi n e
inimum Duration
50 minutes
N ad i Sodhana*
3 sets
Ujjayi Pranayama*
3
Talabya Kriya
5 0 sets
aha Mudra N av i Kri ya
P l KP 2 1
ental Kriya
sets
3 sets 4 sets 1 2-24
breaths
1 2-24 rounds 6
rounds
Before G o i ng to S l eep
Maha Mudra
3 sets
S hort B reath Kriya
1 2 sets
oni Mudra2 Date S tarted
*Optional. 1 To be practiced once weekly. 2 To be practiced only at night.
14 9
Kriya Secrets Revealed Yogic Wisdom - Kundalini
If you have had any previous experience with yoga, then surely you have heard of the Kundalini. But what is it really? By now you should be somewhat familiar with pranic energy. The Kundalini is essentially a coiled reserve of pranic energy (sometimes depicted as a serpent). Usually the Kundalini is trapped at the Muladhara Chakra. An important goal of Kriya Yoga is to allow this energy to retreat back to the Sahasrara Chakra from where it originated. Because the subtle body overlaps the physical, it is located spatially within this dimension. The main difference between the physical and subtle, is that the subtle body is made from astral material. The second difference is that the subtle body distributes Prana instead of blood. It does this through channels called nadis. Of these nadis, there are three major channels: the Ida, the Pingala, and the Sushumna. These three nadis run along the length of the spine. The Ida runs primarily along the left side, and the Pingala along the right side; they also cross each other at certain points along the spine called "knots" (or granthi). Normally, Prana and Apana currents run within these two nadis; however, during the day the movement alternates as to which current is located in which nadi. You can know which of these two nadis is active at any particular time by checking which side of your nose is more dominant (freer) than the other. The knowledge of the nadis does not require faith, but only sensitivity, which you will gain through practicing Kriya. The Sushumna is a mostly dormant nadi, located in the exact middle of the spine, running all the way from the Sahasrara to the Muladhara. The Sushumna is not the only nadi. There are said to be over 72,000 nadis in the human body. Through misuse they become out of balance, distributing either too much or too little Prana. Prana is a necessary part of the metabolic process of the human body; without it, no function could be animated, and death would result. 95 Kriya Yoga is the process of purifying and repairing these nadis. Once they have become healed, the abnormal state of the human condition is automatically removed and health improves. More importantly, the trapped Kundalini energy is allowed to return to its source at Sahasrara.
95
There are two types of Prana: Dynamic and Static Prana. During Samadhi, Static Prana is activated, which keeps the cells of the body alive, but resting in the breathless state.
15 0
How this process works is to think of the nadis as being clogged and/or knotted, and then cleared, allowing energy to return to spirit or descend back to matter, as you wish. Essentially, you will have control over life and death. Normally when an inhaling breath is taken, Prana descends through the Ida-Pingala, crossing over each other at the primary knots until reaching the Muladhara. As we exhale, this Prana becomes Apana as it reverses course and returns upward, this time passing through each chakra, distributing energy to other nadis through its 'petals ' . However, when applying a Kriya Breath, the Prana rises during an inhale, and lowers the Apana current during an exhale. This is the opposite of what normally occurs in the Ida-Pingala, and what is (in actuality) the function of the Sushumna. 9 6 Only the Sushumna can take the Prana back to its source at the Sahasrara. Accordingly, this simple process of reversing the breaths awakens the central nadi, bypassing the metabolically activating channels of the Ida and Pingala, causing the breath and heartbeat to slow down, and even appear to stop. Simple Kriya Pranayama alone is sufficient to entice the Sushumna to open. However, it is not the quickest way, and in some cases, may cease to work. There are also specific exercises Lahiri gave his disciples in order to remove blockages. These blockages are called knots (granthi), which are points where the Ida, Pingala and Sushumna cross. This crossing tends to occur at Muladhara, Manipura, Anahata and the Ajna (the tongue). Maha Mudra can open the knot at Muladhara; Navi Kriya at the navel; and Kechari Mudra at Ajna. Standard Kriya Pranayama can be used to clear the knot at Anahata. Once these knots are cleared, the energy is able to take the straight path of the Sushumna. The first three Omkar Kriyas (Kriyas 2, 3 and 4) can also help clear the Anahata knot and interiorize the energy to the Sushumna. Additionally, when you are ready, the Sixth Kriya directly raises the Kundalini energy, while the Seventh Kriya stabilizes it. Ordering your techniques during each session also accentuates the effects of Kriya. If you start at the bottom and move your way to the top during your routine, you can coax the' energy to rise within the duration of your meditation session. For example, starting the routine with Maha Mudra, followed by Navi Kriya, then Kriya Pranayama, and ending with Y oni Mudra, can help raise the energy to Ajna, thus giving you a good chance of 96
Specifically, the Brahma Nadi actually performs this function; however, in the West, the term Sushumna has been used to refer to any of the interior Nadis, which run from Muladhara to Brahmarandhra.
15 1
Kriya Secrets Revealed perceiving Kutastha. The basic four techniques of the First Kriya were actually designed with the four knots in mind. Many of us have heard that a "premature awakening" of the Kundalini can be dangerous. I don't believe this is accurate. What is happening is that the awakening is bringing to fore all our weaknesses, in order that we can be given a choice whether to overcome them or not. If we resist, then it is as if we are sending mixed messages to our self. On one hand we are asking for purification and liberation and on the other hand we are denying it. The secret to overcoming any of these is to practice more Pranayama. The heat associated with a Kundalini awakening is the actual trapped energy rising up the spine. When it gets stuck at a knot, such as at the navel or dorsal centers, this can become uncomfortable. However, the remedy is to apply more Kriya. If a feeling of heat settles at the navel, then practice Navi Kriya. The block, however, is sometimes lower down than where it is perceived. So, it could be at Anahata. If this is the case, then apply more Kriya Pranayama, Bhastrika Pranayama, Sushumna Sodhana, or any of the Omkar Kriyas. When the energy in the Ida and Pingala are balanced, then the Prana more naturally travels through the Sushumna. Therefore Nadi Sodhana Pranayama can also provide general help against stuck Kundalini energy. Fortunately, the Kriya Yoga techniques provide a gentler, more natural form of Kundalini awakening, than found in the Tantric or Kundalini Yoga paths.
152
LESSON 1 7
-
Shambhavi Mudra
Gazing at the middle of the forehead, above the nose and eyebrows, is a bit dif ficult. If one stabilizes upon this, then he attains the state of Samadhi. - Shyama Charan Lahiri
OTHER NAMES : Eyebrow center gazing REQU IREMENTS: Concentration Shambhavi is one of the recommended Mudras that promises to "grant success in this world to yogis.' m Its position is presented here as an option for normal Kriya Practice, but is highly recommended for Part Three of Kriya Pranayama. You may find it difficult at first, but beneficial after you have become accustomed to the position. As usual, always consider any of your physical limitations when attempting any Kriya technique. Procedure
1 . Sit
in
your standard meditation pose with fingers intertwined, placed on your lap.
2. Concentrate upon the Bhrumadhya, the point between the eyebrows, with eyes open. This time, however, you should slightly wrinkle the region between the eyebrows. Technique Tips
This is the total lesson to Shambhavi Mudra. A more advanced form is to use closed or half-closed eyes, such as with the only existing picture of Lahiri as seen on page 29. With practice, the light tension in the eyes gradually disappears, and the position can be maintained more easily.
97
Geranda Samhita
(I 7'h century), p .
60;
James Mallison Translation Yoga Vidya.com
153
Kriya Secrets Revealed While practicing this pose, yogis can keep full concentration on the top of the head, thereby putting pressure on raising the Kundalini energy. This is a powerful meditation technique all on its own. Later, you will learn how to combine Shambhavi Mudra in Part Three of Kriya Pranayama. Graduation
After you have taken the time to experiment with this position, move on to the next lesson. Yogic Wisdom - Pulling Praml
Brahma Nadi Pingala
Ida
Pranic nadis in the Subtle Body arise early in the development of the human fetus. They start thin and small and remain relatively so, even if their function is spread out to neighboring physical organs. The chakras themselves are also rather small. In fact, they sit within Chitrini Nadi, which sits within Vajra Nadi, which sits within the shell of the Sushumna. The Bindu or center of the chakra sits within Brahma Nadi. The petals extend out into Chitrini and connect to other nadis.
As Kriya Yogis, we are more interested in the posterior Ksetram, rather than the anterior, which acts as the "door" of the Chitrini chakra. The back of the body tends more to Figure 35 Knot Close-up lead towards Brahma Nadi, the nadi we are trying to activate. Once this nadi is activated, we can reconnect Brahmarandhra with Muladhara. In truth, Brahma Nadi is directly in the center of the spine and difficult to arrive at. (However, there are many techniques we can employ to get here.) -
Why Brahma Nadi is difficult to travel along is principally due to the magnetic pull of the outer nadis, especially Ida and Pingala. These two channels run close to the Sushumna, all the way from Ajna down to Muladhara. At these points where the two nadis connect to the chakra petals it tends to pull the energy away from the center Brahma Nadi. Pingala is
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LESSON 1 7
-
Shambhavi Mudra
Rajasic and Ida is Tamasic. The chakra petals connect to Ida and Pingala at Ajna, Anahata, Manipura, and Muladhara.
The center of the body along the entire back-side from Bindu Visarga to Muladhara is the posterior ksetram, or the interiorizing source of the chakras and the Brahma-Nadi within the Sushumna.
The center of the body along the entire front-side from the top of the forehead to Muladhara is the anterior ksetram of the chakras lying within the Sushumna (Chitrini).
Figure 36 The Three Meridians -
Therefore, one of the principle goals of the Kriyaban is to redirect the flow of Prana through the center of the chakra. This is basically what most of the techniques are doing for us. Maha Mudra attempts to bypass the connection of the Ida and Pingala on the bottom petal of Muladhara and, instead, connect to Brahma Nadi up to Manipura. At Manipura, Navi Kriya will bypass the connection here as well. At Anahata, Kriya Pranayama is employed until the Second, Third, and Fourth Kriya can be used. The knot
1 55
Kriya Secrets Revealed at Ajna is defeated through Kechari Mudra, as well as with the Sixth Kriya. To some extent, Kriya Pranayama can defeat any of the knots. Once Brahma Nadi is cleaned and activated, yogis easily enter the breathless state, or the "Tranquil Breath" state, every time that they meditate. This is because, of course, the Prana flows from Spirit, and not from breath. Most ordinary humans are dealing only with a small bit of Prana which has been trapped in the body. The being with a clear Sushumna has access to the infinite reservoir of spirit coming in from Sahasrara. Anything is possible at that point.
Chitrini Nadi Bindu Concentration on front of chakra tends to pull more towards petals and out into _.....,. the body.
Concentration on back of chakra pulls towards Bindu.
Vajra Nadi
Figure 37 Chakra Pulling in the Sushumna -
I refer to the act of focusing on the meridians as "Pulling Prana," because by doing so, we can balance the energy and pull it inwards and upwards to the higher centers. The trick is to figure out how to pass the energy through Brahma Nadi and not inadvertently through Ida and Pingala - a common mistake among Kriyabans.
LESSON 1 8 -Third Part of Kriya Pranayama
For great sages, a Kriya breath (pull and drop) occurs one thousand times during the day and one thousand times at night. Those who live in that way are called "Brahmin. " One such breath generally takes about 44 seconds. 98 -
Shyama Charan Lahiri
OTHER NAMES: KP3 , Kriya Pranayama III REQUIREMENTS: A Minimum of 1 2 First Part of Kriya Pranayamas, and 1 2 Second Part of Kriya Pranayamas The Third Part of Kriya Pranayama (KP3) is identical to the Second Part, except that instead of keeping our focus on the occipital region, we move it up to top of the head. We do this for two reasons: ( 1 ) in order to sense the chakras with Sahasrara; and (2) to pull the energy more forcefully through the Sushumna (Brahma Nadi) . However, we only perform this after the first and second part, because we must ensure that the energy will go through the Sushumna and not through the Ida and Pingala nadis. The 50 petals of Sahasrara are said to be connected to the 50 petals of the lower six chakras. By concentrating on Sahasrara, we create a magnet which forces the Kundalini Energy through the central channel of the Sushumna while turning the petals upwards. Procedure
1 . The Third Part should always be immediately preceded by at least one round ( 1 2 breaths) of the Second Part of Kriya Pranayama. 2. Assume Shambhavi Mudra. Place all of your energy into the crown chakra, Sahasrara, the disk-shaped chakra on the top of your head. (Some prefer to visualize this image as a downward facing lotus flower, which acts like a cap on the brain. However, the disk shape is much more simplistic, freeing one from getting lost in unnecessary imaginations, which could hinder actual practice.) 9M
Bhagavad Gita for Kriya Yogis, Chapter 8, Verse 1 7.
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Kriya Secrets Revealed 3 . Perform the Second Part o f Kriya Pranayama chanting in the prescribed places. Again, the sequence is 1 , 2, 3, 4, 5, Bhrumadhya, Medulla, 5, 4, 3, 2, 1 .
4. Start with 1 2 repetitions of steps 2 and 3 . Only after you are sure of your practice should you add another 1 2 . Technique Tips
As with the Second Part of Kriya Pranayama, the Third Part may add the visualization of seeing the center of the chakra within the center of the Sushumna as being pierced by a tiny needle when the energy rises from Muladhara. This needle can be seen as cleaning out the blocks which lie along the Sushumna. You may either visualize this needle as also piercing the chakra on the way down, or simply bring the current down the back side of the chakras. The breath may pause at each chakra along with your attention, in order to bring more pressure upon it. Or you may apply a smooth breath. Some people swear by the smooth breath, while others swear by the broken breath ('AA . . . AA . . AA'). .
The other way to visualize this technique is to feel that you are "hitting" the chakra with your mental chanting of "Om," and it is reacting like a bell with the actual Om sound. For some Kriyabans, this technique may awaken the Kundalini energy very quickly. Therefore, practice it just once each week in the beginning, and at your own level of comfort. Some say the technique is dangerous. I did experience a rapid awakening at first; however, I did not find it too difficult to become accustomed to the energy flow after a few weeks. The most common problem can be blocked energy at Navi, Anahata, and Ajna. As long as you make sure to regularly apply Tongue Raising, Navi Kriya and Kriya Pranayama, you should be able to loosen those blocks. If practiced correctly, you will notice a wonderful tingling sensation going up the spine. The trick is to use the chakras as a magnet in order to carry that sensation all the way up to the center of the head. Once his sensation has reached the center of the head, you have successfully controlled the Kundalini.
Suggested Daily Routine In addition to this routine, at some point during your day, say I 08 repetitions of your mantra aloud. Mentally chant your mantra during every free moment of your day.
M i n . D u ra t i o n ad i Sod h a n a *
Ujj ayi P ra n aya ma* 'a l a bya K r iya
Level 1
Level 2+
3 0 m i n u tes
40 m i n u t es
3
sets
3 sets
3
sets
3
5 0 sets
sets
50
sets
M aha M udra
3
IN avi
4 sets
4 sets
KP 1
1 2-24 brea t h s
1 2 -24 brea t h s
2
KP .)" '
1 2 -24 breaths
1 2 -24 breaths
1 2 b reat h s
24
M en t a l K r i ya
6 ro u n d s
6 ro u n d s
1 -3 t i mes
1 -3
Kri ya
Yoni M udra 2
sets
3
C u sto m
sets
breaths times
efore G o i n g to S l eep
M a ha M udra
3
sets
sets
1 2 ro und s
S ho rt B reath K r iya
Yon i M ud ra
3
1 -3 t i m e s
. a t e Started
* Optional .
1
To be practiced one or more times weekly
2
Only at night
Yogic Wisdom - Lahiri ' s Chakras Lahiri is attributed to making an interesting analogy of the chakras by referring to the Sahasrara Chakra as a lake that spills out to form the river of the spinal cord. Each of the lower six chakras were l ikened to whirlpools along this flow. Therefore, the chakras have no correspondence to nerve bundles, but rather to these ' whirlpools ' . The chakras are also a reflection o f the whole universe inside the human body. Each chakra represents a different state of manifestation or matter where pure Static Prana, or consciousness, is vibrated or folded upon itself. 1 . Sahasrara - beyond qualities and manifestation; God. 1 00% static.
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Kriya Secrets Revealed 2. Ajna or Kutastha - beyond space and time; the Soul. 0 to 9 vibrations of Static Prana. 3 . Vishuddha - space and time; ether. 1 0 vibrations. 4. Anahata - gaseous state; air. 1 00 vibrations. 5 . Manipura - plasma state; fire. 1 ,000 vibrations. 6. Svadhisthana - liquid state; water. 1 0,000 vibrations. 7. Muladhara - solid state; earth. 1 00,000 vibrations . Within this mode o f perception, life and death are defined as the agitation o f Static Prana into 1 00,000 vibrations of Dynamic Prana. A man trapped in the cycle of life and death simply oscillates between 1 00,000 arid 1 0 vibrations. The liberated man has achieved the state of zero vibrations, and has therefore fully merged with Static Prana and will never reemerge. The elements are actually manifestations of these vibrations, which become dissolved automatically as we practice Kriya in the correct order. Between 0 to 9 vibrations, everything beyond space and time is perceived. At ten vibrations, space and time become manifest. Increased vibrations reveal heavier elements or states of matter. This is true in science when observing material states. In the solid state, each particle is strongly bound to the other, and therefore vibrates heavily, constantly confined through this heavy interaction. The liquid state releases a degree of freedom, as the particles are allowed to travel somewhat before colliding with a neighbor. The plasma state is yet freer than the liquid, but not quite as free as an air molecule, which can move relatively vast distances before encountering a particle or ion upon which it interacts. So the level of interactions in the space-time dimension increases as the vibration increases. Consciousness likewise oscillates upon itself in the chakras, giving the appearance of different levels of reality or different perceptual "states" or "elements." In advanced Kriya exercises you will learn to contact these different "elements" within the chakras. As we transcend the space-time barrier we move into a super void state where all dimensions begin to cross. As we lose our interaction on a local level, our interaction at a super reality level reveals itself
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Additional Practices In addition to the basic lessons handed down by Lahiri Mahasaya as already presented, many Kriya Yoga experts today recommend additional practices that can enhance your practice and speed your spiritual progress. Lessons 1 9 through 24 are representative of several of these supplemental tips and techniques; I trust that you will find them valuable as well.
Lesson 19 Mula Bandha -
The additional practice of applying tension to the base of the spine and improving the results of several basic Kriya routines. Lesson 20 Jalandhara Bandha -
A technique which describes closing off the energy coming out from the neck. Lesson 2 1
-
Uddiyana Bandha
The additional practice of pulling in the abdomen in order to close off the energy of the Navel. Lesson
22
-
Bhastrika Pranayama
A technique that, when added to your routine, can perform something similar to Navi Kriya, but rather upon Anahata instead of Manipura. Lesson 23 Sushumna Sodhana -
This describes a technique that can help you focus better upon the Sushumna, as well as achieve the breathless state. Lesson 24
-
Walking Meditations
Techniques you can practice at times other than in your normal sitting meditations.
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Kriya Secrets Revealed
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LESSON 19 - Mula Bandha
The one dwelling within and the pure ones located around and about within the heart are all established in Muladhara.
99
- Shyama Charan Lahiri
OTHER NAMES: Moola Bandha, Root Lock, Perineum Contraction REQUIREMENTS : Asana Mula
(Sanskrit: mu/a
Bandha
-
�) n. Root; base.
(Sanskrit: bandha
-
�) n. To contract and bind.
This is the first of three locks, which we can place upon the body in order to trap or reflect Prana inwards. When applied during the practice of Y oni Mudra or Thokar Kriya (Lesson 26), it provides a powerful assistance in being able to perceive Kutastha within Ajna. The technique by itself is very simple, as it basically involves the tensing and holding of muscles located within the perineum, which is that point between the rectum and genitals. The effect of Mula Bandha can be found in Siva Samhita (4 : 1 2- 1 5) and Hatha Yoga Pradipika (9 :62-68): "By contracting the perineum, the downward moving Apana Vayu is forced to go upward. Yogis call this Mula Bandha. Press the heel firmly against the rectum and contract forcefully and repeatedly, so that the vital energy rises. There is no doubt that by practicing Mula Bandha, Prana and Apana, and Nada 1 00 and Bindu are united, and total perfection is attained. Through this, the sleeping Kundalini is aroused by the extreme heat, and it 99
Bhagavad Gita for Kriya Yogis, Chapter
1 00
I,
Verse 1 8.
Nada (Sanskrit: nada - OTIG) m. Sound. In Kriya Yoga, Nada refers to the sound within the body,
including the sound of Om.
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Kriya Secrets Revealed straightens itself just as a serpent beaten with a stick straightens and hisses." Historically, the exercise described above was performed while squatting. However, we modify this practice, so that it may be performed in any seated pose. Procedure
1 . Sit in your standard meditation seat in a straight tall pose, and with fingers intertwined, placed on your lap. 2. Concentrate upon the perineum, which is also the Ksetram for Muladhara. Exhale. 3 . Tense the muscle there by "pulling" i t up. At first it may be difficult to locate this muscle. In that case, tense the muscles around the perineum until you learn to isolate it.
4. Inhale and relax. Technique Tips
This movement can be added to various Kriya Yoga techniques, including Y oni Mudra, Navi Kriya, and Thokar Kriya. It must, however, be executed at the correct moment. It is not imperative in these cases to Graduation
After you have taken the time to experiment with this position, move on to the next lesson.
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LESSON 1 9
-
Mula Bandha
Yogic Wisdom - Evolution
According to common Eastern belief, trillions of years ago, God (the unmanifested Absolute) desired to experience innumerable dualistic creations. Out of this desire arose the illusionary principles necessary to maintain the structure of duality. The first was that of the Son, or the consciousness of God, which became reflected into creation and took upon the role of sentience. Next came the principles of the atom (i.e. individual units associated with matter). In order to fulfill this principle, the four concepts of time, space, atom, and macrocosm were established. These atoms vibrated and started to gather and create patterns from what started as an undifferentiated soup, or, 'waters of creation ' . Thus, through a manifestation o f Universal Desire created forms, planets, stars, and, finally, living beings. These creations all arose, therefore, out of an evolutionary force; i.e. one form desiring to end its existence took on another form, thereby changing over time. The process occurred naturally, meaning that it resulted from interactions with its environment-i.e. the original desire of dual experience, and the contradictory desire to return to infiniteness. Indeed, 84,000,000 species of plants and animals evolved before the human form was brought into existence. With this development, not only did the physical human body evolve, but also the subtle bodies associated with it. Without the subtle bodies, the human evolutionary process could never have occurred, as matter has existed since the beginning of creation-matter capable of mutating. The causal body is then the primary entity which maintains the state of the subtle and physical bodies, in potential. These three bodies are often falsely identified as the true self. However, when all three are permanently neutralized, only then can we achieve full liberation. After finally obtaining the human form, another 1 0,000,000 years is said to pass before humans are capable of achieving liberation from material existence. This may seem a daunting number; however, a Kriyaban is expected to be at the end of this journey, with perhaps less than a million years left. (The knowledge of exactly how many years remain in your journey is accessed only through personal revelation.) In any case, this overwhelming number is not meant as a death sentence, as the power of the Satguru or of the Om vibration to diminish this number cannot be underestimated. Your desire to return to God, the depth of your surrender, and your faith in His power ultimately determine how quickly you will reach liberation.
16 5
Kriya Secrets Revealed Y ogiraj was very scientific in his prescription of Kriya Yoga. A mere eight hours of Kriya is sufficient to advance the Kriyaban by one thousand years. To this end, Lahiri struggled for months to overcome and replace sleep with Kriya. Finally, he found the secret to achieving a deep state of consciousness where he could nonetheless remain conscious, performing excellent Kriya Pranayama or Mental Kriya. Achieving this sleepless sleep is an important milestone in a Kriyaban ' s Sadhana. It combines both sleep and Kriya. So, take heart, there are no prescribed timelines, only changes which we must make using the combined tools of Kriya Yoga. Study and follow this guide up to at least the First Omkar Kriya, in order to have a sufficient number of techniques at your disposal to keep the Kriya path as an effective transformational tool.
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LESSON 20
-
Jalandhara Bandha
If one can conquer Udana Vayu in the throat, then Vayu, in the upper part of the body, is stopped, which causes all the Vayus in the lower part of the body to stop also and this makes the body extremely light. Water, mud, thorns etc. cannot touch it, as one can 101 easily jump over them.
OTHER NAMES : Net-Bearer Bond REQUIREMENTS : Asana Jalandhara
(Sanskrit: jiilandhara - �) n. Net-bearing.
Jalandhara Bandha is a hatha yoga pose, which, in the context of Kriya Yoga, is usually performed for the purpose of closing off the energy usually directed to the neck, so that it can be redirected inwards towards a particular point, such as Bhrumadhya. Jalandhara Bandha can be combined with Y oni Mudra or the Higher Kriyas, such as the Thokar Kriyas. The exercise is optional, but considered highly useful. Hatha Yoga schools claim that this exercise, when performed properly, has the following physical benefits: 1 . Blood circulation within the spine around the neck area is improved. 2. Due to pressure upon the Carotid Nerve and Artery, the blood supply to the brain is temporarily reduced, thus calming one' s thoughts. 3 . Massages the thyroid gland.
101
Kriya Yoga Sutras, Chapter 3 , Verse
39
167
Kriya Secrets Revealed This exercise should not be practiced if one is pregnant, has circulation or neck problems. As always, one should consult a medical professional before performing any new exercise that may seem potentially harmful. Procedure 1.
Sit in your standard meditation pose with fingers intertwined, placed upon your lap.
2 . While concentrating o n pulling the top o f the head upwards as though you were pulled by a string from above, bring your shoulder blades firmly together in order to bring your sternum to the fore. Do not apply too much tension. You should still be relaxed in this position. 3 . Position your tongue into partial Kechari or full Kechari Mudra (Tongue Raising). (Normal Jalandhara Bandha only involves touching the roof of the mouth, but this modified form is for Kriya Yogis.)
4. Inhale deeply to about 95% capacity. 5.
Tilt your neck forward so that it comes halfway towards, or even touches, the sternum. This movement is performed best by pulling upwards on Medulla, so that the back of the neck extends and the chin drops down. Never force your neck to touch the sternum; instead, allow its movement to occur naturally. It is not the point of this exercise that the neck and sternum meet, but rather that the energy, which is normally coming out of the neck, is closed off.
Graduation
After you have taken the time to experiment with this position, move on to the next lesson.
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LESSON 20 Yogic Wisdom
-
-
Jalandhara Bandha
The Holy Ghost
h
is my belief that the Guru-Principle is working the moment you start to practice Kriya Yoga, whether you call upon it or not. However, it is not the only mechanism operating to assist you in pulling the energy inward and upward. There is another force, or should I say, another aspect to the Guru, which is likewise present to assist this inward movement of energy. That other aspect is the Om vibration. The Om vibration is complex and rich and difficult to describe, but clearly understood when experienced. It is the sound of creation itself. One popular analogy for its description is to think of creation as a motor, and Om, its hum. Some people have difficulty conceiving of Om as invisible vibration, as we are conditioned to believe that creation is matter-centered and not consciousness centered. In a mattered-centered view of creation, matter arose first and then created consciousness. In a consciousness-centered view, consciousness existed first in a higher dimension, and then matter centered itself within the will of this consciousness. It is this second viewpoint that we take as Kriyabans. Another analogy for Om that I have found useful is that of a reed instrument. If the chakras run along the instrument, and the Prana provides the air or wind, then the Om vibration is the sound that it makes as this wind passes through. This sound can be easily perceived, even by beginners. If you cannot hear it within the first few months of Kriya practice, then do not worry, with continued practice you will. Once you do, focusing upon this sound has a hidden liberating effect whose true nature will reveal itself with time. This effect of the Om vibration has been written about in many religious and mystical texts. It has been sung about, such as with Kabir. It is often referred to as the word of God, the hum of creation, the Shabda or sound current, which brings all things into remembrance. Some call it the Holy Ghost. I for one noticed very little when I started listening to it. Indeed, to the conscious mind it seems as if nothing is really happening. Then, after a while I began to notice changes, as you will, in attitudes toward daily living. You will notice your intuition start to increase. Eventually, you will learn to enjoy the sound. The sound will also start to change, perhaps from the buzzing of a bee to that of a flute, and then harp, gong, and ocean, finally resolving into one of the many bell, wind, or water-like sounds which emanate from different parts of the head. The sounds will come from higher and higher locations in your body as your practices deepen. Also, do not worry if you hear the higher sounds before the lower ones; focus rather on the higher sounds.
LESSON 2 1 - Uddiyana Bandha
When Samana Vayu expands, the Supreme Person can be seen; performing Kriya with Prana Vayu, a taste like golden honey and ghee can be experienced in the throat.
192
- Shyama Charan Lahiri
NAMES: Abdominal Lock REQU IREMENTS : Asana
OTHER
Uddiyana
(Sanskrit: Uflfliyiina - 3��'ll l Cl"I) n. Upwards moving.
The full hatha yoga version of this technique involves standing; however, I have also provided instruction in a variation which can be performed in the seated position. Both procedures are presented, because to truly understand thi s Bandha, one should perform it as it is usually practiced. The second variant is suitable for use with Kriya Yoga. This pose should only be performed on an empty stomach. Procedure while Standing
1 . Stand with your feet slightly apart, eyes open, staring forward.
2. Place your palms down on the thighs in the front of your body. In order to reach, you may slightly bend your back and your shoulders forward. 3 . Inhale deeply through the nose to a count o f approximately five seconds. 4. Now, exhale quickly and forcibly through the nose. As you do this, contract your abdominal muscles, pulling them in and up as comfortably as possible. Your abdomen should cave inwards. After you have finished exhaling, relax your abdominal muscles and let them return to their normal position. 1 02
Laws of Manufor Kriya Yogis, Chapter 2, Verse 29
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Kriya Secrets Revealed
5 . Now perform a "mock inhalation" b y expanding the ribcage, as though you were inhaling, but without actually taking a breath. This action causes the abdomen to slightly "suck" up into the chest. 6. At this point, when the breath is still exhaled, optionally practice Jalandhara Bandha. 7 . Hold the entire pose with exhaled breath and mock-inhaled-expanded ribcage for approximately ten seconds. 8 . Slowly release the abdominal grip and breathe normally. 9. Take a moment to pause, perhaps even breathe a few times, before repeating steps 3 through 8 . Most hatha yoga instructors recommend repeating this exercise between three to ten times. Procedure while Sitting
1 . Sit in your standard meditation pose with fingers intertwined, placed on your lap. 2. Inhale deeply through the nose to a count of approximately five seconds.
3 . Now, exhale quickly and forcibly through the nose. A s you exhale, contract your abdominal muscles, pulling them in and up as comfortably as possible. Your abdomen should cave inwards. After you have finished exhaling, relax your abdominal muscles and let them return to their normal position. Optionally perform Mula Bandha. 4. Now perform a "mock inhalation" by expanding the ribcage as though you were inhaling, but without actually taking a breath. This action causes the abdomen to slightly "suck" up into the chest.
5 . At this point, when the breath is still exhaled, optionally practice Jalandhara Bandha. 6. Hold the entire pose with exhaled breath and mock-inhaled-expanded ribcage for approximately ten seconds. 7. Slowly release the abdominal grip and breathe normally.
1 72
LESSON 2 1
-
Uddiyana Bandha
8. Take a moment to pause, perhaps even breathe a few times before repeating steps 3 through 8. Most hatha yoga instructors recommend repeating this exercise between three to ten times. Procedure with Yoni Mudra
By combining Mula, Jalandhara and Uddiyana Bandhas, we can perform an alternate version of Y oni Mudra, in which we inhale and then focus upon Bhrumadhya, as we exhale. Because we have exhaled rather than inhaled, this position cannot be held quite as long as the standard Y oni Mudra: however, you may find that the results are much more forthcoming. 1.
After practicing Kriya, remain seated in your meditation pose. Your hands should not be touching, but rather resting loosely upon your lap. Perform Kechari Mudra, if possible; otherwise, simply touch the tongue to the roof of your mouth.
2.
Close your eyes. Gently raise your gaze to Bhrumadhya, but place your concentration on the top of your head at Bregma.
3.
Now try to feel the reservoir of energy located at Muladhara. Chant ' Lawm ' mentally as you Apply Mula Bhanda. Breathe in, imagining that you are sucking all of the energy through Muladhara and into the spine. Push it upwards in the direction of the third chakra.
4.
Mentally chant ' Rawm' as you have inhaled to about 30 to 40% of capacity, make sure that you have followed the path of the Sushumna up to the Third Chakra. Feel that the energy from the Muladhara is being magnetically pulled to the Third Chakra. Optionally release Mula Bhanda and apply Jalandhara Bandha.
5.
Now focus on Bindu Visarga and chant 'Om' there as you continue to breathe in. Use Bindu Visarga to magnetically pull the energy into the center of your head, where Ajna is located. Feel that the entire energy which was at Manipura is now in the center of your head, illuminating it like a light bulb. Your lungs should be at about 99% capacity. Release Jalandhara Bandha.
6. Lift your arms and keep both elbows parallel to the floor and to the sides. Bring your hands toward your face. 7.
Place your left thumb on the anti-tragus of your left ear, applying pressure and closing off the inter-tragic notch. Also place your right thumb on the anti-tragus of your right ear and close off the right ear's inter-tragic notch. Rest your index
173
Kriya Secrets Revealed fingers gently on the corners of your eyes. Make sure not to press on the eyeballs themselves, just on the rim of the bone of the eye socket. 8.
Exhale forcefully and optionally apply Jalandhara Bandha. Make sure to tilt your hands with your head, keeping the fingers placed on the ears and eye sockets.
9. As you exhale and perform the three Bandhas, will the energy, which is now in the center of your head, to ' light up' the region between the eyebrows (Bhrumadhya I Kutastha). Practice is required to have this motion become automatic so that it does not take your attention away from Bhrumadhya. 1 0.
After you have finished exhaling, place your middle fingers over the sides of the nose, thereby closing off the nostrils. Your left middle finger should be pressing lightly against the left nostril and your right middle finger should be pressing against the right nostril. The ring finger should be resting above the lips and the little finger below the lips. They should all be touching the skin and pressing lightly down, as if 'cutting off the energy going to the face. Hold the breath and mentally place the ' Om' syllable at Bhrumadhya as many times as possible.
11.
Attempt to see the two light petals of Ajna (one on the left and one on the right). Focus upon them until the light of the Kutastha appears as a golden ring. If you see the Star in the center, send the energy into the Star to become ' spiritualized' . The Star is the seat of Brahman, the Absolute Spirit.
1 2.
Hold your breath as long as comfortable until you must inhale.
1 3.
Inhale normally, but keep your focus upon Bhrumadhya or Kutastha. Release all the Bandhas as you inhale.
1 4.
After you inhale to full, exhale again, bringing the warm energy from Kutastha, back down the backside of the Chakras.
1 5.
Relax. Normally only one round of Yoni Mudra is practiced.
Graduation
After you have taken the time to experiment with this pose, then move onto the next lesson.
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LESSON 2 1 Yogic Wisdom
-
-
Uddiyana Bandha
Samyama
Samyama is defined in Patanjali 's Yoga Sutras as a combination of Dharana, Dhyana, and Samadhi,103 or, the art of focusing upon something until spiritual knowledge reveals itself. 3 . 1 ) de.fobandhascittasya dhiiralJii After speaking about the five external aspects of Sadhana, Patanjali discusses the subject of Dharana. If Chitta has total focus on any of the following, breath comes to a stop and this is called Dharana: In Manipura, in the head, in the heart, in the Light of Kutastha, at the root of the nose, at the tip of the tongue, or at any other part of the body.
