Kriya Yoga:

Synthesis of a Personal Experience

Ennio Nimis

2018 Edition

Illustrations by Lorenzo Pentassuglia

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 CONTENTS

PART I: MY SEARCH OF ORIGINAL KRIYA

1 Decision to start the practice of Pranayama p.3
2 From Ujjayi Pranayama to Kriya Yoga p.19
3 Breathlessness p.46
4 In search of ''Original Kriya'' p.57
5 My last teacher p.64 ends 86

PART II: METHODOLOGY AND TECHNIQUES OF KRIYA YOGA

6 Lahiri Mahasaya's Kriya Yoga – first part p. 87
7 Lahiri Mahasaya's Kriya Yoga – second part p.102
8 Lahiri Mahasaya's Kriya Yoga – third part p.116
9 Lahiri Mahasaya's Kriya Yoga – fourth part p.128
10 Kriya Yoga in the vision of Swami Hariharananda p.141
11 Discussions with students of PY's correspondence course p.161

PART III: ESSENTIAL PRACTICE

12 A good way of experiencing the beauty of Kriya Yoga p.181

PART IV: HOW TO AVOID FAILURE ON THE SPIRITUAL PATH

13 The value of Japa and the Prayer of the heart p.219
14 The Kriya of the cells p.234

FINAL APPENDICES
App.1 Definition of Incremental Routine p.244
App.2 Can the practice of Kriya produce negative moods? p.249
App.3 Some spiritual paths worth studying p.256
App.4 Fictional Kriya p.274
App.5 Wrong attitudes toward the Spiritual path p.277

Glossary p.290

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PART I: MY SEARCH OF ORIGINAL KRIYA

CHAPTER 1
DECISION TO START THE PRACTICE OF PRANAYAMA

My spiritual search began at age 15 after I bought an introductory book on

classical Yoga. I don't remember the title of that first book, but books of
B.K.S. Iyengar followed and then finally the autobiography of an Indian
saint, where I found the term Kriya Yoga. But first things first...

In primary school, unlike my peers I borrowed esoteric books from my

parents' friends and I loved those books. I remember that the first one I
read from end to end was on occultism. Knowing the book was considered
unsuitable for my age, I was proud to be able to read and understand it. I
turned a deaf ear to any persuasive advice to dedicate myself to more
formative readings. I wasted a lot of time on worthless books and stacks of
specialized esoteric magazines with tantalizing titles and idle fancies
designed essentially to impress, and which were impossible to distinguish
in advance between fact and fiction.

I also came into contact with the main themes of occidental esotericism
with short digressions into phenomena like hypnosis and spiritualism. I
continued these readings until I was about 11 years old. In the end, I felt I
had traveled through an indistinct chaos and thought that perhaps the most
precious secrets were hidden in other books which I had not been fortunate
enough to find.

I saw the word "Yoga" for the first time in a postal catalog of esoteric
books among my father's correspondence. I was entranced and inexplicably
spellbound by the person pictured on the cover sitting in the "lotus
position." However, I couldn't persuade my father to buy the book for me.

When I was 15 and in high school, the esoteric flame was rekindled for a
while in a particular way: a friend told me he had a detailed textbook
containing different Pranayama techniques, and added: "These exercises
are used to obtain inner transformation...." I was deeply intrigued by his
words: what internal transformation was he talking about? Surely my
friend didn't mean the attainment of a particular state of relaxation or

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concentration, or how to integrate the oriental vision of existence with our
lifestyle. He must be referring to some intense experience that left a lasting
psychological mark. Pranayama was something I had to learn as soon as
possible. But my friend would not lend me the book.

A few days later at the train station newsstand, I spotted a simple Hatha
Yoga manual and bought it forthwith and read it in its entirety. Although I
thought I was searching for physical and mental control, my spiritual
search had in fact begun.

This book had a long philosophical introduction that did not stir up
anything spiritual. It was neither impressive nor thought provoking (Jiva,
Prakriti, Purusha...). The author’s goal seemed to be solely to give the
reader the impression of serious authority. Even concepts like
Reincarnation, Karma, Dharma, and Maya, the understanding of which in
the future would become so important in my life, remained unfathomable,
hidden in a tangle of Sanskrit terms. Pranayama was only hinted at by
explaining how to do a complete breath – dilating the abdomen,
diaphragm, and upper chest during inhalation and contracting the same in
reverse order for a calm exhalation. That was clearly an introduction,
nothing else.

I was sure that the ancient art of Pranayama was not intended simply to
train the chest muscles, strengthen the diaphragm or create peculiar
conditions of blood oxygenation, but was also meant to act on the energy
present in the psycho-physical system. It was common knowledge that the
inharmonious state of that energy could be related to conflicts and
disharmonies within.

I was frustrated about the lack of in-depth information about Pranayama.

The author concluded by saying that Pranayama should be learned from an
experienced teacher but instead of adding a precise indication (the title of a
book, the name of a school...), he remained vague about exactly how to
find him, maintaining that we find the Teacher when we are ready to learn.

As for Asanas, the book explained the name of each posture (Asana), gave
a brief note on the best mental attitude for practicing it, and explained how
each exercise stimulated certain physiological functions (important
endocrine glands, etc.). It was taken for granted that these positions were
not to be seen as simple "stretching work-outs"; but were a means of
providing a global stimulus to all the physical organs to increase their
vitality. The satisfaction I felt at the end of a session spoke to their
effectiveness.

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I began doing yoga postures (Asanas) in a corner of our school gymnasium
during physical education classes. I wasn't very good in sports anyway
despite being well-conditioned by long walks. Moreover, being able to do
something significant without the inherent risks of popular and common
sports attracted me. After the preliminary group warm-up exercises, when
the teacher gave me permission to work out on my own, I devoted myself
to mastering Yoga positions or moving the abdominal muscles with the
Nauli technique. To my amazement one day the teacher (whom I had
assumed had an opinion of me close to zero) came over and inquired as to
the secret of succeeding in moving the abdominal muscles in such curious
way. I tried to explain how simple it was, provided that you had the
constancy to work daily at it for a couple of weeks.

IMPORTANT TECHNIQUE TO STOP THE THINKING MIND

In that unassuming but appreciable book, there was an entire chapter
devoted to the "Corpse Pose" (Savasana), the last one to be practiced in the
daily Asana routine. The instruction was very clearly given and the author
did not lose his focus in useless philosophical embellishments. He
explained that the purpose of the exercise was to quiet the mental faculties
in order to recharge the whole psycho physical system with fresh energy. I
was attracted by the grandiose promise that by stopping all mental
functions – without falling into a state of sleep – and remaining for some
time in a state of pure awareness, one could obtain within one hour the
equivalent of five hours sleep. I regret not having the book anymore, but I
will describe the exercise based upon what I remember:

► Lie in the supine position with arms extended alongside the body and with
eyes closed, covered with a cloth to keep the light out as much as possible. After
staying still for two or three minutes, mentally repeat – ''I am relaxed, I am calm,
I am not thinking of anything.'' Then, to enter the state of mental void visualize
your thoughts including those with abstract qualities and push them away one by
one as if an internal hand were moving them gently from the center of a mental
screen toward its outer edge. All thoughts, without exception, must be put aside;
even the thought itself of practicing a technique. You should never become
annoyed by continuous new thoughts. Picture them as objects and shift them
aside. In this way, new chains of thought are prevented from coming out. After
pushing a thought away, return your awareness to the small spot between the
eyebrows (Kutastha) which resembles a pond of peace, and relax therein. The
ability to continuously push away thoughts that knock at the door of your
attention will become almost automatic.

When, on some occasions – such as practicing immediately after a strong

emotional incident – the mechanism does not seem to work, convert your

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concentration into a small needle which constantly touches the area between the
eyebrows – just touching, without worrying about shifting thoughts aside. You
will notice that at a certain point there is no more effort, and any remaining
restless emotion subsides. The seeds of new thoughts starting to take shape as
indefinite images quivering at the edge of awareness cannot disturb your mental
rest. Whichever of the two methods you choose, the exercise works perfectly and
after 40 minutes you get up well-rested and recharged with new fresh energy.

In my experience, in spite of the 40 minutes promised by the book, the

final state of relaxation lasted no more than 20 minutes and the exercise
itself never more than 25-30 minutes altogether. The technique inevitably
ends in a peculiar way; the state of deep calmness is interrupted by the
thought that the exercise had not yet begun. The body always reacts with a
wince and a faster heartbeat. After a few seconds, confidence that the
exercise had been perfectly executed appears.

Thanks to this technique, which became a daily habit, I realized once and
for all the difference between "mind" and "awareness". When the mental
process is eased off into perfect silence, pure awareness without content
arises. Like a luminous point duplicating itself an unlimited amount of
times, it remains unchanged for some minutes. You know you exist and
that your existence is indestructible – this happens without thinking. You
have the indisputable experience that thoughts are in essence ephemeral,
and instead of revealing the final truth they cloud it. I think that the
Cartesian deduction: "I think, therefore I am" is indefensible. It would be
more correct to affirm: "Only in the silence of no thought lies the proof and
the intimate certainty of existing."

CONTEMPLATION OF BEAUTY AS A NATURAL RELIGION

Besides the dimension of esoteric oriental meditative practices, I also had a
passion for poetry and literature as well as a habit of daily seeking the
contemplation of Beauty in Nature.

When I was 9 years old, I borrowed a book of poetry from the school
library and copied different short poems with naturalistic themes into a
notebook. By reading them frequently, I soon knew them all by heart. By
recalling them while contemplating the hilly surroundings beyond the
outskirts of my village, I could intensify my emotions. Such event was
sought every day and lived with the sacredness of a religious experience.