3 .2) tatra pratyayaikatiinatii dhyiinam Continuous and unified settlement upon any of the above mentioned places where Chitta has attained Dharana is called Dhyana. Then, everything becomes harmonious and moves in concert.
3.3) tad eviirthamiitranirbhiisaf!l svarupa.funyam iva samiidhib �����wnftt: 11�11
Samadhi is the knowledge of Self as the Void, and to experience the merging of the meditator, which is the mind, as well as the object of meditation, which is Brahman, and the act ofmeditation itself.
3 .4) trayam ekatra Saf!lyamab Samyama is the union of the three Sadhanas of Dhyana, Dharana, and Samadhi . 3.5) tajjayiit prajfiiilokab By mastering Samyama, one can obtain the Light of Inner Perception (Prajna). The Light ofKnowledge is revealed upon whichever subject one applies Samyama. 3. 6) tasya bhumi$U viniyogab
Samyama may be applied in various spheres to derive its usefulness. In the higher Kriyas especially, the yogi makes use of Samyama to bring about direct knowledge of the Omkar Reality, and thus merge with it. Intellectual understanding is not 103
Yoga Sutras o.fPatanjali
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Part 3, versions
I through 6
(B.K.S. Lyengar 1993, pp I 78-183)
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Kriya Secrets Revealed considered truth, only Samyama. Patanjali outlined many different Samyama meditations. As you advance in Kriya, feel free to try some of these concentration exercises: • Samyama on the three kinds of changes (property, character, position); one obtains knowledge of the past and the future. •
Samyama on the sound of a word, one ' s perception of its meaning, and one's reaction to it-the three things that are often confused; one obtains understanding of all sounds uttered by living beings.
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Samyama on previous thought waves; one obtains knowledge of one' s past lives.
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Samyama on the distinguishing marks of someone else ' s body; the yogi obtains knowledge of the nature of his or her mind, but not its contents, as that is not the object of the Samyama.
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If the yogi performs Samyama on the form of another person' s body, obstructing its perceptibility and separating its power of manifestation from the eyes of the beholder, then one ' s body becomes invisible. Thus also, its sounds cease to be heard.
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Samyama on two kinds of karma, that which will soon bear fruit, and that which will bear fruit later, or by recognizing the portents of death; a yogi may know the exact time of separation from the body.
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Samyama on friendliness, compassion, etc . ; one develops the powers of these qualities.
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Samyama on any kind of strength, such as that of the elephant; one obtains that strength.
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Samyama on the Inner Light; one obtains knowledge of what is subtle, hidden, or far distant.
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Samyama on the sun; one gains knowledge of the cosmic spaces.
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Samyama on the moon; one gains knowledge of the arrangement of the stars.
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Samyama on the pole star; one gains knowledge of the motions of the stars.
LESSON 2 1 - Uddiyana Bandha •
Samyama on the navel; one gains knowledge of the constitution of the body.
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Samyama on the hollow of the throat; one stills hunger and thirst.
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Samyama on the tube within the chest; one acquires absolute motionlessness.
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Samyama on the radiance within the back of the head; one becomes able to see the celestial beings.
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Samyama on the heart; one gains knowledge of the contents of the mind.
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Samyama on the relationship between the ear and the ether; one obtains super natural powers of hearing.
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Samyama on the relationship between the body and the ether, or by acquiring, through meditation, the lightness of cotton fiber; the yogi can fly through air.
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Samyama on the gross and subtle forms of the elements, on their essential characteristics and the adherence of the Gunas (qualities) within them, and on the experiences they provide for the individual; one gains mastery of the elements. Hence, one also gains the power of becoming as tiny as an atom and all similar powers, including perfection of the body, which is no longer subj ect to the obstruction of the elements.
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Samyama on the discrimination between the Sattva Guna (spiritual quality) and the Atman (spirit); one gains omnipotence and omniscience.
A lot of the material in this book came from the practice of Samyama, either by meditating upon a concept I had read, or by asking a question and merging with the topic. Although Samyama is an excellent way to obtain information and power, the state of Cosmic Consciousness is a far superior way. The information and power received in that state is without limitation, and is completely accurate. The only catch is that, while in the state, you will not desire to question anything, which is why in the end I still practice Samyama when I desire to gain knowledge of something. I should also comment that Patanjali gives examples of how to practice Samyama for particular things to result. The truth is that having faith before meditation is all that is
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Kriya Secrets Revealed necessary for your question(s) to be answered. To God, all information is free. The only things He prevents us from knowing are harmful.
LESSON 22
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Bhastrika Pranayama
Do not be idle. Practice Kriya. Do not wait for advice to practice Kriya. - Shyama Charan Lahiri
REQUIREMENTS : Navi Kriya Bhastrika (Sanskrit: bhastrika
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3'1�?14'il) n. Bellows.
In the context of Kriya Yoga, Bhastrika Pranayama can be used to perform a tapping upon Anahata, similarly to how Navi Kriya performs a tapping upon Manipura. It helps to clear any blocks inside the chakra or in the Sushumna, a few inches (ems.) above and below. Outside of Kriya Yoga, Bhastrika Pranayama is generally considered a Hatha Yoga technique with the following benefits: I.
Massages the area around the diaphragm, thus dispelling poisons from the lungs and other organs.
2. Boosts the supply of oxygen to the cells. 3 . When practiced fo r even a few minutes per day, helps to ward o ff diseases. Bhastrika Pranayama should not be performed by those who are pregnant or experience circulatory problems. Procedure I.
Practice this technique after Maha Mudra, Navi Kriya, and before Kriya Pranayama. Sit in your standard meditation pose with fingers intertwined, placed on your lap. Optionally raise the tongue into Kechari or partial Kechari.
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Kriya Secrets Revealed
2. Close and lift your eyes gently towards Bhrumadhya, the point between the eyebrows. 3 . Breathe in forcefully through both nostrils, filling your lungs to capacity. Only your chest should expand, not the abdomen. As you do this, concentrate upon the anterior ksetram of Anahata and mentally chant Om at that point. Imagine that you are placing Om at the center of this chakra. 4. Exhale forcefully accessing the same sound as in Ujjayi Pranayama, making sure to compress the airway, which results in a hissing 'SHEEE' sound. Mentally chant Om on the posterior ksetram of Anahata. 5 . Repeat the above steps three to five times. Technique Tips
For variation, try practicing the above procedure, but with very shallow and quick breaths, repeating the same action dozens of times. As you inhale, chant Om at the front of the chakra. As you exhale, chant Om at the back of the chakra. You may further alter this technique by chanting only in the front or back of the chakra. Most people report better results with only concentrating upon the back of the chakra. Try to let the energy flow to Anahata through the Sushumna. Feel that you are opening up any blocks that reside in that narrow central channel. Another tip is to add the "ecstasy technique" to this practice, which involves opening and closing your eyelids a few times, and then letting them flutter in the half-open position. Imagine the heart expanding with joy. If this technique is practiced correctly, you should feel a wonderful sensation building up in the area of the chest. However, do not be discouraged if you do not see results in your first few tries. The opening of the Sushumna around Anahata can take time. It also depends upon the blocks around the other chakras being cleared as well.
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Yogic Wisdom - Sant Mat Techniques
Despite my decision not to join the Sant Mat path, I still had an interest in their techniques. And, indeed, I did found some value in them, and still practice Sant Mat from time to time. Below is a list of some of those techniques that you may wish to try: 1. Asana
The Asana is not so important with these techniques, because the Sant Mat follower is expected to do most of their meditation in the astral world. The first instruction in the Radhasoami path is to meditate, which can be performed in a chair or sitting on a mat. One can take a cross-legged position or sit normally on a chair with the feet on the ground. Keep the spine erect with the head and neck level. You are not required to keep your spine straight or to resist touching your back to a surface (as is strictly upheld in Kriya). 2. Kutastha pose
The first step in Sant Mat is to perceive the light in the Kutastha. This procedure is described as somewhat different than in Kriya Yoga. 1.
Close your eyes and concentrate on the Bhrumadhya by slightly lifting your eyes.
2.
Now, with closed eyes attempt to focus on a point 8 to 1 0 inches (20 to 25 ems.) in front of your forehead.
3.
Make sure not to strain. Gaze as though there were a screen in the darkness and you are watching it. Eventually you will have the sensation of floating into an infinite space.
3. Simran al Kutastha
At some point you wil l be given the Panch Naam mantras. These mantras (and five names of God) are: ( 1 ) Yoniranjan (2) Oangkar (3) Rarankar (4) Sohang (5) Sat Nam Panch Naam simply means "five names." These mantras, besides being used during meditation, can also be mentally chanted at other times when the devotee is in need. Some paths say the exact pronunciation is important, while the intention is more important. The
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Kriya Secrets Revealed intention being that you are calling upon the true names of God with the desire to merge with them. Simran al Kutastha technique means to chant these five names at the Kutastha. 1.
Assume your standard Asana. Forget the breath.
2.
Perform the Kutastha pose, and if the Inner Light is seen, focus on that. If there is only darkness, concentrate upon that as well.
3.
Mentally repeat slowly the five names of God ad infinitum.
4.
Eventually the light will appear, and your body and mind will melt into this light.
4. Nada Yoga
"Nada" means sound in Sanskrit. An Om sounds.
arm
rest or ear plugs are used in order to hear the
1.
Sit in the Kutastha pose. Forget the breath.
2.
Place the tip of your tongue on the roof of your mouth.
3.
Cover your ears using your thumbs with the help of a prop. Make sure to adjust the prop to allow your spine to remain straight and relaxed. Also be careful not to push too hard. Doing so will cause the internal body sounds to become too noticeable. We wish to minimize all the sounds in order to perceive the subtle spiritual sounds. (My Sant Mat friend uses ear plugs.)
4.
Listen to the sounds coming from your right side and finally from the 'top of the head' . This sound is similar to that of a bell, but not the same as the sound located at the heart chakra. It is much finer and much more engrossing. You will be elevated spiritually and feel a level of satisfaction, which you do not feel by simply listening to the Anahata.
5. Limited Kechari Mudra The Kechari Mudra of Sant Mat is not as extreme as with Kriya Yoga, and involves simply curling the tongue so that the tip touches the roof of the mouth as though pointing to the location of the Ajna chakra. This is a technique in itself, and can be practiced alone. The devotee sits and attempts to perceive Amrita or the divine nectar.
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LESSON 22
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Bhastrika Pranayama
6. Locate the lower six chakras
Although Sant Mat specifies that there are six lower chakras, one should never stimulate them, as they are considered something we are trying to move past, not reinforce. In Kriya Yoga, of course, we believe that the chakras are along the pathway back to spirit, and therefore deserve to be activated first. In Sant Mat, the goal of locating the chakras is to leave the physical body and begin meditating in the astral. To do this, we simply locate them with our will and intention. 1.
Assume the Kutastha Pose.
2.
Place your tongue into the Limited Kechari Mudra.
3.
Begin to focus upon the screen in front of you until you see the light of the Kutastha.
4.
Now split your attention to locate the six chakras located in the spine.
5.
After this, using your intuition gained from perceiving the Kutastha, simply release your astral body from your physical, placing your physical body into a state of suspended animation.
6.
The goal of this technique is to begin meditating in the astral in order to make further progress.
8. Locate the higher 12 chakras.
By moving the Prana in an elliptical path around in the brain and listening to the sounds
you can perceive there, you can arrive at intuitively locating the higher 12 chakras. The higher 12 chakras are represented as being trapped within the area between Kutastha and Sahasrara. 1.
Assume the Kutastha Pose.
2.
Move Prana and awareness from Medulla to the right temple, making sure to imagine making an arc which traverses the outside of the grey matter of the brain. As you pass the right temple, make sure to focus on any sounds you hear.
3.
Follow this elliptical arc around the top front of the brain and come down to the left temple, also making sure to focus on any sounds coming from the left side.
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Kriya Secrets Revealed 4.
Continue making this elliptical shape and focus on the two sounds coming from the left and right sides.
5.
Attempt to balance the intensity of these sounds until you can feel both at the same time. This will create a sort of force field in the shape of a circle.
6. After this feeling is achieved, guide these two sounds to the center of the cranium, where they will meet and produce a different sound, that of a deep bell. 7.
Focus on this deep bell sound until Samadhi is achieved.
LESSON 23
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Sushumna Sodhana
When the . . . Ida and Pingala are still and the movement is in Sushumna; 104 then the state of always residing in Vijnana or being Beyond Knowledge is attained. - Shyama Charan Lahiri
OTHER NAMES : Sushumna Focusing Visualization, Antar Kumbhaka REQUIREMENTS: First Part of Kriya Pranayama The following technique has been found to be immensely helpful in several ways : (1) Locating the Sushumna - This technique helps build awareness of where the Sushumna is actually located within the spine. (2) Clearing the Sushumna - Removes blocks from the Sushumna Nadi, much like a plumber unclogging a drain. (3) Helps us redirect Prana through the Sushumna, so that the breathless state can be more easily achieved. Try
this practice before Y oni Mudra. Increase your intensity each time, and you should be able to hold the breathless state (Antar Kumbhaka) more comfortably for longer and longer periods of time. This particular practice should not be underestimated. It can awaken the Sushumna quite rapidly and allow you to travel into the cave of Brahma or into the astral world. Procedure l.
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Perform a minimum of 1 2 breaths of First Part of Kriya Pranayama (or "Kriya Pranayama l ") , after preparing with Maha Mudra, Navi Kriya and Talabya Kriya.
Bhagavad Gitajor Kriya Yogis, Chapter 8, Verse 18
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Kriya Secrets Revealed
2. Gently raise your eyes to Bhrumadhya, inhale deeply and hold your breath. 3 . Focus intently upon the Sushumna at the base, where i t begins at Muladhara. 4. Imagine that an army of miniature ants are making tiny little steps on the inside of the Sushumna, as if they are marching up its walls in a counter-clockwise spiral pattern. With each little step, mentally chant Om. Remember to say Om as many times as possible. 5. By the time you have chanted Om 10 times, you should have reached Svadhisthana, as you continue to hold your breath. 6. By the time you have chanted Om 20 times, you should have reached Manipura. If you can no longer hold your breath comfortably, then jump to step 11. 7.
By the time you have chanted Om 30 times, you should have reached Anahata. If you can no longer hold your breath comfortably, then j ump to step 1 1.
8. By the time you have chanted Om 40 times, you should have reached Vishuddha. If you can no longer hold your breath comfortably, then jump to step 11. 9. By the time you have chanted Om 50 times, you should have reached Medulla. If you can no longer hold your breath comfortably, then jump to step 11.
10. And finally after chanting Om 60 times you should have reached Bindu. 1 1. If you can still hold your breath comfortably by the time you reach this point then do so, otherwise slowly exhale and return straight down the Sushumna without spiraling, chanting Om and continuing to the next step. 12. Perform the above steps 2- 1 1 three to six times. Tips
Only proceed until you cannot comfortably hold the breath anymore. In the beginning, you may only be able to make it to Manipura; however, with more time you will have no problem holding the breath far beyond reaching the point at Bindu.
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LESSON 23 - Sushumna Sodhana In order to better locate the Sushumna, add these movements to the routine: Hold the body rigid as you slightly wobble around in a clockwise or counter-clockwise motion, as if drawing a tiny circle with the top of your head. Make sure to see Muladhara as a fixed point as you wobble the spine. This movement should help you amplify the effect of the technique. Try alternating between clockwise and counter-clockwise motions. Breathe deeply between each round, and practice several Kriya Pranayamas before starting the next round in order to calm the breath. Experiment by adding the Bandhas: Mula, Uddiyana, and Jalandhara. Attempt finer levels of control by imagining that the ants are travelling along the fine line of Brahma Nadi and busting through knots located at the center of each chakra. The tube in which they travel is only about 1 mm in diameter. You may also chant the seed mantras at each chakra in order to pull the ants magnetically to each chakra and then Om in order to escape the chakra, in order to ascend to the next one. The seed mantras are: ( 1 ) Lam; (2) Varn; (3) Ram; (4) Yam; (5) Ham ; and (6) Om. Graduation
After you have taken the time to experiment with this technique, move on to the next lesson. Yogic Wisdom - Kumbhaka
Kumbhaka is defined as the "voluntary cessation of breath." It is a yogic state, or the control of the breath obtained through the practice of Kriya. The breathless state is called Kevali Kumbhaka, which means "entirely without breath." This breathlessness is one of the goals of Kriya Yoga, and of the first and second Omkar Kriyas specifically; it is a prerequisite to higher states. Human beings are the only animals who can consciously control the breath. Breath has been tied to longevity; generally, animals who take more breaths per minute live shorter than animals who breathe less often. If observed, the entire breath cycle includes an inhalation followed by a short pause, then an exhalation followed by another pause. Kumbhaka seeks to lengthen the pauses either after the exhalation or before it.
Kriya Secrets Revealed Antar Kumbhaka is the ceasing of the breath after inhalation has been completed. Bahya Kumbhak is the ceasing of the breath after exhalation has been completed. When this state first happened to me, it began as Antar Kumbhaka, during a Kriya breath. I had simply forgotten to exhale for several minutes. Finally the thought occurred to me that I had not exhaled for a long time, and I panicked and exhaled. I had simply forgotten, being so caught up in the peace of the moment. Later, I could hold it comfortably for longer and longer period of time, far beyond what medical science considered possible. Bahya Kumbhak occurs involuntarily during Samadhi experiences when the Jiva is suddenly lifted up by a mysterious force into the presence of God. However, it can also be practiced after Kriya Pranayama, by exhaling and not inhaling. The most helpful advice I can give to anyone who desires to enter the breathless state is to focus on techniques that interiorize the Sushumna, such as Sushumna Sodhana. Also, do not neglect any of the basic Kriya steps, because these have all been designed to specifically entice the Prana to flow through the Sushumna, rather than through the activating channels of Ida and Pingala. It is this ability to allow the inward flow of Prana that makes breath unnecessary.
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LESSON 24
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Basic Walking Techniques
While performing all action, always practice Pranayama, internally, maintaining a constant pullfrom Muladhara up to the head. This person is said to be in "Chaitanya 105 Samadhi"; this is everyone's duty. - Shyama Charan Lahiri
OTHER NAM ES: Walking Meditation REQUIREMENTS : First Kriya I include this chapter on the "walking techniques" of Kriya Yoga to demonstrate that there are many ways to bring Kriya practice into your daily life. Not all the techniques presented in this section literally involve walking, as they can also be practiced while sitting or standing. First, do not practice any of the following exercises when operating a motor vehicle or heavy equipment, or in any situation where it could possibly put life or property in danger. At those times, it is best to concentrate I 00% on the task at hand. This is even true when engaged in conversation with others, or when performing mental work. Use those times to build your power of concentration, which in itself is a form of meditation and an excellent preparation for Kriya practice. One of the most difficult and often neglected, but critical, aspects of Kriya is to integrate the results of our practice into our daily lives. Eventually, we want to get to the point where this is a seamless process, and we become an open channel for our Higher-Self. This integration is referred to as Sahaj a Samadhi. The Higher-Self is our true self. Perhaps you have seen evidence of its existence? The Higher-Self speaks to us through intuition and guides us through many of life's difficulties (of course much graver than the lottery ticket example) . One of the goals of '05
Bhagavad Gita for Kriya Yogis, Chapter 8, Verse 14
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Kriya Secrets Revealed Kriya Yoga is to re-identify ourselves as this Higher-Self. Walking meditations can help us achieve this goal much faster than through seated Kriya practice alone. So Hum
This technique can be performed at any time our concentration is free; it serves a two-fold purpose:
1 . Brings awareness of the breath - This begins to disrupt the effects of lifetimes of unconscious breathing. 2. It helps affirm that we are spirit - The mantra So Hum, means "I am that." This awakens our long lost memory that we are, in essence, formless spirit.
So Hum is very common in India and Tibet, and is normally taught as a sitting meditation technique. However, in the context of Kriya Yoga, I have found it appropriate to practice as a walking technique, since the method brings changes very slowly compared to the effects of seated Kriya. Many people also find this practice beneficial before seated meditation. Procedure - So Hum 1. Keep your eyes open or gently close them. In both cases, keep the attention raised
to Bhrumadhya. As an alternate, keep the attention focused upon Medulla instead. 2. Observe the breath. Make no attempt to control it.
3. As you breathe in, mentally chant "Sooooooooo." Always remember to simply observe the breath and allow it to flow naturally.
4. As you observe yourself breathe out, mentally chant "Hummmmm." 5 . Repeat the above steps for as long as you wish. Commonly, the longer you practice each day, the greater your spiritual progress. Sahasrara Puppet
This technique was designed through my own experiences, meant to amplify the carry over effects of Kriya practice. It provides a way to surrender our actions to God or the Higher-Self. 190
LESSON 24
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Basic Walking Techniques
1. Imagine that, from a disk attached to the top of your head, there are "puppet" strings which extend down and are attached to your limbs, mouth, eyes, and diaphragm. Indeed, imagine if you can that every muscle in your body is attached to these invisible strings. 2. With each action you take, visualize God pulling these puppet strings in order to guide you in helping and uplifting others. Further, imagine that this Divine Force is in control of your very breath. Om Day
This technique involves wearing ear plugs while you are walking or working (and when allowable). As always, do not neglect your duty to your work, family or society in the name of your practice. Thus, perform this meditation practice only when you can take time for yourself, perhaps as you are walking on an errand, or while you are waiting for something or someone. Basically, after placing ear plugs in your ears, listen to the Om sound. Try to locate its "source." There is a memory, in spirit, which you are attempting to access. This helps attune you to your Higher-Self. If you think it helps, you could mentally repeat, "I am Om" as often as you can. You can also change the mantra to say, "Om guides me," or "Om reveals all truth to me," etc. Better still is to listen to Om without letting your mind getting in the way. Simply try to locate the source and cause of Om. Ajna Tapping
During every free moment of the day, raise your awareness gently to Bhrumadhya and start to mentally tap there by placing Om at that point. Feel that you are activating Ajna and attuning to Kutastha. Pray that Kutastha becomes visible, and that you receive greater intuition and Spiritual Sight. Combination
Feel free to combine the three previous techniques. The goal of these practices is to feel that God, through Om, Sahasrara, and Kutastha, is guiding your actions to help and uplift others. Tune into the peace and feel the joy of being in this state.
Kriya Secrets Revealed Kriya Every Hour
Set a timer to go off once every hour. Stop whatever you are doing and practice Kriya Pranayama between one to twelve times. (Within the rule of duty to family, work and your earthly responsibilities first, of course.) Sushumna Awareness
This one I have practiced a lot as well. It is perhaps the most powerful of all the walking meditations. Here we attempt to maintain awareness of the entire Sushumna from Brahmarandhra to Muladhara. Imagine that the 12-petalled Guru chakra sitting under Sahasrara is like a valve controlled by an all-powerful trans-dimensional being. Communicate with this being, both with feeling and words. Bid it to open Brahma Nadi and clear all the blockages along its entire length, thus giving you a direct connection with the light coming from Sahasrara. Try to visualize a glowing bright white triangle at the peak of Brahmarandhra beaming its light from Brahman down, illuminating the thin thread-like Brahma Nadi. This light then spreads out and energizes your entire body. God takes over your actions. Graduation
This is the final lesson before attempting the higher Kriyas. Make sure that you are well prepared to move forward. Yogic Wisdom - Successful Attitude
To become successful in Kriya Yoga the yogi must acquire the proper attitude, which for a Kriya yogi is a fierce (yet peaceful) obsession with his or her Kriya practice. This proper attitude of obsession, however, usually only begins after Samadhi has been achieved. Of course, to reach Samadhi, one must be obsessed. So this "catch 22" is why it is difficult to attain the correct attitude. In this essay, I will attempt to explain how to acquire this necessary obsession through reflection. Although we are obsessed, we are obsessed in a calm, peaceful and surrendering way. In order to reach such as state, we focus principally upon the techniques and then upon the Om sound and feelings of peace. These steps to success are here presented in list form: 1. Practicing the Kriya techniques as often and correctly as possible.
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LESSON 24 - Basic Walking Techniques 2. Listen to the Om sound as often as possible. 3. Perform walking techniques when not in seated meditation. 4. Abide by the rules of Yama/Niyama.
5 . Connect to your Higher-Self. Practicing the Kriya techniques as often and correctly as possible:
This would mean to use every minute of the day to perform Kriya Pranayama or one of the other techniques. One to Twelve Kriya Pranayamas could be performed every hour, for example. You make as much time as possible at night or in the morning for the techniques. Listening to the Om sound as often as possible:
Even now I listen to the Om sound. I listen as I write. It inspires us, if we allow it. It is such a simple way to make spiritual progress. Use earplugs if you need them to hear it. And if you can ' t hear the sounds, then practice Kriya Pranayama II & III until you do hear it. Performing walking techniques when not in seated meditation:
Practice walking techniques every minute of the day that you are not seated in meditation or sleeping. I am constantly connecting Brahmarandhra with Muladhara while feeling the Brahma Nadi. Try this constancy for yourself. At the same time, pull the energy trapped in the lower chakras up to Medulla or B indu Visarga, or even Bregma. Feel the thin line of the Sushumna as it runs from the top of your head to Muladhara. Think of the Guru as a small 12-pointed white chakra sitting under Sahasrara, who is like a valve that can control the flow of this energy from Sahasrara. Ask him to grant you liberation. Ask him to open the value of energy and flow that energy down to Muladhara and back up. Focus on the Sushumna during the day. If you are waiting somewhere, just consciously move the energy from chakra to chakra and chant Om mentally at each center. Abiding by the rules of Yama/Niyama :
A Kriyaban has little interest in duality. Cultivate that level of detachment, while at the same time attempting not to make any change in your external life. Follow the rules of Yama/Niyama strictly.
1 93
Kriya Secrets Revealed Connecting to your Higher-Self:
Your Higher-Self is your true self. It is God within. It has the same level of intelligence and same purity as God. It has all the power in the universe at its disposal. If you become one with your higher self even for a moment, you will gain the power to control the whole universe. This is right inside you all the time. It is not imagination. When we seek power outside ourselves, we automatically make it impossible to connect to our Higher-Self. Ironically, those who seek external Gurus have taken the more difficult path, rather than learning to rely on this far superior Inner Guide. The Kriyaban' s end goal is Nirvikalpa Samadhi. This means that you are all the time drunk with the bliss of God's presence. You feel all of creation as your own body. You can see both beyond duality and within duality at the same time. You are totally content. You have arrived home. In this state, you will desire nothing, so you may find yourself having no desire to remain on this Earth, and may, in fact, ascend. However, the far superior desire is the state of Sahaj a Samadhi, which is that fonn of Nirvikalpa Samadhi where you are still able to act in the world. Then you can still be of service to others. This is less selfish. And then you can truly turn over all your actions to God, and be drunk with bliss and cosmic consciousness, all at the same time.
19 4
The Higher Kriyas (Omkar Kriyas) After two to three years of practicing the lower Kriyas, you may be ready to start practicing the Higher Kriyas, which Lahiri labeled generally as the Omkar Kriyas. The only possible way you would be ready sooner is if you have already obtained results from some previous practice, or are somehow spiritually extraordinary from birth. A test of this readiness could be indicated by the following: I.
Ability to practice Kriya Pranayama, Parts One, Two, and Three, smoothly without pause in inhale and exhale, and able to remain focused within the Sushumna for at least 24 rounds at a time.
2. Daily, regular practice of all the main parts of Kriya: Maha Mudra, Kechari Mudra, Navi Kriya, Kriya Pranayama (One, Two, or Three) and Yoni Mudra. 3. Proper execution of Kechari Mudra (the tip of the tongue should disappear behind into the nasopharynx).
4. A steady perception of the Om sound (not strictly required, but expected). 5 . Your ability to remain calm and peaceful throughout the day and night. Not everyone who Lahiri tutored received these lessons, as they were reserved only for students who demonstrated sufficient spiritual advancement, and who also had the time and need. In any case, intuition will usually nudge the yogi as to the right time to begin work on the Higher Kriyas. One sure way to check your readiness is to try the First Omkar Kriya. If through this, you feel a sudden loss of enthusiasm and do not perceive results, then you are not ready. But you do not have to give up; merely try again at a later time. These final Kriyas (2-6) help the yogi overcome specific hurdles; some of them are highlighted as follows : 1. First Omkar: Deepening of Kriya Pranayama and calming of the breath 2 . Thokar: Calmness o f the heart, bringing about the breathless state 3. Continuous-Thokar: Stable perception of Kutastha
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Kriya Secrets Revealed
4. Gayatri Kriya: Perceiving the universe through the chakras 5 . Tribhanga Kriya: Raising the Kundalini 6 . Micro-Tribhanga Kriya: Stabilizing the Kundalini Even before beginning these instructions, you may have already had experiences of Kutastha; however, it may not have been something you repeated with certainty. The techniques are intended to help solidify those results, as well as to bring a deeper understanding of the subtle principles behind each level of achievement.
Second Kriya Initiation Lesson 25
197
Kriya Secrets Revealed
LESSON 25
-
First Omkar Kriya
Offering the sacrifice of Prana unto Prana is Thokar Kriya. -
106
Shyama Charan Lahiri
OTHER NAMES: Second Kriya, Simple-Thokar Kriya, OK I REQUIRED: Maha Mudra, Navi Kriya and Kriya Pranayama (all three parts) In many of his commentaries, Lahiri spoke about Chitta, a current of energy running from the heart chakra to the tongue and finally terminating in the brain. Chitta contains the blocked impressions (Samskaras) which have been with you for many lifetimes. If you are sensitive, you can feel this presence. If you have not yet felt this energy, you have simply become accustomed to its existence, believing that the patterns of emotions and thinking that you experience are normal. Kriya Yogis able to still these currents will experience states of mind that will bring a deep peace. This calming realization is essential to the attainment of the breathless state, and the perception of Kutastha. The Second Kriya has similarities to the Kriya Pranayama II. However, instead of chanting Om at each chakra, you must replace it with the twelve-syllable Mukta Mantra, "Om Namo Bhagavate Vasudevaya," chanting each syllable as you move through the chakras. This technique is also dissimilar to Second Part of Kriya Pranayama, not just with the use of a new mantra, but also with the addition of a head movement. The chin is raised and lowered as you breathe in and out. The breath is also optionally paused at each chakra in order to create a sort of pressure, like a "knock," and hence the name, Thokar, which means "knock" in Hindi. In addition, you are asked to tense the back at the area of the chakra. All these four elements (mantra, breath, chin movement, and tension) combine to strike and awaken each chakra. Then, by linking the chin movement with the raising of energy, it helps to more forcefully move the energy through the Sushumna. In reality, this technique is simply a more focused form of the Second Part of Kriya Pranayama with focus on seeing in the Kutastha, rather than hearing from the back of the head. 106
Bhagavad Gitajor Kriya Yogis, Chapter 4, verse 29.
199
Kriya Secrets Revealed
The syllables are pronounced as follows: 311 il1ll' Rmrct 4i
Count
200
Chakra
1
l st
2
2nrt
3
3rd
4
4th
5
5th
6
Devanl!&_ari
ia41;q (ol!l namo bhagavate vasudevaya) IAST
Notes
�
01!1
ii'
na
m
mo
If
bha
Like the "oam" at the end of the word "foam." The pronunciation is not drawn out in this us l!&_e. Like the "kno" at the beginning of the word "knock." Like the "moa" at the beginning of the word "moat." Like the "ho" in the word "abomination."
'3T
ga
Like the "ga" in the word "garage."
Bindu
q
va
7
Medulla
�
te
This is pronounced "ho" as in the word "bog." Some schools pronounce this syllable with more of a 'v' sound; this differentiates this syllable from the gth and 1 1th syllables. To remember this, you can think "b" is for Bindu," which is the point that corresponds with this s_yllable. Like the "ta" in the word "take."
8
5ll1
ctT
va
9
41n
10
3nf
11
rnr 2
12
I
st
SU
Like the "wa" in "water," however with more of a 'v ' sound. Like the word "sue."
t
de
Like the word "day."
ctT
va
�
ya
Pronounced exactly like the eighth syllable ("va"). Like the "ya" at beginning of the word "yacht," except that the vowel sound is even shorter.
�
LESSON 25 First Omkar Kriya -
6. Ba .....__,...-
7.Te(ct)
-....---
--
-
4. Bha (If)
9. Su Cm
3.Mo(� IO.De(�
1. Figure 38
(Cf)
Om(�)
12.
Ya(�
First Omkar Kriya
20 1
Kriya Secrets Revealed Procedure 1.
Any advanced Kriya technique should be practiced at some point after Navi Kriya and Kriya Pranayama.
2.
The hands with fingers intertwined rest on the abdomen as in the picture of Lahiri (page 3 1 ) . Raise the tongue. Slightly raise your gaze to the point between the eyebrows.
3.
Drop your chin gently to rest on your chest.
4.
Now focus on the First Chakra (Muladhara), and mentally chant 'Om' (J7>) as you begin to inhale. As an option, you may slightly tense the muscles at the base of the spme.
5.
Start slowly raising your chin as you raise your awareness to the Second Chakra, where you will chant 'Na' (o:r). Pause slightly. Link the raising of your chin with the raising of the energy in the spine, as though you are using this raising to push the energy upwards.
6.
Now move to the Third Chakra (Manipura) and chant ' Mo' (m). Pause slightly and raise your chin slightly higher. Continue to inhale.
7.
Move to the Fourth Chakra (Anahata) and mentally chant ' Bha' (3l). Pause slightly and raise your chin slightly again. Continue to inhale.
8.
Move to the Fifth Chakra (Vishuddha) and mentally chant ' Ga' (1T). Pause slightly and raise your chin almost to the level position. Continue to inhale.
9. Move to the Bindu and chant 'Ba' (if) as you bring your chin to the level position. Stop inhaling. The entire inhalation should take between 1 0 and 1 5 seconds. 1 0.
11 .
202
Pause two to three seconds. As you do so, move your concentration in a counterclockwise tum (as seen from the top of the head), so that you follow a circular path from Bindu to Medulla. With the concentration on Medulla, mentally chant ' Te' (�. Begin to exhale and bring the energy back down the spine. Start lowering the chin as well. Also release any tension in your lower spine.
LESSON 25
-
First Omkar Kriya
1 2.
Move the concentration to the Fifth Chakra (Vishuddha) and mentally chant 'Va' (CIT). Pause for a moment, and continue slowly lowering the chin.
13.
Lower the concentration to the Fourth Chakra (Anahata) and mentally chant ' Su' (�. Pause for a moment. Continue to feel as though you are lowering the energy and pushing it as you lower your chin.
14.
Continue to lower the concentration to the Third Chakra (Manipura) and mentally chant 'De' (�. Continue to lower the chin. Make sure to pause for a moment.
15.
Now focus on the Second Chakra and mentally chant 'Va' (CIT) as you exhale and drop the chin.
1 6.
Finally, focus again on the First Chakra as you come full circle, and mentally chant 'Ya' ('lf). Optionally, imagine the energy making a counter clockwise turn in the Muladhara Chakra.
17.
Pause two to three seconds before repeating steps 3 through requires between 20 and 30 seconds.
16.
Each repetition
Technique Tips
Keep your focus on Bhrumadhya during this entire routine, because the technique helps to clear the blocks to seeing Kutastha. After a while, you will see different colors of lights changing according to the chakra you are currently hitting. When this starts to happen, you become more interiorized, and a strong peace overtakes you; the breath becomes more subtle. After completing the repetitions, remain focused on Bhrumadhya. As you progress with this technique, you may play around with the force and duration of the pause at each chakra. The breath can be made smoother or more "interrupted." In this way you can balance between the "work of Kriya" and the attainment of a deeper level of peace. Kriya is a dance. At first, the practice of any new technique is rough, and only becomes more refined with time. Also, it should be mentioned, do not become too obsessed with the correct pronunciation of the mantra. This is a popular mantra which one can find being chanted online on many different websites.
203
Kriya Secrets Revealed
Suggested Daily Routine In addition to this routine, at some point during the day, say 108 repetitions of your
mantra aloud. Mentally chant your mantra during free moments in the day. ue
Tee
Custom
Quanti
Min. Duration
55 minutes
Nadi Sodhana*
3 sets
Ujjayi Pranayama*
3
Talabya Kriya
50 sets
Maha Mudra
3 sets
Navi Kriya
4 sets
KP
1
1 2-24 breaths
KP2
1 2-24 breah t s
KP3
12-24 breaths
First Omkar Kriya
1 2+ repetitions
Mental Kriya
1 2 min.
Yoni Mudra2
once
sets
Before Going to S leep 3 sets
Maha Mudra
Short Breath Kriya y oni
12
------
Date Started
* Optional.
204
-
------
once
Mudra
5 min.
�-----
2
Only at night
LESSON 25 - First Omkar Kriya Graduation
Due to the complexity of this exercise, the greatest difficulty with learning this routine is the need to maintain your mental gaze at the Bhrumadhya. However, with time, the steps will come naturally; and when they do, you are prepared to move onto the next lesson. This readiness could take anywhere from a few weeks to several months. Yogic Wisdom
-
The Bhagavad Gita and Holy Bible
The two most influential books in the Hindu and Christian religions are the Bhagavad Gita and Holy Bible. Lahiri Mahasaya recommended the daily reading of scriptures in order to help attune our mind and assist us in our Kriya practice. When Kriya Yoga is properly understood, the Kriyaban will find that the Breath Rite is simply a deepening of the principle of spiritual sacrifice, and the submission of one' s will to the single God within. In addition, we find both scriptures mention that, without the assistance of an internal omnipresent Guru or Messiah, God-consciousness cannot be obtained. All holy books recite stories and issue commands pertaining to the benefits of making a sacrifice to God in order to draw closer to Him. A sacrifice involves the giving of something precious from ourselves. In the Old Testament we find the mention of burnt offerings: "Make an altar of earth for me and sacrifice on it your burnt offerings and fellowship offerings, your sheep and goats and your cattle. Wherever I cause my name to be honored, I will come to you and bless you" (Exodus, 20:24) . In the New Testament, the practice is altered, as we are required not to provide the blood sacrifice of animals, but rather to give up those things which stand between us and God. "Then he called the crowd to him along with his disciples and said: ' If anyone would come after me, he must deny himself and take up his cross and follow me "' (Mark, 8 : 34). In the Bhagavad Gita several forms of sacrifice are mentioned: "O Arjuna this whole world is bound by actions except for actions sacrificed unto the Supreme Lord; being free from attachment perfectly engage in actions for the purpose of sacrifice" (3 :9).
205
Kriya Secrets Revealed Besides the naming of different forms of sacrifice, the Holy Scriptures also speak about the subtle connection between spirit and breath. We find in the Old Testament that breath is equated often with life itself: "So the LORD God formed the man from the dust of the ground, breathed life into his lungs, and the man became a living being" (Genesis 2 :7). In fact, the ancient Hebrew word for breath (Hebrew: ruach(roo'-akh) - mi) is the same as spirit. "The spirit of God has made me, and the breath of the Almighty has given me life" (Job 3 3 :4). And the Hindu scriptures speak of the sacrifice of the breath as well: "Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who [take] limited food, offer up the life-breaths into the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice" (Bhagavad Gita, 4 :2 9). Verse 29 in Chapter 4 of the Bhagavad Gita specifically speaks of Kriya Yoga, proving that indeed this ancient sacrificial rite has been around for millennia. It is no wonder that the Gita was one of Shyama Charan' s favorite texts from which he would read daily. He offered many unique and insightful interpretations of its passages by simply relating each word to the body, the chakras, or the practice of Kriya Yoga itself. So many of Lahiri's principles have been stated clearly, if not sporadically, in both the Holy Bible and the Bhagavad Gita. We find in these two verses that Jesus and Krishna had assumed the role and voice of the Messiah, the Savior, or the Satguru. "Jesus said unto him, ' I am the way, the truth, and the life: no man comes unto the Father, but by me"' (Holy Bible, John, 1 4 : 6). Likewise in the Bhagavad Gita we find very similar verses:
206
LESSON 25 - First Omkar Kriya "When one is in full consciousness of Me by such devotion, he can enter into the kingdom of God" ( 1 8 . 5 5) . With the complete submission o f their bodies and minds to the Christ, Jesus and Krishna preached many of the principles taught later by Lahiri . Jesus himself was known for emphasizing the absence of idols, and warning his disciples to not make the mistake of thinking the Guru would be a man. From the New Testament: "And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not. For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect" (Mark 1 3 : 2 1 ). Lahiri would usually do everything he could to deflect people away from worshipping him, for he knew that in many cases his body was simply a distraction, being not the Christ, but simply a play of shadow and light. The first of the Ten Commandments pertains to this principle : "Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth" (Exodus 20:4). Lahiri explained this in modern language when some went to him requesting a photograph : "There is no need of having this photograph. If a photograph is used alongside practice, then in the future all will abandon Sadhana 1 07 and start worshipping the photograph" (Purana Purusha, 1 2th ed. p. 83). Another principle repeated often by Lahiri was that the Gita could only be understood by relating it to the body, as the whole universe is reflected in the human being. Biblical scripture is very similar: "Neither shall they say, Lo here ! Or, lo there ! For, behold, the kingdom of God is within you" (Luke 1 7 :2 1 ) .
107
Sadhana (Sanskrit: siidhana
-
mtr.rr) n. Spiritual practice (in the context of yoga) .
207
Kriya Secrets Revealed Many of the events assumed by some Christians to be external happenings could likely be internal events occurring within their own bodies. Consider this Biblical passage: "And then shall they see the Son of Man [Messiah] coming in the clouds with great power and glory" (Mark 1 3 :26). The analogy of the clouds with the feelings of power and glory is a close description of the inner experience of the True Messiah or Satguru which one may be blessed to have while focusing upon the Kutastha after a deep Kriya session. From his inward search, Lahiri repeatedly commented that one of the main goals of Kriya was the settlement of our being at the Kutastha, until all our actions are performed by God. The Bible effectively states these two main goals in two different stanzas: "The light of the body is the eye [Kutastha] : therefore, when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness" (Luke 1 1 :34). And: "Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of my Father which is in heaven" (Matthew 7 : 2 1 ) . With Matthew 7 :2 1 , i t would seem that performing the will o f God i s o f extreme importance, and so with this, many followers of different religions attempt to fulfill this law by simply following the commandments or rules of order within their church. However, the difficulty of obtaining liberation in this way is made clear in the next two verses from Matthew: "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity" (Matthew 7 : 22-7:23). So, then what is the solution to doing the will of God, without mistake? If we combine Matthew and Luke and the similar messages found in the Bhagavad Gita, the key is then to settle our being upon Kutastha, while allowing our Prana (energy) to return to the source at Sahasrara. God then naturally takes over the actions of the Kriyaban, allowing him or her to finally become perfect and selfless in action. This is the mystery which Lahiri unraveled and made practical in the form of his Kriya practice. In the performance of Kriya, we automatically obtain all the proscriptions and prescriptions given in all Holy Scriptures, regardless of the source: Whether the source is from Christianity, Islam, Judaism, Buddhism, or Hinduism.
208
LESSON 25
-
First Omkar Kriya
In conclusion, the Bhagavad Gita and The Bible describe from beginning to end a war over the possessed body of man, which was overtaken by the rebel forces of active Prana. We were focused outward with our desires into this physical dimension upon the images (even "holy" pictures) in this world. The sacrifice of our breath returns our Prana to the altar of God. Active Prana then becomes Still Prana, and the illusion that we are the cause of action then disappears. Our being resumes its rightful seat at Kutastha. Having this energy removed does not mean our death, but rather our second birth in spirit, as God's actions take the place of the now-missing rebel Prana. In reality, it was He alone who performed all actions through us; but when our Prana is withdrawn, for the first time we truly understand the illusions we were living under. The burden of running the previously possessed human body will leave us as we settle into the state of Nirvikalpa Samadhi, never again forced to incarnate against our will.
20 9
Third Kriya Initiation Lesson 2 6
211
Kriya Secrets Revealed
212
LESSON 26
-
Thokar Kriya
Thokar Kriya opens the door to the temple within.
OTHER NAMES : The Third Kriya, The Second Omkar Kriya, OK2 REQUIREMENTS : First Omkar Kriya This particular Kriya was given by Lahiri during a private third initiation session, also called "the third chapter." It is an advancement of the First Omkar Kriya. Little known to modem science, the breath itself can take an "internal route," thereby negating the need for external inhalations and exhalations. By performing a large sweeping motion and a forceful impact at the Anahata Chakra, Thokar Kriya can open that door and activate the breathless state. Through Kechari Mudra, the knot was opened at the tongue; with Maha Mudra, the knot at Muladhara opened; and with Navi Kriya, the knot at Manipura was loosened. Only Anahata remains, which we have been slowly attempting to open passively through Kriya Pranayama. With the Third Kriya, you can now complete that attempt. A successful execution of Thokar will completely still the mind and emotions. You will automatically become deeply engrossed. There are two major forms of Thokar Kriya presented here. You are encouraged to experiment with both, and pick the one you feel is best for you. The first variant starts with the chin on chest and touches each of the main chakras all the way to Bindu. The second variant starts with a level head and reaches only as far as Medulla. These are two different forms taught by two different Kriya schools. There are other forms as well from other schools; however, only these two seem to be authentic. Remember during the practice of Thokar Kriya to keep your spine erect and breathe as you would during regular Kriya Pranayama, regardless of the variant. You are only moving your neck and nothing else. You must keep your mouth closed, your tongue raised, and your focus on the Kutastha the entire time. All chanting is performed mentally
2 13
Kriya Secrets Revealed only, and each syllable of the chant is "placed" at a particular chakra. Thokar is like a delicate dance, so perform the practice as smoothly as possible. Be patient, for it takes time to acquire the proper timing and sensitivity. Procedure for the Bindu Variant
1 . Always practice the Thokar Kriya after Navi Kriya and Kriya Pranayama. 2 . Keep your tongue i n Kechari Mudra and your mouth closed the entire time. Your chin should drop to the chest by swiveling your neck, and you should not be moving any other part of your body. Your fingers should be intertwined and resting on your lap. 3. As in the First Omkar Kriya, mentally chant 'Om ' ( �) at the First Chakra as you begin to inhale, and raise your chin with awareness. Feel that you are moving along the thin line of the Sushumna as you move from chakra to chakra. 4. Mentally chant 'Na' (Of) at the Second Chakra, placing the sound at that point, while still focusing on the Kutastha. Your head should be raised about 20% of the way up to level, but your face should still be pointing downwards. Your lungs should also be 20% full.
5 . Continue to raise your head to about 40% o f the way up a s you mentally chant ' Mo ' ('1ft") at the Third Chakra. Your lungs should be about 40% full as well. 6. Smoothly raise your head to the 60% position as you mentally chant ' Bha' (31) at the Fourth Chakra. Your lungs should also be about 60% full at this point also.
7. Continue to raise your head to the 80% position as you mentally chant ' Ga'
( 11)
at
the Fifth Chakra. Your lungs should be about 80% full as well. 8 . When your head comes to the level position (not bent forwards or backwards, but the chin is level to the ground), you should chant ' Ba' (Cf) at Bindu. Your lungs should be comfortably full; do not strain. 9. Continue to hold your breath with full lungs. Tilt your left ear down to your left shoulder by smoothly rotating your neck only. Do not twist the neck left or right, as this is bending-over motion only. As you reach the maximum extension of the bend, 'Te' (� is chanted mentally at Medulla. 214
LESSON 26 - Thokar Kriya 1 0. Now you will begin the counterclockwise head rotation part of Thokar. (The movement would appear counterclockwise if viewing yourself from above.) Rotate the head counterclockwise, so that it bends backwards and finally sweeps around to have the right ear reaching towards the right shoulder. Again, never twist the neck. At this point, move along the Sushumna and focus upon the Fifth Chakra, mentally chanting 'Vaa' (<TI). You are still holding the breath. 1 1 . Continue making the circle. The head will tilt forwards. You are now 270 degrees from your initial position at step 9. You are still keeping your focus on Kutastha, and you continue holding your breath. 1 2 . You will then be over to the left for the second time, having completed 360 degrees. 1 3 . Do not stop. Keep rotating around until your head is bending all the way backwards again. Your face is pointing now towards the ceiling. Your breath is still being held. You have travelled a total of 450 degrees. This is the end of the entire rotation sequence.
1 4. The next movement you will perform is like knocking your heart chakra with your breath, movement, and concentration, all at the same time. Take a moment to feel your heart chakra, which is in the middle of your chest. Start to breathe out and rotate your head directly forwards. As your he ad comes down like a hammer to your chest, it will be like you are coming down with the force of, not only your chin, but your breath and the energy that has been travelling within the tube of the Sushumna. Note, however, that this is not a violent action. The entire swing should take between two and three seconds. By the end of the swing, your lungs should be around half-full. The most important part of the practice is to mentally place the syllable ' Su' (� at the heart chakra. In this way you are actually hitting the heart with breath, mantra, motion, and Prana. 1 5 . Now that your neck is all the way brought forward, continue to exhale and say the rest of the mantra. ' De' (� should be mentally chanted at the Third Chakra. This part of the descent phase is performed faster than the ascending inhalation phase. 1 6. 'Vaa' (CIT) should be mentally chanted at the Second Chakra. Continue to exhale. Always remember to move from chakra to chakra using the thin Sushumna channel.
215
.Kriya Secrets Revealed 1 7. Finally, 'Ya' ("ll) should be mentally chanted at the First Chakra. The exhalation should be complete. 1 8 . Steps 3 through 1 7 represent one execution of the First Variant of the Second Omkar Kriya. After 1 2 repetitions, practice at least 1 2 repetitions of the First Omkar Kriya, followed by Short Breath Pranayama, and Mental Kriya.
3 . 1 st chakra - Om(37>)
4. 2nd chakra - Na(Ol)
8. Bindu - Ba(CT)
1 0 . 5th chakra - Va(CfT)
1 4. 4th chakra - Su(�)
1 1 . 270 degree point
1 5. 3rd chakra - De(�')
5. 3rd chakra - Mo(m)
6. Anahata - Bha(31)
9. Medulla - Te(�
1 2. 360 degree point
1 6. 2nd chakra - Va(CfT)
1 3. End Rotation
1 7. 1 st chakra - Ya('ll)
Figure 39 - The Thokar Head Movements - Bindu Variant (First Variant)
216
LESSON 26 - Thokar Kriya Tips for the Bindu Variant Do
not let the force of the head drop uncontrollably, as this can cause injury. Lower the chin with a controlled and smooth motion. One round usually takes 25 seconds to complete. When practicing more than 5 0 rounds, reduce the head movements to avoid injury. Increase the number of repetitions one per day until reaching 200 repetitions. (200 repetitions should take I hour and 20 minutes to complete.) However, you do not need to perform all 200 to continue; after six months of 36 repetitions per day, you can proceed to the Third Omkar Kriya. This practice can be alternated and performed every other day if the pressure of its performance is too demanding (or physically harmful). Procedure for the Medulla Variant 1.
Always practice the Second Omkar Kriya after Navi Kriya and Kriya Pranayama.
2.
Begin with your tongue i n Kechari Mudra and keep your chin level . Focus on the Kutastha. Keep your hands with fingers crossed on your lap.
3.
Start to inhale and chant ' Om' (37>) mental ly. " str i ki n g" the First Chakra with the sound.
4.
Move there,
up to the Second Chakra and chant ' N a ' (o:f) menta l ly , placing the sou nd continuing to s l ow ly breathe in. Your breath should be about 20% to
capaci ty.
5.
Advance
further
breath sh ou l d
be
u p wards and chant ' M o ' (1IT) mentally at the at 40% cap ac i ty .
6.
' Bha' (H) mentally at the Fourth Chakra . about 60% lung c ap aci t y.
7.
Chant ' G a" ("lf) mentally at the
C h an t
s h o ul d
8.
be
at about 80%
Fifth Chakra.
Third Chakra.
Keep inhal ing.
Continue to
Your
You should be
inhale.
at
Your lungs
full.
C hant ' Va ' (er) mentall y at comfortably full.
Medu lla. Fin ish inhaling. Y our l ungs
should b e
217
Kriya Secrets Revealed 9. After the end of the inhalation, hold the breath during the entire duration of the Second Variant Thokar movement. This Thokar begins by dropping the chin towards the chest. 1 0.
Continue to hold the breath, and start to make a large counter-clockwise circle with your head (i.e. counter-clockwise, if viewing from overhead). This is done by first tilting the head towards your left side as you pull your chin up, so that the chin comes close to your left shoulder.
11.
Keep holding the breath and swing back so that the head is tilting backwards. At this point chant ' Te ' (� mentally, while placing the attention upon Anahata. Imagine that the sound of the mantra is knocking on the door of the heart and awakening it.
1 2.
Continue swinging around still holding your breath, as your head tilts towards the right. Keep going until the chin drops back down again to the chest.
1 3.
Once your head reaches the chest, you should continue to swing back over to the left and assume the same position as in step 1 0. Mentally place the sound of 'vaa' (CIT) once again in the heart as you continue to swing your head all the way back a second time. Make sure to mentally chant as you make this 90 degree arc.
1 4.
Now swing your head directly forward to your chest and mentally chant ' Su' (� at the heart. As you do this, begin to exhale using a little bit of force from the breath in order to slowly strike the Fourth Chakra like a hammer. You should have expelled about half your breath.
1 5.
Now slowly raise your head back to the level position. Continue to exhale, and mental chant ' De ' (� at the Third Chakra. Your lungs should be at about 40% capacity. Your head should be about 33% rai sed.
16.
Continue to exhale and raise your head. Mentally chant ' Vaa' (CIT) at the Second Chakra. Your lungs should be at about 20%. Your head should be about 66% raised.
1 7.
Continue to exhale and raise your head. Mentally chant ' Ya' (� at the First Chakra. Your head should be level at the same time your breath is totally exhaled.
1 8.
Steps 3 through 1 7 represent one execution of the second variant of Thokar Kriya.
218
LESSON 26
-
Thokar Kriya
6. Anahata - Bha(31)
3 . 1 st chakra - Om(j1l)
7. 5th chakra Ga(1T)
8. Bindu - Ba(Cf)
9. Drop Chin
1 O .Start on Left
1 2 . 360 degree point
1 4. 4th chakra - Su(�)
1 5. 3rd chakra - De(�)
1 6 . 2nd chakra - Va(crr)
1 7. 1 st chakra - Ya(�
Figure 40 - Thokar Head Movements - Medulla Variant ( S econd Variant)
Tips for the Medulla Variant
Repeat initially 1 2 times, increasing by units of 1 2 as desired. Keep the movements as smooth as possible. Remember to put pressure on the chakras and to follow the path of the Sushumna.
21 9
Kriya Secrets Revealed
Suggested Daily Routine In addition to this routine, at some point during your day, say l 08 repetitions of your mantra aloud. Mentally chant your mantra during every free moment of your day.
Technique
Quantity
Custom
Mai n Routine
Min. Duration
1 hour 1 5 min.
Nadi Sodhana*
3 sets
Talabya Kriya
50 sets
Maha Mudra
3 sets
Navi Kriya
4 sets
KP 1
1 2-24 breaths
KP 2
12-24 breaths
KP 3
1 2-24 breaths
Thokar Kriya
3 6-200
First Omkar Kriya
12
Short Breath Kriya
12
Mental
Kriya
Concentration
24-36
5+ minutes
Before Going to Sleep
Min. Duration
1 5 minutes
Maha Mudra
3 sets
Short Breath Kriya
12
Yoni Mudra
once
Date Started * Optional.
Graduation The First and Second Omkar Kriyas are wonderful tools for deepening your contact with the internal sounds that steadily emerge through your faithful practice of Kriya Yoga. One sound will materialize as the most sublime: the internal bell. No words can do justice to this Om sound. Even so, its revelation is only one step along
a
path that will lead to even
higher sounds defying all description in their power, beauty, and contentment.
220
LESSON 26
-
Thokar Kriya
When your concentration upon Ajna is deep enough, you will begin to see Kutastha, a perfect five-pointed star upon a field of blue, surrounded by a golden sun. It is this light that will draw you further and further in-as if approaching a tunnel falling into infinity itself. Forgotten memories and unresolved conflicts and pains melt away as these past encumbrances seem resolved and transformed. You are finally looking at reality "unmasked," the true behind-the-scenes Glory and Beauty (Sundara). As the Om vibration pulsates, you are coaxed ever deeper into this long forgotten home. If this description seems inadequate in relating even a fraction of the ecstasy of what you have experienced, then proceed to the next lesson fully satisfied with your results . On the other hand, if you are unable to identify with this description through your own experience, please repeat all three parts of Kriya Pranayama, followed by the First and Second Omkar Kriyas. Kutastha will eventually emerge through your sincere continued practice. Y ogic Wisdom - The Breathless State
A Samskara is an energy pattern stored simultaneously across all the bodies of the Jiva. It was originally created by desire and maintained by restlessness. The result of this in the physical body is a persistent jumbling of energy waves which take on subtle effects on the physiology and metabolism. These patterns emanate out from the body and attract what we know as karma. Kriya takes this energy and first redirects it towards the posterior source point of the chakra, and then finally up to the source of the chakras themselves at Sahasrara. By stilling these patterns through Kriya, several things occur, including the attainment of the eventual "breathless state." The primary disturbing energy pattern is located from the center of the chest up to the tongue, and terminating in the brain. This is called Chitta. The Thokar action helps to still this restlessness, which then results in the slowing of the metabolic processes of the cells. (This is because, unknown to most people, many of the functions cells perform are unnecessary.) The cells begin to run on "idle," meaning that they begin to require only a minimum level of oxygen to survive, and the C02 they emit also becomes negligible. The breath then slows down to such an extent that the lungs no longer need to move. A sufficient transfer of gasses occurs simply through the chemical process of diffusion. In the beginning, the breathless state usually occurs only for short periods of time, because the body is not yet accustomed to the level of peace required to extend this for hours. In fact, the cells can only become retrained by years of Kriya practice. Usually, only yogis who have achieved hundreds of Thokar rounds are adept enough to enter the
2 21
Kriya Secrets Revealed breathless state for more than a few minutes. In this case, they can remain in that state for days. Sometimes yogis experience 'previews' of breathlessness even before practicing the higher Kriyas. During the performance of Mental Pranayama is when this breathless state is most likely to occur unexpectedly. This is one reason why, as stated earlier, it is recommended to spend at least a third of your total daily meditation routine practicing this technique after your performance of Thokar. Special Procedure to Enter the Breathless State
The instructions listed below have proven useful in allowing the Kriyaban to enter the breathless state: Techn!g_ue Maha Mudra Navi Kr!Y_a Talab.I_a Kr!ra Sushumna Sodhana Kriya Pran�ama First Omkar Kriy_a Thokar Kri_ya First Omkar Kriy_a Mental Pran�ama Pranl!Y_ama w/ Short Breath
222
First Variant 3 sets 4 r�etitions 50 r�etitions 6 rounds 24-36 breaths 1 2-24 reQ_etitions 6 -24 reQ_etitions 1 -3 repetitions -
Second Variant 3 sets 4 r�etitions 50 r�etitions 6 rounds 24 - 36 re_Qetitions 1 2-24 reQ_etitions 6-24 r�etitions 1 -3 r�etitions 1 2 r�etitions
Custom_Qractice
Foiirth Kriya Initiation Lesson 2 7
223
Kriya Secrets Revealed
22 4
LESSON 27
-
Continuous-Thokar Kriya
OTHER NAMES : Fourth Kriya, Third Omkar Kriya, OK3 REQUIREMENTS : Thokar Kriya The purpose of Continuous-Thokar Kriya is to remove any remaining blocks that prevent the clear perception of Kutastha. The technique is similar to Thokar Kriya, except that, instead of one Thokar rotation per breath, several rotations are required before exhaling. Continuous-Thokar Kriya is generally given only to yogis who have achieved the breathless state, because the time required to perform many Thokar rotations is too lengthy to endure without that ability. That said, by performing tiny inhalations and exhalations as needed during the rotation, a similar effect can be achieved without this requirement. Continuous-Thokar is also similar to Thokar Kriya, except that the part containing the chanting of ' te ' (ct}, ' vaa' (ClT), and
' su '
(W are repeated many times (with only one of each
syllable per rotation). If performed correctly, each rotation around these three points should take between 70 and 80 seconds; it is considered mastered after 200 repetitions. Only one main inhalation and exhalation are ever performed in one day. The rest of the time is spent in rotation. 200 rotations lasting between 70 and 80 seconds each would take almost four hours to complete. No ordinary yogi can hold his breath for this long. However, this level of advancement can be achieved once the Prana has been successfully redirected into the Sushumna. Even if at first you cannot perform Kumbhaka, you will still benefit from its practice.
1 08
Bhagavad Gita for Kriya Yogis, Chapter 4, verse 25
225
Kriya Secrets Revealed Always practice this technique after Navi Kriya and Kriya Pranayama.
226
LESSON 27
-
Continuous-Thokar Kriya
Procedu re 1.
Begin with your tongue in Kechari Mudra and your chin resting on your chest. Focus on the Bhrumadhya.
2.
The position o f your hands will b e with interlocked fingers resting upon the navel, so as to apply a sort of mental pressure upon the first three chakras.
3.
As in the Second Kriya, mentally chant 'Om' (�) at the First Chakra as you inhale, and begin to raise your chin and awareness. Keep your focus on Bhrumadhya, but "place" the sound of the mantra' s syllable at Muladhara.
4.
Continue, mentally chanting ' na ' (01) at the Second Chakra. Your head should be at about 20% of the way to becoming level. Remember to feel as if you are pulling the energy up using the tilted head. Your lungs should be about 20% full.
5.
'mo' (� at the Third Chakra. Your head should be about 40% of the way to becoming level, while your breath should be about 40% full.
6.
Mentally chant
7.
Mentally chant ' ga" (1f) at the Fifth Chakra. 80%.
8.
Mentally chant 'ba' (Cf) at Bindu. The lungs should be comfortably full at this point.
M entally chant
' bh a ' (3=1")
at the Fourth Chakra. 60%.
9. Now hold your breath and relax your thoracic muscles, as though you are about to exhale, but do not exhale. Avoid closing off the trachea. You do not want tension in your throat. You want to use only the force of the diaphragm to hold your breath. Now rotate your head in a counterclockwise direction by first bending the left ear down towards the left shoulder. Do not move the shoulder; do not strain; and do not tum your face. As you reach this left-sided bend, 'te ' (�) is chanted mentally once. 1 0.
Continue to rotate the head counterclockwise, so that it bends backwards and finally sweeps around to have the right ear reaching towards the right shoulder. At this point, focusing upon the Fifth Chakra, mentally chant 'vaa' (CIT) once. You are still holding the breath.
22 7
Kriya Secrets Revealed 11.
Now from the right side, let the end swing slowly forward, and as you do, mentally chant ' su ' (� once while focusing on the heart chakra. It is almost as though you are hitting the chakra with the energy of the swing, but with the associated energy of the movement, and not with a physical sort of violence. Do not twist or tum the neck during this exercise; only rotate it. If you cannot maintain the breathless state, exhale a slight amount of breath so that you can comfortably continue. Only exhale as much as you think you need to, i.e. the minimal amount. Your slight exhalation should occur as the head comes forward.
12.
Then start to bring the head back up and to the left in preparation for another head rotation. It is important that, if you exhaled a small amount of air in step 6, you should immediately inhale to bring your lungs back to full capacity. Make sure never to force or count the number of times you perform these tiny inhales and exhales, simply allow them to occur naturally. Also inhale as you bring your head back up to the left.
1 3.
Repeat steps 9 to 7, first starting with 1 2 rotations and adding one per day until you reach 200. Make sure the rotation is fluid and slow.
14.
After you have reached your daily limit, slowly exhale completely as your head is kept in the down position, chanting 'de' (� at the Third, 'va' (CIT) at the Second, and 'ya' (� at the First Chakra.
15.
228
After this, practice 1 2 rounds of the First Omkar Kriya, followed by Kriya Pranayama with Short Breath, and then ending with Mental Kriya.
LESSON 27
3 . 1 st chakra - Om(3'1>)
-
Continuous -Thokar Kriya
4. 2nd chakra - Na(a:f)
6. Anahata - Bha{31)
8. Bindu - Ba(cr)
9. Medulla - Te{
1 0. 5th chakra - Va(crr)
1 1 . 4th chakra - Su(�) .:>
1 2 . 360 from step 9
Finish during step 1 1
1 4 . 3rd chakra - De(�)
1 4 . 2nd chakra - Va(crr)
Figure 41
-
1 3 . Repeat step 9
1 4 . 1 st chakra - Ya('lf)
Continuous Thokar Kriya
22 9
Kriya Secrets Revealed
Suggested Daily Routine In addition to this routine, at some point during your day, say 108 repetitions of your mantra aloud. Mentally chant your mantra during every free moment of your day.
Tech
ue
Quan
Custom
Main Routine Min. Duration
75 minutes
Nadi Sodhana*
3 sets
Ujjayi Pranayama*
3 sets
Talabya Kriya
50 sets
Maha Mudra
3 sets
Navi Kriya
4 sets
KP 1
12-24 breaths
KP 2
1 2-24 breaths
KP 3
1 2-24 breaths
Thokar Kriya
3 6 -200 rounds
Cont Thokar Kriya
1 2-200
Short Breath Kriya
1 2 rounds
Mental
Kriya
rounds
1 5 minutes
Concentration* Before
Going to Sleep
Min. Duration
1 5 minutes
Maha Mudra
3 sets
Short Breath Kriya
1 2 rounds
Yoni Mudra
Once
Date Started * Optional.
Graduation After reaching 200 rotations, you can begin on Cosmic Kriya.
230
LESSON 27
-
Continuous-Thokar Kriya
Yogic Wisdom - The Tattvas
The Pancha Tattvas are the five elements, principles, or realities (earth, water, fire, air, ether). Everything in the universe can be broken down into five primal energies, which become reflected in the causal, astral, and physical planes. These five realities spread out as a magnetic field from Source Consciousness into the casual plane and the lower five causal chakras, which likewise spread out into the astral, and finally into the lower five physical chakras. The five senses are similarly a reflection of these five principles. They are the primary manifestation of the single infinite unlimited consciousness in its desire for the experience of the temporal and relative world. They are the prime cause. Your true understanding of these realities are revealed in Samadhi, and before that, in your experience of their essence in the five lower chakras. Beyond the Tattvas are two other states of consciousness: 1 ) the soul; and 2) God. All seven states are listed below: J.
Prithvi (Sanskrit: prthvI -
�) f Earth element (solid state).
2 . Ap (Sanskrit: ap - 3f9:) f. Water element (liquid state).
3 . Agni (Sanskrit: agni - .31fTo:r) m . Fire element (plasma state) .
4. Vayu (Sanskrit: vayu - � m. Air element (gas state). 5 . Akasha (Sanskrit: akasa - �T) n . Ether element (space-time). 6. Tat (Sanskrit: tat - ITTT) m. Spirit in creation. The Soul. 7. Sat (Sanskrit: sat - �) m. Spirit beyond 1 09 creation. The Absolute.
1 09
The word "beyond" used here does not imply a place outside ourselves, as nothing in Kri ya Yoga
requires us to go to a particular p lace in time and space. In truth, we are ' going' inward to a p lace beyond time and space, and therefore bypassing all the lokas (spheres or planets).
23 1
Fifth Kriya Initiation Lesson 2 8
233
Kriya Secrets Revealed
234
LESSON 28
-
Gayatri Kriya
Om Bhuh, Bhuvah, Svaha, Maha, Jana, Tapa, Satya is called Pranava and practicing this in the body is called Omkar Gayatri Kriya. 1 10 - Shyama Charan Lahiri
OTHER NAMES: Fifth Kriya, Fourth Omkar Kriya, Omkar Gayatri Kriya, OK4 REQUIREMENTS : Fourth Kriya The Gayatri Mantra has both a short and long form. The long form is as follows:
� 1f{r: � �= � (fq": � � � crc:r � ato=zj" w1t � '
..:> '
� !fl" m -m
;r:
�o.)c;lll<"t
� m �= �� � 3Pt :Rem � � "
.,,
...
...
Olfl
bhub O lfl bhuvab orrz svab
orrz mahab Olfl janab orrz tapab O lfl
tat savitur varenyarrz bhargo devasya
dhfmahi, dhf yo yo nab, prachodayiit. orrz iipo jyotib rasoamritarrz brahma bhur bhuvas svar orrz.
The mantra could be translated in many different ways. In the context of Kriya Yoga, the closest interpretation is as follows: Om resides in the Physical, Astral, and Celestial Spheres, as well as in the Four Spiritual Realities: The Door, The Spiritual Abode, The Supreme Person, and The Absolute. We pay homage to the Giver of Light, the Spiritual Effulgence, and the Divine Reality. We
1 10
Lahiri Mahasaya
in Upanishadvfor Kriya Yogis, Amritabindu Chapter, Verse 1 0.
235
Kriya Secrets Revealed
meditate and contemplate upon that which does enlighten us. I bathe in the essence of Om 's light, immortality, and creative power. What I am, sense, and do are all part of Om. The purpose of the Gayatri Kriya is the realization, through the highest application of the full Gayatri Mantra, that the universe is indeed reflected within the human body and, in particular, the chakras. Time and space break down, and the seven states of manifestation (i.e. Pancha Tattvas representing five elements, and two spiritual realms) are perceived, and the true connection between all things is realized, all from concentrating upon these elements or states in the chakras :
Chakra
Microcosm
Macrocosm
Chant
1 st Muladhara
Earth
Bhu Loka
0'1'
bhub
2n Svadhisthana
Water
Bhuvar Loka - Astral Plane
orrz
bhuvab
-
Physical Plane
Mental Plane
om mahah
3
ManipUra
Fire
Mahar Loka
4t
Anahata
Air
Svar Loka - Celestial Plane
orrz
Jana
ll Olfl j(lab
7 Sahasrara
Brahman
Loka
-
-
Eternal Plane
svab
Tapar Loka - Abode of Pure Souls
orrz
Satya Loka The Absolute
om satyam
-
tapab
If the Kriyaban is aware of the seven spheres from other paths, normally Svar Loka is associated with Manipura and not Anahata. The two in the above list seem to be transposed. However, this was exactly as taught by Yogiraj and supported in his surviving commentaries. See
Bhagavad Gita/or Kriya Yogis (8: 1 3):
Om is the form of this body. Kutastha is Brahman Itself! Surrender to the Spiritual Atom of Brahman by uttering: 'Om bhuh ' at Muladhara, which means earth; 'Om bhuvah ' at Svadhisthana, which means water; and 'OM mahah ' at Manipura in the navel, which represents (A) Maharloka. Rudra rules everyone from that secret place of mind located within Manipura. It
LESSON 28
-
Gayatri Kriya
is only accessible to yogis. All speech arises because of Vayu being in the energy of Manipura. Continue to chant at Anahata: 'OM svah ', which is that from which all is born, meaning Anahata in the heart. That aforementioned fire becomes illuminated, settles in the heart, burns away all food, and transforms fire-energy into Vayu. In the abode of Mahadeva, he is born by Himself. Chant 'OM janah ' at Vishuddha, the place from which all sounds arise: 'a ', 'aa ', '/ ', 'ee ', 'ang ', 'ah ', the sixteen vowels, because this is the sixteen-streamed Vishuddhakhya. This is the abode of Shiva, the white manifestation of the form of Mahadeva. That Vayu, going to the throat, merges into space and manifests as sixteen types of breath. At the end of that sixteen-foldform is Kutastha, the still subtle form. Kutastha is revealed by the two-petaled Ajna Chakra. Brahman Itself is revealed there. Thereafter, one who, upon entering that Atom of Brahman, leaves the body while doing Omkar Kriya 3, 456 times in every chakra and in one breath is said to attain the Supreme Way. This is what is known as leaving life through yogic power. And one who cannot do this, if he meditates upon Kutastha of those four chakras and leaves life while surrendering to the A tom ofBrahman, also attains to the Supreme Way. (If correctly practiced, no questions remain.)