Instead, the discovery of the pain of which life is pervaded (including not
only the animal kingdom but also the vegetable one) produced a rebellion
to the concept of God as ''Endless Goodness.'' I was never afraid to express
my protest. Noticing how many illusions are propagated by religions and

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cults, I felt sorry for all those who, in the abyss of their tragedy, were not
able to voice their sharp loud cry to God facing Him in protest but kept on
imploring God (visualized as a omnipotent, supernatural being) not with a
spirit of devotion and surrender, but with such a beseeching attitude as if
they feared even worse calamities.

As my high school years were drawing to a close, I developed a passion for

classical music and Beethoven became my idol. Despite the tragedy of his
deafness at his creative peak, he reacted in a most honorable manner and
carried on creating works he had already composed in his heart. The
Heiligenstadt Testament, where he reveals his critical condition and states
his decision with calm and total resolution, made him almost a hero and a
saint in my eyes.

He wrote to a friend: "I have not a single friend; I must live alone. But well
I know that God is nearer to me than to other artists; I associate with Him
without fear; I have always recognized and understood him and have no
fear for my music – it can meet no evil fate. Those who understand it must
be freed by it from all the miseries which the others drag about with
themselves."

How could I remain indifferent? He was drawing incomparable music out

of the depths of his being, and offering it to humanity. The triumph of this
frail human creature over a nonsensical fate had a tremendous impact on
me. The daily rite of retiring to my room to listen to that music
consolidated my consecration to the Ideal.

Each day for the first three months after high school graduation, when I
experienced a strong romantic crush whose fulfillment seemed impossible,
I listened to Beethoven's Missa Solemnis. The more my emotionalism
prompted me to act rashly, which proved to be destructive to my love
affair, the more my desperate heart found refuge in that masterpiece.

During a walk in the country, sitting on a hill contemplating a far landscape

bathed in the warmth of the summer evening, his music rang out again in
my memory. What my heart craved was before me, perfect and
untarnished neither by fears nor by a sense of guilt. That was my first
spiritual experience.

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ACADEMIC STUDIES
I chose to study Math at university. While attending the first classes, I
understood that a happy chapter of my life was concluded and there would
be no time for distractions like enjoying classic literature. All my attention
was focused on finding an effective method of study and a way to avoid
wasting my energies. This meant focusing in a disciplined way both during
study time and during my idle moments. For this purpose, I decided to
utilize the dynamic of the previously described exercise to rest the mind.

A bad habit I had to conquer was a tendency to daydream and jump from
one memory to another to extract moments of pleasure. I had formed the
unshakeable conviction that when thought becomes an uncontrollable vice
– for many it is an utter addiction – it constitutes not only a waste of energy
but is the main cause of almost all failures in our life. The frenzied whirl of
the thought process, accompanied by alternating moods and strong
emotions, creates at times unreasonable fears that hinder the decisive
action that life requires. On other occasions it fosters an optimistic
imagination that unfortunately pushes the person toward inappropriate
actions. I was convinced that disciplined thought was the most valuable
trait I could develop, and would open the doors to fruitful achievements.
My decision filled me with euphoric enthusiasm.

However, after breathing the limpid, sparkling, celestial state of thought

restraint for a few hours I encountered a significant mental resistance. In
the mirror of my introspection, I saw how other habits were wasting my
mental energy. One of these, wrapped and unexpectedly dignified by the
concept of socialization, was that of falling daily into nerve-wracking
discussions with friends. It was time to renounce it. I abruptly avoided their
company. Certainly mine was not an impossible sacrifice – theirs was not
my world.

One day during a short afternoon walk, I saw them from afar sitting lazily
and chatting in the usual bar. My heart gave a lurch. They were my friends
and I loved each of them, yet seeing them together, they appeared to me
like chickens cooped up in a narrow space. Mercilessly I assumed they
were completely governed by the instincts of eating, partying, sex, and
generally overindulging. Whatever tragedy happened to their friend didn't
concern them, they would have kept on sipping the daily pleasure of
dawdling until misfortune hit them personally. I found it very sad and
distressing.

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 At that moment I again resolved to concentrate on my studies, and passing
my exams became my sole focus. I perceived that period of my life as a
descent into an unfathomable night but I knew that in order to shape my
future the way I desired, tough sacrifices were necessary. To see the dawn
of a "day of pure joy", I would have to endure momentarily a dark
emptiness: I would savor it without lament and without being tempted to
turn on a light for momentary solace.

INSPIRATION FROM BEETHOVEN AND MAHLER

The incident put me in a gloomy mood, but a sentence from Beethoven's
Heiligenstadt testament came spontaneously to mind and evoked the bliss I
had enjoyed during my high school years:

O Providence - grant me at least but one day of pure joy - it has been so
long since real joy echoed in my heart - O when - O when, O Divine One -
shall I find it again in the temple of nature and of men? - Never? No - O
that would be too hard.

An event illuminated my life: a friend introduced me to Gustav Mahler's

Symphony No.2 "Resurrection" and invited me to a live concert of this
work. I read the information leaflet. Each part of the symphony had a
precise meaning which Mahler himself had explained in a letter to the
conductor, Bruno Walter. It was Mahler's intention to treat death as the
inevitable end to all human enterprise. The music itself conveyed a sense
of desolation which was sweet, as if death meant drifting off into a
peaceful sleep. In a sorrowful voice of endless dignity, the words of the
contralto communicated a childlike innocent vision:

O Röschen roth! O red rose!

Der Mensch liegt in größter Noth! Man lies in direst need!
Der Mensch liegt in größter Pein! Man lies in deepest pain!
Je lieber möcht ich im Himmel sein. Oh, how I would rather be in heaven.

While listening, I fancied I was in the countryside during a light rain. But it
was spring and a ray of sun pierced the clouds. Amid the vegetation there
was a beautiful red rose. That simple vision brought solace to my heart's
inner ache and warmed me to a high pitch of enthusiasm with the thought
that Beauty would be with me forever, in all the places of my solitary
wanderings. Then the choir sang some verses from Klopstock's hymn:

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Aufersteh'n, ja aufersteh'n Resurrect, yes resurrect,
Wirst du, Mein Staub, Will you, my dust,
Nach kurzer Ruh'! After a brief rest!
Unsterblich Leben! Unsterblich Leben Immortal life! Immortal life
wird der dich rief dir geben! Will He who called you, give you.

Next Mahler's own verses were chanted. These ended with:

Mit Flügeln, die ich mir errungen, With wings I have gained,
In heißem Liebesstreben, in love's fierce striving,
Werd'ich entschweben I shall soar aloft
Zum Licht, zu dem kein Aug'gedrungen! To the light that has not pierced eye!
Sterben werd'ich, um zu leben! I will die, so I can live!
Aufersteh'n, ja aufersteh'n Resurrect, yes resurrect,
wirst du, mein Herz, in einem Nu! Will you, my heart, in an instant!
Was du geschlagen What you have coveted and fought for,
zu Gott wird es dich tragen! Shall lead you to God!

In the following days, I tried to penetrate the meaning by reading

everything I could on the symphony and listening to it entranced in the
quietude of my own room. After many integral and enthusiastic listening
sessions, the words: "Sterben werde ich, um zu leben!" ("I will die so I can
live!") resounded all day long in my mind like a thread around which my
thoughts crystallized.

Would I ever, now or before infertile old age, be able to die to myself –
namely to die to my small self or my ego? Was it possible to cross the
foggy curtain of thoughts, superficial emotions, sensations and instinct, and
emerge into that pure Dimension for which I had yearned many years and
which I felt was my Highest Good?

There was no doubt I was willing to perfect my self-imposed discipline to

the extreme, but by no means did I want to spend the rest of my life staring
at the wall of my silenced mind and waiting for something to happen. "I
will seize Fate by the throat", said Beethoven: so I too was prepared to act
in a strong and decisive way.

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MY FIRST PRANAYAMA ROUTINE
I purchased B.K.S. Iyengar's The Illustrated Light on Yoga. His description
of Pranayama awakened in me an unshakeable desire to practice it
intensively. In the last part of the book there was a prudent warning:

"Pneumatic tools can cut through the hardest rock. In Pranayama, the yogi
uses his lungs as pneumatic tools. If they are not used properly, they
destroy both the tool and the person using it. Faulty practice puts undue
stress on the lungs and diaphragm. The respiratory system suffers and the
nervous system is adversely affected. The very foundation of a healthy
body and a sound mind is shaken by a faulty practice of Pranayama."

This sentence ignited my immoderate will to experience all its power, to

the point of "dying" in it, figuratively speaking. What would have
frightened others emboldened me. If this discipline would bring about an
authentic psychological earthquake, well, I was on the right track. Of
course, some prudence was necessary; an intensive practice had to be
reached gradually and each session had to be carried out with extreme care.

From now on, I practiced daily the two breathing exercises called Nadi
Sodhana and Ujjayi with Bandhas (muscle contraction) and Kumbhaka
(breath retention.) I sat on the edge of a pillow, in the half-lotus position,
with my back straight. I focused with zeal on applying the instructions
flawlessly but with a creative spirit.

I concentrated keenly on the alternate feelings of coolness and warmth

produced by the air on the fingers and on the palm of the right hand used to
open and close the nostrils. The pressure, the smooth flowing of the
breath... every detail was pleasant. Becoming aware of each peculiarity of
the exercise helped me maintain vigilant attention without becoming
stressed.

GOOD EFFECTS
On different occasions I noticed a change in my mind’s global functioning
– memory, concentration… I could especially observe this during my
exams. Before the test began, a little bit of Pranayama would endow me
with a sudden calm and self-possession, no matter what the examiner’s
attitude was. I would not feel a bit nervous. I was able to maintain the
necessary self-control to master my speech, often succeeding in expressing
clearly not only what I knew, but also something more, which just then
seemed to become evident for the first time.

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Day after day, I could perceive Pranayama's potential acting on my
psyche. I was certain my old school friend had told the truth – "...these
exercises can change a person inside". It had to be true!

Learning Pranayama was like learning to play a musical instrument – the

instrument was always with me. Pranayama appeared to me the most
perfect of all arts, with no intrinsic limits. I couldn't understand how I had
waited so much before taking on this commitment seriously. Now, at least,
the moment had come.

During the day, I found my perception of things had changed. My eyes

searched for the most intense colors, fascinated by them as if they were
close to revealing an unknown reality lying beyond the material.
Sometimes in the first sunny days after winter, when the skies were
crystalline and as blue as they had ever been, I would sit in the open air and
contemplate my surroundings. In a bushy ditch covered with ivy the sun
shed its light upon flowers that a few weeks before were blooming during
the cold and now, heedless of the mildest days, still lingered in their spell-
binding glory. I was deeply inspired. I would close my eyes and rely on an
inner radiance accompanied by a sensation of pressure on my heart.

At that time, my internal life was still split between two interests which I
perceived as two dimensions having nothing in common. On one side were
esoteric matters which had guided my search toward Yoga discipline, which
I conceived to be an efficacious tool for purifying and controlling the mind.

On the other side was the aspiration toward the ideal world of Beauty
which I tried to evoke through the study of literary works, and listening to
classical music. I never imagined that the first interest could lead me to a
most intense way to enjoy the second!

It was reasonable to hope that Pranayama could give me a permanent base

of mental clarity, helping me to not spoil the fragile miracle of an
encounter with Beauty with a jumble of thoughts, but I could never have
imagined that Pranayama had the power of multiplying the experience of
the Sublime or even make it spring up from nothing! I often repeated inside
myself and sometimes quoted to my friends this verse from the Bhagavad
Gita:

(The yogi) knows the eternal joy beyond the pale of the senses which the reason
cannot grasp. Dwelling in this reality, he moves not thence. He has found the
treasure above all others. There is nothing higher than this. Having achieved it,

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he shall not be moved by the greatest sorrow. This is the real meaning of Yoga –
a deliverance from contact with pain and sorrow.

While repeating it, I was actually savoring that Joy. On a quiet afternoon
walk among trees just before sunset, I quickly glanced now and then at text
from one of the Upanishads [ancient Sanskrit sacred texts] that I had with
me. One particular sentence awakened an instantaneous realization: "Thou
art That"!

I closed the book and repeated this short sentence as if in a trance. My

rational mind was able to grasp but not fully accept the incommensurable
implication of the statement. It meant that it was I that was the
unbelievably delicate green light filtering through the leaves, bearing
witness to the spring that brought new life.

Back home, I did not even try to put down on paper the numerous
"moments of grace" I experienced from this realization, nor could I have.
My only wish was to delve further and further into this new inner source of
understanding and enlightenment.

Panning my sight around, a landscape would appear amongst the leaves

and a group of distant houses surrounding a bell-tower. Only that sort of
"light" could instill a superhuman poise into my being and give me the
intuition that the traces of the ineffable "primeval cause" of all things was
not to be sought in books, in reasoning but only in the realm of Beauty.

A SPIRITUAL EXPERIENCE
The first glimpse of the Spiritual Reality may manifest as a series of bliss
waves rising through the spine and entering the brain. This experience
usually lasts from few instants to a couple of minutes. Sometimes it is like
having a volcano erupting inside, a ''rocket'' shooting up through the spine!
Other times, it may appear like an intense bliss in the chest region –
suddenly you are inside an immense joy and wake up with tears in your
eyes. You are filled with the euphoria obtained by this short but
unforgettable plunge into Eternity.

Frequently this experience is called ''Kundalini awakening. The concept of

Samadhi (or religious ecstasy) is very akin to "Kundalini awakening".
Kundalini'' is Sanskrit for "coiled". It is conceived as a particular energy
coiled like a serpent in the root Chakra. The representation of being coiled
like a spring conveys the idea of untapped potential energy having its seat
at the base of the spine. The concept of Kundalini is very useful since it
can be utilized to express what generally happens along the spiritual path.

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Some authors foster the idea that this great concentration of energy has its
seat in our entire body, not only at the base of the spine. It sleeps in our
body, underneath the layers of our consciousness, waiting to be aroused by
spiritual discipline.

Yoga teaches to harness this tremendous power through specific techniques

and guide its rising from the Muladhara up through Sushumna, activating
each Chakra. It has been explained that when Kundalini arrives at the
Sahasrara Chakra, it bestows mystical illumination.

Sometimes the experience comes before any Yoga practice is done. It may
spring from the vibratory shock produced by reading a religious text or the
biography of a Saint, when the idea of the vastness of the Spiritual Reality
creates a sort of dizziness. You feel that this idea is capable of sweeping
away all your certitudes.

Some were so elated by their experience that they wrote about it with
perhaps too much grandeur, placing too much emphasis on it, discerning
implications it has not. I remember an article in a specialized magazine in
which the woman who had this experience attributed the event to an
imaginary individual who, purportedly, granted her every intimate detail.
You understand that it is the lady herself to write since it is highly
improbable that another person had communicated her such profusion of
details of the event. Her alleged act of humility was annihilated by the title
she gave to her article: ''Forerunners of a new race." She gave the
impression of not having understood the teaching contained in the
experience. In her description, Kundalini awakening happened in her body
as a privilege obtained by divine intervention. We know it is no privilege at
all. It is a natural event.

After having bought the works of Ramakrishna, Vivekananda, Gopi

Krishna and Patanjali's Yoga Sutras, I finally decided to buy the
autobiography of an Indian saint, whom I will indicate by PY. 1 It was a
1
The reader will understand why I am not mentioning the full name of PY – it is not
difficult however to figure out his identity. There are many schools of Yoga
spreading his teachings according to a ‘specific legitimacy'. One of these, through its
representatives, made me realize that not only won't they tolerate the smallest of the
Copyright violations, but they won't even appreciate their beloved Teacher's name
being mixed into discussions about Kriya on the Internet. The reason is that in the
past some people used His name to mislead a high number of practitioners who were
trying to receive His original teachings. Moreover, my desire is to inform the reader
that in the following pages I will only summarily linger upon my understanding of
His legacy, without any pretension of giving an objective account of it. An interested

14
book I had seen some years before but had not bought because it didn't
contain practical instructions. My hope now was that I would be able to
find useful information such as the addresses of some good Yoga schools.

This autobiography enthralled me and created a strong aspiration toward

the mystical path. In certain moments I found myself almost burning from
an internal fever. This provided fertile ground for the coming of an event
which was radically different from any I had experienced before. It was a
kind of "intimate" experience. Nonetheless, since I have listened to similar
descriptions from Yoga practitioners, I have decided to share it.

One night while pausing after reading this book, I felt a shiver similar to
an electric current spreading itself throughout my whole body. A ''shiver''
was insignificant in itself, but it frightened me. My reaction was rather
strange since I had always believed I was immune from fear of all things
related to transcendence.

The thought flashed through my mind that a deeper event was going to
happen soon and that it was going to be strong, very strong and I would not
be able to stop it in any way. It was as if my memory had some
inexplicable familiarity with it and my instinct knew its inescapable power.
I made up my mind to let things happen unimpeded and go ahead with the
reading. Minutes passed and I was not able to continue reading; my
restlessness turned into anxiety. Then it again became fear, an intense fear
of something unknown which was threatening my existence. Certainly, I
had never experienced a similar state. In past moments of danger, I used to
remain paralyzed, unable to think. Now my thoughts were stirring
frantically, picturing the worst results: loss of psychological balance,
encounter with an evil entity, perhaps even death.

I felt the urgency to do something, even though I did not know what. I set
myself in the position for meditation and waited. The anguish increased. A
part of me, maybe the totality of that entity I call "myself", seemed at the
point of melting away. The worst thoughts hung over me without a clear
reason.

I was well aware of what happened to Gopi Krishna, the author of

Kundalini: Path to Higher Consciousness. He described the awakening
experience he had through a daily intense concentration on the seventh
Chakra. Later on – because his body was probably unprepared – he met
serious physical and, as a reflex, psychic problems as well. According to
his description, a very strong energy began to flow inside his spine from
reader should not renounce the privilege of turning to the original texts!

15
the coccyx region toward the brain.

So strong was the energy that he was bedridden and could not accomplish
normal bodily functions. He literally felt as if he was being burned by an
inner fire which he could not put out. Weeks later, he intuitively discovered
the way to control the phenomenon: the upward flow of energy through the
spine became a persistent experience of internal realization.

I was afraid I too had come to the threshold of that same experience but,
since I did not live in India, perhaps people around me might not
understand. The consequences would have been terrible! I could not be
reassured that my experience would be channeled toward a positive
conclusion.

In those terrible instants, the spiritual world appeared to me to be a

sorrowful and horrible nightmare, able to annihilate and destroy whoever
would imprudently approach it. Ordinary life, on the contrary, seemed the
dearest and healthiest reality. I was afraid I might not be able to get back to
that condition again. I was convinced that through my intense practice of
two simple breathing exercises I had opened a door I was not supposed to
open, therefore I tried to stop the experience.

I stood up and left the room, out to the open air. It was night and there was
nobody to whom I could communicate my panic! At the center of the yard I
was burdened, choked, almost crushed by a feeling of desperation, envying
all those people who had never practiced Yoga.

I suddenly felt guilty and ashamed of the harsh words I had used against a
friend who had been involved in part of my search. Like so many others, he
had shunned any practice and decided instead to ''enjoy life.'' Equipped
with a juvenile boldness, I had addressed him with a tone far from
affectionate, which now started to thunder inside my head. I was sorry I
had thrown unjustified cruelty at him without really knowing what was in
his mind and soul. I would have liked to tell him how sorry I was to have
brutally violated his right to live the way he thought was best. Perhaps he
had preferred to protect his mental health rather than become unstable or
insane through practices he was unsure of.