As with Continuous-Thokar Kriya, Gayatri Kriya should be practiced only after achieving the breathless state. However, with some modifications, it is possible to undertake it anyway. Normally it takes the yogi several years of practicing the higher Kriyas before practicing Gayatri Kriya. Additionally, you should have already seen the light of Anahata within Ajna. In this exercise, you utilize this level in order to perceive the unique light frequency of each of the lower six chakras. This exercise is not performed in a hurried manner; you must calmly and intuitively learn to distinguish the frequency of light, the element ruling it, and its connection to the cosmos. Lest you become too entranced, force yourself to move from chakra to chakra by chanting no more than 36 times upon each. Procedure in the Breathless State
This variant is for those who have achieved the breathless state.
2 37
Kriya Secrets Revealed 1.
After practicing preparatory Kriya, sit and look towards Bhrumadhya, perceiving the point of the light from the heart chakra at this point.
2.
Split your attention and bring it down to focus on the Muladhara. Mentally chant "orrz bhub" 3 6 times, while attempting to concentrate upon the earth element (Prithvi Tattva), and experience its particular spiritual frequency.
3.
Move to the Svadhisthana chakra and mentally repeat "orrz bhuvab" 36 times, attuning to the water element (Ap Tattva).
4.
Shift your attention to the Manipura and mentally chant "om mahah" 3 6 times, while concentrating on the fire element (Agni Tattva).
5.
Move to the Anahata chakra and mentally repeat "orrz svab" 3 6 times, while concentrating on the air element (Vayu Tattva).
6.
Shift your attention to the Vishuddha chakra and mentally chant "orrz janab" 36 times, while concentrating on the ether element (Akasha Tattva).
7.
Pause in Medulla, mentally chanting "om tapab" 3 6 times, while concentrating upon intuition (Tat).
8.
Pause in Bindu, mentally repeating "om satyam," while concentrating on truth (Sat).
9. Return to Medulla and mentally chant "om tapab" 36 times. 1 0.
Continue down to the Fifth Chakra and mentally chant "om janab" 3 6 times.
11.
The Fourth Chakra, mentally chant "om svab" 36 times.
1 2.
The Third, again mentally chant "om mahah" 36 times.
1 3.
The Second, again mentally chant "om bhuvab" 36 times.
14.
Repeat steps 3 through 1 4, starting with one repetition of the entire set and building up to being able to perform the entire exercise 1 2 times.
LESSON 28
-
Gayatri Kriya
7 . om satyam
6 & 8 . om tapa/:l
5 & 9. omjanab
4&
1 0.
om svab
3 & 1 1 . om mahah
2 & 1 2. om bhuvab
1 . O f!l bhu/:l Figure 42
-
Gayatri Kriya on Hindu Visarga
Procedure with Breathing
In this variant of the technique you will perform breaths similar to Kriya Pranayama, thi s time feeling that you are ' sucking ' the chakra from the front to the back, through the thin tube of the Sushumna, up to Medulla, and then through the Ajna chakra in the center of the head, out to be viewed at Bhrumadhya. A part of your concentration will remain at the
23 9
Kriya Secrets Revealed center of the Ajna chakra. Do not spend a lot of time in the Sushumna, even though each breath will be like a Kriya Breath. hnagine the flow as a current running continuously (like an electric current and not like a point of light) from beginning to end, and simply building up like a round swirling pool of water being sucked from one place and building up in another (Bhrumadhya). It is the same amount of 'water' for each chakra, so it is the same amount of time to breathe: 1 0 to 20 seconds to inhale; 1 0 to 20 seconds to exhale (depending on your lung capacity and oxygen needs at the time). 1.
After Navi Kriya and Kriya Pranayama, start i n Kechari Mudra.
2.
Perform Mula Bandha three times i n order t o put mental 'pressure' on Muladhara.
3.
Inhale long and deep as you would in Kriya Pranayama, at the same time pulling the First Chakra with you to Bhrumadhya, where you should perceive an image of a full moon (illuminated disk). It is useful to think of the energy of the chakra as starting from its ' front' and being sucked in towards its 'back' in the spine before quickly moving up the Sushumna and re-emerging at Bhrumadhya.
4.
Hold the breath and focus on Bhrumadhya inside the head, which is where the attention normally goes during Kechari Mudra. You should experience a color for each element corresponding with the chakra; in this case, the earth element. Mentally chant "mp bhu}J." at least three times.
5.
Perform a long exhale as you would with Kriya Pranayama and lower the energy back down from Bhrumadhya to the First Chakra.
6.
For the Second Chakra, contract and relax the urethral and sphincter muscles near the back of the sacral center (Vairoli Mudra). Repeat this action 3 times. Inhale. Bring the energy up to Bhrumadhya, perceiving the moon-like energy shape at that point. Hold the breath. Chant "orrz bhuva/J'' at least three times mentally. Exhale and bring the energy back down to the sacral center.
7.
For the Third Chakra, quickly contract and relax the abdominal and back muscles around the lumbar region three times. Inhale, bringing the energy up to the Bhrumadhya. Mentally chant "om mahah" at least three times, perceiving a moon shaped energy spot of the chakra. Exhale, bringing the energy of that chakra back down to the sacral center.
240
LESSON 28 8.
-
Gayatri Kriya
For the Fourth Chakra, bring the shoulder blades together and concentrate on the spine area behind the heart center. Repeat three times. Inhale, bringing the energy to Bhrumadhya and focus there, chanting "orrz svab" 3 times. Exhale, bringing the energy back down.
9. In order to locate the Fifth Chakra, move your head quickly from side to side without turning, until you perceive a slight cracking or grinding sound in the neck vertebrae. After this movement has brought your attention to the correct point, tense and relax the muscles there three times. Inhale, bringing the energy to Bhrumadhya. Pause chanting "orrz janab" 3 times, and finally exhale. 1 0.
For Medulla, raise the chin, tensing the muscles in the neck around Medulla and clenching the teeth; gaze at the light forming at Bhrumadhya. Relax and repeat three times. Inhale and hold, mentally chanting "om tapab" three times. Exhale.
11.
Now move to Bhrumadhya and raise your eyebrows, focusing there. Inhale and hold, mentally chanting "om satyam" three times. Exhale.
12.
Descend back down to the Fifth Chakra, repeating step 9.
1 3.
Repeat step 8 for the Fourth Chakra.
14.
Repeat step 7 for the Third Chakra.
15.
Repeat step 6 for the Second Chakra.
1 6.
Repeat steps 2 through 5 for the First Chakra.
17.
Go back and repeat steps 6 through 1 6 up to a total of 1 2 rounds.
Technique Tips
Counting mentally 36 times is a challenge at first. As with other exercises, the secret is to use beads, which are tied off after a count of 3 6 , until you build an awareness of the time it takes to complete the task. Once you are familiar with the amount of time, you will find that you will no longer require the beads; you can now closely estimate 36 counts . Make sure to keep your energy centered with the Aj na Chakra in the center of your head. If this energy starts moving down, practice Sushumna Sodhana to raise it.
24 1
Kriya Secrets Revealed
An alternate version of this technique suggested by Yogiraj himself in his commentaries (Amritubindu Upanishad, verse
1 0) is to actually consider using Brahmarandhra (Bregma)
as Bindu. Therefore chant Om Satyam here, and not at any other point. You may also reduce the number of chants down to as little as three rounds per chakra.
Suggested Daily Routine In addition to this routine, at some point during your day, say
1 08 repetitions of your
mantra aloud. Mentally chant your ma�tra during every free moment of your day. Tec h n i ue
Q u a n ti
Main Routine
Min.
Duration
1 05 minutes
Talabya Kriya
5 0 sets
Nad i Sodhana*
3
Ujj ayi Pranayama*
3 sets
Maha M udra
3 sets
Navi Kriya
4 sets
KP 1
1 2 24 breath s
KP 2
1 2-24 breaths
KP 3
1 2-24 breaths
Gayatri Kriya
1 2 rounds
Short Breath Kriya
1 2 round s
Mental Kri ya
20 minutes
sets
-
Before Going to S leep Ma h a Mudra
3 sets
Short Breath Kriya
12
Yoni Mudra
1 -3 times
Date Started * Optional.
242
Cu stom
LESSON 28
-
Gayatri Kriya
Yogic Wisdom - Kriya's Transcendental State
There are many stages of advancement with Kriya practice. Upon receiving initiation in Kriya, the Kriyaban may believe that nothing has changed in his or her spiritual progress . 1 1 1, This could be a reflection of the passing state of dynamic Prana called Ahamkara where pride and self-conceit persist. After practicing Kriya, eventually the Prana becomes more static, thereby neutralizing this state to reveal the next stage. At this point, Kriya Pranayama practice is directed through three maj or phases : I ) inferior; 2) medium; and 3) superior. During the inferior phase a great deal of perspiration occurs. The medium phase is marked by occasional jerks of the body making it waver. Superior Pranayama is when a whistling sound emerges and the body loses its heaviness. 1 1 2,
Samadhi-the state The ultimate goal of Kriya is the Transcendental State, Paravastha 1 1 beyond all dualities, or, Advaita 3 • As the Prana current begins to take the internal path through the Sushumna, the state of Kevala Kumbhaka (or Breathless State) is realized. Upon acquisition of a human body, the spirit (or soul) increases the rate of vibration of the mind from 1 0 to 1 00,000 relative vibrations. Before this, the soul resides in the shell of its causal and astral bodies. Once in the body, performing Kriya Pranayama will enable the yogi to finally coerce the Sushumna Nadi into raising the energy back up the spine to the stiJI lake of the Sahasrara Chakra. Here, the mind is neutralized, and with it, all duality. No longer is the yogi fooled by the play of Maya, but rather sees it for what it is-a hoax. The Transcendental State is literally beyond description. It must be experienced to be understood. This state is where all qualities merge. In duality, the human being desires an experience, and thus action is separated into three parts : 1 ) the desire of experience; 2) the action required to enjoy the experience; and 3) the obj ect to be enjoyed. In the Transcendental State these three elements have merged. There is no more desire, because all the qualities of the obj ect to be enjoyed are present at the same time . Therefore, there is never any separation, longing, or pain. There is only Bliss (j oy would be too light of a term). In this state the yogi is completely content. This is truly merging with the Source of All.
1 1 1
A hamkara
-
(Sanskrit: aha111kiira
-
�
m.
pride; egotism.
1 1 2 Paravastha (Bengal i : ">\ ljq"l
�
m.
n. non-duality.
2 43
Kriya Secrets Revealed When the realization hits us that this world is a sham, we understand that time and space are illusions as well; we have never gone anywhere. What has happened is that our awareness has been seemingly spread out across the lower six chakras, giving us the perception of space. We then perceive relative differences between other bodies and "spread-out-self'; this gives us the illusion of space existing between the spiritual units in the universe (Anu). Kriya Pranayama returns this false perception of the spread -out-self back up the spine to its source. As we ascend, we seemingly become smaller as we come to rest at the Star within the Kutastha. However, when experiencing this perception, we also start to become more aware of a connection between all souls. And so, by becoming infinitely small we also become infinitely large. By losing the physical body, we gain the body of all creation. By withdrawing our senses, we gain all possible qualities and yet go beyond qualities. The Transcendental State of Kriya is a paradox: The lower mind is no longer active, and as such, leaves the yogi unable to comprehend his or her own state of consciousness in relative terms. This freedom from awareness of individual thought is the state of oneness with the Father, or the Void of Brahman, as spoken of by many religions. When we die, we withdraw into the astral body and our frequency slows to ten cycles until we reenter physical existence through another human birth. It then expands to the Muladhara at 1 00,000 cycles. During the Transcendental State of Kriya, the cycle slows to less than ten vibrations, and Prana becomes still. Upon this transition, or, Savikalpa Samadhi, we are able to maintain a cycle of zero vibrations, a sign of achieving Nirvikalpa Samadhi or the state of permanently still Prana. Victoriously, our perception is merged into the Absolute, and our actions are performed by God.
2 44
Sixth Kriya Initiation Lessons 2 9 , 3 0
and 3 1
245
Kriya Secrets Revealed
LESSON 29 - Tribhanga-Silent Kriya
Beyond the five senses there is mind, which is breath. Beyond the mind there is Buddhi, that is, the star, or the spot between the eyebrows. Beyond the star is Brahman, the ultimate Self, the Pure Void, and the Formless. - Shyama Charan Lahiri
OTHER NAMES: Amantrak Tribhangamurari 1 1 4 Kriya, 61h Kriya I, OK5-3, Part One of the Fifth Omkar Kriya, Part One of the Sixth Kriya REQUIREMENTS : Gayatri Kriya
Tribhanga means "Three-Bend Pose" and is a common theme in Vedic literature. Many gods are said to take this form. Krishna is often shown depicted in the Tribhanga, and when He in particular takes this shape, it is called Tribhangamurari. Krishna is commonly depicted in this form playing the flute (see Figure 43 - Krishna Tribhanga). Of course, as with all religious symbols, there are many different possible interpretations. To the Kriyaban, the Tribhangamurari is the manifestation of Krishna or the Supreme Person within our own bodies, and more specifically, in the Sushumna. By visualizing this form as cutting the Sushumna into three sections at the knots of the Medulla, Anahata, and Muladha�a, we can entice the Kundalini energy to rise. These three knots are the most problematic for a Kriyaban. If you carefully Fi2u re 43 Krishna Tribhan2a examine the energy in your own body, you will see that this is true. -
1 14
Tribhangamurari (Sanskrit:
tribhangamuriiri
-
� m. three-bended form of Krishna.
247
Kriya Secrets Revealed Procedure 1.
After practicing Navi Kriya and Kriya Pranayama, raise the tongue and remain with your awareness in the light of Kutastha. Breathe naturally and forget the breath.
2.
Let your awareness slowly rise from Muladhara to Bindu through the Sushumna without pausing in any of the chakras. This should take 30 seconds.
3.
Now allow your awareness and Prana to slowly move downwards along the Tribhangamurari Path to Muladhara, over a period of another 30 seconds. The Tribhangamurari Path curves, first starting at Bindu towards the left, then into Medulla, crossing it towards the right side of the body. It then cuts back towards the left, crossing the heart and going towards the left side of the body before it comes back and merges at the coccyx. This step takes 30 seconds as well (precision timing is not important; this amount is merely meant as reference).
4.
Repeat steps 2 and 3, starting at 24 times per day for the first two weeks, adding 24 rounds every two weeks until you reach 1 92 rounds per day.
Technique Tips
Keep the attention focused as much as possible on the center of the Sushumna as the current rises. Remain focused on the feeling of cutting the knots during the descending current. Make sure to feel with each subsequent breath that you are "breaking through" the resistance, and now the Kundalini energy is able to rise. An alternate version of this technique involves using the breath, breathing as you would during Kriya Pranayama I. There is the possibility of using this technique in a 'walking meditation' form as well (see Lesson 24).
LESSON 29
Figure
44
-
-
Tribhanga-Silent Kriya
The Tribhangamurari Path through the Body
24 9
Kriya Secrets Revealed
Suggested Daily Routine Teelmlque
Week 1&:2
Week 1 Week. ·· I 3 &: 4 h�
Week 1 Week '148 Mtt
Week 1 1&1 2
Main Routine
11:3
Minimum Duriltion 3
sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
SO sets
SO sets
SO sets
Sodhana* Talab
Kriya Maha Mudra
�()sets 3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
Navi Kriya
KP 3
14&:15 1 38 mm.
3 sets
Nadi
Week
1 2-24
1 92 12
2+3� Before Going to Sleep
:� �§ -c�v· ('"������:'. � -�
r�-:..JF,.j. �
���x �
�
Short Breath Kriya
12
12
12
Yom
12
12
12
12
12
<mce
once
once
once
Date Started * Optional.
Graduation Rule After you have reached
1 92
rounds per day you may proceed to the more powerful
mantric variant in the next lesson.
250
LES SON 29
-
Tribhanga-Silent Kriya
Yogic Wisdom - Scientific Explanation of Kriya
As a physicist, I am inclined to seek scientific explanations for all areas of existence. Studying Kriya is no exception. As discussed in the following commentary, Kriya can be explained scientifically, albeit with knowledge that is not yet complete in relation to consciousness. More precisely, modern science has yet to fully understand and define consciousness, since it appears to be in part, or in whole, non-physical or trans-physical. Therefore, in the discussion of Kriya as scientifically-based, we are entering a territory considered above reasonable or full explanation by the institutional science community. As Kriya yogis, we defy this mystery, and confidently move the awareness or energy of consciousness around the body, attempting to perceive different states of existence. In the doing, we know that consciousness has a direct correlation with the world around us. The outcome of this experimentation on our Selves seems strongly rooted in this reality; we are able to experience that which science has told us is impossible-most notably, the metaphysical overcoming of death, and the access of information beyond the senses. However, is it really so much beyond science as we might believe? At least, in part, the answer would be "no," if you take the approach of comparing the subtle body to an electrical system. One of the fundamental truths of science is the connection between electricity and magnetism. Physicists refer to this comparison as electromagnetism, and treat it as one force. When a flow of electrical current changes its strength or moves, it causes a magnetic field to likewise rise. The converse is also true: a changing magnetic field causes an electrical field to be induced in neighboring circuits. One of the earliest applications of these principles was the electric motor. In this device, flowing electrical current is alternated in order to produce flipping magnetic fields, causing the motor's axle to spin and perform work. Another device which operates using magnetic fields as an intermediary to transfer electrical energy is the transformer. The transformer was originally discovered in 1 83 1 by Michael Faraday and Joseph Henry. This apparatus is of course now found everywhere, plugged into electrical outlets, and responsible for non contact electrical plugs, such as those found in some portable devices. The simplest example of a transformer is to set two single wires next to each other in parallel, and then send a pulse of electricity down the first (primary) wire. Another slight current will be induced in the second (secondary) wire at a distance through the changing magnetic field. In observation of the nervous system, we can liken each ganglion to a 251
Kriya Secrets Revealed wire, which also conducts electrical signals originating from the brain or body, and terminating at a given point in the body or brain. Afferent nerves carry signals to the central nervous system or brain while efferent nerves carry signals away. Using the electrical terminal analogy, the Ida and Pingala could serve as a simile to the primary wires carrying the perception of breath into the body. The Sushumna, therefore, is the secondary wire through which the magnetic effect of the sensation of inhalation is induced to bring the energy of perception down from Sahasrara to Muladhara, entrapping it in the body. Thus, when we perform Kriya Pranayama, we are taking the perception current in the opposite direction of its normally induced flow. We are, through will power, applying a counter force, which thus neutralizes this downward magnetic induction effect of the Ida and Pingala. In the beginning, forcing the current to reverse its normal downward flow is difficult; however, after a while the Kriyaban discovers how to accomplish this practice, moving from beginning to intermediate levels of Pranayama. In the intermediate levels, the downward flow through the Sushumna is neutralized. Excellent Pranayama is achieved when the flow of current through the Sushumna is under the complete control of the Kriyaban. During Excellent Pranayama the current flows up and down the spine, further enhancing the will power of the aspirant and building up the channel to pass even higher amounts of energy. Thus, in this analogy, we can see that Kriya practice is the strengthening of the Sushumna channel to both carry more current, and to respond to our will, in order to resist the magnetic induction effect of the downward current flow emanating out from the Ida and Pingala. In this scenario, the Guru could be thought of as an extra magnet residing in the Sahasrara, which, when activated, reinforces this action of will on the part of the Kriyaban. These are really just brief, simple analogies using the principles of electromagnetism. An entire field of research could be opened up based on this analogy, and perhaps one day it will. In the meantime, we must continue to use the terminology created by Lahiri and other sages who came before him.
252
LESSON 30 - Tribhanga-Mantric Kriya
Merging with the pure Void is called Samadhi. - Shyama Charan Lahiri
OTHER NAMES : Part Two of the Fifth Omkar .Kriya, Tribhangamurari Samantrak Kriya, Three-Bend Kriya w/ Mantra, Part Two of the Sixth Kriya, 61h Kriya II, OK5-2 REQUIREMENTS : Tribhanga Silent Kriya After you have learned to gently cut the knots at Medulla, Anahata and Muladhara, you can advance your practice to include the Mukti Mantra (Om Namo Bhagavate Vasudevaya). This mantra rouses our attention even more, causing the knots to be cut with more intensity. In this way, the ascending current is similar to The First Omkar, but without the requirement of using the breath as an assist. The descending track is a bit more complicated with the Mantra having to be placed at points not necessarily located at a chakra. First, as the attention comes down from Bindu, it extends out to the left back side of the head, and then turns around swinging back over to the right. As it does this, it cuts the first knot with a forceful mental chant of the 'te ' (R'} syllable. In a similar way, the rest of the mantra is chanted, using the syllables to accentuate a cutting of the knot. The provided figure shows approximately where these syllables will be placed along the path of the Tribhangamurari. These are not new chakras, but rather vortices of energy. The technique is practiced slowly, giving you enough time to hit each of these points as you traverse the Tribhangamurari path. One entire round of Samantrak takes one minute; and a concerted effort should be made to match this timing as closely as possible, as this is the optimal time to give the energy a chance to react. The practice is repeated 24 times per day in one sitting, and then increased by 24 times every two weeks until 1 92 rounds per day are reached.
253
Kriya Secrets Revealed
6- Ba (�)
Figure 45
25 4
-
Tribhanga M antric Kriya Syllables
LESSON 30
-
Tribhanga-Mantric Kriya
Procedu re 1.
After practicing Kriya Pranayama and Navi Kriya, raise the tongue and keep your attention on the light of the Kutastha; completely forgetting the breath, allow yourself to breathe naturally. (A variant of this technique is to use a breath, just as you would in Kriya Pranayama.)
2.
Slowly raise the Prana through the Sushumna from Muladhara to B indu over a period of 30 seconds, mentally chanting ' om' ( �) in Muladhara, 'na' (if) in Svadhisthana, 'mo ' (1ft) in Manipura, 'bha' (af) in Anahata, ' ga' (11) in the Vishuddha and 'ha' (if) in Bindu.
3.
After reaching Bindu, start to slowly bring the energy diagonally down to the middle back-left side of the head before arcing back towards the right, in order to diagonally cut Medulla with the mental sounding of the syllable ' te' @). Make sure to place the sound at Medulla.
4.
At this point, continue diagonally descending towards the right until you reach your right shoulder, where you will start to arc back towards the left. As you begin to tum around, at the farthest point of your shoulder, chant ' vaa' (CIT).
5.
Continue mentally chanting the ' aaa' from step 4 as you cross Anahata, feeling that you are cutting the knot there with the combined power of the mantra and your breath. As you approach Anahata, also feel that you are ever-so-slightly accelerating through it. This will assist in helping to cut the knot there. The moment you pass Anahata, start to decelerate as you swing down diagonally over to the left side of your body. Once you have passed to the left side, and being an inch or so under the Anahata' s level in the body, chant ' su' (l!) . ..:>
6.
Now, you will start to arc downwards and ever more to the right as you imagine the arc ending at Muladhara. When you reach a point to the left side of your back, an inch or so under Manipura' s level in the body, chant ' de ' (�.
7.
The next point is roughly located at the point j ust above the center of the left buttock. When you reach this point, chant 'vaa' (CIT).
2 55
Kriya Secrets Revealed 8.
Continue diagonally until you reach the final point i n the sequence at Muladhara. Mentally chant ' ya' rr>. feeling as if you are tapping the chakra, and awakening the sleeping coiled energy of the entrapped Kundalini.
9. The entire ascending and descending track (steps 2 through 8) should take around one minute to complete . Typically this exercise is repeated 24 times, gradually building up, adding more and more rounds, until a maximum of 1 92 are practiced. Graduation
One graduates from Tribhanga Mantric Kriya either when the Kundalini fully rises, or when one is able to maintain the performance of 1 92 rounds for a period of two weeks.
LESSON 30
-
Tribhanga-Mantric Kriya
Suggested Daily Routine echniq u e
Week
Week
1 &2
3&4
51
63
W eek
Week
5&6
7&8
76
89
Week
Week
Week
Week
9& 1 0
11&12
1 2& 1 3
14& 1 5
10 1
11 3
1 25
1 38
M a i n Routine m 1 mum
mm.
mm.
mm .
mm.
mm .
mm.
mm.
mm.
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3
3
3
Tal abya Kri ya
5 0 sets
5 0 sets
5 0sets
5 0sets
5 0sets
aha Mudra
3 sets
3 sets
3 sets
3 sets
3 sets
4 sets
4 sets
4 sets
4 sets
4 sets
4 sets
4 sets
4 sets
p l
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
KP 2
1 2 -24
1 2 -24
1 2-24
1 2-24
1 2-24
1 2-24
1 2 -24
1 2-24
3
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
Trib. M a ntric
24
48
96
1 20
1 44
1 68
1 92
Short Breath
12
12
12
12
12
12
M ental Kri ya
24-3 6
Nadi Sodhana *
sets
sets
sets
ranayama*
N av i K r i ya
5 0 sets
50 sets
5 0 sets
3 sets
24-3 6
24-3 6
24-3 6
24-3 6
24-3 6
24-3 6
24-3 6
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
Before Going to Sleep M ah a M udra
3 sets
Short Breath
12
12
12
12
12
12
12
12
Y o n i M ud ra
once
once
once
once
once
once
once
once
ate Started * Optional.
25 7
Yogic Wisdom - Enlightenment
At some point, after practicing Kriya Yoga properly and regularly, yet without the help of a human Guru, your concept of Enlightenment will likely shift. As you merge and blend with the Om sound, the self is temporarily forgotten and the Higher-Self unites with Om. The old self, therefore, is suddenly gone, leaving only this other level of reality. Metaphorically, the Om may be likened to a staircase, which the yogi climbs in order to reach ever-higher levels of spiritual perception, until one day he or she begins to perceive the light of Kutastha at the top of the stairs. As we merge with this somehow familiar light it awakens in us long lost memories of our True identity. You may ask yourself, "Who am I really? Am I being with form, or am I this sound, or am I beyond any of these definitions? Am I the thing behind the sound that watches and sees all?" The light holds the answers. At this point, it is prudent to reflect. You may find yourself orienting your life around the desire to experience this light and go back into this state. However, it is always essential to remember to balance this desire with your duties in the world. What then, did Lahiri mean when he advised his students, "Only Kriya is Truth, all else is false"? Is indeed "all else" false? Through prolonged, daily Kriya practice, the question no longer seems so serious, and we may even laugh at how we previously questioned the world, and how we previously acted within it. It is even difficult to imagine why this question even crossed our minds. The old concepts of gurus and gods and spiritual advancement seem archaic. We now see our folly and declare that only delusion and Omkar exist, and beyond that, pure consciousness, pure existence; in this understanding, exists the raw, subjective reality behind all lesser experiences. We need no longer speak any names; we only crave to climb the staircase back to our home, to the realm of non-duality. We found that, by practicing Kriya, we cleaned our nadis and opened the Sushumna, and now we are travelling daily into the Omkar Reality. But we are no holier in essence; we are not special; we are simply at peace, focusing upon a higher reality, learning to love it more than the illusion. We thought we were a body with a spirit, and in reality, we are Spirit with a body.
2 59
Kriya Secrets Revealed
If you have not reached this clarity as yet, trust that you soon will: The famed Nirvikalpa Samadhi is in fact simply the constant merging and re-emerging with the Omkar Reality, bringing this higher state of consciousness into our daily lives, and at all times.
260
LESSON 3 1 - Tribhanga-Thokar Kriya s3?i
"i!sF?
One can say everything when the Kriya practice happens spontaneously at the six chakras. - Shyama Charan Lahiri
OTHER NAME S : Thokar-Tribhangamurari Kriya, Part Three of the Fifth Omkar Kriya, Part Three of the Sixth Kriya, 61h Kriya III, OKS -III REQUIREMENTS : Tribhanga-Mantric Kriya Tribhanga-Thokar Kriya is similar to Tribhanga-Mantric Kriya, except for the addition of a Thokar movement during the Tribhangamurari traversal. With unwavering attention, the entire path must be carefully followed with the motion of the head movements of the Thokar. The head, therefore, flowingly bends in a pattern, which at first might seem complicated, but is highly useful in intensifying the focus of the Tribhangamurari path. This technique was still considered part of the Sixth Kriya. It can become an extremely time-consuming technique when practiced in its entirety. It is therefore up to the discretion of the Kriyaban to make a determination as to how much time to dedicate to this particular stage of Kriya Yoga. WARNING: The movements involved in this practice can place stress upon the neck and shoulders. Be careful not to cause harm due to the repetitious nature of this technique. When in doubt, create slighter movements, building slowly. It is also recommend that you take a break every few days from its practice, at least in the beginning.
261
Kriya Secrets Revealed Procedure 1.
After practicing Navi Kriya and Kriya Pranayama, raise the tongue and keep your focus on Bhrumadhya, remembering to also focus on the reverberation you feel at each point along the Tribhangamurari. Forget the breath.
2.
The hands are then placed with interlocked fingers o n the navel area, creating a physical pressure upwards on the first three chakras. Drop your chin towards the chest. Keep your back straight. Only move the neck.
3.
With the chin on the chest, simultaneously mentally place the ' om' (37>) syllable at Muladhara as you begin to breathe in and slowly raise your chin.
4.
At Svadhisthana, mentally place the 'na' (o:r) syllable. The chin should be about 1 /5 of the way to the level position
5.
Mentally chant 'mo ' (;ft) , placing it at Manipura. The chin should be 2/5 raised.
6.
Mentally chant 'bha' (M), placing it at Anahata. The chin should be 3/5 raised.
7.
Mentally chant ' ga' (11), placing it at Vishuddha. The chin should be 4/5 raised.
8.
At Bindu, mentally chant 'ba' (if). The chin should now be level. 30 seconds should have elapsed since the beginning of this ascent.
9. The entire descent will take 30 seconds as well. The head should follow the Tribhangamurari path from Bindu to Muladhara, crossing the spine at the knot points and focusing at the vortices outside the Sushumna. Bend your head slightly to the left without turning the face or moving the shoulder, so that the left ear comes closer to the left shoulder. Raise the chin and move the head back to the middle, mentally chanting ' teee '
(� at Medulla, thus following the first arc of the
Tribhangamurari from Bindu to Medulla. Remain here only for an instant before proceeding to the next movement. 1 0.
Now very slowly turn your face to the right as far as possible, applying only a vertical rotation of the neck. As you do, your awareness and energy moves to the eighth Tribhangamurari center. Simultaneously, the chin touches the right
LESSON 3 1
-
shoulder as the syllable "vaaa"
Tribhanga-Thokar Kriya (CU)
is vibrated in the eighth center. Remember to
perceive the vibration of this point in the Kutastha. Remain here only a moment before proceeding further. The shoulder can make a slight upward motion if necessary, in order to reach the chin; however, never strain to reach this position, as the physical touching of chin and shoulder is not required. The main thing to remember is to perceive the vibration of the eighth center in the Kutastha while feeling the reverberation of the "vaa" (err) syllable. 11.
Tum the face very slowly to the left, bringing the energy and concentration along the Tribhangamurari, crossing the Fourth Chakra to the ninth center. The second mental blow occurs as the face turns all the way to the left, the touch the chin to the left shoulder while mentally chanting ' su ' (� at the ninth center, perceiving its vibration in the Kutastha. Again, as in the last step, the shoulder can be allowed to slightly rise, but is not required to do so.
12.
The chin now slowly swings down along the left collar bone; as you reach the 30 degree position of this swing, mentally chant ' de'
(� in the tenth position of the
Tribhangamurari. Again perceive the vibration of this vortex in the Kutastha. 1 3.
As you reach the 60 degree position of this swing, mentally chant 'vaa' (QT) as you concentrate on the eleventh position of the Tribhangamurari. Perceive the vibration of this vortex in the Kutastha.
1 4 . Finally, when the chin hangs straight down upon the chest, the twelfth point is
reached at Muladhara. It is here that you mentally chant 'ya' (�. Remember to focus on the Kutastha as you focus on Muladhara and the ' ya' (� syllable. 15.
One entire round should take 60 seconds to complete. Repeat steps 1 through 13 a total of 3 6 times.
1 6.
End with one round of Samantrak in order to cool down, followed by 6 to 1 2 rounds of the First Omkar Kriya, and sit with focus on the light in the Kutastha.
Kriya Secrets Revealed
3 . 1 st chakra - Om(3'1>)
4. 2nd chakra - Na(a:f)
6. Anahata - Bha(3f)
8. Bindu - Ba(Cf)
9. Medulla - Te({f)
1 0. 8th Point - Va(crr)
1 1 . 9th Point - Su(�) �
1 2. 1 0th Point - De(�)
1 3.
1 1 th
Point
-
1 4 . 1 2th Point - Ya(<:r)
Figure 46 - Thokar-Tribhangamurari Head M ovements
Technique Tips
This is a powerful technique, allowing the yogi to achieve whatever level of concentration he or she desires. Although begun with 3 6 repetitions, the actual number should be increased every week by 36, up to a total of 36 repetitions of 36 rounds, for a total of 1 ,296 repetitions, or about 2 1 hours and 36 minutes of practice. Although this might seem
LESSON 31
-
Tribhanga-Thokar Kriya
impossible at first, an advanced Kriyaban can achieve this level of success, as long as he or she is free from worldly responsibilities. Most students do not begin this practice until after they have reached retirement.
Suggested Daily Routine Technique
Level
Level
Level
Level
Level
Level
Level
Level
1
2
3
4
5
6
7
8
Minimum
51
63
76
89
101
113
125
13 8
Duration
min.
mm.
mm.
min.
min.
min.
min.
min.
Nadi
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
50
50 sets
50
50
50
50
50
50
sets
sets
sets
sets
sets
sets
Main Routine
Sodhana*
Ujj ayi
3 sets
Pranayama* Talabya Kriya
sets
Maha Mudra
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
4 sets
4 sets
4 sets
4 sets
4 sets
4 sets
4 sets
4 sets
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
12-24
1 2-24
12-24
12-24
1 2-24
Simp. Thokar
12
12
12
12
12
12
Trib. Thokar
36
108
144
180
252
288
Trib. Silent
25
25
25
25
25
25
25
Mental Kri a
24+
2 4+
24+
24+
2 4+
24+
24+
3 sets
3 sets
3 sets
12
12
12
once
Once
25
Before Going to Sleep Maha Mudra
3 sets
Short Breath
12
Date Started *Optional.