After returning to my room, I hoped that, because of my great passion for

classical music, listening to it might yield the positive effect of protecting
me from anguish and help me get back my usual mood. It was Beethoven's
Concert for Violin and Orchestra, which I listened to in my room with
headphones, that soothed my soul and after half an hour eased my sleep.

16
The following morning I awoke with the same fear. Strange as it may
seem, the idea that every day in my present life stirs a joyful emotion in my
heart, conveyed at that moment a feeling of horror! I mean the belief that
man can practice a definite discipline in order to attune to the Divine
Intelligence which is the First Cause of everything existing.

Sunlight poured into the room through the gaps in the shutters. I had a
whole day before me. I went out to try and amuse myself by being with
other people. I met some friends and spent the afternoon cracking jokes
and behaving like the people I had always considered lazy and dull. In this
way, I succeeded in hiding my anguish. The first day went by; my mind
was totally worn out. After two days, the fear had diminished and I finally
felt safe. Something felt changed anyway.

One week later I began, calmly and objectively, to ponder the meaning of
what had happened. I understood the nature of my reaction to that episode:
I had cowardly run away from the experience I had pursued for such a long
time! In the depth of my soul my dignity urged me to continue with my
search exactly from the point where I had quit. I was ready to accept all
that was to happen and let things follow their course, even if this process
implied the loss of my wholesomeness. I resumed the practice of
Pranayama again, as intensely as before. A few days went by without
detecting any form of fear. Then I experienced something very beautiful.

It was night. I was lying in a relaxed "corpse pose", when I had a pleasant
sensation, as if an electric wind was perceived over the surface of my skin,
propagating itself quickly and with a wavy motion from my feet up to my
head. My body was so tired I could not move – even if my mind had
ordered it to. My composure was serene. I had no fear. Then the electric
wind was replaced by another feeling, comparable to an enormous power
pouring into the backbone and quickly climbing up to the brain. The
experience was accompanied by an indescribable, and so far unknown,
sense of bliss. The perception of an intense brightness accompanied
everything. My memory of that moment is condensed into a single
expression, "a clear and euphoric certainty of existing, like an unlimited
ocean of awareness and bliss". The strangest thing was that in the very
instant I had it, I found it familiar.

17
In God Exists: I Have Met Him, A. Frossard tries to give an idea of his
spiritual experience. To that end, he creates the concept of an "inverse
avalanche". An avalanche collapses, runs downhill, first slowly then faster
and violently at the same time. Frossard suggests we should imagine an
"upside-down avalanche" which begins strengthening at the foot of the
mountain and climbs up pushed by an increasing power; then suddenly it
leaps up toward the sky. I do not know how long this experience lasted. It
definitely peaked out at only a few seconds. When it ended, I turned on my
side and fell into a calm, uninterrupted sleep.

The following day when I awoke I had forgotten it. It only came up some
hours later, during a walk. Leaning against the trunk of a tree, I remained
immobile for a couple minutes, enthralled by the reverberation of the
memory. I was flooded with great joy. An elated condition stretching out
far past the limits of my awareness – a sort of memory hiding in the
recesses of my subconscious – began to be revealed, as if a new area of my
brain had been stirred to a full awakening. I found myself contemplating a
dreamlike reality, still objectively indisputable; it had arisen in me with the
naturalness of a primordial instinct although it had nothing to do with the
world surrounding me in which I lived.

The meaning of the experience I was going through was sufficiently clear
to me. I had no doubts that the Reality I had contacted was my inner ''Self.''
The practice of Pranayama had provoked it by cleansing the subconscious
part of my psyche. I had no fear since I had trained my consciousness to
live by the contemplation of Beauty. Another thing became adamantly
clear: I would have to choose a profession that would not occupy all my
energy. I had to live a simple life, never betraying the inner Self that was
revealed to me!

18
 CHAPTER 2
FROM UJJAYI TO KRIYA PRANAYAMA

[I]

The enthusiasm for the art of Pranayama was constantly growing.

Undertaking this practice was like planting the seed of a mighty tree in the
feverish season of my youth and contemplating its safe growth at other
times of my life. Pranayama became my safe refuge when the trials of life
conspired to wear away the basic joy which was my inherent nature. To
abide by it was the Decision of my life. I practiced morning and evening in
an "absolute" way, with ferocious concentration, as if there were no
tomorrow.

The ''Kundalini experience'' happened again, several times but never

became a constant. It took place especially when I devoted myself to study
late at night and then lied supine on my bed. Whenever it appeared my
heart bubbled with infinite gratefulness to something higher, beyond my
capabilities of understanding.

In my beginner's zeal, I could not refrain from trying to convince other

people of its benefits. I was convinced that it could help anyone to live in a
better way. I declared that Pranayama would harness their energies
towards a more balanced psyche. My friends were polite while listening,
but did not share my enthusiasm. Rather they reacted affirming that mine
was not at all a state of emotional equilibrium: closing myself in a room to
practice Yoga, abstaining from many aspects of social life, was a road
toward alienation.

I made a blunder by insisting on emphasizing some aspects of their

behavior which I decided needed improvement. In short, I was telling them
that their social life was a farce. This generated a violent reaction. They
replied that my words were deprived of a genuine sense of respect and love
and that I was unable to show sympathy toward others. The essence of
what I had found in Pranayama, which I went on extolling unflinchingly,
appeared to them as the pinnacle of egoism and even a real mental cruelty.

Guilt-ridden, I saw I had provoked only bitterness. I also realized that, for
purposes of my disquisition, I had taken advantage of their past

19
confidential admissions. Only one friend, a "Hippie", understood perfectly
what I was saying and showed me some empathy; to him, the only real
problem was my excessive enthusiasm about the automatic benefits of
Pranayama. He had no doubts that my success in this practice depended
wholly on me. In his opinion, Pranayama was not an art bringing its own
reward, but an "amplifier" of what I had inside, enhancing what I had
already achieved. Pranayama, he said, could not create anything new.

In my opinion Pranayama was an action of ''climbing'' toward a lofty state

of consciousness whereby you achieved something radically new. I felt
disoriented in listening that it was only an "amplifier." I wasn't able to see
that the two visions could coexist – I was young and I categorized
everything as black or white.

GREAT INTEREST FOR A NEVER HEARD KIND OF PRANAYAMA: KRIYA

YOGA
I felt no immediate attraction for Autobiography of a Yogi. I did not find in
those many pages one single clear practical instruction. Later I was struck
by a fact: the author hinted at a particular form of Pranayama (Kriya
Pranayama) that was taught by a famous yogi, Lahiri Mahasaya, who was
depicted as the embodiment of Yoga. When I read that this technique had to
be mastered through four stages, I thought that surely there must have been
something unique in his "way". I loved my technique of Ujjayi
Pranayama, and the idea of improving a Pranayama technique through
different steps sounded wonderful. Considering that the simple breathing
exercises I had already practiced had given me such incomparable results,
it was obvious that the four-level system of Kriya Yoga will produce
greater result!

That technique was secret, it had to be learned by direct initiation from a

Master. Where could I learn that? I was not in the condition to leave for
India. I guessed that Kriya Pranayama had to be a sort of Ujjayi, but more
complicated. Could I guess the technique from books? I went on reading
whatever I could find about Pranayama. My imagination ran wild and my
fervor grew.

I had good reasons to think that Kriya Pranayama consisted of slow and
deep breathing with the awareness focused on the spine. During the Kriya
process, the internal energy had to be ''rotated'' around the Chakras.

20
Since PY wrote that the Kriya technique was quoted in the Bhagavad Gita,
I quickly tried to decipher the precise quote.

"Offering inhaling breath into the outgoing breath, and offering the outgoing
breath into the inhaling breath, the yogi neutralizes both these breaths; he thus
releases the life force from the heart and brings it under his control.'' [Bhagavad
Gita IV 29]

The Bhagavad Gita explains then that through the repetition of this action a
yogi reaches a marked dying down of the breath. By perfecting this action,
a yogi enters the state of meditation: with a pure heart he remains longer
and longer established in a state of sublime peace.

Steadfast a lamp burns sheltered from the wind;

Such is the likeness of the Yogi’s mind
Shut from sense-storms and burning bright to Heaven...
[Bhagavad Gita VI 19]

I must admit that when I read line [IV 29], I was not able to understand its
meaning. How can one offer ''inhaling breath into the outgoing breath'' and
offer the ''outgoing breath into the inhaling breath?''

Just for the curiosity of the reader I try here to convey the meaning of this
sentence, which was later clarified to me.

► During Kriya Pranayama two opposite forms of energy interpenetrate

continuously. Precisely: during Inhalation you experience a form of energy
entering the body with the air through the nose, coming down into pharynx,
larynx, trachea, lungs …. At the same time another form of energy is coming
up from the base of the spine, moving inside the spine, reaching the higher
Chakras.
The energy going down with the fresh air is called Prana. The energy
coming up from the base of the spine is called Apana. The two movements of
energy happens simultaneously. Prana comes down inside the body, Apana
comes up inside the spine.

21
 During Exhalation the two forces change the role: Apana is in the consumed
air leaving the body, Prana is in the current that from Medulla enters the body
and comes down along the spine.
Apana moves again upwards, Prana moves again downwards. But all is
different – Apana guides the consumed air outside the body. Prana draws the
divine current from Medulla guides it down, piercing each Chakra, reaching
the first Chakra.

So, what happens in Kriya? The sensations experienced during Ujjayi are
''internalized'' [in other words they are experienced as internal phenomenon,
taking place in the spine] and become the secret of Kriya Pranayama. Without
this clarification, one remains blind and thinks that Ujjayi is so rough to be a
spiritual tool.

In order to internalize your awareness, you can mentally chant Om in each

Chakra going up (inhalation) and down (exhalation) along the spine. This
mentally chanting of Om is simply an educational tool – an help to make the
described procedure more easy. I mean you simply teach your awareness to be
more disciplined, to patiently obey you by going up and down. What is written
in the Bhagavad Gita happens both without chanting of Om and with chanting.
What is important is that you be aware of what is happening in your spine.

If you practice Ujjayi and internalize it, you are practicing Kriya. It is so
simple. If you mentally put Om in each Chakra you have the same procedure
because chanting Om in the Chakras does not transform Ujjayi in another tool.

N.B. The technique of Kriya Pranayama is patiently described in chapter 6. A

good way to discipline your self in practicing it deeply is described in chapter
12.

After this clarification let me return to the concepts that became clear to me
at that time.

PY's emphasized the evolutionary value of Kriya Pranayama. He

explained that if we compare the human spinal column to a ferromagnetic
substance constituted of elementary magnets that turn towards the same
direction when they are overlapped by a magnetic field, as taught by
physics, then the action of Pranayama is akin to the process of
magnetization. By uniformly redirecting all the "subtle" parts of our spinal
cord's physical and astral essence, the Kriya Pranayama burns off the so-
called "bad seeds" of Karma. 2

2
We allude to Karma whenever we stick to the common belief that a person inherits
a baggage of latent tendencies from his previous lives and that, sooner or later, these

22
This is a key idea in the teachings of PY. Is it true? I cannot answer, I have
not the means of answer. What matters to me is go deep in the practice of
Kriya and see that the breath becomes more subtle and disappears.
This happened to me after years of Kriya. But I never saw the ….
elementary magnets. The only effect this words, this concepts had is this:
because of that exciting description I felt imperative to believe that the
technique should be extremely complicated.

SEARCH IN ESOTERIC BOOKS

I discovered in his Autobiography that PY had created an organization that
published a whole set of lessons on Kriya. Those lessons could be received
by correspondence. With great joy, I quickly applied for the course.

When, after four months from my application, I received the first lesson of
this course, I came to know that I would have had to wait for at least one
year before applying for the Kriya Yoga lessons. I felt so desperate.

The written material traveled by ship and the delay times were enormous. I
could not wait so long. 3 I decided to discover the technique of Kriya
Pranayama through another source. My idea was to seek something similar
in the best treatises of Yoga or tracing it through esoteric traditions.

I looked for a technique of Pranayama in which the energy had to be

visualized ''rotating'' somehow around the Chakras. If this was – as stated
by PY – a universal process, I thought having a good chance of finding it.

I vaguely remembered having seen some drawings in a book about

occultism which sketched out different circuits of energy throughout the
human body. The idea came to explore those esoteric books who had
illustrations like those.

tendencies will come out in actual life. Of course Kriya is a practice which one can
experimentally use without necessarily having to accept any creeds. However, since
the concept of Karma lies at the basis of Indian thought, it is worthwhile to
understand and speak freely of it. According to this belief, Pranayama burns out the
effects of the "bad seeds" just before they manifest in our lives. It is further
explained that those people who are instinctively attracted by methods of spiritual
development such as Kriya, have already practiced something similar in a "precedent
incarnation". This is because such an action is never in vain and in actual life they
get back to it exactly where, in a remote past, they had quit it.
3
I can still consider myself as fortunate. I lived in North East Italy not far from the
border with the former Yugoslavia. Those people and all those who lived beyond the
Iron Curtain could not receive such material.

23
I started going to a used books store which was very well stocked, probably
because it had once been the Theosophical Society's reference bookstore. I
turned down those texts which dealt only with philosophical topics, while,
in ecstasy and not concerned by time, I kept on skimming through those
which illustrated practical exercises with clarity. Before purchasing a book

I made sure it hinted at the possibility of channeling the energy along

certain internal passages, thus creating the prerequisite for awakening the
Kundalini. While reading the index of a text which was in three volumes,
introducing the esoteric thought of the Rosicrucian Brotherhood, I was
attracted by the entry, ''Breathing exercise for the awakening of Kundalini.''
It was a variation of Nadi Sodhana.

This was definitely not PY's Kriya because, according to several clues,
Kriya was not to be done with alternate-nostril breathing. [This way of
breathing is wonderful but only as a preparation. You cannot go ahead for a
long time moving your hands. You must have the opportunity to remain in
a state of perfect immobility.]

So I went on haunting the bookstore. The owner was very nice and I almost
felt obliged, considering the cheap price and the perfect conditions of those
second-hand books, to buy at least one book per each visit. Often a lot of
space was dedicated to theories alien to concrete life, which tried to
describe what cannot be seen or be experienced – such as the astral worlds
and the subtle coverings of energy wrapping our body.

One day, after browsing, without much enthusiasm, through a tiresome

selection of books, I went to the storekeeper to pay a new purchase. While
deciding the price, he thought of something that might interest me. He led
me to the back of the store and invited me to rummage through a cardboard
box filled with a messy heap of papers. Among a quantity of miscellaneous
material (complete series of the theosophical magazine issues, scattered
notes from old course on hypnosis etc.), I came upon a book written in
German by a certain K. Spiesberger which contained various esoteric
techniques, among them Kundalini-breathing.

I had not much familiarity with the German language, but I immediately
realized the extraordinary importance of that technique. I thought that I
would doubtlessly be able to decipher all of it at home with the help of a
dictionary. 4 The description of this technique still amazes me. During a
4
I cannot help smiling when some half-hearted people insist that they are fond of
Kriya, yet they will not study some crucial texts in English because they are afraid to
misinterpret them. I am convinced that their interests are superficial and rather

24
deep breath, the air is to be imagined flowing inside the spinal column.
While inhaling, the air is rising; when exhaling, the air is flowing down.

There was also the description of two particular sounds created by air
originating in the throat.

In another book written in English there was an exhaustive description of a

breathing exercise called ''Magic breath,'' It consisted in visualizing the
energy flowing around the backbone, not inside it. Through the inhalation,
the energy had to go up behind the spinal column, to the center of the head;
exhaling, it had to go down along a particular channel in the front part of
the body. I completely forgot about the other material. The smirk of
satisfaction I wore before the storekeeper holding the two books, as if I had
found a treasure of unfathomable value, definitely caused an increase in
their price.

Walking home, I could not help skimming through the pages. I was curious
about some rough drawings illustrating techniques which were based on
the movement of energy. I read that the Magic breath was one of the most
valuable secrets of all times, and if practiced constantly, accompanied by
the strength of the visualization, it would ''open'' the spiritual eye. I
convinced myself that this technique had to be Lahiri Mahasaya's Kriya
and I add it to my daily routine.

[II]

A letter from the organization informed me about other people living not
far from my area, who were also practicing Kriya Yoga. They had formed a
group in order to practice that discipline together. I was enthusiastic and
quivered with cheerful anticipation to meet them. That night I could hardly
fall asleep.

"Too bright were our heavens, too far away, too frail their ethereal stuff",
wrote Sri Aurobindo. I would never have thought that those words could be
applied to my meeting those people! With a sort of sour irony, I would
dare say that that phase of my life characterized by an extreme enthusiasm
for Pranayama had been too happy for it to last much longer. I now
experienced firsthand the problems, limitations and distortions caused by

emotive. Such was my enthusiasm that I would have studied Sanskrit or Chinese or
any other language, if that had given me the chance to understand an essential text on
Pranayama!

25
the human mind when it has lost the habit of rational thinking. Many times
in the future I would have to experience how life is made of short moments
of inspiration and serenity, alternating with times when all seems lost and
the distortions of the ego reign supreme. While approaching the man in
charge of that group with total sincerity, I could not have imagined what
kind of a hard shock I was about to receive.

He welcomed me with visible enthusiasm, sincerely eager to meet a person

with whom he could share the fire of his passion. Since the very first
moment of our meeting, standing on his doorstep, I told him how
fascinated I was by the practice of Kriya. He asked me right away when I
had been initiated in this practice, taking for granted that I had received the
teaching from the same organization he was a member of.

When he figured out that I had picked out a breathing technique in a book
and convinced myself it was Kriya Pranayama, he was horrified and
showed a bitter smile of disappointment. He thought I considered Kriya
Yoga a child's play and had no idea how serious it was. Visibly confused I
babbled something about currents and sound of the breath, but he didn't
want to hear any more and ushered me to his study.

He emphasized that Kriya cannot be learned through books. He began the

tale – which, later on, I had the opportunity to hear plenty of times – of the
Tibetan yogi Milarepa who, getting no positive results from the painstaking
practice of his fraudulently learned techniques, received the very same
instructions kneeling at the feet of and with the benediction of his Guru –
so that this time the results came out easily.

We all know how the human mind is more conditioned by an anecdote than
by a logical reference! An anecdote, even if it is totally fanciful with
fictional purpose, is endowed with a sort of internal "brightness" that
conditions a person's common sense. Stimulating emotions and feelings, it
is able to cloud people's judgment in order for them to easily accept
conclusions that are absurd. This story left me speechless; I just did not
know what to reply.

There was only one way, according to him, to learn Kriya: be initiated by a
"Minister" authorized by PY's organization! He told me that no other
person was allowed to teach the technique. He, and all the other devotees
of his group, had received the technique, swearing a strict and solemn
promise of secrecy.

"Secrecy!" How odd this word sounded, what a strange appeal, what a

26
mysterious fascination it exerted upon my being! Until then, I had always
believed it did not matter at all how a certain teaching was received, or
what book had been read or studied in order to learn it. I thought that the
only important thing was to practice it correctly, accompanied by the desire
to go deeper and deeper into it. The idea began to enter my mind that it was
in fact okay to protect precious lore from indiscreet eyes. In that occasion I
had nothing to say against the vow of secrecy. Later, over a span of many
years, I changed my opinion because I witnessed an innumerable series of
absurdities originating from this behest; dramatically, I had the evidence
that it brought miserable repercussions into the lives of thousands of
people.