12
12
12
12
once
once
once
once
Kriya Secrets Revealed Graduation
The third part of the Fifth Kriya takes about nine months to complete if practiced in its entirety. After you have reached the maximum number of repetitions, please proceed to Sixth Omkar Kriya. Yogic Wisdom - Mahasamadhi
Lahiri stated, "Whatever one thinks at the time of his death, he becomes that in his next birth." Millions die each year without giving much thought as to how they should exit the body. Advanced yogis employ a technique known as Mahasamadhi in order to consciously exit the body. To this end, Yogiraj prescribed a conscious exit through the Kutastha as a way of securing freedom from future births. This strategy has been described as performing Pranayama, or bringing all of the energy to Kutastha and then performing Omkar Kriya while departing the body. This experience has been expressed in many different ways by many different masters throughout history. Kabir has said, "One who dies at Ramadvar 1 1 5 never dies again." Ramadvar is the Star in Kutastha. The yogi who dies while seeing the Star of Kutastha 1 1 6• will therefore become a Mahatma The reality of our being is that we are all a part of the Single Spirit of God. The three bodies are essentially trapped in time and space. They keep our memories and the idea of our existence as separate. During a properly executed Mahasamadhi, the physical as well as the cause of the physical, are both annihilated, thus ending the possibility of our return to this sphere. The principle goal of the yogi has been achieved. We are released permanently into the transcendental state.
1 15
1 16
Ramadvar (Sanskrit) n. Door of God. Mahatma (Sanskrit) m. title o f respect meaning "Great One . "
266
Seventh Kriya Initiation Lessons 3 2 & 33
267
Kriya Secrets Revealed
268
LESSON 32
-
Micro-Tribhanga Silent Kriya
Whatever one wants to do, he can do. - Shyama Charan Lahiri
OTH ER NAMES : Micro-Amantrak, Part O ne of the Sixth Omkar Kriya , Part One of the Seventh Kriya, 7th Kriya I, OK6- 1 REQUIREMENTS : Tribhanga-Thokar Kriya The S eventh Kriya is the last of the standard Kriya techniques given originally by Lahiri . It is an advancement of the Fifth Kriya and comes in two stages : 1 ) Micro-Tribhanga Silent; and 2) Micro-Tribhanga Mantric. In this lesson, you will learn the Micro Tribhanga Silent form only. The purpose of this Kriya technique is to completely stabilize the Kundalini energy.
These final techniques make use of an imaginary form called Micro- Tribhangamurari. It is e ss ential l y in the shape of the Tribhangamurari, except that it is tiny and sits inside each of the chakras. I t should be visualized as being about one inch (2. 5 cm) in diameter. Procedure 1.
Precede your practice with Navi Kriya, Kriya Pranayama and 1 2 rounds of Thokar-Tribhangamurari (the Third Part of the Fifth Omkar Kriya) .
2.
Assume Kechari Mudra and focus your attent i on on Bhrumadhya .
3.
Inhale to a comfortably full capacity withi n five seconds, raising the Prana from Muladhara to Ajna. Hold the breath and wait a few seconds until the energy stabilizes there. Hold your energy in Bhrumadhya during the entire exercise.
4.
S till holding the breath, use the 'mirror' of Ajna to view downward towards the Muladhara. Visualize this chakra as a disk facing upwards, approximately one
2 69
Kriya Secrets Revealed inch (2. 5 cm) in diameter, with a miniature-sized version of the Tribhangamurari path printed on it (see Figure 47). 5.
Start from the back of the chakra Point 1 and move your attention to Point 2 on the front of the chakra, as though you were using a ball point pen with pressure to draw a line. Apply the same kind of mental pressure when you return from Point 2 to Point 1 , but this time following the S-like path of the Tribhangamurari. There is no prescribed amount of time this should take. Allow yourself to make micro movements of your spine as your attention moves along the path (first forward, then to the left, back to the right, swing left again, and then back and center).
6.
Repeat steps 4 and 5 fo r a total o f three times o n the Muladhara.
7.
After three repetitions of following the Tribhangamurari path o n the Muladhara, relax and let the Prana come back as you allow yourself to effortlessly exhale.
8.
Repeat steps 2 through 7 for the Svadhisthana Chakra.
9. Repeat steps 2 through 7 for the Manipura Chakra. 1 0.
Repeat steps 2 through 7 for the Anahata Charka.
11.
Repeat steps 2 through 7 for the Vishuddha Chakra.
1 2.
Repeat steps 2 through 7 for Bindu.
1 3.
Repeat steps 2 through 7 for Medulla.
14.
Repeat steps 2 through 7 for the eighth point along the Tribhangamurari.
15.
Repeat steps 2 through 7 for the ninth point.
1 6.
Repeat steps 2 through 7 for the tenth point.
1 7.
Repeat steps 2 through 7 for the eleventh point.
1 8.
Repeat the entire cycle of steps 2 through 1 7 up to a total of 1 2 rounds.
1 9. After 12 rounds, meditate upon the light of the Kutastha.
2 70
LES SON 32
-
Micro-Tribhanga Silent Kriya
�'- �'"''"
Front
Back Figure
47
-
Micro-Tribhangamurari movment inside a chakra
271
Kriya Secrets Revealed
Suggested Daily Routine Technique
Level
Level
Level
Level
Level
Level
Level
Level
1
2
3
4
5
6
7
8
M in imum
51
63
76
89
1 01
1 13
min.
mi n
mm.
mm.
mm .
mm.
1 38
Durati on
mm.
1 25
mm.
Nadi
3
sets
3
sets
3
sets
3
sets
3
sets
3
sets
3
sets
3
Ujjayi *
3
sets
3
sets
3
sets
3
sets
3
sets
3
sets
3
sets
3 sets
Talabya Kriya
5 0sets
Maha M udra
3
Navi Kriya
4
-
Main Routine
_:::_
.
sets
Sodhana*
50 sets
5 0sets
5 0 sets
50sets
5 0 sets
sets
3
sets
3
sets
3
sets
3
sets
3
sets
4 sets
4
sets
4
sets
4
sets
4
KP I
1 2-24
1 2-24
12
24
1 2-24
1 2 -24
1 2-24
1 2-24
1 2-24
KP 2
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
KP 3
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
Thokar Kriya
12
12
12
12
12
12
12
12
Micro Trib. I
36
72
1 08
1 44
1 80
216
25 2
288
Tri b . Silent
25
25
25
25
25
25
25
25
Mental Kriya
24+
24+
24+
24+
24+
24+
24+
24+
3
3
3
3
3 sets
-
5 0sets
50sets
sets
3
sets
3
sets
sets
4
sets
4
sets
Before Going to Sleep Maha Mudra
3
S .Breath Kriya
12
12
12
12
12
12
12
12
Yoni Mudra
once
once
Once
once
once
once
once
Once
sets
sets
sets
3
sets
3
sets
sets
sets
Date Started
* Optional.
Graduation After six months of regularly practicing the Micro Amantrak, or Part One of the Seventh Kriya, proceed to the second part.
272
Yogic Wisdom - The Yogas
Lahiri wrote the following, rather startling and simplistic, interpretation of the Yuga scriptures in the Bhagavad Gita (c. 1 88 5 , Arya Mission Institution Publishers) : "Satya Yuga is to hold onto the Kutastha, or the inner Self. Treta Yuga is to see the Kutastha. Dwapara Yuga is to generate Happiness through Kriya practice. Kali Yuga is to initiate into Kriya" ( 1 : 8 6 Manusanghita). Originally, the Yugas were defined as simple units of time which evolved in later writings into periods of rising and declining virtue in mankind. More recently, Swami Sri Yukteswar added his own interpretation in a book first published in 1 894 entitled The Holy Science. Manusanghita, or the Laws of Manu Commentary by Yogiraj Shyama Charan Lahiri was published several years earlier; however, it is not clear that Sri Yukteswar was even aware of its existence, as he never mentioned it, and had instead offered a totally different and extremely controversial alternate interpretation. Sri Yukteswar made the following three controversial claims: l . The Yugas were measured in years, not years of the gods as commonly understood by scholars. 2. The precession of the equinoxes is actually tied to the cycle of the Yugas.
Even though the period of precession is currently accepted as lasting 25 ,772 years, Yukteswar claimed that this number was a miscalculation by modem science, and that the length is exactly 24,000 years. He explains this by claiming that the period of Earth' s rotation slows up and speeds down to accommodate this difference. 3 . The cause o f precession i s the rotation o f our sun around a dual. The first controversial claim was that, in fact, the years mentioned in the Laws of Manu were not years of the gods, but years of man. One divine year is equal to 360 human years. The following table illustrates the differences in Sri Yukteswar' s system versus common belief, and later writings found in other Indian texts.
2 73
Kriya Secrets Revealed
Age
Common interpretation in Years
Sri Yukteswar's interpretation in Years
432 000 864,000 l 296 000 1 ,728,000
2400 3600 4800
When reading the Laws
of Manu
1 200
as original text, it is easy to find the ambiguity;
and thus it is not so farfetched to come to Sri Yukteswar' s conclusion. From the first chapter of the
65 .
Laws of Manu ( c. 1 500 BCE) :
The sun divides days and nights, both human and divine : the night (being
intended) for the repose of created beings, and the day for exertion.
66.
A month is a day and a night of the manes, but the division is according to
fortnights. The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep.
67.
A year is a day and a night of the gods; their division is (as follows) : the half
year during which the sun progresses to the north will be the day, that during which it goes southwards the night.
68.
But hear now the brief (description of) the duration of a night and a day of
Brahman and of the several ages (of the world, Yuga) according to their order.
69.
They declare that the Krita age (consists of) four thousand years (of the gods);
the twilight preceding it consists of as many hundreds, and the twilight following it of the same number.
70. In
the other three ages with their twilights preceding and following, the
thousands and hundreds are diminished by one (in each).
71.
These
12
thousand (years) which thus have been just mentioned as the total of
four (human) ages, are called one age of the gods.
72.
But know that the sum of one thousand ages of the gods (makes) one day of
Brahman, and that his night has the same length.
274
73 . Those (only who) know that the holy day of Brahman, indeed, ends after (the completion of) one thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of) days and nights. The words in parenthesis are not in the original text. If we look at line 69 in the Sanskrit, it actually reads : 69. They declare that the Krita age is four thousand years; the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. Since the Laws of Manu are the basis of later texts which refer to Yugas, Sri Yukteswar' s hypothesis that the years delineated are human and not divine years seemingly stands on solid ground. From a practical point of view, since the Yugas are associated with the decline and rise of mental virtue, times spanning millions of years makes little sense for a race that has not even existed for such a length of time. Even if one believes for whatever reason that the human race has existed much longer than the archaeological records support, recent history shows that attitudes and civilizations shift at a much quicker pace. Even 24,000 years may be too long. The next claim by Sri Yukteswar is that the precession of the equinoxes is tied to the Yugas, and that the 25 ,772 year cycle is in fact a 24,000 year cycle. This is a difference of 7%, which is extremely significant. His claim that Earth' s rotations slows down during the ascending arc of the Yugas does not seem to be observed to the degree required to fit this discrepancy. The Earth' s rotation is slowing down. The average length of a day has increased by seventeen milliseconds over the past century. If we assume a linear slowing, then this would mean the length of the day will increase to a little over two seconds in 1 2,000 years to what it is now. However, a year is not measured by the number of days, but rather from solstice to solstice. Even if the Earth ' s rotation slowed by 7% each year, it would still take a year to complete as its duration has nothing to do with the length of a day, but rather the radius of its orbit. In order for Sri Yukteswar' s hypothesis to be true, the Earth would need to move farther away from the Sun, and then closer every 24,000 years. Besides being against well-established laws of physics and every laboratory and real world observation ever made since the beginning of time, this was not the explanation given by Yukteswar.
2 75
Kriya Secrets Revealed It seems this particular claim by Sri Yukteswar could not possibly be valid, even from a purely logical point of view. This may be because Yukteswar, by his own omission, performed terribly in science, even dropping out of college because he had difficulty in his first physics class. He decided after that point that astrology was better suited to his temperament. And so, we are left with only three possibilities: 1 ) The Laws of Manu are faulty by 7% in the number of years; 2) The Yugas have nothing to do with the precession of the equinoxes; or 3) The Yugas as presented in the Laws of Manu are a hoax. At this point, any of these three explanations are possible. Until Sri Yukteswar wrote The Holy Science, scholars had never made the correlation between the precession of the equinoxes and the Yugas. Frankly, because, even in the ancient world, it was known that this precession occurs much faster than the several millions of years required to pass through an entire cycle. The third controversial claim is that the Yugas, the precession of the equinoxes, and man's spiritual state are linked by our movement through space around a yet to -be-discovered dual star. (Some claim this is actually a central sun, Alcyon, located 400 light years away.) To be clear, science has yet to discover this star; furthermore, if it did exist, it is expected to be much farther away, and therefore have a much longer orbital period than 24,000 years. It would also need to be a brown dwarf, which would mean that its gravitational pull would be very weak. It must also be weak, because we would have detected it already if it were not. But the nail in the coffin to Sri Yukteswar' s claim is not that the dual star does not exist, but that, in fact, it in no way could be the cause of the precession. The cause of precession has long been credited to the gravitational pull of the Sun and Moon with insignificant contributions from other planets. This was common belief since Isaac Newton made the calculations in his monumental work, Principia ( 1 687). A spinning body, when left on its own without outside forces, will continue to spin in the same direction; its axis will always point in one direction in space. To illustrate this, take a top and spin it on the floor. If the axis is tilted, you will notice that it will precess or make a small circle with its axis. This is because the gravitational force of the Earth is causing precession. In the same way, the Sun
LESSON 32
-
Micro-Tribhanga Silent Kriya
and Moon are causing the Earth to precess. There is no other way that precession can occur. This is the only mechanism without question. And so, if a dual star did significantly contribute to precession, it would mean that its gravitational pull on Earth would have to be at least to within a fraction of that caused by the Sun and Moon. However, we know from observations that this is not occurring, simply by looking at the tides. We also know this is not the case by observing the orbits of the planets in our solar system. We are rotating around the center of the galaxy every 250 million years. Some alternatively claim that we are rotating around a galactic arm or a central sun such as Alcyon; however, this would be easily observable, as we would need to be travelling at 1 0% the speed of light in order to complete one orbit within the required 24,000 years. Therefore, none of these explanations given by Sri Yukteswar and others has anything to do with observed precession, which is clearly caused by the Sun and Moon's gravitational effect upon the Earth. Yukteswar's explanation that we are moving closer and farther from the galactic center is simply not observed in even the slightest. This third claim in his theory is actually not only illogical but against all known well-established laws of physics, and centuries of careful observation. If he had completed his first physics class, he would have come to that same understanding. ls it possible then that Sri Yukteswar was only partly correct about the Yugas? Yes. It does appear that the Yugas are more likely in the thousands and not millions of year ranges. However, he was clearly mistaken about the link between precession and the Yugas-not only because the time scale is off, but because this would require a break in well-established laws of physics. These are not just established laws of physics, but of logic and observation which anyone can make when they spin a top, or use an amateur telescope, or measure the tides. Since Yukteswar was wrong about the solar system moving closer and farther from the Seat of Brahma (that which theoretically controls man ' s virtue) , then what is the explanation for the rising and declining virtue in man? According to science, it has everything to do with changing influences over time. In fact, man may be becoming less rather than more intelligent as technology lessens the pressure of survival. Indeed, the Laws of Manu mentioned the Yugas as an answer to the question: Why is man becoming less spiritual? Why was he becoming more 2 77
Kriya Secrets Revealed material? The real answer may have nothing to do with hidden, unseen rays coming from the center of the galaxy, but more to do with the rise of technology and agriculture, and replacing human reliance on his divine inner voice. The logical trappings of the material world busied man. Instead of relying upon intuition to know when to plant crops or hunt, he now used the almanacs and levies to control water flow. There were more mouths to feed, and less time to contemplate spiritual issues. Intuition was a necessity, but with material abundance, became a luxury. In conclusion, we really need to ask ourselves as Kriyabans why it even matters if we are moving through the cycles of the ages. Since we are allotted such a short period of time on Earth, perhaps the answer is "No, it does not." The concept of cyclical ages does bring us some sense of certainty in a world of change, as was the original intention of the Laws of Manu. However, a Kriyaban should not welcome or relish certainty. He or she should be rather disinterested in everything outside that which fulfills Sadhana; therefore, demonstrating the genius of Lahiri ' s interpretation of the Yugas. Only Kriya is Truth; the rest is false. Trust nothing external to yourself, even if donning the Swami robe and claims of avatarship.
LESSON 33
-
Micro-Tribhanga Mantric Kriya
I am the Mahadeva, the First Cause. - Shyama Charan Lahiri
OTHER NAMES: M icro-Samantrak, Part Two of the Sixth Omkar Kriya, Part Two of the Seventh Kriya, ih Kriya II, OK6-2 REQUIREMENTS : Micro-Tribhanga Silent Kriya After raising the Kundalini energy, we apply this technique to help stabilize that energy in the chakras. Micro-Tribhanga Mantric Kriya is similar to Micro-Tribhanga Silent Kriya, except now the Mukti Mantra syllables are mentally chanted at each point along the Tribhangamurari path. The intensity of concentration is increased from Part One, and no physical movement is allowed. When practiced properly, this technique is also extremely powerful for raising awareness. Procedure 1.
First practice Kriya Pranayama, Navi Kriya, and 1 2 rounds of Tribhanga-Thokar Kriya.
2.
Hold the tongue in Kechari Mudra.
3.
Inhale to a ' comfortably full' Jung capacity within five seconds, raising the Prana from the Muladhara to the Bhrumadhya. Hold the breath and wait a few seconds until the energy stabilizes there. Hold your energy at Bhrumadhya during the entire exercise.
4.
Still holding the breath, use the 'mirror' of Ajna to view downwards towards the Muladhara. Visualize this chakra as a disk facing upwards, approximately one inch (2.5 cm) in diameter, with a miniature-sized version of the Tribhangamurari path printed on it (see Figure 48).
2 79
Kriya Secrets Revealed 5.
As in Micro-Tribhanga Silent Kriya, follow the Tribhangamurari Path written upon its disk; however, now mentally verbalize the syllables "Om-Na-Mo-Bha Ga-Ba-Te-Va-Su-De-Va-Ya" at each of its 1 2 points. Practice with deep attention, and do not hurry. Each sounding of the syllables adds a greater mental pulse of energy than Micro-Tribhanga Silent. This traversal should take approximately 1 2 seconds. Remember to keep the energy i n the head and remain completely immobile.
6. Repeat steps 4 and 5 for a total of three times on the Muladhara. 7.
After three repetitions of following the Tribhangamurari Path on the Muladhara, relax and let the Prana come back as you allow yourself to effortlessly exhale.
8.
Repeat steps 2 through 7 for the Svadhisthana Chakra.
9.
Repeat steps 2 through 7 for the Manipura Chakra.
1 0.
Repeat steps 2 through 7 for the Anahata Charka.
11.
Repeat steps 2 through 7 for the Vishuddha Chakra.
1 2.
Repeat steps 2 through 7 for Bindu.
1 3.
Repeat steps 2 through 7 for Medulla.
14.
Repeat steps 2 through 7 for the eighth point along the Tribhangamurari.
1 5.
Repeat steps 2 through 7 for the ninth point.
1 6. Repeat steps 2 through 7 for the tenth point. 1 7.
Repeat steps 2 through 7 for the eleventh point.
1 8.
Repeat the entire cycle of steps 2 through 1 7, first 1 2 times. Each week, increase this amount by 1 2 until a total repetition of 1 44 times is achieved.
1 9.
After 1 2 rounds, meditate upon the light of the Kutastha.
280
Front
3- Mo
(J:ft}
B ack Figure
48
-
M icro-Tribhangamurari in the Chakra
28 1
Kriya Secrets Revealed
Suggested Daily Routine L eve l
Level
Level
1
2
3
51
63
76
mm.
mm.
mm.
Nadi Sodhana*
3 sets
3 sets
Tal abya Kriya
50sets
M aha Mudra
L ev el
Level
Level
Level
Level
4
5
6
7
8
89
1 01
1 13
mm.
mm.
mm .
1 25 min.
1 38
mm.
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
50 sets
50sets
50scts
5 0sets
5 0scts
50sets
50sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
3 sets
Navi Kriya
4 sets
4 sets
4
sets
4 sets
4 sets
4 sets
4 sets
4 sets
KP
1
1 2-24
1 2 24
1 2-24
1 2-24
1 2 24
1 2-24
12
24
1 2-24
KP
2
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
KP 3
1 2-24
12-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
1 2-24
Thokar Kri a
12
12
12
12
12
12
12
12
M . T r i b . M a ntra
36
72
1 08
1 44
1 80
216
252
288
M. Trib.
25
25
25
25
25
25
25
25
24+
24+
24+
24+
24+
24+
24+
24+
Tec h n i q u e
M ain Routine M i nimum Du rat i o n
Silent
M e n tal Kri ya Before Goin
-
to Sleep
M a ha M u d ra
3 sets
3 sets
Short B reath
12
Y oni M udra
o nce
-
-
-----3 sets
3 sets
3 sets
3
12
12
12
12
once
o n ce
o nce
o nc e
3 sets
3 sets
12
12
12
once
onc e
Once
sets
Date Started
* Optional. Yogic Wisdom - The Containment Mechanism "Cogito ergo sum" is Latin for
"I
think, therefore
high school credited to Rene Descartes, for many years, wherein
I
I was
I
am." When
perplexed.
I first heard this phrase in At this point, I had studied yoga
was taught quite the opposite, that existence was indeed not
bound to thought. Further, my own experiences in meditation had supported this assertion. Later,
I
understood that what Descartes meant by this philosophical statement was that
posing the question of existence alone was proof enough that human consciousness exists.
In fact, he was not referring to the nature of the existence of physical things. As the science fiction film "The Matrix" ( 1 999) demonstrated, a powerful illusion can be indistinguishable from reality. Thus, the only thing we can be sure of as "real" is
282
consciousness itself. From this simple observation, it is easy to see why the ancient Indian scientists (Rishis) called consciousness "Sat," or the only true substance. Sat is pure existence. Why this argument for the superiority of consciousness is not enough to drive all scientists to first practice Kriya so that they can experience this true reality, is the only true mystery. Instead, scientists become lost in trying to map psychological states to neural stimulations, when signs of existence go far beyond what electro-magnetic instruments can detect. Our nerves are included in that assessment, since they act as electro-magnetic transducers of information back to the brain. After my Near-Death Experience when I was 2 1 , I was shown a glimpse of these higher dimensions existing within our own bodies and intersecting with the world around us. Some scientists have even attempted to map each state of consciousness experienced in meditation, or during a Near-Death-Experience (NDE), to a certain group of neural activity. However, this premise is flawed as well. It is not enough to submit that a subjective non-physical experience can be explained as an effect of these pulses, rather than just being the observer or even the cause of them. This defective ' scientific ' view ignores the fact that physics has found no explanation of how a certain combination of electrons, protons and neutrons (brain cells) could act as the sole cause of a subjective experience impinged upon consciousness. Yet, scientific j ournals are filled with articles by authors continuing to seek yet more funding in mapping these states. If
only these scientists would practice Kriya Yoga ! Through these scientifically-sound techniques, lights, sounds and subjective experiences in their purest form are revealed, un impinged by the filter of dull matter, and indeed independent of it. They would see that physical reality is only one level of many other levels of reality, and that the physical body is only one instrument among which there are many. The astral and causal are even more subjective, more spatially unbound, and purer than anything physical. I understand that it takes years of practicing Kriya correctly in order to validate this ; however, instead of considering these possibilities, they all too commonly dismiss any discussion of this topic as pseudo-science. These kinds of misguided understandings remind us of Kabir's ancient message, "The true path is rarely found. " Even among yogis who practice Kriya, there are very few who
Kriya Secrets Revealed have access to the original, true Kriya techniques ; and few of these yogis who have the patience to practice over the time it takes to realize high spiritual goals. Those who do, find that it is even possible to experience a form of the NOE in which the higher bodies ' senses are revealed; and with it, the answer to Kabir' s challenge is met. Further, I must also ask, Why is it that sometimes yogis who do find the "true path," and sometimes falter or fall away completely? This includes monastics in organizations where Kriya is practiced daily and over many years. Yet, when they leave the order, they proclaim the path itself an illusion. Further, on one occasion (as mentioned earlier) a monastic confided in me that he stayed within an organization, not because he had achieved any significant results, but because it was "too late" for him to change his life. A further confession: He had given up on Kriya Yoga. Apparently Kabir was right, I thought; and this made me sad. It was in fact this sadness that propelled me in my search to find the truth behind Kriya. Eventually, I could describe scientifically what was going on with the yogi practitioners, and why the spiritual path itself was often extremely difficult to find and pursue to a blissful end. The phenomenon that helps explain this conundrum is "The Containment Mechanism." I have located its causes, its nature, and why it is so prevalent. After discovering the Mechanism, I immediately saw that I was not the first to identify it. Saint John actually made an attempt in the little understood "Book of Revelations" in the Christian Bible. To most scientists, "Revelations" seems a psychedelic "trip," having no basis in reality. Its insights are indeed beyond the scope of this brief overview to explain the connections between my theory and that book. Therefore, to put it simply, what I refer to as the Containment Mechanism is a barrier between the experience of the physical world and the Omkar Reality, or, the hidden dimensions within. The barrier exists, because without it man would become too distracted by the Omkar Reality, and thus would fail to focus sufficiently as to exist in the physical world. In other words, if a yogi were to perceive the higher dimensions, contentment would become so perfect that the world would offer too little enticement. He or she would then only wait, listening to the beauty of the Omkar, and thus, await death. The world would eventually disintegrate and fall apart; and ultimately, the human species would come to an end. But let me be clear, the Omkar Reality is not similar to a destructive drug. Listening to it does not make you totally apathetic. In fact, once you
have this experience, you are motivated to do only one thing: help others; and in this way, the world becomes a paradise. Theoretically therefore, those who heard the Omkar reality without the Mechanism have already left this world; and those who remained, helped populate and create the world we know today. Further, those who developed the Containment Mechanism to a sufficient degree are in the greatest positions of power. That is, the stronger the Mechanism, the more likely that person is to reproduce. Therefore, the Containment Mechanism is supported by the law of natural selection. The relatively recent dive into materialism that the world is now experiencing is no coincidence. It is the effect of many eons of natural selection through well-defined Containment Mechanisms. (The Yugas perhaps were an attempt to describe this reverse evolution of natural selection.) Possibly this is yet another reason why Lahiri Mahasaya insisted that Kriyabans marry and have children: in order to pass on these traits of strength to overcome the Mechanism to their children. Please do not misunderstand. I am not saying that the Containment Mechanism is purely genetic, but inheritance does play a role. The Mechanism may also be considered a meme or mental virus, which permeates society, our attitudes and customs. It is really this interconnectedness that has made the Mechanism so prevalent. Most relevant to our progress, the Containment Mechanism and its challenges are active within us. It is the thought that tells you to stop practicing Kriya. It is the belief that the Om sound cannot be real . It is the sensory experience that says nothing could be better than this. It is the amnesia that makes us forget our true selves. It makes us forget those states of higher consciousness we are in when we sleep. It also takes the form of other people coming to entice you back into the world. It is that feeling of pain that tells you to indulge in the distraction that will make you forget about suffering for a little while. This Mechanism could even influence your actions more cleverly than the examples just named. It can deceive so thoroughly as to lead you toward an ineffective path of Kriya, or to worship a set of ideologies that keep you ever away from realizing that the true Guru lies within. If and when this does occur, after many years of misdirection you are likely to give up in disgust; at this point, your heart grows cold, not being able to hear any more about the spiritual path to realization.
Kriya Secrets Revealed The truth, however, is this: Kriya Yoga by itself in its original form, free of all human limited ideas, is a science, and a sure way to reach the goal, defeating the Containment Mechanism once and for all. Therefore, focusing upon the goal is not enough. Sometimes we need to understand our enemy, or more accurately, the natural defense mechanism we have developed to prevent us from finding and following the true path. Do not let your Containment Mechanism deceive you; the path to enlightenment is within your reach through Kriya Yoga, the fastest and most direct way to true realization. You do not need to take my word on this or anyone else ' s to believe it. Practice Kriya diligently and with good intentions, and know this for yourself. Do not worry about other yogic paths who claim their methods are superior. When you ask their leaders how many of their students have obtained the breathless state and they avoid the answer, walk away. There is no reason to keep the path to happiness a secret from true seekers. If your path is sure, then your results are sure. And then, when you cross to the astral world all answers will be known, and you will doubt no more. If a higher path exists, it is there that you will learn about it. Thus, why not take the path that gets you to the astral reality as quickly as possible, rather than choosing the slow one that may or may not get you there in this lifetime? For those of you who have lost hope because you have practiced an inferior Kriya Yoga, or have held beliefs that prevented you from progressing satisfactorily, I urge you to try again. But this time, approach your studies with a scientific attitude, and you will be successful. Know that when you begin to practice the original forms of Kriya Yoga, your previous years of meditation practice will finally find their full value, as you will progress quickly, and even beyond your original expectations. This was my experience. Remember, do not be deceived by lesser Kriya paths that keep the techniques hidden. The original science of Kriya Yoga can easily withstand public scrutiny. Imagine if Kriya became a mainstream science in which even more shortcuts could be found. With secrecy, none of this development can occur. I hope to see you all, through the practice of Kriya Yoga, in Samadhi, bathed in Joy, Wisdom, Love, Beauty and Truth.
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Appendix 1 - The 144 Kriyas of Babaji The 1 44 Kriyas of Babaj i are the techniques so named by the school, Babaj i ' s Kriya Yoga, whose creation has been credited to Yoga Ramaih and Marshall Govidan Satchidananda. There are some who claim that these techniques are from Babaj i himself, whose famous portrait is shown to your left. These class notes were donated from an anonymous source, and I present them here, to give you a chance to peruse and compare them to the lessons I have presented in the first part of this book. Although I have chosen to include these techniques in this book, their inclusion in no way signifies a recommendation for Figure 49 Purported Picture of Babaji their practice. I have experimented in the past with the 1 44 Kriyas of Babaj i, as they are known, but do not currently practice them. Instead, I focus on the original Kriya techniques as taught by Lahiri Mahasaya, and as presented in this workbook as Lessons. -
My aim in placing these 1 44 techniques in this book, therefore, is primarily to give my readers some idea of the diversity of Kriya being offered around the world, without having to pay for travel to distant schools of yoga, and with the hope that some new technique will hold the key to more rapid spiritual progress. Essentially, the purpose of including this section is to satisfy your curiosity, and to save you time and money. And, perhaps you will find some of these techniques useful. What follows are the actual notes for the 1 44 Kriya's of Babaj i (slightly edited for clarity) :
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Kriya Secrets Revealed * * * * * * * * * * * *
The following Kriya exercises are distinguished by three levels: Beginning (I); Intermediate (II); and Advanced (III). The names are a mixture of Hindi, Sanskrit, and English. Level I: 1 through 25. Level II: 26, 56, 57, 58, 6 1 , 62, 63, 64, 65, 68, 69, 78, 79, 80, 83, 84, 1 0 1 , 1 36. Level III: The remaining techniques. ASANAS
(1-18)
Each pose has its counter pose; this means that the muscles that are stretched during one pose are relaxed in the following one. For example, poses three and four go together, as do five and six, etc. The most important thing to remember is to relax after each pose, as it is in the relaxation that the real work is done. If this is forgotten, the exercise degenerates into simple gymnastics. Keeping a pose for one or two minutes will keep you in good health. You can remain in a pose for longer periods if you desire to treat a specific issue. Focus on the body, on its feelings and tensions. Relax the muscles that are not directly involved in the position that you are performing. [1) Kriya Asana Vanekom I Salutation pose
Kneel down. Gently prop the top of your head on the floor while your arms rest along the sides. Join the palms of the hands together and place them in front of the head. Lift the feet while remaining in equilibrium on the knees and on the forearms. Mentally chant: Om Kriya Babaji Nama Aum.
[2) Kriya S urya Namaskara I Sun worship Ideally, this worship should be practiced each morning before 9 a.m. in the open air with the body exposed to the solar rays, and after having taken a bath in a river, lake, or sea with the water still dripping from your body. Slowly tum in a clockwise direction with hands joined over the head, exposing all of the parts of the body to the rays of sunlight. Your attitude is of gratitude for the energy that you are receiving. Kneel down and assume the previously described salutation pose. Then bring the right knee forward, stretch the left leg behind, arch the back and look upwards. 288
Appendix 1 - The 1 44 Kriyas of Babaj i Lift the pelvis upward keeping the hands o n the floor and the head down. Lower the pelvis back to the floor; arch the back, looking upwards and back. Lean your head gently on the floor. Repeat bringing the left knee fotward. [3] Sarvangasana I Integral shoulder stand
Lie down on your back. Raise your legs, keeping the pelvis on the floor. Complete the position lifting the trunk, keeping it straight at the same time and with the chin towards the sternum; the hands support the back. Release down and relax. [ 4 ] Meenasana I Fish pose
Sit in the half or full lotus posture. Bend fotward and roll on your back. Let your knees come down and touch the floor. Place your hands on your knees. Raise your shoulders, lean on your elbows; arch the back and place the top of your head gently on the floor and release the support of your elbows. Before returning to the normal position, roll on your back with your head kept fotward. End by standing. [5] Nindra Kokkuasana I Standing Crane pose
Straighten the arms up over your head. Bend fotward from the hips; fingers placed near the floor. Flex up and down gently. Stop the movement and remain down. To conclude, stretch your arms upwards, and return to the straight-standing position. [6) Vilasana I Bow pose Lie down flat on your stomach. Start the movement by trying to touch the buttocks with your feet, and then grab your ankles. Raise your legs, head, and shoulders, forming an arch with your back. Roll in the front and back. Return to lying flat on your back. Grab the ankles, arching your back: in this position, let the body swing to one side then to the other (if this is too difficult, you can try simply crossing your arms behind your back with legs kept straight) . Return to the center and relax. ( 7] Viparitakarani I Topsy-Turvy pose Lie down on your back. Raise your legs, keeping the pelvis on the floor. Raise your back, rest the hips on your hands, and let your feet fall over your head and slightly beyond it. Return to the starting position and relax.
Kriya Secrets Revealed [8] Pathi Meenasana I Half Fish pose Lie down on your back. Raise the shoulders and arch the back, supporting yourself with elbows against the floor; then rest the top of your head on the floor. Return to the starting position and relax. [9] Kalapoy Asana I Plow pose
Lie down on your back. Raise legs and back as in Sarvangasana (position n.3), bring the feet beyond the head and, maintaining the back straight, bring the toes near to or touching the floor. Return to the starting position and relax. [ 1 0] Pambu asana I Serpent Pose
Lie flat on your stomach with your arms resting alongside. Raise your head, shoulders, and torso; move down and up several times. Put the palms of the hands under the shoulders; raise your head and arch the back, straightening your arms while keeping the pubic bone on the floor. Return to lying flat on your stomach, and lengthen your arms on the floor with hands j oined. Arch the back, raise your head, open your arms, and clasp your hands. Repeat. [ 1 1 ] KaMudrasana I Yogic symbol pose
Sit in the Half-Lotus or Lotus posture. Grasp both big toes, bend forward, rock slightly with varied timing, bringing the forehead close to the floor; touch the floor with your forehead, then with the nose, then with the chin. Sit back up and relax. Connect the outer part of the fists, uniting the first part of the phalanges. Move them up and down, as if they were two gears fitting snugly together. Bend forward, exerting pressure with the lower part of the abdomen on the united fists. Cross the arms behind the back and raise them as high as possible. Return gradually to the position of departure and relax. [ 1 2 ] Pathi Chakra asana I Half wheel pose
Lie down on your back. Bring the feet next to the buttocks at shoulders ' width, with the knees upward. Bring the hands next to the shoulders, elbows upward. Raise the trunk, leaning the top of the head on the floor; distribute the weight of your body equally on feet, hands, and head. Then raise the trunk further so that your head raises off the floor. Return to the position of departure and relax.
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Appendix 1 - The 1 44 Kriyas of Babaji 1 1 31 Amarntha Kokko asana I Sitting crane pose
Lie down on your back. Stretch your arms above your head. Sit, stretching your hands toward the ceiling and, stretching the back, lower your arms and head, lengthening your hands above and beyond the feet. Keep your head down and your legs flat on the floor. Grab the big toes or the ankles, push the back forward. Lie down on your back, lengthening your arms beyond the head. Return to starting position and relax. ( 1 4) Vittel Asana I Locust pose
Lie on the right side of the body, keeping the left hand on the left side. Raise and lower the left leg with a scissors-like movement. Assume the symmetrical position. Assume the position with the stomach flat on the floor. Raise both legs, holding the position for some seconds, then bring the legs down and relax. Repeat three times. 1 1 5) Vaj roli Mudrasana I Supine pose of firmness and light
Lie down on your back. Raise your legs maintaining your pelvis on the floor. Join your hands under your knees. Sit, keeping your equilibrium on the inferior bones of the pelvis while keeping your forehead near the knees. Hold the feet up. Roll back as in the plow position (no. 9) to the point where the toes of your feet touch the floor beyond your head. Roll forward, and when your legs touch the floor, touch the knees with your head. Return to the position of equilibrium. Lie on your back and relax. ( 1 6 1 Suptavaj ra asana I Kneeling pose of Firmness
Kneel down. Knees and feet should be in alignment. Open the feet, keeping the knees touching. Sit down with the buttocks on the floor. Lift yourself up to sitting several times. Sit and lie down with head and shoulders on the floor and feet in the same position (near the pelvis). Cross your forearms behind your head, as if attempting to reach opposite shoulder blades; tap the hands against the back several times. Gradually return to the standing position. ( 1 7) Trikonasana I Triangular pose (Two phases)
First phase: In standing position, extend your legs to form a "triangle"; raise your arms horizontal to the floor; turning your head, gaze at your right hand at the index finger, and lower your arm along the leg, looking up at the left hand and index finger, and then toward the left foot' s big toe (arms move stretching away from each other). Move the left index finger toward the right big toe. Move the left index finger toward the left big i.0e. Return to starting position. Reverse. 29 1
Kriya Secrets Revealed Second phase: In the same position, bend forward at the waist, bringing the head toward the space between the knees; come back up to standing, and bend again. Come up, and now bend gently backwards. With the arms open, turn trunk and shoulders to the right. Bend forward and bring the head toward the right knee; come up, bringing the trunk to waist height and bend again. Come up again, now remaining turned to the right and bend backwards. Reverse. [ 1 8) Purna shava shanti asana I Complete peace relaxation pose
Lie on your back. Tum your head and neck to one side and then the other; then to neutral position; relax. Close your right fist with the thumb inside, tense and relax your hand. Raise your right forearm by four or five centimeters with the hand relaxed, then let it drop onto the floor. Raise the entire right arm about two centimeters, and then let it drop. Do the same with the left fist, forearm, and arm. Move the toes of the right foot up and down and open them. Repeat with left foot. Rotate your feet from one side to the other pivoting on your heels. Raise the entire right leg a few centimeters and then let it drop. Repeat this action with your left leg. Rest. [ 1 9] Kriya Kundalini Pranayama
There are six different aspects that need some explanation before beginning the practice of this Asana. A beginner practices them more or less separately; only when they become familiar should they be practiced simultaneously. The six aspects harmonize and help each other; without much difficulty, you should be able to amalgamate them. It is preferable to practice these in the Half-Lotus position or in Siddhasana. Before beginning, it is customary to swallow a few drops of vegetable oil. After practicing this exercise, you should remain in meditation for at least 20 minutes, feeling that the subtle process originated from KKP (Kriya Kundalini Pranayama) continues spontaneously, while the breath, no more controlled, eases off, or by practicing what we call Dhyana Kriya . .First aspect: Nada
By breathing through the nose, the air enters and leaves the lungs making a noise. It is advisable to keep the throat relaxed during inhalation, and slightly closed during exhalation while trying to make a sound with the highest possible frequency, like the sharp note of a small flute. Your tongue is turned back, the throat slightly expanded, and the mouth closed. The drops of swallowed oil help create a smooth sound of the breath.
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By keep in g a slow, deep rhythm of breath i ng , you can listen to the sound of the breath and think intensely VAAAA. . . duri ng inhalation and SHEE. . . . during exhalation. It is as if the breath repeats VA and SHI and becomes SH IVA. (Remarkably, "Vashi" in Tamil means breath.) Listening to these sounds encourages the internalization of awareness, and hel ps the energy to circulate (see the fourth aspect below) . Second aspect: Nauli
Now we tum our attention to the muscles that are used in the breathing process. At the beginning of inhalation, you expand the abdomen pushing down the diaphragm (the navel is pushed out); then expand the chest, and then slightly lift your shoulders. Duri ng exhalation the process is reversed. Take care that the navel reaches inward toward the backbone, while a hollow appears in the abdomen. The awareness of the muscles involved in the breathing process and, particularly, of the navel (whi ch continually moves out and in), produces a very imp ortant effect. We start to perceive the Prana, the energy inside the body, as well as the energy surrounding the body. The more you place your awareness on the muscles, the more you transcend the consciousness of the physical body and perceive what is beyond it. Day by day the quantity of energy you are able to extract from the air increases. 'f11ird aspect: Siw Us/ma
Next, concentrate on the coolness and warmth of the inhaled and exhaled air, and the intensification of these sensations through visualization. The air that is inhaled is cold, and to its coolness, you need to mentally create an even colder "glacial" sensation. You must feel coldness throughout the whole body. When you exhale, concentrate on the warmth of the air and mentally increase this warm sensation. Perhaps visualize a fire. Imagine a wave of heat departing from the abdomen, lungs, and throat pervading the whole body. Kundalini is awakened through the coolness and stimulated through the warmth. Kundalini is a current of enormous i nte nsi ty; it warms the channel through which it passes. You can develop the ability to withstand the power of this current by increasing the perception of heat during exhalation. The real awakening and climbing up of Kundalini will occur as soon as there are no obstacles in Sushumna, and there is enough s tren gth of attraction from Sahasrara - this result is developed through the fifth aspect of KKP.
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Kriya Secrets Revealed Fourth aspect: Ida
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Pingala
Visualize the two nadis, Ida and Pingala, as two thin pipes at the sides of the spine, reaching the back of the head. Then visualize a dish resting upon your head. On the dish there are "two feet," symbolizing the Divine above us. When we inhale, we visualize a sphere of intense blue light (like the blue of the sky) rising up inside Ida, and reaching and touching the left heel of the dish on top of the head. At this moment the sphere becomes liquid; in the two last seconds of the inhalation, this liquid circulates around the left side of the left foot, as if washing its side. As soon as the liquid reaches the middle point between the two big toes, inhalation is completed and exhalation begins. This liquid, whose color is now of a delicate blue-like turquoise, continues its way and washes the external side of the right foot and starts going slowly down on the outside of the thin pipe (Pingala). This liquid has the density of oil and, therefore, leaves a residue - the thin pipe remains oiled. When it reaches Muladhara the exhalation is complete and the liquid is fully exhausted. The little blue ball represents the unrefined sexual energy that we want to draw upwards, so that it is transformed. For this reason, when the liquid ascends it does not touch the chakras and there is no residue. By rotating the liquid around the feet of the Divine, it is transformed, purified; and then as it descends it feeds the chakras. As it does so, the liquid also enters the various nadis; and on departing from the nadis, passes through and nourishes each cell of the body. Since you are going to practice all of these phases simultaneously, during inhalation the blue ball will be perceived as cold oil; and during the exhalation, it can be perceived as very warm oil. Ff/th aspect: Eka nylai We tum our eyes upward, feeling - at least at first - a slight tension in the muscles of the eyes. The top of the head gradually becomes the center around which the whole being i s gathered. You will feel as i f you exist outside the physical body - expanded and infinitely vast. If the eyes tum upwards, the energy will also tum upwards: this shift is what opens the door of Sushumna. Sixth aspect: Kaneeda tahoopo
With each breath we lose a certain amount of energy because more Prana is emitted than the quantity brought in through inhalation. To control this aspect, it is necessary to slow down the exhalation. In KKP the time of exhalation is double that of inhalation. This
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harmonizes very well with all the preceding aspects. After the practice o f Kriya, this rhythm continues spontaneously, producing a great sense of energy and calmness. During the day, it is recommended that you check and reestablish this rhythm as frequently as possible. In sleep, we breathe with an inverse rhythm, and it is for this reason that too many hours spent sleeping will have a weakening effect. The name "Kaneeda Tahoopo" means "mathematic formula" and refers to the mathematical relationship ( 1 :2) between time employed during inhalation, and time employed during exhalation. To correctly achieve this rhythm it is necessary to do some Kriyas while mentally counting. DHYANA
(20-25)
The following techniques are useful for various purposes: to cleanse the subconscious; to direct the energies towards positive purposes, thus improving the quality of life; or to prepare for the higher states of meditation, ultimately leading to Samadhi. The general rules are: 1 . Practice the techniques a mm1mum of 1 5 minutes per day; even better, two sessions per day after Pranayama. 2. Find a comfortable position. The position with crossed arms and fingers in Chin
Mudra or in Jana Mudra is recommended. 3 . Avoid choosing a person (except Babaj i) as the obj ect o f meditation.
4. At the end of each session, write an account in a diary in order to assist forming a sense of detachment. (20) Shuddi Shuddi is the basic technique which cleanses the subconscious and, once consolidated, makes all other Asanas possible. The key to its success lies in developing an attitude of detachment. Observe the thoughts that spontaneously enter your conscious mind; do not try to suppress or encourage them. As soon as these thoughts appear, repeat the word silently or aloud:
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Kriya Secrets Revealed "Detachment. " You realize that those thoughts do not belong to you; they are separate from truth. In fact, these random thoughts usually amplify, day-dream, or banish from your mind. If you are overwhelmed by a great many thoughts, that is a sign that you are successfully performing needed cleaning work: The "dirt" is free to surface; and, through detachment, you free yourself from it. On the other hand, if you experience few or no thoughts and you remain detached, including from the thought of detachment, then you are in a very pure state of silence. You are on the threshold of Samadhi . With practice, moments of pure rapture will follow. [2 1 ] Eka Rupa
Select an obj ect upon which to meditate, and choose only one detail of it. Start with three minutes of Shuddi and then focus on the selected item, attempting to keep your attention upon it for 1 0 to 1 5 minutes. No other sense should be involved but the pure visualization of the particular detail. If too many distractions arise, calmly return to the practice of Shuddi in order to realize greater detachment. (Choose an interesting or important object, otherwise you will get bored. Make sure to select an obj ect in which it is possible to discern details - the sun and the sky are not proper subjects .) If the technique develops favorably, then the next time you engage in this practice you should select another detail of the object - or you may select a different object. [22] Eenay Rupa
Start with one minute of Shuddi and one minute of the previous technique, and then visualize every part of the selected object and its surroundings. Make use only of the sense of sight - like watching a silent movie - either an imaginary film or a real one, or images based upon the memory of an actual event, or a combination of these. Whatever adventure you choose to create, feel free to explore it. You may also visualize (creating the mental image in your mind) a place where you would like to live, or an ideal job different from your current one. If you suffer from any ailment, you can use this technique to cooperate with the medicine by visualizing the hoped-for results. The purpose of this technique is to develop the power of visualization: You want to become the master of your destiny, remodeling your life. When an image is vividly created in the mind, the road is open for it to become reality.
Appendix 1 - The 1 44 Kriyas of Babaji [23] Arupa
Choose an abstract subj ect on which you are willing to meditate (for example : courage, sincerity, justice). The subject should be something that appeals to you. After having practiced one minute of Shuddi, begin to mentally conceive a written account of the subject, or imagine that you are explaining it to another person. First, try to define the chosen subject, and then enumerate its varied aspects. Translate any visual image into an idea. Remain detached: do not enter the kingdom of emotions. For example, if you meditate upon joy, you must avoid perceiving joy. Just define the abstract idea of joy. This technique develops the power of the pure reasoning, the ability to distinguish certain subt1eties inside the same abstract subject. It helps to distinguish reality from illusion. The yogi should always improve the ability of discrimination, and be able to conquer all illusion. No one should believe they are impervious to the traps of deception. [24) Purna Bhava Indriya
This technique is the completion of technique 22, Eenay Rupa. Start with Shuddi, then with the "silent film," and then gradually introduce the four remaining senses, finally including emotions. It is preferable to create a very rich adventure in which there are sounds, some obj ects to be touched, and food to be tasted. Obviously there must be some continuity or thread connecting all the various events. This technique is even more powerful than Eenay Rupa (22): it is the convergence of all the previous techniques of meditation. For this reason, it is necessary to have some forethought as to how you are going to live out your visualizations. For example, you may ask: "Having so many desires, which is the one I would like to realize first? That is, the one that, if realized, will give not only the maximum happiness to me, but to others as well?" Once you have decided upon your desire, create an adventure that has the realization of this vision as the ultimate goal. You can allow things to happen by themselves, and desires to emerge freely. In this case, a continuous vigilance is necessary so that the situation develops in an interesting way, full of lessons and emotions. If you visualize a teacher guiding you, you could, for instance, introduce the intellective aspect and use your previous experience along with technique 23, Arupa. [25) Pulse Meditation
Use one hand to test the pulse on the other arm ' s wrist. Remove the hand and try to perceive the same pulse in the entire body. With practice, you will be able to perceive the
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Kriya Secrets Revealed pulse in every part of the body and at any moment. This technique enhances psychic powers, enabling one to influence other people. Be very careful with this power and utilize it only for positive purposes ! [26) Mantras
KRISHNA MANTRA: Aum kleem krishnoya govindoya gopijena vallabayah swahaa BABAJI MOOLA MANTRA: Aum stri kriya mulaguru babaji nama om BABAJI COMPLETE SURRENDER: A um sathguru babaji nagaraj purna saravana kachimi SHIVA: Om nama shivaya sing vang kim am DURGA: A um shring durgaya namaha RAMA: Aum shri ram jay ram jay jay ram AGAS TYAR: A um kleen vung paramguru agastyar tamil annal potrey TIRUMULAR: Aum thirumandira siddha thirumoolar sing potrey OTHER ASANAS
[27) Mayurasana (Peacock)
The body is held up through the strength of the forearms. The main point is to perceive a strong pressure on the liver. [28) Parda Asana Nauli Kriya
This practice is the counterpart of the preceding technique: its aim is to relax the muscles that had been tensed. Practice this Kriya by standing with feet spread open slightly more than shoulder width, and knees slightly bent, leaning forward just enough to rest your hands on your knees. Move the abdomen in and out, mentally chanting Om-Om-Om . . . (about two Oms per second). The muscles o f the back are relaxed. The abdominal muscles should reach as near to the backbone as possible.
Appendix 1 - The 1 44 Kriyas of Babaji [29) Sirshasana (Headstand)
There are various ways of practicing Sirshasana (headstand), although it is advisable to lean on a wall during its execution, and to never hold the position for more than two minutes. [30] Garudasana (Eagle)
In this practice, the right leg is over the left leg and the right forearm is under the left forearm. After one minute, reverse the position. It is useful to avoid increased head energy, which may result in immediate circulation through the nadis and the chakras. [3 1 ] Amarntha Kokku Asana Hooki Bandah Kooram (Sitting Crane Pose with Lock in the Waist).
Sitting on a chair, the hands are united behind the back. Bend forward. Lengthen the head forward about a centimeter various times (parallel to the ground). This exercise opens the nadis. 132] Pathi Chakra Asana Vanekam Mudra Kooram (Half Wheel with Salutation Mudra)
This Asana is the same position of the half wheel (n. 1 2), save that the hands are united above the navel with the fingers turned upward. It is useful to help the energy circulate in the Manipura. If the nadis are opened through the previous Asana, the energy of the Manipura is brought toward the Sahasrara. [33] Trikonasana with Mudras
To understand this Asana, you need to know the two phases of Asana 1 7 well (Trikonasana). First phase: with reference to the first phase of Asana 1 7, the finger upon which to focus your gaze must be lowered, while the other must rest on the shoulder. While lowering the finger, massage the shoulder vigorously with your thumb, especially the hollow that is being created between the neck and the upper part of the shoulder. The movement may cause pain in the forearm. Second phase: in the second phase of Asana 1 7, both hands are on the shoulders and the thumbs strongly message these same points. Third phase: the basic Asana 1 7 is performed completely (both phases). 2 99
Kriya Secrets Revealed Fourth phase: the first phase of this Asana (n. 33) is performed again, placing the lowered hand on the inner side of the foot. Move your foot up and down. Then massage the external side of the foot. This position sets the body up for the flow of pranic energy. EXERCISES FOR THE EYES
(34-55)
[34] Nindra Shanti Tratak Kriya [Standing Relaxation Eye Exercise]
Place your hands behind your back. Move your head and trunk to the right and to the left. Repeat this action from one to five minutes. The eyes move with the head, keeping in mind that it is important to avoid staring at anything in particular; that is, the eyes should not be focused on any object. (35] Amantha Shanti Tratak Kriya [ Sitting Peace Eye Exercise]
This is the same as the previous Asana, except that it should be practiced in the sitting position. Simply move the head sideways. Your eyes should be relaxed; watch nothing in particular. Continue this practice for a maximum of three minutes. [36] Airtaka Tratak Kriya [Concentration Eye Exercise]
Take a piece of a newspaper with a text in small font. Focus on one single character at a time and try to see every imperfection in it. Linger the focus for five seconds on each letter; examine no more than two lines. [37] Purna Shanti Tratak Kriya [Complete Peace Eye Exercise]
Cover your eyes with your hands for five minutes. You will see various lights, but then all will become uniform and dark. The lights are a sign of mental activities. Press on the bones surrounding the eyes, but not on the eyes themselves. Rest your elbows on your knees. TRA TAK ON THE SIDDHA S
Look at a photograph of a particular Siddha of your choosing. During the first two minutes, practice Shuddi (Asana 20). Then focus on one unique point of the same photograph (2 1 ). Imagination can be used as well, as the photograph is only a starting point. At a certain moment, you will start to see other things appear (22). If, for example, you look at a red point on the Siddha ' s forehead that is not very clear, you may see grains
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Appendix 1 - The 1 44 Kriyas of Babaj i of dust. You might find that the point in fact i s not perfectly round, that there are imperfections. Then, you can visualize the Siddha while he or she is performing some kind of activity. Focus on what you see, without any feelings attached. Then, reflect on an abstract obj ect (Asana 23), whatever it might be - you could take a quote from the Holy Writing for example. At this point, you should begin to feel heat, wind, emotions, etc. (24), as if you were sitting alongside the Siddha. After 20 minutes, practice either the Mantra of Shiva or the Mantra of Vishnu at least 1 6 times, depending if the Siddha i s a disciple of Shiva or of Vishnu. (See also Babaji and the 1 8 Siddha Kriya Yoga Tradition, by Marshall Govidan, 1 99 1 .) (The mantra of Shiva is: Om nama shivaya sing vang kim am. That of Vishnu is: Om namo bhagavate vasudevaya.) DEEPENING PRANAYAMA
(56-69)
(56] Matreika Pranayama
Breathe through the nose, constantly making a "SHEE" sound in the throat (during inhalation and exhalation) to the rhythm of 2:0:2:0 (inhale very slowly; do not hold your breath; exhale very slowly, employing approximately the same time used during inhalation; begin inhalation immediately without pausing). This Pranayama gives a tremendous recharge of energy to your entire being. After this practice, you will realize that the breath is very calm, and thus the mind as well. (57] Pu rna Shuddi I Complete Cleansing Breath
Inhale through the nose with a long and deep inhalation using all the muscles, and then exhale through the mouth with the superior lip covering the inferior lip. The exhalation ends brusquely: " . . . ffft". Repeat seven times. (58] Hatha Shuddi
Inhale through the nose and exhale forcefully using only one nostril . Repeat five times for each nostril. This removes mucus from the nose. You may visualize that you are cleaning the spine during this process.
30 1
Kriya Secrets Revealed [59] Nahishi Suriya Kali Matreika Pranayama I Nasal Solar Rhythmic Breath
Breathe only through the right nostril and repeat 25 times. The effect is to heat the body. The rhythm is that of Matreika (Asana 56). [60] Nahisi Chandira Kali Matreika Pranayama
Breathe only through the left nostril and repeat 25 times. The effect is to cool the body. The rhythm is that of Matreika. [6 1 ] Kye Kurli Shi Dalal Pranayama [Hand-tube cooling breath]
Form a tube with your hands and inhale through this formation with your mouth. The tongue is also curled into a tube. While inhaling, you will feel all the freshness of the air. Exhale through the nose, directing the fresh breath toward wherever you feel your body needs to be refreshed. While you inhale, make a low noise. Repeat this process seven times. [62] Swasha Kasha Naye Pranayama I Pulmonary tuberculosis breath
During the last seconds of the inhalation the shoulders are pushed in the front. This opens the frontal parts of the chest. At the beginning of the exhalation simply allow the shoulders to relax and let them drop. You will feel a particular effect at the Pranic level. Repeat ten times. [63] Reshak Kanai Naye Pranayama I Exhalation Asthma Pranayama
Inhale through the nose and exhale in small breaths through the mouth with the lips in the same position as Asana 5 7 . Repeat seven times. [64] Purak Kanai Nye Pranayama I Inhalation Asthma Pranayama
Inhale in small amounts and exhale as in technique number 57. Repeat seven times. [65] Purak Reshak Kanay Naye Pranayama I Inhalation Exhalation Asthma Pranayama
Inhale in small amounts and exhale in small breaths through the mouth with the lips in the same position as Asana 5 7 . Repeat seven times. [66] Nye Pranayama I Dog Breathing
Breathe like a dog, slowly with the tongue hanging outside the mouth. This breathing has a refreshing effect.
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Appendix 1
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The 1 44 Kriyas of Babaj i
[67) Pranayama Gatie I Animal Pranayama
Keeping the mouth closed, make a very loud sound like the howling of an animal. Make this sound only during inhalation; then only during exhalation, and then during both inhalation and exhalation - three minutes each for a total of nine minutes. [68) Tooka Pranayama I Sleeping Pranayama The rhythm to be created through your breathing is 2 : 0 : 1 :0. (Inhale very slowly; do not hold your breath; exhale, employing half the time used during inhalation; begin inhalation immediately without making a pause.) There is a slight sound in the throat, no Kechari Mudra. This Pranayama induces drowsiness, since this rhythm mimics the natural rhythm of sleep . [69] Prana Darshana Dhyana Kriya Gaze up into the sky with the eyes not focused on anything in particular. You will see small particles of light dancing like small fireflies pushed around by the wind. In places where spiritually oriented people live, you will see more of them. Then, you will most likely see stains and dark lines not touched by the wind: these are tied to the astral world. You might also see entities or spirits of nature which are present only in certain places. IMPLETION OF DHYANA [70] Single Smell Meditation Technique
Choose an odor that is not present around you and, after 3 minutes of Shuddi, focus your attention on it. It is good that you repeat this exercise for weeks, remaining always on this odor. First, you will have the impression that you are perceiving it with your nostrils, but then it will become a mental reality. Visualization should not be used. [ 7 1 ) Similar Smell Meditation Technique
Begin with one minute of Shuddi, and then practice the previous technique for another minute. Then explore different scents of the same type. For example, if you start with a rose, you can explore the scents of other roses in this hypothetic garden. Pass from one scent to another with a certain continuity, imagining that you are walking in the garden from one bush to another.
303
Kriya Secrets Revealed [72) Single Sound Meditation Technique
A piece of classical music can be chosen for this technique. Imagine that your eyes are closed and that you cannot see. [73) Similar Sounds Meditation Technique
Start with one minute of Shuddi, and then practice the previous technique for another minute. Then explore various sounds - it is important to keep the continuity between one and the other, even if it is not important that the sounds be similar. [74) Single Taste Meditation Technique
One minute of Shuddi and then one single flavor. [75) Similar Taste Meditation Technique
Start with one minute of Shuddi, and then practice the previous technique for another minute. In the Ayurveda there are six tastes: salty, sweetened, hot, astringent, bitter. The best is to explore the whole range of these tastes. [76) Single Sensation Meditation Technique
Imagine that you are taking something in your hand or that someone touches your hand, or that you perceive the wind or the sun on your skin, or someone who is massaging you. Perceive the feeling that you are touching silk, leaves . . . [77) Similar Sensation Meditation Technique
Start with one minute of Shuddi; then practice the previous technique for another minute; and then various sensations. MIXTURE OF DISPARATE TECHNIQUES
[78) Meham Kalikan Dhyana Kriya [Cloud Scattering)
This Kriya known as "cloud scattering" is to be practiced outdoors. Look at a small cloud in the sky and believe that your mind is like a laser beam dispersing it. [79) Meham Shefte Marde Payum Dhyana Kriya [Cloud Gathering)
It is best to start this Asana by filling the holes of already existing clouds.
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Appendix I - The 1 44 Kriyas of Babaj i (80] Prana Sahitchay
Focus on the part of the body that you want to fill with Prana (e.g. a sick part, or a single chakra); relax the part; take in a great inhalation, and then exhale as in Puma Shuddi (n.57 ) , but keeping the concentration on that point. Repeat seven times, feeling the energy going to that point. 181 ] Bhaj an
Take a deep inhalation and then chant aloud the note "DO," placing your awareness on the Muladhara Chakra, then chant "RE," placing your awareness on Svadhisthana; chant "M I" on Manipura, "FA" on Anahata, "SO" on Vishuddha, "LA" on bindu, "TI" on Sahasrara. 182] Mandira Matreika Pranayama I Mantra in the Chakras with Matreika
During inhalation and exhalation (the rhythm is 2 : 0 : 2 : 0) chant the Mantra mentally. Concentrate on the corresponding chakra. Practice at least 1 1 breaths. It is not necessary to visualize anything. This helps wake up the chakra. During the whole session, remain on the same chakra. (83 ] Prana Deha Sukam Darshana Dhyana Kriya
Start with some Matreika, as the vision of the astral body depends on the quantity of energy you have. The technique consists in looking at the tip of the nose and seeing the energy that goes out. You can observe a halo of light. You may see brightness on its tip and also on its surface; sometimes colors change. Then, pass to other parts of the body; finally, attempt to see the aura in other people. (84] Maha Deha Shukana Darshana Kriya
Close the eyes. Imagine you are no longer in yourself, but that you are looking at your own body as if it were in front of you. You are sitting in front of yourself, and you observe the colors that surround the physical body as an aura: 'a shadow' . Notice that the colors change when the emotions change. This shadow is therefore not the classical aura that you see with the eyes open, but something subtler: the mental body. (85) Jnabaha Kriya Shangan Korvaj I Memory Kriya Chain Type
Go back to the past: years; months; days. Choose any period. Recreate what really happened - live that experience again. Choose some important events, possibly those that represented ' turning-points' . It is better to go back slowly instead of covering many years 30 5
Kriya Secrets Revealed in only one session. You can reach back to your infancy, to the first years of life, or to the time before your birth; however, it is best to start with more approachable impressions. Memories are connected like chains. [86] Jwnapun Asana Surya Kali Mantram I Ladies Postures with Solar Breathing for Digestion
Sit on the floor with both feet on your right and leaning the left arm on the floor. It is advisable to eat in this position. The position must be maintained for 25 minutes. [87) Kurachie Pun Asana [Chandra Matram I Cooling Ladies Postures with Lunar Type of Breathing
Sit on the floor with both feet on the left side, and with the right arm on the floor. The position must be maintained for 25 minutes. [88] Tashi lraka Talachie Kriya I Static Contraction
Lie in Savasana: there is no preset time to respect. Tense and relax various muscular groups starting from the neck and going downward. Avoid movements: therefore, if you want to tense you hand, you should not clench the fist. [89) Tashi Shalana Kriya I Muscle Vibratory Kriya
This is similar to the previous technique, except that the tension is increased until the muscles vibrate. There is a trembling associated with each muscular group. [90) Shayvee Shukama ma siddhi Kriya I Clair Audience Super Siddhi Kriya
After one minute of Shuddi, visualize yourself being in another place. Try to listen to what is happening there in this very moment. You must be able to isolate the sense of hearing - in order to do so, you must have practiced technique number 72 proficiently. [9 1 ] Kun Shukkam Mahsiddhi Kriya I Clairvoyance Super Siddhi Kriya
After one minute of Shuddi, visualize yourself being in another place. Try to see what is happening there, in this very moment. You must be able to isolate the sense of sight. [92] Tashi Talachie Kriya I Auto Suggestion of Aum Relax
In Savasana, tense the whole body during inhalation and exhale easing up on all the muscles. Breathe through your nose. During inhalation repeat mentally 'Om ' ; during exhalation repeat "Relax. "
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Appendix 1 - The 1 44 Kriyas of Babaj i [93] Malacheke Shihicai I Therapy fo r Constipation
Unlike technique number 28, this is practiced while sitting. Move the abdomen inside outside while singing Om-Om-Om . . . (moderately fast: about two Om per second). Perform 25 movements. [94] Jalandhara Bandha Kriya I Chin Lock Plus Vibration
The chin rests on the chest. Create a physical vibration. This gives fresh energy to the head. When you raise your head back again, feel the energy also rising. Practice Jalandhara for between 30 and 60 seconds and repeat five times. [95] Uddiyana Bandha Kriya (Abdomen /Stomach Lock plus Vibration)
Vibrate the muscles of the abdomen. Practice for 30 or 60 seconds and repeat five times. [96] Mula Bandha Kriya (Perineum Muscular Lock plus Sphincter Muscular Lock)
Sit with the perineum pressing against the heel or on a tennis ball. Contract the perineum and anus until they vibrate. With practice, the muscles will become stronger. Perform this exercise for 30 or 60 seconds and repeat five times. [97] Muka Noni Dhyana Kriya (Concentration on Nose Tip)
Focus on the tip of the nose with crossed eyes and try to maintain concentration on that point for 1 5 minutes. You can open and close your eyes as much as you like - you can also keep them half-shut. [ 98) Puruva Mathia Dhyana Kriya (Eyebrow Center Concentration) Focus on the area between the eyebrows and try to maintain concentration at that point for 1 5 minutes. You can open and close the eyes as much as you like - you can also keep them half-shut. [99] Sahasrara Dhyana Kriya (Concentration on 1 008 Petals Lotus)
Tum the eyes upward and put the center of your mind on the top of your head. Imagine you are sitting there. [ 1 001 Moope Bandha Kriya
Practice the three Bandhas together for 1 0 minutes without vibrating. Then vibrate for 3 0 or 6 0 seconds and repeat this vibration five times. You can also practice this Kriya from a standing position. 30 7
Kriya Secrets Revealed [ 1 0 1 ] Tookan Inmy Yagi Shihicay I Therapy for Insomnia (Half-fish pose with and without support and with sleeping Pranayama)
Resting in the position of the half-fish (n. 8), breathe with the rhythm 2: 0 : 1 :0. A pillow may be placed behind the back. CHAKRA DHYANA YOGA
(102-122)
First part [1 02 1 08} In these techniques, with open eyes, visualize each chakra as a flower through your body and clothes. Your focus is turned toward the physical place in the spine where the chakra is situated. The eyes will not look at the physical body, but at the vital body where the chakra is located. . . .
It is easier to see the astral body with open eyes. Always begin with one minute of Shuddi, and then visualize a flower with a certain number of petals of that particular color characteristic of that chakra. Visualize an upward turned flower and, as for the form of the petals, you may use your imagination. [ 1 02] Shivapu Muladhara Chakra Dhyana Kriya (Red Muladhara Meditation)
Four red petals - you should not feel any heat. If sexual desires arise, practice with closed eyes. [ 1 03] Kavi Svadhisthana Chakra Dhyana Kriya
Visualize the Svadhisthana Chakra with six orange petals. [ 1 04] Manj al Manipura Chakra Dhyana Kriya
Visualize the Manipura Chakra with ten yellow petals. [ 1 05] Pachai Anahata Chakra Dhyana Kriya
Visualize the Anahata Chakra with 1 2 green petals. [ 1 06] Ouda Vishuddhi Chakra Dhyana Kriya
Visualize the Vishuddhi Chakra with 1 6 blue petals (blue like the dark sky). The eyes are turned downward as if looking through your head.