Staring into my eyes, with an enormous emotional impact, he went on to

say that a practice learned from any other source was "worth nothing, it
will not be effective in matters of spiritual purpose", and a possible effect,
only apparently encouraging, might be "a dangerous illusion in which the
ego remains trapped for a long time".

Inflamed by an absolute faith, he launched himself into a wide discourse on

the value of the "Guru" (spiritual Teacher), a puzzling concept to me
because it was attributed to a person that he had not known directly.
Having been initiated into Kriya through the legitimated channels of PY's
organization, PY was, to him, real and present in his life, and ''his'' Guru.
The same thing was true for the other people belonging to that group. Their
Guru was a special aid sent by God Himself, therefore such an event was
"the greatest luck a human being can ever have." The logical consequence
– underlined with overflowing emphasis – was that, abandoning such form
of aid or looking for a different spiritual path amounted to "a hateful
rejection of the Divine hand, stretched out in benediction."

He asked me to demonstrate for him my book-learned Kriya technique. He

expected, I suppose, to verify a well-rooted prejudice that the technique,
received through illegitimate channels, could not – because of a particular
spiritual law – be anything but corrupted. He smiled when he saw me
breathing through the nose. Then he asked me to explain if there was
something upon which I was focusing my attention during my breathing.
According to the books I had read, the energy could be visualized both
flowing inside the spine and around the spine. Since PY wrote that a
kriyaban "mentally directs his life energy to revolve, upward and
downward, around the six spinal centers", I chose the second of the two
possibilities and this was the version I explained. Having also read in
another book that during Kriya Pranayama the practitioner was supposed
to chant ''Om'' mentally into each Chakra, I added this detail as well. I did

27
not realize that PY had decided to simplify the instructions taught in the
west, using the other variation with no mental chanting of Om.

While telling him these details, I saw an inner satisfaction spreading over
his face. Clearly he didn't identify my practice with the technique of Kriya
Pranayama he had learned. The "secret" he was bound to had not been
broken by the author of my esoteric book! Pretending to feel sorry for my
consequent disappointment, he informed me in an official tone that my
technique had "nothing to do with Kriya Pranayama"!

A really bizarre situation was taking place: I was describing for him a
technique very similar to Kriya Pranayama taught by Lahiri Mahasaya
while this gentlemen was one hundred per cent sure that I was talking
nonsense! However, since my position was totally incompatible with his
basic tenets, he recommended that I send a written account to the
headquarters of PY's organization, describing the details of my
vicissitudes, hoping that they would accept me as a disciple and, in due
time, grant me the sacred Initiation to Kriya Yoga.

I was somewhat stunned by the tone in which our dialog was progressing.
In order to re-establish the initial agreeability of our meeting, I tried to
reassure him about the positive effects I had gained from my practice. My
statement actually had the effect of worsening the whole matter, giving him
the chance to scold me a second time, which was not totally unfair but
undoubtedly out of place. He made it clear I should never look for any
tangible effects in the practice of Kriya much less should I display them,
because in this way I would "lose them." That clever guy had talked
himself straight into an obvious contradiction without even realizing it; he
was saying that the results were too important to risk losing them by telling
others, while a few seconds before he had stressed that they were of no
value whatsoever.

Realizing he had given too much of his time to me, a strange

metamorphosis took place in his demeanor. It was as if all of a sudden he
had been invested with a sacred role: he promised he would pray for me!
On that day, I had lost the "fight." I told him I would follow his advice. As
a matter of fact, from that moment I abandoned Pranayama entirely and
restricted my practice to simply centering my attention between the
eyebrows (Kutastha) – just as he had suggested to me.

GROUP MEDITATION
The group practicing Kriya met twice a week to practice the techniques

28
together. The room devoted to meditation was bare but pleasant. Each
member paid part of the rental, so that continuance would not depend on
the owner's whims and could be dedicated to an exclusively spiritual use. I
began attending these meetings and I remember it nostalgically – listening
to Indian songs translated and harmonized for westerners and, above all,
meditating together was a true joy! Everything seemed heavenly to me,
even though little time was given to the practice of meditation – no more
than 20 minutes, often barely 15 minutes. A particularly inspiring session
of collective practice took place on Christmas Eve, enriched by devotional
songs and lasting many hours.

At the end of each meditation we were required to depart in silence, thus I

began to know my new friends more closely only during the monthly
"social" lunch. It was a beautiful chance to spend some hours talking and
enjoying each other's company.

Since many of us did not have their family’s approval, much less support,
in the practice of Yoga, the only occasion we had to spend time among
people with the same ideas and interests was an experience of serenity and
relaxation. Unfortunately, the pleasantry of our meetings was partly spoiled
because the directors of PY's organization had requested us not to talk
about other spiritual paths or deal with specific details of Kriya Yoga
techniques. Only authorized people could cover such a role; no one in our
group could. During our gatherings, since our conversations were strictly
kept on well-defined tracks, we were not able to find a topic which would
be interesting and at the same time respected the given rules. It was not the
right place for gossip, unsuitable for a spiritual group discussion. So only
one topic was left: the beauty of our spiritual path and our great fortune in
having discovered it!

No wonder that, after some meetings of mutual "exaltation", an almost

frightening boredom started to reign. As a last resort, some risked telling
some jokes. They were not mean or insulting jokes, but a light and
innocent use of humor. Unfortunately this also had to live up to the
devotional attitude kept by many of the members and eventually
succumbed to their cold attitude. When you tried to be agreeable you got a
look and a hint of a smile that left you frozen for the rest of the day. They
seemed to be unable to show a single inch of true joviality. Thinking over,
perhaps they were naturally inclined toward depression. Actually, their
enthusiasm towards Kriya was very moderate, and they gave the
impression they were practicing the few techniques they knew as if they
were accomplishing a sacrifice to atone for their ''sin'' of existing.

29
What struck me in an extremely unfavorable way in the behavior of some
of them was the belief they were protected by their Guru and therefore
don't mind putting themselves in dangerous situations, abdicating every
prudence. Before the prospect of doing a very dangerous action in which
there are fears for their safety, their mind was filled with a sort of hysterical
joyous anticipation. I don't know if there could exist a worse way to belittle
the spiritual teachings. In my opinion this attitude should be avoided like
the plague, being actually a stupid superstition.

As a matter of course, the group underwent a great recycling process; many

members who had joined with enthusiasm quit after a few months and
then, oddly and without deep reasons, scraped the whole experience off
their memory.

My open temperament allowed me to become close to one person and

establish a bond which later became true friendship. It was not so easy to
find what could be called a free spiritual seeker. Many made a display of
emotionally-charged devotion, others, perhaps envisaging the prospect of
expanding our group, seemed to have the sole aim of raising enough funds
to provide our rented room with impressive signs of its sacred
consecration; others seemed only social misfits.

With a barely concealed impatience, I tried on different occasions to

receive some elucidation on the technique of Kriya by discussing what had
been my book-learned practice of it. I hoped that someone, making some
oblique remark about it, would help me discover the exact Kriya
Pranayama technique. No "courting" could extract even a crumb of
information from them. Each one repeated that he was "not authorized to
give out any explanations", and this rule was strictly respected.

While I was continuously receiving unasked-for lessons of devotion,

humility, and loyalty, my interest for Kriya became a real craving, a
burning fever. A kriyaban, making fun of me with unconcealed cruelty, told
me: "They won't give you the Kriya at all; a devotee should not desire a
technique with such intensity. God is to be mostly found through devotion
and surrender."

I tried to behave like a pious disciple but deep down I awaited my initiation
with unimagined eagerness. Even while doing my best to convince myself
that I was among individuals with the same passions, I had to acknowledge
that the reality of it was altogether different!

AN IMPORTANT VISIT IN OUR GROUP

30
I don't want to complicate my narration by talking about the preliminary
meditation techniques to prepare one for initiation into Kriya Pranayama.
However it is necessary to write a few lines about this theme because it
will give me the opportunity to add some remarks about how to organize a
Kriya routine.

Well, according to PY's will, the technique of Kriya Pranayama should be

coupled with two other techniques: Hong Sau and Om. The first one slows
down the breath and the mind; the second one concerns itself with listening
to internal (astral) sounds melting into the Om sound. I didn't receive these
instructions at the same time but with an interval of two months between.
This gave me the splendid opportunity to concentrate on the first technique
for many weeks; only then I could enjoy the combination of the two
techniques. Thus, I could experiment with the meaning and beauty of each.

Our group received the visit of an elderly lady who had personally
corresponded with PY. Thanks to her earnestness, sincerity, and long-time
loyal discipleship she had been authorized to help us with meditation. Her
temperament was very sweet and more inclined to understanding rather
than to censorship. She demonstrated the so-called "Recharging Exercises"
These exercises were similar to isometric stretches and were practiced
while standing; peculiar to them, however, was that the Prana was directed
to all the parts of the body through concentration.

Then she reviewed the Hong-Sau technique. She went on to clarify that the
Hong-Sau technique was not easy at all, in spite of its apparent simplicity;
but encouraging us with a smile, she concluded: "The technique contains
all you need to come into contact with the Divine Essence".