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Appendix 1 - The 1 44 Kriyas of Babaj i [ 1 07] Ananda Orida Ajna Chakra Dhyana Kriya
Two indigo petals - blue dark with a tint of rose inside; not violet, but the classical color of ink. With open eyes, focus on the point between the eyebrows - although the chakra is actually set slightly back from the forehead. The eyes are turned upward, toward this particular point in the forehead. [ 1 08] Nyia Sahasrara Chakra Dhyana Kriya
1 008 petals of violet color - everything around the petals is gold. The eyes are turned upward, but the chakra is seen from the top down. Second
Part / W9- l l 5/
Now a mantra is used and the eyes are turned toward the location of the chakra. Always start with one minute of Shuddi, then practice the technique of visualization described earlier. Offer this prayer to Babaj i : OM [ . . . ] CHAKRA MANDIRA DHYANA KRIY A BABAJI TAT SAT, where [ . . . ] is the name of the chakra. Then repeat the specific mantra of the chakra 1 08 times, always remaining focused on that chakra. [ 1 09] Muladhara Chakra Mandhira Dhyana Kriya
Mantra: Ring lam om [ 1 10] Svadhisthana Chakra Mandhira Dhyana Kriya
Mantra: Vang vum [ 1 1 1 ) Manipura Chakra Mandhira Dhyana Kriya
Mantra: Rang rum [ 1 1 2 ] Anahata Chakra Mandhira Dhyana Kriya
Mantra: Sung yum [ 1 1 3 ) Vishuddha Chakra Mandhira Dhyana Kriya
Mantra: Lam om [ 1 1 4 ) Aj na Chakra Mandhira Dhyana Kriya
Mantra: Mung aum
309
Kriya Secrets Revealed [ 1 1 5] Sahasrara Chakra Mandhira Dhyana Kriya
Mantra: Aung Third Part /116-122/
Here add a specific Asana for each chakra. Holding that position as longer as possible, practice Shuddi for 30 seconds, the technique of visualization for another 30 seconds, then begin repeating the specific Mantra for a number of times, between 1 6 and 1 08 . When you are tired, relax and lie on your back completing the number of repetitions. [ 1 1 6) Muladhara Chakra Mandhira Dhyana Asana Kriya
VAJROLI MUDRASANA (n. 1 5) [ 1 1 7) Svadhisthana Chakra Mandhira Dhyana Asana Kriya
ANJANA AMANA KOKKUASANA (n. 1 3) with a variation. Do not grab the big toes or the ankles. Your hands remain over your feet about 1 0-20 centimeters, and slightly oscillate up and down. During this movement mentally chant the Mantra. [ 1 1 8] Manipura Chakra Mandhira Dhyana Asana Kriya
UPLIFTED BILATERAL FEET POSTURE. This is not a classic Asana. Lie down on your back. Raise your legs vertically, maintaining the pelvis on the floor. Slightly bend your knees moving them toward the body about 1 0-20 centimeters (also, slightly lower your feet in order to obtain a comfortable position). Adjust the position until you feel a light stretching out of the lumbar vertebrae. [ 1 1 9] Anahata Chakra Mandhira Dhyana Asana Kriya
VIPAREETA KARAN! (n.7) [ 1 20] Vishuddha Chakra Mandhira Dhyana Asana Kriya
SARVANGASANA (n.3) [ 1 2 1 ] Aj na Chakra Mandhira Dhyana Asana Kriya
KALAPOY ASANA (n.9)
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Appendix 1
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The 1 44 Kriyas of Babaj i
Plow pose but with a variation: the knees touch the forehead. I n the moment you mentally chant the Mantra, do some light movements with the knees to rub the forehead. ( 1 22] Sahasrara Chakra Mandhira Dhyana Asana Kriya
SIRSHASANA (n. 29) Those of you who are not able to practice this correctly can utilize the salutation pose (n. l ). Keep the eyes open. NAIWA DWARA DHYANA YOGA I YOGA OF DIVINE OPENINGS [ 1 23-13 1 )
There are nine openings in the body, and we learn to close the two lower ones and open the others. When we close an opening, we become closed to all those influences that enter our consciousness through it. When we open an opening we become more sensitive to those influences. In the final period of our lives, yogis learn to close all of these openings . For this set of techniques, the prescribed position is that used during basic Dhyana (Sarpam Mudra) with closed eyes. Start by concentrating on a particular opening; repeat Babaji's Mula Mantra 1 6 times; and then repeat a prayer specific for each opening. Please note that the word Bandha favors the closing, Uruba the opening. Then practice Shuddi while keeping the mind focused on one particular opening. Then repeat a Bija Mantra specific to each opening. The techniques of closing an opening should be practiced for ten minutes; those for opening an opening 1 5 minutes - the reason for this is that it is easier to close than to open a door. [ 1 23) Swastipu Dwara Dhyana Bandha Kriya [Genital Opening] The genital opening must be closed unless you are not working with a partner. Prayer: Om Swastipu Dwara Bandha Dhyana Thiruva Kriya Babaj i Tat Sat Mantra: Ring ( 1 24) Mala Dwara Dhyana Bandha Kriya [Anus) The real opening is about a centimeter over the coccyx and over the anus. The thoughts that will come are connected with worries involving food and material safety. Prayer: Om Mala Dwara Bandha Dhyana Thiruva Kriya Babaji Tat Sat Mantra: Vang 3 11
Kriya Secrets Revealed [125] Vai Dwara Dhyana Bandha Kriya [Mouth]
Avoid speaking too much, thus conserving energy. Strive to always tell the truth. Prayer: Om Vai Dwara Uruba Dhyana Thiruva Kriya Babaji Tat Sat Mantra: Rang [ 1 26] Valedeh C ardo Dwara Dhyana Uruba Kriya [Right Ear]
Opening the ears allows us to achieve clairaudience, the power to hear outside the range of normal perception. Yogi Ramaiah said: "At the beginning you don't feel anything, but when you enter the higher regions, then there is nothing that cannot be heard." Prayer: Om Valedeh Cardu Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat Mantra: Aung [ 1 27] ldadu Cardo Dwara Dhyana Uruba Kriya [Left Ear]
Prayer: Om ldadu Cardu Dwara Uruba Dhyana Thiruva Kriya Babaji Tat Sat Mantra: Sung [ 1 28] Valleduh Nashi Dwara Dhyana Uruba Kriya [Right Nostril]
Prayer: Om Vai Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat Mantra: Eee lam [ 1 29] ldadu Nashi Dwara Dhyana Uruba Kriya [Left Nostril]
Prayer: Om ldadu Cardu Uruba Dhyana Thiruva Kriya Babaj i Tat Sat Mantra: Ah mung [ 130] Valleduh Kun Dwara Dhyana Uruba Kriya [Right Eye]
These last two techniques help to develop clairvoyance, to see at a distance on the subtle plan. You also detach from the desire to see various things. Prayer: Om Valleduh Kun Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat Mantra: Suong
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Appendix 1
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The 1 44 Kriyas of Babaj i
[ 13 1 ] ldadu Kun Dwara Dhyana Uruba Kriya [Left Eye] Prayer: Om Idadu Kun Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat Mantra: Sing PRE PARATION FOR THE SAMADHI STATE
( 132] Taduman Shihichai {Treatment for the Common Cold) This technique is used not only to cure a cold, but also to pacify the chakras. Assume the Vipareeta Karani Asana, but leaning on a wall, as it is necessary to have your hands free. Breathe alternating the nostrils (three breaths for each nostril) for five minutes. Then, perform technique number 57 (Puma Shuddi) five times; then, technique number 5 8 (Hatha Shuddi) four times per each nostril; then technique number 5 6 (Matreika Pranayama) seven times. At this point, inhale some essence of eucalyptus five times per each nostril and exhale with strength, cleaning your nose. Finally, if you feel the need, repeat Vipareeta. ( 133] Shalana Pudipeu (Vibratory Massage Kriya) Ease off from each muscular group completely. Each tension must disappear. Quickly massage the various parts of the body using the palms of the hands. For the shoulders, you can use the tip of your fingers. This technique increases the circulation of the blood and Prana. (134] Brahmanandira Asana Kriya (With Left Knee Touching Right E ar) Touch the right ear with the left big toe. (You can do this practice standing. An easier alternative is to sit on the ground and touch the right ear with the left knee.) The purpose of this position is to help awaken the Kundalini: the left foot represents Kundalini . In this way you stimulate the nerves associated with the Muladhara Chakra. ( 1 35] Tantrie Kudambavaikay Kriya (Yoga Tantric for Family Life) While you are making love with your partner, focus the mind on the Muladhara while mentally chanting the Mantra of the Muladhara, a minimum of 1 6 times.
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Kriya Secrets Revealed Brahmacharya Technique)
[136]
Oj as
Matreika
Pranayama
(Celibate
Oj as
Breathing
This technique transforms the raw energy into Bindu/Ojas : the sublimated energy tied to Sahasrara. It also helps open the Seventh Chakra, and is useful both to those who practice abstinence and to those who have too many desires and sexual thoughts. Place ice on the genital organs before beginning. Visualize Sushumna of the dimension of the index finger. At its base there is a sphere of bright white light. With the tongue in Kechari Mudra, inhale slowly making the sound "Sheee" and visualize a sphere of light that comes up inside Sushumna. While this light travels from the First to the Third Chakra, practice Mula Bandha and then Aswini Mudra. For the remaining part of the inhalation, relax until the sphere reaches the Sahasrara. During a slow exhalation make the non-verbalized sound "Sheee," visualizing a resplendent light which always remains at Sahasrara. Your eyes are always turned upwards. More than visualizing, it is important to keep the mind there. THE SAMADHI TECHNIQUES
[137) Shivalinga Veerashiva Tradak K.riya
Look for a beautiful stone in the shape of an egg of only one color. In India this is called Shivalinga. Hold your Shivalinga for 1 5 minutes in the right hand and with open eyes; look at it while at the same time seeking inspiration. The purpose of this practice is to allow the intuition to express itself. Interesting inspirations will come: metaphysics; your relationship with God; the breathless state; Samadhi. Therefore, the purpose of this Kriya is to find inspiration. Detach yourself from the mundane thoughts and look for the gems - the great inspirations. Yogi Ramaiah said: "The Jiva is trying to become a Shiva. " The Shivalinga is a symbol of the state of Soruba Samadhi and helpful in overcoming the mental tendency to wander: it is not a technique of concentration but of meditation. [ 1 38] Sanj ara Dhyana Kriya (Wandering Meditation Kriya)
After one minute of Shuddi, allow anything that comes to mind follow its course without trying to detach from it. This is the opposite of the mental discipline you have learned with Shuddi. It is not even necessary to remain on the same subject. 3 14
Appendix
1
- The 1 44 Kriyas of Babaj i
The mind does not have the time to digest its own ideas; however, through this technique it is possible to assimilate the experiences of life and satisfy the aspiration of the mind to be free. Nevertheless, you need to guard against any negative thoughts that should arise. The minimum time for this process is 20 minutes, but it is alright to go on for two to three hours. It is best to perform this technique with the eyes closed. The reason we dream is that we need to assimilate the experiences of the day. Many people sleep too much because they do not have time to digest the experiences of life. Happy people do not spend so much time in bed. In other words, this technique consists of doing what you always do, but in a serious way. [ 139] Savikalpa Samadhi
Let your breath flow freely. When the breath enters, think 'Om ' ; when the breath goes out, think "Babaji" (similar to the Self-Realization Fellowship (SRF) Hong So technique). Between inhalation and exhalation there can be some pauses wherein you do nothing; you think of nothing. Effort must not be used to put an end to the pauses of the breath. If the breathless state comes, you should think of Babaj i . It is advisable to practice this technique on an empty stomach after suitable preparation, as explained below: Routinely perform the following: Kriya Kundalini Pranayama ( 48 breaths) Matreika Pranayama (5-25 breaths) This technique ( 1 39) for ten minutes Note: with Matrei ka you create a balance between the pressure of the air outside and inside the nostrils and lungs. This Equilibrium creates the conditions for the breath to cease. If there is no mental activity, there is no energy consumption, and therefore there is no need to breathe - in that state you can enter Samadhi. The secret is that there is no mental activity. There must be Equilibrium between yourself and the universe. [ 1 40] Jyoti Soruba Samadhi (Golden Light Samadhi Meditation)
Visualize a golden flame. Meditate upon it and experience entering a dimension of pure light. The dimension of the flame can vary; for example, you can visualize it as the flame of a candle. The eyes are closed, but you can also keep them open at the level of the
315
Kriya Secrets Revealed horizon or focused on the region between the eyebrows. When the state of Samadhi comes, the vision of the golden light will also come. It is as if you were in a golden room without boundaries, without form. In this state you breathe freely, you do not need to be concerned about anything else. It is advisable to practice this technique after due preparation as suggested routine:
m
the following
Kriya Kundalini Pranayama (48 breaths) Matreika Pranayama (5-25 breaths) Technique number 1 39 for five minutes This technique ( 1 40) for 20 minutes ( 1 4 1 ] Nirvikalpa Samadhi
To perform this technique, focus your mind on the crown of the head, and practice Shuddi there as well, detaching yourself from everything else - not only from your thoughts, but from every sound, and from every form. There is nothing to be visualized and, according to the way your body reacts, you can continue with the practice indefinitely - without limit. Yogi Ramaiah said, "Become it itself, not just conscious of it. " After due preparation, begin with the following routine: Kriya Kundalini Pranayama ( 48 breaths) Matreika Pranayama (5-25 breaths) Technique number 1 39 for ten minutes This technique ( 1 4 1 ) for 20 minutes For a more demanding routine: Kriya Kundalini Pranayama (48 breaths) Matreika Pranayama (5-25 breaths)
3 16
Appendix 1 - The 1 44 Kriyas of Babaj i Technique number 1 39 for ten minutes Technique number I 40 for 1 5 minutes Technique number 1 39 for five minutes but with concentration in Fontanelle This technique ( 1 4 1 ) for 20 minutes ( 1 42] Babaj i Darshana
Start with 60 seconds of Shuddi with open eyes, and then visualize Babaj i everywhere for 19 minutes. Attempt to visualize His presence in three dimensions: See Babaj i walking, smiling, and utilizing (only) the objects that are around you. Allow your imagination to be very active. You should also alter your point of vision, yet be realistic : in this way Babaji will become more and more present in your life. In the last two techniques you have experienced God in the absolute form; now you want to experience God with form. Remember also that Babaj i is a state of consciousness that can be experienced within. "Look for Babaji to become Babaji." ( 1 43 ] Nityananda
Be conscious of any activity, until you reach a point where your awareness is continuous and thus joy is also continuous. We know that we suffer when our awareness is interrupted; in those moments the Samsaras come to the surface and the consciousness is seized by desires. Nityananda helps to avoid these interruptions. Nityananda (or raised consciousness) can be practiced with eyes opened or closed. Practice this awareness when eating, conscious of smell and taste, or during a walk in the woods; whenever and wherever you are, remember to move slowly, coordinating your walking with breathing, conscious of every sensation, feeling and emotion. Through this technique, you can learn how to experience the joy that exists in each moment. People too often think: "Oh, if only I could rest on the beach in the sun, then I will be happy! " all the time living in the imagining of that which does not exist. It is also said, "We dream with open eyes; we do not live in the present." The truth is that the more one is conscious of the moment, the greater chance of true happiness.
3 17
Kriya Secrets Revealed The best time to begin the practice of Nityananda is on a day of the week that you are able to devote to silence. You will feel an immense amount of joy; a continuous state of ecstasy. You can let your thoughts develop freely, as shown in technique 1 3 8 (Sanjara Dhyana). When practiced at night while resting, this raised consciousness is called Yoga-Nidra, where little by little you become aware of your inner Self and of its divine nature. The purpose is a continuous flow of Ananda. This technique follows those of Savikalpa and of Nirvikalpa: it is an extension of them to daily life. With this practice you learn to meditate with open eyes, and you begin to realize that the things of life are not born from us, even if they manifest through us. Our activity consists in becoming perfect channels through which Divinity is manifested. At the beginning of the spiritual path, we are convinced we are responsible for all that happens in our life and therefore we try to mold reality according to our wishes. In the beginning, practice Y oga-Nidra for a fixed period of time; for instance, 1 5 minutes. Eventually, you will practice these techniques continuously, conscious at all times. [144] Nada Yoga
Plug your ears with your fingers. For the first three minutes, plug both ears, then for the next three minutes, only the left one; then, for another three minutes, only the right one. Then close both ears for six minutes. Then both ears open for five minutes. 3+3+3+6+5=20
Try to listen to the internal sounds. This is easier when there are no other sounds in your vicinity. You will hear the different sounds of the Chakras; below them you will perceive the sound of Orn. The sounds may also be perceived without closing the ears.
31 8
Appendix 2
-
Swami Yogananda' s Kriya
Through my research, I was able to uncover the original Kriya Yoga as taught by Swami Y ogananda. As you review these lessons, you may notice that the descriptions differ significantly from those taught through the church, Self Realization Fellowship (SRF), which claims its origins in the teaching of Kriya through a line of Gurus: from Babaj i to Lahiri Mahasaya, to Sri Yukteswar, to Paramahansa Yogananda. (Further research has shown that all Kriya Yoga lineages derived from Sri Yukteswar seem to have deviated significantly from the original Kriya taught by Lahiri Mahasaya.) Since the copyright expired in 1 95 8 , I have legally reprinted the text as follows : ART OF SUPER-REALIZATION INITIATION By SWAMI YOGANANDA This sacred lesson is meant only for the devoted Y ogoda student who would, untiringly and unceasingly seek God until he finds Him Published By YOGODA SAT-SANGA SOCIETY 3 8 80 San Rafael Avenue Mount Washington Los Angeles, Calif.
STRICTLY FOR YOUR PERSONAL USE ONLY Copyright, 1 930, by Swami Y ogananda Printed in U. S.A. All Rights Reserved International Copyright
AR T OF SUPER-REALIZA TION
3 19
Kriya Secrets Revealed By Swami Yogananda INITIATION Invocation 0
Heavenly Father, Jesus, Prophet of my religion, Prophets of all religions, Supreme Master Babaji, Great Master Lahiri Mahasaya, Swami Sri Yukteswar Giriji, and you, my Guru (Preceptor), free my spiritual path from all difficulties, and lead me to the shores of eternal wisdom and bliss. Babaj i
Babaj i is the Supreme Master of the Yogoda Sat-Sanga movement in America and India. His disciples claim that he is living an extraordinarily long life. It was he who gave this lesson to Lahiri Mahasaya, who revived the art of Super-Realization and practical Yoga in a sweeping way in Bengal and India, teaching thousands of disciples. Lahiri Mahasaya
Lahiri Mahasaya was an ideal prophet and a Christ-like man, while married and performing the duties of ordinary life. We can picture saints in the forests, but when we find them in the jungles of civilization we can hold hopes of spiritual salvation for the worldly man. Swami Sriyukteswar
Disciple of Lahiri Mahasaya is Swami Sriyukteswar Giriji, my Master. The inspiration and command for the spread of Yogoda Sat-Sanga in America is due to Babaji and Swami Sriyukteswar Giriji. It was Swami Sriyukteswar Girij i who chose Swami Y ogananda as the only representative to spread the message of lost Yoga and Super Art of Salvation. Swam Sriyukteswar Giriji is one of the world's intellectual and spiritual giants. In him East and West meet. He came to unite the best in Eastern and Western civilizations. His message combines the necessary lessons on material and spiritual life, bridging the chasm existing between theology and true inner realization. Yogoda teachings emphasize the necessity of concentrating on the technique of salvation and not on unproved religious beliefs.
3 20
Appendix 2 - Swami Yogananda' s Kriya Sat-Sanga
Sat-Sanga is fellowship of religions and includes the good in all. Yogoda Y ogoda
is the scientific technique for developing body, mind and soul harmoniously. It is the method for recharging the body, mind and soul batteries from inner cosmic energy. It is the universal technique of salvation, the royal highway in which all theological bypaths conjoin. Swami
Swami is a title received from another Swami, signifying the highest order of renunciation. Swami means master of himself, or one who is trying to master himself. A Swami recognizes no other family than the entire human family. Only a Swami can ordain another Swami. Yogi
A Yogi is he who scientifically unites his soul with Spirit through the teachings of a Guru. A Yogi may be a worldly man or a man of renunciation. Guru and Disciple Versus Teacher and Student
Guru means preceptor. One can have many teachers in the beginning of the study of difficult teachings, but one can have only one Guru, who leads him to God consciousness. The Guru is the vehicle through which God redeems a disciple from mental bondage. He who receives this lesson ought to take the preceptor of this lesson as Guru. He would then be known as a Yogi or Y ogodan or a Y ogoda disciple. One can have many teachers before he settles down to one path and one Guru. Until he takes the one path and the one Guru, he is called a student, not a disciple. Yogoda Student
A Yogoda student is a Yogi. Student
3 21
Kriya Secrets Revealed One who receives the Y ogoda lessons is only a student. Disciple
A disciple is he who advances in the Y ogoda faith and strictly follows the path of Super Realization as given in this lesson and as directed by one Guru. One has to live a life of discrimination in order to be a Swami or a Yogi. Posture and Preparation Necessary to the Correct Methods of Practicing the Exercises Given in This Lesson on the Great Art of Super-Realization Preparation
1 . Face east, sitting on a straight, armless chair, over which a woolen blanket has been placed, running down under the feet.
2. Take a teaspoon of melted butter (unsalted) or olive oil. This is to grease the throat. The butter or oil should not be swallowed quickly. Sip it slowly. It is extremely important to observe this rule, as the throat must be well greased. There should be no deviation from any of the methods given in this lesson. There are few rules. Obey them strictly. Posture
3 . Correct posture: Spine erect; shoulder blades together; palms upward, resting on thighs; chest out; abdomen in; chin parallel to the ground; relax whole body, keeping spine straight. The correct posture is extremely important. It will be almost altogether ineffectual to perform this exercise with a bent spine.
4. With spine erect, relax all muscles and limbs. During the practice of this lesson the spine often bends forward unconsciously through bad habits. Straighten it as often as it bends, to gain the desired results. After the correct posture has been attained, and all muscles and limbs are relaxed, practice the following exercise, called Kriya, for magnetizing the spine. 3 22
Appendix 2 - Swami Yogananda' s Kriya
He who practices Kriya is a Kriyaban or a true Brahmin or true twice-born Christian, or a man of realization. He is born again as spoken of in the Christian Bible: "Except ye be born again, ye cannot enter the kingdom of heaven." The physical birth is given by the Father, the spiritual birth is given by the Guru (preceptor), the one individual who is able to lead the disciple to God consciousness. One may have had many teachers before, but when he finds his Guru he becomes the only one throughout life. The Guru is the vehicle of God through which God teaches and calls the disciple to Himself.
KRIYA CONSISTS OF THREE PARTS Part 1
-
Kriya Proper
The first part of Kriya, or Kriya proper, teaches the method of mentally feeling the spine by passing or circulating life current lengthwise around it. The purpose of Kriya is to magnetize the spine by circulating life current lengthwise around it, and thereby withdrawing life current from the senses and involuntary organs and concentrating it in the spine. This also helps to change the center of consciousness from the body and senses to the spine. The spinal column should be imagined as hollow when circulating the breath and life current lengthwise in and around it. Method
With half-opened eyes fixed at the Will Center (the point between the eyebrows), concentrate on the whole spinal column, and imagine it to be a hollow tube running from the point between the eyebrows to the coccyx. 1.
2. Inhale, feeling the breath pass through the inside of this imaginary hollow spinal canal, with the sound of "Hau" (made by the expanded throat), thinking and feeling a cool breath and current starting from the coccyx at the terminal of the spine and moving upward until it reaches the top of the tube imagined as running up to the point between the
3 23
Kriya Secrets Revealed eyebrows. The duration of inhalation, with the thought of pulling the breath and current upward, must be ten to 1 5 counts. When the current and breath have reached the top of the spinal tube, the point between the eyebrows, slowly exhale, sending the breath and current over the forehead, through the cerebrum and on down the back of the spinal column to the coccyx. While exhaling, the current and breath must be felt as a fine thread-like, tepid (slightly warm) stream slowly going over the spine downward to the coccyx. As you exhale, imagining the current to flow downward over the back of the spine, make the sound of "E" with the breath. When you inhale and exhale continuously, you quickly convert the oxygen into life-force, especially recharging lungs and blood. Focusing the vision and the will at the point between the eyebrows, and imagining the circulation of the current and breath in and around the spine, will create a positive and a negative pole and bring about the actual circulation of this current. The Will Center becomes the positive pole and the coccygeal plexus becomes the negative pole. The current thus created becomes a magnet of energy which draws more energy from the nervous system and from the Cosmic Source. By this method the adept is enabled to proj ect this energy from Medulla into Cosmic Energy. It is then that this energy in the body loses its limitations and becomes identified with Cosmic Energy. This is what is meant by Pranayama or control of life-force in spine and heart and nervous system, which results in breathlessness and the calming down of heart and lungs. It is then that the life-force, which is dependent on oxygen, loses its breath-slavery and moves 117 spiritward. While inhaling and exhaling, imagine that the breath during inhalation i s going upward from the coccyx to the point between the eyebrows; and during exhalation, imagine that it is moving downward over the back of the spinal column. The breath actually does not circulate around the whole length of the spine, but the increased life force derived from the transmuted breath is directed by will and visualization to circulate lengthwise, within and without, through the inner and over the outer side of the spinal 1 17
Many understand life force as control of breath; however, that understanding is incorrect. The real meaning of
Pranayama, according to Patanjali, the founder of Yoga philosophy, is the gradual cessation of breathing, the discontinuance of inhalation and exhalation. Trying to control the life force by holding the breath in the lungs is extremely unscientific.
32 4
Appendix 2 - Swami Yogananda' s Kriya cord continuously during Kriya. This converts the entire spine into a magnet which draws all the bodily current away from the senses and nerves. The five telephones of the senses - touch, taste, smell, hearing and sight - are thus disconnected and the attention freed from the invasion of the senses. This is also the greatest psycho-physical method for actually reversing the searchlights of life forces, consciousness and the senses from matter to spirit. Drawing up and feeling a cool current and the breath within the inside of the spine, feeling a cool current from the coccyx to the point between the eyebrows, and spraying the current and breath as tepid over the back of the spinal tube from the point between the eyebrows down to the coccyx is equal to one compete Kriya exercise. This exercise should be performed from one to 1 4 times in immediate succession, morning and evenmg. Remember, there are two indications of the correct practice of Kriya. 1
.
2.
During inhalation, the upward-floating breath and current should produce a cool sensation throughout the entire length of the imaginary hollow in the spinal column, from the coccyx to the point between the eyebrows. (The inhalation must be accompanied throughout by the deep sound of "Hau" made by the expanded throat.) During exhalation, the downward-floating breath and current should be felt as a tepid, fine, thread-like sensation, accompanied by the sound of "E" (made by the expanded throat.) Do not jerk the chest by moving it up and down with inhalation and exhalation, while practicing Kriya.
3. Always keep the throat expanded during this exercise. The expansion should be like that experienced in rolling the tongue backward toward the uvula. You may practice Kriya with an expanded throat by rolling the tongue backward. 4.
Drawing the breath and current upward must b e accompanied b y a deep, full sound of "Hau" made by the throat. Likewise, in sending the current downward over the spinal column, it must be fine, thread-like and tepid. This exhalation must be accompanied by the sound of "E," made by the throat.
The repetition of Kriya 1 2 to 14 times equals one year's natural evolution in the development of body, mind and soul. The life current quickly spiritualizes the spine and 3 25
Kriya Secrets Revealed brain, which in turn spiritualize the whole body. Hindu Yogis state that this current actually changes the atomic composition of the body cells. Ordinarily the progress of the human body, mind and soul keeps pace with the revolutions of the earth around the sun. (Of course, this natural progress is retarded if disease, accidents, despondency or ignorance be permitted to invade the body, mind or soul.) Just as the Earth's complete revolution around the sun produces one year's effects in the human body, so the Yogis discovered that the time of human evolution could be quickened greatly by revolving the life-force (the earthly physical energy) around the elliptical path of the spinal cord and its six centers, upward from the coccyx to the point between the eyebrows, and downward from the point between the eyebrows to the coccyx, with the soul as the central sun. The solar year through outside influences of rays and vibrations quickens the body, mind and soul to a certain state in a year's time. The Yogis found that the same result of one year's complete bodily evolution and spiritual change can be brought about by internal methods for energizing and spiritualizing the spine which is extremely sensitive. This quickening of evolution can be accomplished only if Kriya is practiced correctly, if the body is kept free from diseases and accidents, and the mind from disbelief and error. Normally, the human body, brain, mind and soul undergo a complete change once every eight years, if the individual be progressive. The Scriptures say it requires about a million uninterrupted mundane years of human progressive natural evolution to clarify and sensitize and enlarge the brain, mind and soul capacity so that they can hold and reflect all the knowledge in the Universe. Ordinarily, the human brain is too limited even to hold all the words of an enlarged Webster Dictionary. Imagine what a highly developed brain is necessary to hold and express all knowledge. However, if Luther Burbank could bring a walnut tree to the fruit-bearing stage in five years instead of the normal ten to 1 5 years, it is reasonable to suppose that there must be a scientific method for developing an all-wisdom-producing brain within a few years, instead of a million terrestrial years as usually required. This is why the Yogis of India have devised this ingenious Kriya exercise for internally refining the brain and spine. Kriya is mathematical in its result. All who practice it correctly and regularly will learn this for themselves. By practicing Kriya correctly 1 4 times, morning and evening, while in good health, the spine, brain and mind 3 26
Appendix 2 - Swami Yogananda' s Kriya become completely changed. To bring about an equivalent change through natural evolution requires one year. Consequently, by practicing Kriya 1 4 times in the morning and 14 times in the evening, two years of natural evolution can be achieved in one day. One must remember that one million years of evolution can be achieved in less than 50 years by perfecting one's technique, deepening concentration, and by increasing the number of times in the practice of Kriya. (This is not to be attempted without the permission of the Guru, which may be obtained after several months of faithful practice, by reporting on the state of your health and mind.) You can also practice the lesson, the Art of Super-Realization, especially the Kriya, in the following way: Sit upright. Expand your throat by rolling the tongue backward, keeping the mouth almost closed, and circulate the cool and tepid currents as directed to do in the other method of Kriya practice. While drawing the cool current upward from the coccyx to Medulla by the sound of "Hau" you can mentally chant Aum (Om) at each of the six centers. During exhalation, accompanied by the sound of "E'', mentally chant Aum (Om) at each center as the tepid current flows downward. See following illustrations.
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Kriya Secrets Revealed
3 28
Appendix 2 - Swami Yogananda' s Kriya Kriya Proper MAHA MUDRA EXERCISE Part 2
-
Maha Mudra
This exercise 1s called Maha Mudra, or body-electrification and spine-straightening method. Maha Mudra should be practiced on the floor on a woolen blanket. The purpose of this exercise is to loosen the vertebrae and distribute the obstructed life current into the organs. Maha Mudra is performed in three parts, as follows: (a) Bend the left leg and sit on the sole of left foot. Bend the right knee upward, having right foot flat on the floor; place hands with fingers interlocked over right knee. Keep the spine straight. Inhale, cooling the inside of the cerebro-spinal tube as in Kriya, bringing the current up inside the tube to the forehead, between the eyebrows. Then, holding the breath, bend head forward and downward, resting chin on chest, and stretch right leg forward, straight on floor. With both hands take hold of the great toe of the right foot, and pull it toward you. Count from one to six in this bent posture (breath still being held), then sit up, straightening spine, and lifting the right knee upward (knee flexed) in comfortable position. Then exhale with the sound of "E" as in Kriya, sending the warm current over the outside of the tube downward to the coccyx. (b) Repeat this same exercise by bending the right leg and foot and sitting on the sole of the right foot. (c) Sit erect, both knees up, feet on the ground over a blanket. With fingers interlocked and placed over knees, draw current upward to the sound of "Hau" as in Kriya. Hold breath, bend head down, with chin on chest, then stretch both legs straight forward on the floor, keeping them together. Shift interlocked fingers to toes of both feet and, holding toes, pull them toward you. Count from one to six, holding breath, then sit up, straightening spine, and exhale with the sound of "E."
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Kriya Secrets Revealed Maha Mudra
I.
a.
a.
YOTI MUDRA Part 3
-
Yoti Mudra
The purpose of the third part of Kriya is seeing the light by your own effort, or finding guidance through the spiritual eye.
1 . Sit erect. 2 . Put thumbs o f both hands loosely over tragus o f both ears. 3 . Place first fingers lightly over the outer comers of the lids with gentle pressure. 4. Place middle fingers lightly over nostrils.
5 . The position o f third fingers should be over comers of the upper lip and that of the little fingers over the comers of the lower lip. With all fingers lightly held
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Appendix 2
-
Swami Y ogananda' s Kriya
in these positions, inhale with the sound of "Hau," drawing current up through the cerebrospinal tube from the coccyx to the point between the eyebrows. 6. Hold breath. 7. Knit eyebrows tightly and quickly.
8. Press eyeballs gently so they do not revolve or rotate. 9. Press all fingers firmly, closing mouth, nostrils, ears and eyes. Count from one to 1 2 or 25, holding breath, and see the revolving light of the spiritual eye (the star of wisdom, the third eye, the dove descending from heaven, the single eye, the star of the East through which your wisdom must pass to meet Christ Consciousness.) The astral eye in the beginning will reveal astral lights. Then, by deeper concentration, this eye will become spiritualized, revealing spirit. Watch the spiritual Aurora Borealis, then loosen fingers, while keeping them in the same position, and exhale, sending the current down over the spinal column with the sound of "E." Repeat this exercise two or three times. Practice once before going to bed.
KRIYA General Remarks
By the correct practice of Kriya 1 4 times, Maha Mudra twice, and Y oti Mudra twice, 1 2 years of evolution of body, mind and soul will be gained in a few minutes. Mind can do everything. Through this practice, the time limitation in evolution is overcome, and the 33 1
Kriya Secrets Revealed receptive power of the spine, brain and mind is increased, so that the Yogi knows, sees and feels all from within. Yoga is the super-method by which the evolution of body, mind and soul can be quickened. That is how the attainment of wisdom and realization, which usually takes a million years and numerous incarnations of natural evolution is possible in one lifetime. By this exercise, the consciousness which is in the body, and which is identified with the senses, is transferred to the spine and the brain, and thus transmitted into Super consciousness and Cosmic Consciousness. Kriya is an initiation into Cosmic Consciousness, or the transfer of consciousness from the body to the spirit. In order to do this, one must transfer consciousness from the senses to the spine. After practicing Kriya and resting for a short while, one is able to do inspired work in connection with literature, art or science. Then intuition develops of itself, without effort, because one's consciousness is transferred from the senses to the spine and brain. Realization can come only by the development of one's intuition. Remember that through the practice of this lesson you will contact Christ, and the prophets of this world, and through them you will find your union with God the Infinite Spirit. While practicing Kriya feel the inspiration of God in the spine.
33 2
Qyestions and Answers This section is included in anticipation of questions and concerns related to this book. I.
School )( s{lys rhar you
are
doing techn ique Y wrong.
In my experience, many yogic schools have at one time or another claimed that a certain technique was taught incorrectly at another school of Kriya as compared to their method. However, whenever I have looked into these discrepancies, I have found that there were slight differences in execution, yet both could achieved the same purpose. The better question might be, which one works the best? I do believe there are some techniques that provide better benefits for everyone, and some that work better for certain individuals. For this reason, Lahiri customized the techniques for each student. The result was countless variations, which then evolved over time. With this individualization in mind, it is impossible to say with complete confidence that ' Y ' is not an official Lahiri technique. In any case, it is not prudent to think in such absolute terms about Kriya. Consider in comparison the teaching of martial arts; these teachings evolved into hundreds of schools; and thus, no one can say that one school is better than all the rest. In spite of these examples of flexibility, I will consider any sound criticism as a way of improving this text for future editions. 1-Vhy did yo11 write th is book ? After surveying the modem state of Kriya Yoga, I came to the conclusion that there was no book written in an easy-to-follow manner with the Western reader in mind. This book has been created to fill that gap. Furthermore, although there are many excellent books about Kriya Yoga, very few actually offer any of the techniques, or their pages are so infused with Indian culture that they are difficult to understand. This book was also written as a possible starting point or text book for in-person instruction or private initiation. 2.
I/ind it dcsp icahle that you are hrcaking sccrc c v and oaths. Actually, I did not break an oath by releasing this book; further, after 25 years of practicing Kriya Yoga as an avid seeker, observer, and researcher, I have no problem with the openness of this book ' s contents. I would proudly break a hundred oaths, and I believe everyone should do the same, as little if any good has ever resulted from secrecy. Rather, I am firmly in the camp of people who think secrecy is "repugnant," along with John F. Kennedy and many other notables. If you are a ' guardian personality type, ' I can 3.
333
Kriya Secrets Revealed understand your reaction. However, as a scientist, committed to progress and the welfare of humanity, I cannot stand behind the concept of secrecy, except perhaps as it pertains to the case of protecting individuals from assault from more powerful entities. That is, I would never divulge the location or name of a source who wished to remain anonymous. 4.
Wh a t is the d(f/erence bet..,,veen Kundalini Yoga and Kriya Yoga ?
This would be the subject of another book altogether. To state it simply: Kriya Yoga is perhaps a sibling of Kundalini Yoga. Kriya Yoga takes an interest in the holistic development of the Jiva, but in a more natural way. The techniques have been designed so as to not force the Kundalini to rise without first allowing the blocks within the body to be removed. In this way, the Kundalini will rise at the right time, as applying too much force could create odd and imbalanced states of mind, which we find described in books like Living with Kundalini by Gopi Krishna. 5.
Why are there min imal references to outside resources in this book ?
That was never my intention when I envisioned this work. Instead, I had planned to write a book with references to a wide variety of literary sources. However, as I progressed, it became apparent that these references represented a threat to some organizations and individuals from which and to whom I was legally required to obtain permission. As a result, I have had to remove these sources, while using facts that were transferable under "fair use" law, as well as those now available through rights of public domain. For example, many of the quotes used in this text are from works published by Lahiri ' s chief disciple, Panchanon Bhattacharya, written before 1 920 (and therefore considered public domain). In order to avoid problems with translated texts, I hired Bengali translators to assist me in new translations of needed materials that become my own property through these translations. 6.