Then she dwelt on the technique for listening to internal sounds (often
called Om technique.) 5 She explained that PY had tried to explain the
teaching of the Trinity in a new way. Om is the "Amen" of the Bible – the
"Holy Ghost", the "witness", a sound; a proof of the vibration of energy
sustaining the universe. The Om technique, discovered by the mystics long
ago, makes it possible to detect this vibration. Thanks to this technique it is
also possible to be guided toward the experience of the "Son" – the Divine

5
This technique does not belong to those included in the original Kriya Yoga, wherein
the internal sound perception happens without closing the ears. It is not an invention
by PY, it had been plainly described in the books of classical Yoga, called Nada Yoga
– "the Yoga of the sound." It is a good preparation for Kriya since instead of putting
the accent on "doing", it teaches the attitude of "perceiving."

31
awareness that is present inside the above-mentioned energetic vibration.
At the end of one's spiritual journey, one can reach the highest reality, the
"Father" – the Divine awareness beyond every existing thing in the
universe.

The lady's explanation was characterized by such a sacred flavor that it

stayed with me for several months, helping me to overcome the beginning
phase of the practice, when it seems unlikely that the sounds will manifest.
Instead, the results obtained were very concrete. Now, while I am trying to
recall my first contact with the sound of Om, I rediscover the memory of
that ardent love for the Divine, that seemed so solid during those days and
that subsequently disappeared for various years when I decided to do a
research on the ''Original Kriya.'' But this will be described later.

In those days I led a cloistered existence. I practiced my meditation in a

slightly illuminated room. The rainy days and early-onset evenings of
Winter helped my seclusion and strengthened my determination to turn on,
through meditation, an internal sun. Some weeks of zealous practice passed
without any result, but one day I became aware of a clear inner sound. It
manifested after ten minutes of calm effort, just upon returning to my state
of full awareness, after having been lost in some sweet reverie. 6

The sound was like the humming of a mosquito. By listening intently to it,
it became the feeble sound of a musical instrument playing far away. Then
it seemed like the tolling of a bell echoing at dusk from the deep green of
woody hills. It reached me faintly from unfathomable distance. Light, soft
as falling petals, it knocked gently on the doors of my heart, giving total
contentment and ease, as if the spiritual path had come to its fulfillment.
Recollections of my infancy were vibrating at the periphery of my
awareness without disturbing my introverted mood.

In times of misfortune, there was always a feeling of protection like a vast,

comforting smile surrounding me. The sound I was listening to, enchanted
and thrilled, brought me now the same sweet feeling of relief. It had in
itself all the Beauty ever experienced. It was the gilded thread around
which the experiences of love, the most involving, the most exalted ones
grew like splendid crystals. The healing of old wounds was attained by real
understanding. An azure, limitless immobility sweetly clasped my heart
with fingers of bliss. What I thought impossible to accomplish, whose
absence was so cruel to accept, materialized real and true before me.

6
To be lost in a ''reverie'' state and to return suddenly to the awareness that I was
losing time, happened often.

32
In the following days I became totally absorbed in this new practice. A
never experienced before devotion rose spontaneous, crossed the wall of
the psychological sphere and made life and spiritual experience
indistinguishable. Reality appeared me as transfigured – like in winter,
when a soft mantle made of snow makes any asperity disappear.

Unfortunately, I learned the hard way that you should never detach yourself
voluntarily from that state of grace. Some months later, during a moment in
my life when I wanted to relax and enjoy life, I decided to interrupt this
contact, as if it were a drawback to being fully sociable. I didn't realize that
this seemingly innocuous and instinctive "betrayal" would make me unable
to tune with the Om sound for a very long time. Incredibly, in a few days I
felt hopelessly cut off from that sweet reality. Among people, I felt like one
who had landed in another continent and had to live in surroundings that
mean nothing to him. I struggled to retrieve the lost deep emotions
originating from listening to internal sounds. This went on for months until
my soul was again reminded of the motivations that had led me to the
spiritual path: change my life forever. Now I saw clearly that my stupid
decision of detaching from the contact with the Om vibration, had been a
monumental mistake.

INITIATION INTO KRIYA YOGA

Eventually, the moment came to file the application form to receive the
Kriya instructions by mail. About four months passed as every day I hoped
to receive the coveted material. Finally, an envelope arrived. I opened it
with heightened expectation, but was deeply disappointed because it
contained nothing but more introductory material. From reading the index
page I understood that the actual technique would be sent after four weeks.
So for another month I would have to study just the usual nursery rhymes I
already knew by heart. In the meantime, two ministers of PY's organization
visited our country and I took part in the initiation ceremony. After waiting
for months, it was high time "to make an eternal pact with the Guru and to
be taught the Kriya techniques in the only legitimate way, and receive his
benediction."

There were about 100 of us who were to be initiated. A beautiful room had
been rented for the ceremony at a very high price and embellished for the
occasion with lots of flowers, such as I have never seen even at the most
extravagant weddings! The introduction to the ceremony was magnificent.
About 30 people wearing somber uniforms entered the room, and lined up
with a solemn attitude and joined their hands in prayer. It was explained to

33
me that these people belonged to the local group whose leader was a
fashion designer and had choreographed that triumphant entrance. The two
Ministers who had just arrived from abroad walked meekly and bewildered
behind them. Then the ceremony began.

I accepted without objections their demand that I swear everlasting

devotion not only to the Guru PY but also to a six-master chain of whom
Lahiri Mahasaya was an intermediary link. PY was the so-called Guru-
preceptor, namely the one who would partially bear the burden of our
Karma.

It would have been strange if no one had had doubts about this. I remember
a lady wondering if PY – definitely unable to give any confirmation, now
being a long-time resident in the astral world – had really accepted her as a
"disciple" and, consequently, to be laden with her Karma. In order to avoid
that with such thoughts she weakened the enjoyment of the enticing
ceremony, I reassured her that she was accepted without fail.

They explained us that Christ was also part of this chain because He had
appeared to Babaji (Lahiri Mahasaya's Guru) asking Him to send
emissaries to the West to spread Kriya. This story caused me no perplexity
at all. Perhaps I had no desire to think about it. To consider the whole
mission of Kriya diffusion as originating from Christ Himself was a
pleasant idea. On the other hand, I was too anxious to hear the explanation
of the technique which was soon to take place to listen to anything else.

The introductory talk went ahead in a suggestive way. The Kriya technique
embodied God's most effective blessing toward His privileged creatures,
humans, which exclusively possessed an inner body with seven Chakras.
The mystic seven-step ladder of the Chakras was the real highway to
salvation, the fastest and safest. My mind was in great expectation for
something I had so strongly desired and for which I had seriously been
preparing for months. It was not what might be called a "sacrament" that I
was submitting to in order to safeguard a family tradition; it was the
crowning of a definitive choice! My heart was immensely happy at the
thought of the inner joy that I would gain through the practice of Kriya.

Finally, after being taught the Kriya Pranayama, I realized I already knew
it! It was the same Kundalini-breathing technique which I had found a long
time ago in my esoteric readings and which prescribes that the energetic
current flows all the way inside the spinal column. [I have explained that I
had not taken that procedure into serious consideration, owing to the fact
that in PY's book it was written that the energy had to be rotated "around

34
the Chakras, along an elliptical circuit."]

The explanation of the techniques Maha Mudra and Jyoti Mudra (they
never used the more common term Yoni) concluded the technical
instructions. Each technique's detail was explained in such a way that it
would not allow for the smallest variation and, in addition, a specific
routine was warmly recommended. If the least amount of doubt on the
correctness of a certain detail had arisen during the practice, nobody was
encouraged – even vaguely – to conduct an experiment and come to a
conclusion by himself. The only "correct" action was to contact the
headquarters of our Kriya organization, tell them the problem, and receive
further guidelines. This, in effect, was what I always did. I learned to
interact only with them. I would instinctively look for their advice as if it
were given by perfect beings that could never be wrong. I believed they
were "channels" through which the blessings of the Guru flowed. Besides,
I was quite confident that – even if they would not admit it out of humility
– they had already reached the highest level of spiritual realization.

OFFICIAL KRIYA ROUTINE

After Kriya initiation, I followed the counsel of my organization to practice
the two techniques Hong So and Om before Kriya Pranayama.
With the first technique the breathing was supposed to become more
relaxed and create a good state of concentration. Then, I was supposed to
listen to the internal sounds. Then there would follow the Maha Mudra.
Eventually, setting back in a still and stiff position to restore the feeling of
sacredness, I was supposed to practice Kriya Pranayama with rigorous
respect to all the instructions. To absorb the results of the whole endeavor,
after Jyoti Mudra, the Kriya routine would be concluded with a full ten-
minute concentration upon Kutastha,
In my experience the two preliminary techniques did not receive the
attention they deserved, and the time devoted to the final concentration was
too short. During the Hong So technique, the thought that I should interrupt
it to start the Om technique brought about a disturbing feeling, hampering
my whole surrender to its beauty. The same happened with the procedure
of the Om technique, interrupting it in order to practice Maha Mudra.

The technique of listening to Om was a complete "universe" in itself and

led to the mystic experience, which is why its interruption was something
worse than a simple disturbance. It was illogical, as if, recognizing a friend
with joyous surprise among a crowd one begins talking with him, then
suddenly goes away hoping to meet, quite by chance, that same friend
again and get back to where the conversation had previously ended.

35
The sound of Om was the mystic experience itself, the Goal I sought. Why
should I interrupt that sublime attunement to regain it through another
technique? Perhaps because Kriya Pranayama was a higher procedure?
Higher? What on earth does that mean?

I forced myself into such absurdity for many months. At that time, the idea
of using my brain and radically changing the routine seemed to me an act
of stupid arrogance. Such was the power of that insanity which in our
group was called "loyalty"! I must acknowledge that unfortunately I had
become like one of those animals that, fed by man, tend to forget how to be
self-sufficient.

When I tried to discuss this problem with other kriyabans, I noticed an

enormous and unreasonable resistance. There were those who were not
satisfied with their practice but planned to try it again in the future, while
others were not able to even understand what I was saying.