Can you elaborate ?
Yes, of course. In the case of quotes from Lahiri ' s diary, unpublished works are only protected for 70 years after the author' s death. In the case of quotes from Lahiri 's published works, all works published before 1 923 are in the public domain. There was no work of Lahiri ' s published after 1 9 1 0, as far as I am aware. Further, I am providing my own English translations of the original Bangla or Hindi versions of these works. All other works before 1 963 that I reference did not renew the copyrights, and therefore fell under public domain as well. (See "Sources" section also.)
334
Questions and Answers 1Vhy don 't you publish a Kindle version ? I have not been able to format the procedures and diagrams to fit well on a small screen. Perhaps, however, I will one day devise a method. The problem is the cost of publishing these kinds of books is more than the amount that would be needed to pay for that formatting. 7.
lsn 't the
i11j(m11a1ion in this book available ji·om online sources ? Certainly some of it is, but you have to dig through a lot of sparsely written and misdirected materials . Most people simply don' t have that kind of time to spend. My own interpretations, diagrams, and innovations regarding Kriya are not online, however. And, many of the tips I have received are definitely not found online. 8.
Krf va dangerous ? I have heard some people comment that they are convinced that practicing Kriya Yoga is dangerous; that if spiritual revelation comes prematurely, it can overwhelm the body and negatively affect overall health. In my 26 years of experience with Kriya, I have never seen evidence that this is so. The subtle body can only be pushed as far as it will be allowed to be pushed. Indeed, there is far more danger in not making spiritual progress and holding the Kriyaban back. The world is dangerous. Kriya is a lifeboat intended to rescue us from that danger. How then can we call the lifeboat dangerous? I have only found peace in this process and wonderful experiences, as well as ever-expanding awareness. Now, having said that, the practicing of Kriya can be potentially dangerous when a weak-minded person comes under the sway of the suggestion that it is not safe, and they begin to interpret what is spiritual progress as somehow a bad thing. There may also be danger when someone with mental health issues does not seek appropriate medical help, and relies solely on meditation to heal deeply imbedded psychological issues. Also, sensations of peace and bliss can become overwhelming, and even disrupt our lives if we allow them. In this case, one must only keep in mind that their Kriya practice is in their control. We can block the feeling of peace a lot easier than we can attain it. In sum, integrating the results from Kriya practice into your daily life is a gift, and an essential part of the liberation process. 9.
lsn '1
Jif/erence ber ween Bhrwnodhya and Kutastha ? Bhrumadhya is the actual physical point between the eyebrows and slightly above them. Kutastha is a trans-dimensional Spiritual Form, which represents the Absolute, the �upreme Person, and the Creation. The white star in the center is the Absolute, the field of blue represents the Supreme Person, and the golden ring represents the Creation. The / 0. 1Vhat is the
33 5
Kriya Secrets Revealed Kutastha is usually first seen as an astral form while looking towards Bhrumadhya; however, it can also be experienced with open eyes. In addition, the Kutastha has a trans astral form, which is impossible to describe; it can be everywhere and nowhere. 1 1 . I heard it was impossible to make progress without a physical Guru ?
I heard this as well for many years. However, my experience contradicts this generally held belief. My greatest spiritual experiences happened after I began to practice Kriya techniques given to me by 'non-Gurus ' . The techniques I practiced in the past, which were authorized by a Guru, did not take me as far and I seemed to reach an impasse. The dependency on a Guru and an organization actually stopped me from going inside and learning that the knowledge I needed was inside all along. I don't think anyone can obtain liberation without becoming an expert in Kriya Yoga. One cannot become an expert as long as one is dependent on external sources. That is Manas (the lower mind). The higher mind (Buddhi) is where the true knowledge of Kriya comes. Also, after a while, I recalled that I did have a fully realized physical Guru in a past life. He is not currently in human form on Earth, and even if he were, he would not want me to seek him out. I have spoken to many yogis who have had similar experiences, and who arrived at the same conclusion.(Read more about this topic in the essay, "The Long Disillusionment" found at the beginning of this book.) Kr�va? I have tasted many states of consciousness, some well-known and others relatively unknown. After a while of collecting experiences, however, the advanced Kriyaban realizes that the state of Asamprajnata or Sahaja Samadhi is truly what one desires; that is, to be day and night in the presence of God. That state is much harder to obtain than sporadic experiences. NOTE: I will include more of my experiences in a future book, but in a workbook, it makes little sense to overload the reader with such difficult-to-describe events. 1 2. What kind qfexperiences have you had ·with
13. Don 't you think it 's
a
contradiction to dedicate th is book to lahiri Mahasc�va ?
Absolutely not! Just the opposite. I am repaying my debt to him by publishing this book. It was the only way I could do that. Given the degeneration of the Kriya Yoga techniques over the years, it was the only way to begin to restore them. It is a new era and a time to start bringing this field into the realm of science.
336
Questions and Answers
33 7
Sources (and update) Since publishing Kriya Secrets Revealed, Third Edition, I found it necessary to add this section elaborating on the references used throughout the book. Some of these sources have expressed the desire to remain anonymous, and so they remain so. My hope is that you, the reader, understand this gesture to protect their identities and to uphold the rules of copyright law. 1.
Lahiri Mahasaya: Much of the great Kriya master' s material in the form of commentaries has survived to this day. I have obtained this information first in English and then later in Bangla/Hindi, Lahiri ' s native tongue. These works, however, have only started to become available in English since the late 1 980s. As the translations started to emerge, a different picture of Lahiri and his teachings came into view. He was a man of profound scientific insight. The books in particular that I will name here are all from Arya Mission Institute, est. 1 88 5 . A great deal of information used in this book originated from these commentaries. Panchanon Bhattacharya was the name of the direct disciple of Lahiri Mahasaya who toiled for many years publishing these commentaries after the passing of his master. {I have recently hired Bangla/Hindi translators to provide me with my own translations of these works.) The following is a list of these books: a. Abadhuta Gita Commentaries by Lahiri Mahasaya b. Astabaraka Sanghita Commentaries by Lahiri Mahasaya c. Bhagavad Gita Commentaries by Lahiri Mahasaya d. Charak Commentaries by Lahiri Mahasaya e. Guru Gita Commentaries by Lahiri Mahasaya f.
Kabir Sanghita Commentaries by Lahiri Mahasaya
g. Manu Sanghita Commentaries by Lahiri Mahasaya h. Omkar Gita Commentaries by Lahiri Mahasaya 1.
Patanjali ' s Yoga Sutras Commentaries b y Lahiri Mahasaya
339
Kriya Secrets Revealed 2. J.C. Stevens ("I"): I have been practicing Kriya Yoga since 1 987, and hold a degree in physics. For years, I was an insider in a maj or Kriya Yoga organization, which I will leave unnamed out of respect. As this insider, I was able to interact often with direct disciples of the organization' s founder and Kriya master. However, it was later, during my personal and private studies, that the true deeper theory of Kriya was revealed. This theory depended upon understanding three areas of Kriya science: ( 1 ) how the key energies operate in the body, specifically: Prana 1 1 8 , Chitta 1 1 9 , and Kundalini; (2) one must then know how these energies specifically relate to the chakras, karma, and liberation; (3) the final, more difficult area, to know what effect visualization, breath, and physical movement have upon the chakras and these energies. It is, unfortunately, too premature to write a detailed treatise on all these topics, as research is ongoing.
3 . Additional texts beyond those mentioned above (in 1 .) have started to surface through the Shyamacharanlahiri Foundation: http://www . shyamacharanlahirifoundation .org/. I am currently in collaboration with these members in an attempt to translate the works of Lahiri into a modern language. Even after more than 1 00 years, many of the texts still remain in the old Bangla dialect of Charj apad, and funds are difficult to obtain for their protection. Nonetheless, with enough time, we will decipher Lahiri ' s notes, and hopefully all will benefit from his advanced knowledge through the liberation science of Kriya Yoga. 4. Anonymous persons: Several anonymous advanced Kriyabans from different paths have broken their vows of secrecy in order to instruct me in their particular techniques. I am grateful for these important, selfless contributions. 5. Ennio Nimis: Ennio's work inspired me in the readjustment of my view of Kriya science. This workbook is based, in part, on information from his book, which he has kindly allowed me to reference. It was Ennio' s wish to create a lessons-format workbook
like this one; however, he has instead chosen to focus his time on perfecting his own
1 1 8 Prana
(Sanskrit: prfu;la - 'QTOT) m. root energy or Vayu in the body. Specifically, it is the subj ective
energetic energy of the inhaling breath and is the basis for all others. 1 19
Chitta (Sanskrit: citta
-
ftttr) n. Chitta signifies mind, heart or thought, and refers to a current of energy
which flows from the heart to the mouth and then into the brain. It mani fests to us as thoughts and emotions. Kriya, and especially Thokar Kriya, is specifically designed to still this energy, and by doing so, bring about the perception of Kutastha.
34 0
Sources (and update) writings and understanding of the techniques. I am sure that we will hear many more good things in the future from this dear friend of mine. 6.
Anonymous texts : Even though I could not obtain permission from many of the books I desired to reference, I was still able to use the principles contained within them. As previously stated, I hope the reader can understand the difficulty in elaborating on principles or events without the backing of an authoritative source.
3 41
International Alphabet of Sanskrit Transliteration In order to condense the space involved in writing this Workbook, the author has made use of the IAST, or the International Alphabet of Sanskrit Transliteration. For the most part, the alphabet is a subset of the ISO 1 59 1 9 system of writing. This choice was based on the fact that Sanskrit makes use of the Devanagari alphabet, which has 42 letters, as opposed to the 26 letters in English. Some sounds do not have exact translations into English, but it is necessary to pronounce them correctly. The book therefore begins with a table of the IAST characters and their sound or pronunciation in Devanagari (the official alphabet of the Sanskrit language as well as other Indian languages) and in English. Also to avoid confusion, it should be mentioned that the Devanagari alphabet makes use of diacritical marks when adding vowel sounds unto consonants, instead of an actual character in its place. So, even though in this book the Devanagari version of a word is sometimes shown with diacritical marks, the reader is not expected to read it, but instead read the supplied IAST version of the word or phrase. The learning of the Devanagari alphabet is in itself, therefore, outside the scope of a book intended to be a simplified workbook such as this one. It is possible, with the exception of a few key mantras, not to use any Sanskrit words in order to master Kriya Yoga. However, because English lacks an appropriate translation of some of the key concepts of Kriya Yoga, the original Sanskrit word is used for the sake of simplicity, and in order to expedite communication between Kriyabans, should such a need arise. Of these words, such as chakra for example, an Anglicized version has already been adopted. In these cases, the Anglicized form is preferred over the IAST form. To ensure absolute clarity, a Glossary was added at the end of this book. When in doubt, please refer to this Glossary for the correct pronunciation of a term, where the Anglicized, IAST, and Devanagari forms are presented along with a definition appropriate for use within the context of Kriya Yoga.
343
Kriya Secrets Revealed IAST Vowels
!AST (lower)
!AST (upper)
Devanagari
a
A
3f
a
A
3IT
'a' - as in "father"
i
I
�
' i ' - as in "it"
i
T
$"
' ea' - as in "seat"
u
u
3
0
0
�
r
�
"31[
r
�
'If
'r' - as in "lure" but with a rolling drawn out 'r'
!
1:-
<'2"
"lur" - as in "lurch" but shorter in pronunciation
T
[
�
"lea" - as in the first part of "leave"
e
E
lJ"
'a' - as in "ape"
ai
Ai
�
' e ' - as in "eye"
0
0
3IT
' o ' - as in "scope"
3 44
English equivalent '
'
u
u
'
'
- as in "cut"
- as in "put"
'u' - as in "brute" ' ' r
- as in "lure"
Au
au
"ow" - as in "cow"
IAST Consonants
Guttural consonants
k
K
(fl"
"ka" - as in the first syllable of "caution"
kh
Kh
N
"ka" - same as above, but more drawn out and slightly aspirated.
g
G
df
"ga" - as in garage.
gh
Gh
U"
"ga" - as in garage but more drawn out and slightly aspirated.
ri
N
s
"na" - as in "nachos."
Palatal consonants
c
c
-=t:J"
"ch" - as in "chug."
ch
Ch
�
"ch" - as in "chalk"
j
J
�
"j" - as in "jug"
jh
Jh
�
"j" - as in "jaw" with an aspirated sound
fi
N
3f
"nyo" - as in "canyon"
3 45
Kriya Secrets Revealed
Cerebral consonants
t
T
c:
"t" - as in "tap" except the tongue starts at the roof of the mouth
th
Th
0
"t" - as in "tap" with the tongue on the roof of mouth and more aspirated
Q
0
s
"d" - as in "dot" but with the tongue on the roof of the mouth
Qh
Oh
"G
"d" - same as above, but with the tongue on the roof of mouth and aspirated
n
N
UT
"n" - as in "now" with the tongue on the roof of the mouth.
Dental consonants
t
T
Cf
"t" - as in "terror"
th
Th
tl"
"t" - as in "tar," but aspirated and drawn out
d
0
�
"d" - as in "done"
dh
Oh
q
"d" - as in "dog," but aspirated and drawn out
na
Na
Of
"n" - as in "knock"
Labial consonants
p
p
q
"p" - as in "pop"
ph
Ph
q;
"p" - as in "paw"
b
B
if
"b" - as in "robot"
bh
Bh
lR"
"b" - as in "bog"
ma
Ma
-;J1"
"m" - as in "mom"
Semi-Vowels y
y
<:J"
r
R
{
I
L
(if"
v
v
Cf
" " y
- as in "yack"
"r" - as in "rat" but with a rolled "r"
"l"
- as in "lot"
"v" - a mixture of the sounds of English 'v' and 'w'
347
Kriya Secrets Revealed Sibilants s
s
u
"sh" - as in "shame"
�
$
\'Sf"
"sh" - as in "dish"
s
s
�
"s" - as in "snake"
Aspirate
h
H
�
"h" - as in "hub"
GLOSSARY Terms used in the context of Kriya Yoga are presented here, starting with the Anglicized form adopted by this book, as well as the Devanagari and IAST forms. m. = masculine nouns; f. = feminine nouns; n. = neuter nouns; s. = no gender noun; adj . = adj ective; v. = verb. Agni (Sanskrit: agni
-
31f.i'"a:f) m. The fire element; the plasma state. It is manifest at the
Manipura/Lumbar Center/Third Chakra. Ajna (Sanskrit: iijnii- JIT�l) f. lit. Command. This is the Sixth Chakra, the point which
represents the power of the soul within the human body. It has two petals and one triangular region in the middle. The triangular region was referred to as Y oni, by Lahiri Mahasaya. Sometimes this is referred to as the Third Eye, the Spiritual Eye, or the Medulla. Akasha (Sanskrit: iikiifo
�r) m. The ether element; the reality which creates distance between points. It is manifest at the Vishuddha/Cervical Center/Fifth Chakra. -
Anahata (Sanskrit: aniihata - �) n. The Fourth Chakra, Dorsal Center or Heart
Chakra, which contains Vayu (the air element) and is located in the center of the spine at level of the sternum. It has 1 2 petals. This chakra is also near the barycenter of the soul within the body. Annamaya Kosha (Sanskrit: annamaya kofo 3'1a=crtJ"l4 -
ffiT) n. This is the physical body
we all know. Anna means "food" because this sheath is built from our intake of food. Atman (Sanskrit: iitman
-
�J m. Spirit; Soul; Self; Higher-Self.
Atmajyoti (Sanskrit: iitmajyoti - 3l k·IH\J'"41f8) n. light of the soul or supreme spirit. Anu (Sanskrit: a1:zu
-
3fO_!) m. The indivisible microcosmic unit of creation; the Spiritual
Atom. The Anu can be seen manifested within the subtle body as it spreads out across a given dimension (i .e. physical body). Asana (Sanskrit: iisana - 3fRJG=f) n. A yoga pose; our meditation posture.
349
Kriya Secrets Revealed A vatar (Sanskrit: avatara- JfCfcH) m. lit. descent. Any being who does not have Earth
karma, yet takes on Earth karma in order to appear here, thus fulfilling the law and providing assistance to mankind in some mysterious way. Avatars can appear outwardly good or evil, but ultimately, their function is to help mankind evolve. Babaji (Sanskrit: babaji -
�)
m. Literally means "dear father." He is the purported
guru avatar of Lahiri Mahasaya, who remains eternally youthful and has never made himself publicly known. Bandha (Sanskrit: bandha - iil'irtr) n. To contract and bind. These are yoga-tension poses. Bheda (Sanskrit: bheda -
�)
m. piercing. In Kriya Yoga, this refers to the removing of
blocks around a chakra by piercing the center of the chakra with Prana. Bija Samadhi (Sanskrit: bija samiidhi - fu �) m. see Savikalpa Samadhi. Bindu (Sanskrit: bindu -
� m. Point, which usually means the source of a Chakra, but
it also could mean the Star in the Spiritual Eye. Some people believe this term refers to Bindu Visarga. In reality, Bindu is any point of pure white light that appears when we are looking back at the source of a stream of Prana or consciousness. Every point along Sushumna could therefore be said to contain Bindu when viewed in the correct manner. Bindu Visarga (Sanskrit: bindu visarga-
�
�) m. Point located where the hair
centers around the top back of the head; this is also sometimes simply referred to as "Bindu." Brahma (Sanskrit: briihma- �) n. 1 . Relating to Brahman. 2. God of Creation. In
Kriya, this is the outgoing, creative energy of Brahman as it is manifested in the body. Brahman (Sanskrit: brahman - :wra:T.) n. The Absolute Supreme Spirit. This is contactable
through the Star in Kutastha, which is called Brahman Kutastha. Brahma Nadi (Sanskrit: brahma nadl - 'iffll
a:rcft)
f.
lit. Brahma' s River. This is the
centermost Nadi within Sushumna which runs the entire length from Muladhara to
35 0
GLOSSARY Brahmarandhra. This is the path taken by the Kundalini when it returns to Sahasrara. It has no color, because it is essentially a hollow space within Chitrini Nadi. Brahmarandhra (Sanskrit: brahmarandhra
-
�E"""H..-�
) n. lit. Brahma' s crevice; the
center of Sahasrara; the termination point for Brahma Nadi within the Sushumna; the entrance of Prana into the body; The Tenth Gate (Dasam Dwar). Bregma (Greek: bregma �p£yµa.) s. A point at the top of the head where the coronal and sagittal sutures meet. The ksetram for Brahmarandhra. -
Chakra (Sanskrit: ciikra
-
msfl) n. Translates as 'wheel ' , because it looks like a chariot
wheel. It refers to subtle energy distribution centers and centers of consciousness within the bodies of the Jiva. Chakras can be used to locate certain nadis and move energy. Chitrini Nadi (Sanskrit: citri1Jz niirfi
-
fil�u� �) f. lit. Brightly ornamented. The petals
of all the main chakras all reside along this nadi, which is in the center of the Sushumna. It is wrapped by Vajra Nadi and it encloses Brahma Nadi. It is said to be silver in color. It is this nadi which Kundalini takes when it rises to Brahmarandhra. This nadi is also sometimes called Chitra. Chitta (Sanskrit: citta
-
Rln) n. Translates as 'mind ' , 'heart' or 'thought' and refers to a
current of energy which flows from the heart to the mouth and then into the brain . It manifests to us as thoughts and emotions. Kriya, and especially Thokar Kriya is specifically designed to still this energy and by doing so, bring about the perception of the Spiritual Eye. The Chitta Chakra rests above Ajna and mediates the flow of Chitta energy in the body. Dharana (Sanskrit: dhiiral}ii URUTT) f. Concentration, as in meditation. -
Dhyana (Sanskrit: dhyiina
-
t."'l!Tcil) n. Uninterrupted meditation where the consciousness
of the body is lost. Guna (Sanskrit: gul}a
-
1.ff) m. Literally means quality, of which there are three: Sattva
(spiritual), Raj as (activating), and Tamas (destructive).
35 1
Kriya Secrets Revealed Japa (Sanskrit: japa - �) m. This refers to chanting a mantra. According to Lahiri Japa,
it was anything that killed the mind, which is why he referred to Thokar as a "Reverse Japam." Jiva (Sanskrit: jlva �) m. Living soul or the soul encased within one or more bodies. -
All humans are Jivas. Jyoti (Sanskrit: jyoti Ida (Sanskrit: i
-
�) m. Brightness; usually refers to the light of Kutastha.
-
�) f. Pranic channel running along the left side of the spine. It
connects principally at Ajna and Muladhara as well as at Anahata and Manipura. Karma (Sanskrit: karma
-
�) n. Action or deed, which is the cause of the cycle of
cause and effect. Karma takes the form of Samskaras in the body. Kosha (Sanskrit: kofo
-
�T) n.
Sheath. This refers to one of five bodies which cover the
soul. A body is required to separate one soul from another and to perform certain functions. Ksetram (Sanskrit: /cyetra
-
ahf) n. Region on the surface of the body usually used to
energetically locate something that resides within the body. �) f. Doing; and in the context of yoga is taken as a general term to describe a technique of some kind.
Kriya (Sanskrit: kriya
-
Kriyanwit (Sanskrit: kriyanvita- �) m. A Kriya Yoga practitioner. Kriyaban (Sanskrit: kriyavan
-
� m. Refers to a student of Kriya Yoga.
Kundalini (Sanskrit: kw:z
Static Prana at Brahmarandhra, within the core of Sahasrara. It passes along the length of the Sushumna, and due to blockages is anchored at the base of the spine at Muladhara as a coiled reserve of energy. Kriya techniques remove such blockages and assist in raising the energy back up to its source. Kutastha (Sanskrit: kutastha - �) m. This is a spiritual form which represents a view
towards the Source of the Absolute Brahman. Whenever "looking" back towards stream
35 2
GLOSSARY of consciousness energy (Prana), using spiritual sight, this form appears. The center point is pure spirit (Sat) the blue disk is consciousness within creation (Tat) and the golden halo is a representation of creation itself (Om). Loka (Sanskrit: loka
-
�) m. A dimension or sphere of reality. The Astral world and
the Celestial world are two different spheres or Lokas. Manipura (Sanskrit: ma1;ipura
-
ct=tfUl'l'O m. Navel; the third or lumbar chakra, which is
located at the naval and contains Agni or the fire element. It has ten petal. Moksha (Sanskrit: mo/cya
-
mar) m. Liberation; meaning liberation of the soul from the
cycle of birth and death. Mukti (Sanskrit: mukti
-
'CH'fctc:r ) m. Release; from the root muc "to let loose, let go" .:>
means to let go or to release and is therefore the final extrication of the soul from Samsara and the end of all suffering. Muladhara (Sanskrit: muladhara
-
�) n. Root, first, coccygeal or First Chakra
located at the coccyx. It has four petals and is of the earth element. Mula (Sanskrit: mu/a
-
�) n. Root; base.
iiTIG) m. Sound. In Kriya Yoga, Nada refers to the sound within the body, including the sound of Om. Nada (Sanskrit: nada
-
a:nSI") f. Any tubular organ (channel) in the body or subtle body. Nadis carry energy or the vital airs (Vayu), which can be both physical or subtle in nature. Nadi (Sanskrit: na(li
-
The Nine Gates These are the orifices of the body: two in the eyes, two in the nostrils, two ears, one in the mouth, one in the urethra, one in the anus. The Nine Gates of Hell are references to these nine openings by which man embroils himself in sin. Only the Tenth Gate of Brahmarandhra is the sure way to divine safety. -
Nirvikalpa Samadhi (Sanskrit: nirvikalpa samadhi
-
Fvlfchfi<"q �) m . Means
Samadhi in which the yogi has merged with the Absolute. All vibration has ceased. Niyama (Sanskrit: niyama
-
�) m. Behaviors which we should "not restrict", or those
which we should practice. "The do 's."
3 53
Kriya Secrets Revealed Omkar (Sanskrit: Of!lkiira
-
�) m. One of the names of the Supreme Being
(Parabrahman) in his representation as the sacred sound current. Pingala (Sanskrit: piizgalii �:ipl <>tl) f. Pranic channel running along the right side of the -
spine. This channel is active by the breath, is Rajasic and crosses the Sushumna principally at Ajna and Muladhara and secondarily at Anahata and Manipura. Prana (Sanskrit: priirza �) m. The root energy or Vayu in the body. Specifically, it is -
the energy of the inhaling breath and is the basis for all others. Pranava (Sanskrit: prarzava Skll 1$1'<) m. f. Mystical or sacred symbol of Om. -
Pranayama (Sanskrit: priirziiyiima
-
Sll D lll!ICH) m.
In
yoga, this refers to any exercise
whose principle characteristic involves controlling the breath or more specifically, Prana. Pratyahara (Sanskrit: pratyiihiira
-
Skll 1 $F<) m. Withdrawing the senses or the initial
effort of withdrawing the mind from the senses; this is the fifth step in Patanjali ' s eight steps. Puranas (Sanskrit: puriirza �) n. Stories from the Vedas about Gods. Purusha (Sanskrit: puru�a
-
Samadhi (Sanskrit: samiidhi
�) m. The Supreme Person, or the soul of all creation. -
�) m . An elevated state of consciousness in which the
whole being is absorbed in an experience of an aspect of spirit or higher reality. Samskara (Sanskrit: saf!lskiira
-
't'ifCFIF<) m. In the context of Kriya Yoga, a Samskara is
an energetic impression which exists as either: ( 1 ) Hidden as a wave of potential karma in the causal body; (2) Within the causal and astral bodies only; (3) within the casual, astral and subtle bodies, but not yet in physical manifestation; and (4) as a fully outward manifested form or action. Kriya Yoga neutralizes Samskaras before they manifest. Sat (Sanskrit: sat �) m. Spirit beyond creation; the Absolute. -
354
GLOSSARY Savikalpa Samadhi (Sanskrit: savikalpa samiidhi - 'HfclCfl<"4 �) m. Samadhi with
perception of the Soul; not the highest state, but a temporary state of Samadhi. Shat-Chakra Bheda (Sanskrit: $af- ciikra bheda - �-"ilTSfl �)
m.
lit. Six chakra piercing.
This is a technique which pierces the lower six chakras along the Chitrini Nadi. Sodhana (Sanskrit: fodhana - �fttra:r) n. Purifying; exercise which purifies or cleans
something out. Spiritual Eye s. Western expression usually referring to the spiritual form of Kutastha and sometimes to the anterior ksetram of Ajna. Synonymous with the Third Eye. Subtle Body s. As the soul connects to the physical body, the subtle body develops along with it. It is essentially an interface between the physical and consciousness, using the medium of Prana. It is also referred to as Pranamaya Kasha (Prana sheath). Superconsciousness s. As elevated state of consciousness experienced by many yogis wherein a powerful awareness comes and reveals whatever information is desired. Sushumna (Sanskrit: SU$Um1Jii
- 'tJ'11FU ll)
f.
Traditionally speaking, this is the central
energy channel in the spine running from Muladhara to Medulla. It is said to be red in color, like fire (Agni.) However, by convention in the west, Sushumna has also been used to refer to any of the Nadis which run inside it, such as Brahma Nadi or Chitrini Nadi and therefore, in this context, is said to run from Muladhara to Brahmarandhra. Svadhisthana (Sanskrit: sviidhi$fhiina
-
�) n. The Second Chakra; 'One's own
abode'. The element of this chakra is water. It has six petals. Its root is located in the spine, opposite the point just above the genitals. Talabya (Sanskrit: tiilavya - �) adj . Relating to the palate; palatal. Tat (Sanskrit: tat - crc=r) m. Spirit in creation; the Soul; The Supreme Person
- c=rt=er) n. Reality. In the Yoga tradition this means element; in modem terms it means "state of matter." There are five (parka) main states. Tattva (Sanskrit: tattva
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Kriya Secrets Revealed Third Eye s. Western expression usually referring to the anterior ksetram of Ajna and sometimes to the spiritual form of Kutastha. Synonymous with the Spiritual Eye. Thokar (Hindi: �) m. lit, to knock. Thokar Kriyas are those techniques which involve
knocking Anahata in order to remove the blocks around this chakra. Tribhanga (Sanskrit: tribhanga
-
� m. Three-bended form.
Tribhangamurari (Sanskrit: tribhangamuriiri
-
f:m�·dl"j,'Cln) m. Three-bended form of
Krishna. Many gods and spiritual figures are often depicted standing in this form, especially in the case of Krishna when he is playing his flute. The three-bends have both an aesthetic and symbolic meaning, representing the three worlds or the three Gunas. Vajra Nadi (Sanskrit: vajra nii
� f. The nadi which lies at the layer just inside
the Sushumna. It is said to be like the Moon and is white in color. It wraps Chitrini Nadi and Brahma Nadi. Vayu (Sanskrit: viiyu -
� m. Air or Vital air (energetic current in the body). Prana and
Apana currents are the most important of the two of the 49 Vayus which are purported to exist in the body. Vayus can have physical as well as subj ective components. Prana and Apana, for example, are both associated with air, which involves both the physical action of breathing, as well as the subj ective experience of the feeling of the breath as it moves in and out of the body. Vish uddha (Sanskrit: visuddha -
�TG��")
n . The fifth or cervical chakra; this literally
means very pure or super white. Its element is ether. It has 1 6 petals. Yama (Sanskrit: yama
-
'll61) m. Generally, this word refers to anything which can
control or restrict something. In the context of yoga, this refers to things from which we should abstain; the "don' ts." In the context of techniques, it means to control, such as in the word Pranayama. It can also refer to the one who judges us upon our death. In this sense, this entity also controls our fate in the afterlife. Yoga (Sanskrit: yoga - mcir) m. I .Union. 2. Techniques originally from India which help
uplift the body, mind and soul. Yogiraj (Sanskrit: yogiriij - lflf.Jl'CI"!) m. lit. King of Yogis. This is a nickname for Lahiri
Mahasaya, whose full title is Sri Y ogiraj Shyama Charan Lahiri Mahasaya. 35 6
GLOSSARY Yoni (Sanskrit: yoni - mat)
m.
f. Place of rest; abode. Any inverted triangular region is often referred to as Y oni. Ajna contains one such triangular region. Y ogiraj referred to the upside-down triangular region at Ajna as Y oni. Yoni mudra (Sanskrit: yoni mudrii - mat 61?J) f. The exercise of closing off the openings ..,
of the head using the fingers in order to more easily perceive Kutastha at Ajna. Yuga (Sanskrit: yuga
-
¥)
n.
The Hindu name for an epic or age lasting between 1 200
and 1 , 728,000 years, depending upon the interpretation.
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About the Author J . C. Stevens was born along the California Coast in 1 970. He lived his early childhood in a rural valley located at the foothills of the Sierra Nevada Mountains with his older sister, mother, and stepfather. Here, Stevens and his family lived without electricity and running water while building their modest home. Off and on, visitors came to enjoy the peace and tranquility of the family's simple existence. One of these friends left a book behind, A utobiography of a Yogi by Paramahansa Yogananda ( 1 1 th Ed. , 1 97 1 ); another converted a natural rock opening on a side of their property into a mediation cave that overlooked the small valley. It seemed that the spiritual path had found Stevens, even before his conscious search for enlightenment began. As a young schoolboy, Stevens' peers respected his intellect and good nature. However, when the other boys chose fighting, he preferred pacifistic activities and imagining the possibilities of science and spirituality. Stevens ' favorite pastime was dismantling and reassembling small appliances. During this time, he read the children' s book, Charlotte 's Web, and after realizing that meat came from animals (in this case, Wilbur the pig), swore to never eat meat again. Stevens ' mother respected these wishes. When Stevens ' parents split, his mother moved the family to the Los Angeles area where she was offered work, leaving behind the simple world he had always known. However, Stevens' appreciation for the non-material never waned. As the outer world became busied through city life, he looked increasingly inward. At nine years old, Stevens began attending weekly Sunday school services at a Temple that taught Kriya Yoga to its adult members, and mediation on God to the children. Unlike many others his age, Stevens embraced these lessons whole-heartedly. As soon as he reached the allowable age ( 1 7 years old), he finally received initiation into Kriya Yoga. In 1 994, Stevens was awarded a degree in Physics from the University of California, Los Angeles (UCLA), as one of the top three students in the Physics Department. During his undergraduate years, he also excelled in coursework in Biology, Psychology, and History. A few years after receiving his degree in Physics, Stevens was offered instant enrollment into a UCLA graduate program, where he pursued studies in Engineering and taught Physics to undergraduates. As any true seeker, he remained dedicated to his meditation practices and in the pursuit of living a righteous, God-centered life.
359
Kriya Secrets Revealed In building a career after college, Stevens lived for many months and years in several U.S. cities: Miami, Florida; New York City, New York; Seattle, Washington; St. Louis, Missouri; and Phoenix, Arizona. International business dealings caused him to live for longer periods in Sweden, Czech Republic, Switzerland, South America, and Austria; and for shorter periods in Germany and Russia. During this time Stevens mastered the German language and also learned conversational Swedish, Czech, Spanish and Russian. Through his decades of research into religious history and theory, he also developed familiarity enough to decipher Bengali, Sanskrit, Latin, Greek and Aramaic. Stevens currently resides in a small town in Western Europe. Just like Lahiri Mahasaya, he is a householder-husband to a cheerful, God-loving wife; and an adoring, hands-on father to two wonderful children. Theirs is a home filled with love and effervescent devotion to God. In addition to fulfilling his familial and work responsibilities, Stevens assists others in his community as an ordained Melchizedek priest.
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Future Developments J.C. Stevens is working on several projects that will further the field of the science of Kriya Yoga, as well as to better expose the original messages of Lahiri Mahasaya. To this end, he helped in the formation of Golden Swan Publishing, a non-profit Washington corporation that assists authors in their research, and in the spreading of messages that help to inspire and empower. All proceeds from the sale of this book now go to this non profit in order to fund its goals. Besides working on several book, websites, videos and software proj ects, Stevens is actively searching for any original documents published or non-published from Lahiri Mahasaya. If you have any information about obtaining copies of such documents, please contact the author at
[email protected]. J .C. Stevens is currently working on the following publications, to be released in 20 1 320 1 4: Bhagavad Gita for Kriya Yogis : Retranslation for westerners of Lahiri ' s commentaries. Chakra Poster of Lahiri Mahasaya : A modem English interpretation of this mysterious
chart, translated from the original Bengali & Sanskrit. Containment Mechanism : The science of delusion, original theory. Kriya Diary: Daily quotes from Lahiri Mahasaya. Kriya Pocket Book: Reference guide to Kriya Techniques. Kriya Yoga Revealed : The DVD companion to Kriya Secrets Revealed. Kriya Revealed CD - Parts One, Two, and Three: The CD guided-meditation
companion to Kriya Secrets Revealed. Lahiri Mahasaya: Complete quotes organized by subject. Mastering Kriya Yoga: The scientific and complete understanding of Kriya Yoga. Laws of Manu for Kriya Yogis : Retranslation with notes of Lahiri ' s original Bengali
Commentaries for Westerners. 361
Kriya Secrets Revealed Liberation Through Kriya Yoga : The Kriya Yoga reader. Reading Sanskrit Workbook: An easy step-by-step guide for those interested only in
reading Devanagari Sanskrit. For more information please read: jcstevensinfo.blogspot.com For constructive feedback, please contact:
[email protected] Y ouTube channel: jcstevensinfo
Twitter: j cstevensinfo