Talking with a lady who was a longtime friend of our family, she pretended
to listen attentively, but in the end bluntly declared she already had a Guru
and did not need another. Her remark cut me deeply since my intention was
only to have a rational talk which could be inspiring for us both. Apart
from this, what sort of friendship can exist between two people when one is
so curt?

To encounter such episodes confirmed my idea that, not being encouraged

to trust the validity of self-observation, many friends went on mechanically
performing what had often become an empty ritual simply to appease their
conscience. With the exception of one person (who harbored really strange
ideas about the spiritual path which made me entertain the thought that he
might be mentally unstable), these new kriyaban friends seemed to censor
my questioning of techniques, claiming that devotion was much more
important. Often they referred to concepts I could hardly link to the
practice of Yoga, i.e. the paramount importance was loyalty toward P.Y. and
his organization.

Well, one day I decided to use my brain and changed my routine. My

Kriya routine became inspired by Patanjali's theory. I decided that the two
techniques Hong So and Om had to be practiced either at the end of my
Kriya routine or never.

Having sensitized the spine, I could practice Hong So in the spine. [This
means ''watching'' the breath as if it moved not in and out the lungs but up
and down in the spine. [I will return upon this point in chapter 11.]

36
Remark about Patanjali's Yoga sutras
Patanjali was a pioneer in the art of rationally handling the mystical path, aiming
at individualizing a universal, physiological direction of inner events that
explained why a certain phenomenon inherent to the spiritual path should be
preceded and necessarily followed by other ones. His extreme synthesis may be
criticized or, because of its temporal distance, may be hard to understand;
however, his work is of extraordinary importance. There are different ways of
translating the Sanskrit terms summarizing Patanjali's eight steps of Yoga: Yama,
Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi.
Boring and useless from the practical point of view is the definition of
Yama and Niyama. Yama: self-control (non-violence, avoid lies, avoid stealing,
avoid being lustful and seek non-attachment); Niyama: religious observances
(cleanliness, contentment, discipline, study of the Self and surrender to the
Supreme God).
Why useless? A beginner cannot understand what "Study of the Self"
means. In my opinion the moral rules are not to be put as premises to be
respected in order to start the path of Yoga, but are the consequences of a serious
spiritual effort brought ahead for years, nay, for tens of years.
As for Asana (position of the body), Patanjali explains it must be stable
and comfortable. There is no hint of particular exercises of concentration and
meditation after Asana and before Pranayama.
The two interesting and enlightening concepts for those who practice
Kriya are Pranayama and Pratyahara. They refer respectively to the regulation
of the Prana by repetition of particular breathing patterns and to the
internalization process of the awareness which becomes disconnected from the
external reality.
The three further phases, Dharana, Dhyana, Samadhi, respectively mean:
concentration upon a physical or abstract object, contemplation of the essential
nature of such object, lengthening of such contemplation in a constant flow of
awareness up the point of being lost in it.
A kriyaban understands ''concentration upon an object'' as the
concentration on the breath, the spine, the Chakras; the ''contemplation of the
essential nature of such object'' means to become absorbed in the sweetness
originating from this basic concentration; ''being lost in it'' means the unending
happiness while achieving the final ecstatic state. This is in my opinion the
essence of Patanjali's thought.
Fixed in this conviction, I decided that in my routine the two techniques
Hong So and Om had to be practiced after Kriya Pranayama.

37
I am unable to express the emotion and feeling of sacredness which
characterized henceforth my practice of Kriya. At the end of my practice, I
often repeated to myself the sentence (quoted in AOY) by Lalla Yogiswari:

"What acid of sorrow have I not drunk? Countless my rounds of birth

and death. Lo! naught but nectar in my cup quaffed by the art of breath."

This beautiful sentence intensified my enthusiasm, strengthening my

determination to unceasingly perfect my Kriya path.

[III]

A couple of years passed by. I was preparing my self towards receiving the
Higher Kriyas through the correspondence course. At the end, finally they
entered my life. As the reader can guess, the process of learning them
brought some trouble in my life.

Among the kriyabans in the meditation group I didn't saw a great interest
in the Higher Kriyas. A woman who was my friend, had received Kriya
initiation may years before. She had once lived near our school's general
offices. I asked if she had received the Second Kriya. She didn't seem to
understand the question. So I reminded her that Lahiri Mahasaya's disciple,
Swami Pranabananda, had accompanied the moment of his death with the
practice of the Second Kriya. She became visibly nervous, saying that the
quotation clearly referred to the technique of Kriya Pranayama: one
breath, then a second one. This had to be, in her opinion, the "Second
Kriya!" I looked at her with a meek but piercing look; I felt my legs give
way. I had the impression that the idea of a further technique to be added
to the too many already received and practiced daily, upset her. It was as if
she felt she had made so great an effort to form the habit of daily practice
of the First Kriya that she could not muster up even more dedication. I
believe that, up to this day, she has remained fixed in her conviction.

The lessons with the Higher Kriyas were given after completing the basic
correspondence course. Unfortunately, those lessons contained some
ambiguous parts. Just to give an example, PY wrote that in order to awaken
Kundalini it was important to regularly practice Kechari Mudra, but the
instruction on how to perform it were nowhere to be found.

I contacted the elderly lady who was officially invested as a "Meditation

38
Counselor" the same sweet lady who taught me the Om meditation
technique. She could not help me to clarify my doubts. Just like everyone
else, she had learned them only in written form because, unfortunately,
after PY's Mahasamadhi no direct initiations were ever given.
Acknowledging her uncertainties about their correct execution, she
admitted that she regretted not having had her Higher Kriyas checked by
Ministers who were direct disciples of PY, despite having had plenty of
opportunities to do so.

After some time, I had still not recovered from this shock when an
aristocratic-looking lady disclosed to me she had received initiation in the
so-called Higher Kriyas years before. Full of enthusiasm, my eyes opened
wide. She said she had felt so unworthy that she had put them aside and,
after some time, she had forgotten them entirely.

''Forgotten!' I couldn't believe my ears. This last abomination was

inconceivable to me. Her self-satisfied ignorance, passed off as humility
and who knows what kind of overabundant devotion, crossed the bounds of
decency. When I expressed my objection that her behavior seemed an
exhibition of indifference toward the higher teachings taught by her Guru,
she looked at me in bewilderment as if my impertinence had violated an
implicit law: do not impudently enter the intimate arena of her Sadhana.
She replied that what she had was enough, and then briskly cut off any
further discussion.

I wrote to the management of my Kriya school in order to schedule an

appointment with one of its representative Ministers who would soon come
to our country to impart initiation to Kriya Yoga. I asked for this interview
because I really needed it. It is not in my temperament to disturb anyone on
trivialities. I am sure that, in order to answer my questions, it would have
taken the Minister just a couple of minutes. I looked forward to that date
with great anticipation.

A SAD EPISODE
When the Minister arrived, my Meditation Counselor introduced me to
him. He said he would clarify my doubts as soon as possible. In the
following days I became dismayed when I realized that the Minister kept
postponing our meeting without valid reasons. Since I had decided not to
give up, at last we met.

Unfortunately I found this meeting to be truly disturbing. I was convinced

that hypocrisy, bureaucracy, formality, and deception were totally alien to
one who devoted his life to practicing and teaching Kriya, yet the sensation

39
I had meeting him was akin to meeting a business man who had more
important affairs in mind and who was very irritable. He was emphatic
that we not talk about Kechari Mudra, and with regard to the Third and
Fourth Kriya techniques, he advised me brusquely to restrict my practice to
the First Kriya. He declared I was overexcited and that this was not a good
sign for a kriyaban. I replied I would surely take his advice into
consideration; nevertheless, I wanted to see how to move my head
correctly in order to practice those techniques in the future.

Annoyed – taking my remark as insolence – he recommended that I send

my questions to the school's head and stood up to leave as he said this. In
vain I replied that the movements of the head (required for Third and
Fourth Kriya techniques) could not be shown in a letter. I was speaking to
a "wall" and the refusal was absolute.

I had always trusted and respected PY's organization and had studied the
reference literature as if preparing for a university exam. I have asked to
this organization only one thing: that this so much craved jewel of Kriya
was taught in its completeness. Why this reaction from the Minister?

After some time, the feeling of having witnessed the senseless whims of a
man in power yielded to a different consideration. Very probably that
Minister had given me the same discipline he received during his postulant
years. A lady who had known him at that time depicted him as a very
curious kriyaban who usually put many technical questions to elder
Ministers. Knowing the rules of monastic discipline, I was sure that his
queries weren't always answered promptly.

After my interview with that ill-disposed figure, I was in an atrocious

mental and emotional state. I wondered what role a school played that was
not doing its very best to clarify each given teaching. For what purpose
were our ministers traveling around the world, if not to directly show
students how to practice what they have learned through the
correspondence course?

Why should I feel guilty and unsuitable for the Kriya path, only because I
had dared to ask (firmly but politely) for a practical demonstration? I was
not able to drop the whole matter and was quite agitated. Those who saw
me immediately after the meeting said I was unrecognizable. Among them,
a lady with a honeyed voice suggested that I had gotten an important lesson
from our Guru – in her opinion, I had a too self-assured attitude and should
learn to accept unquestioningly the word of a Minister. Strange as it might
seem, a part of me was relishing the whole situation. I knew for certain that

40
this destructive experience would somehow be turned into something
positive, crucial for my path. I was too much in love with the Kriya path to
be daunted by any difficulty.

This made me more calm and cheerful. However, there are often childish
thoughts that emerge when we are in an uncertain situation. I was afraid
that this man, communicating back to the headquarters of PY's
organization, might speak unfavorably of me, saying something that might
have reduced the probability of my obtaining that coveted information in
the future. I feared that my idyllic relationship with my Kriya organization
– a bond that for so many years had represented my horizon – could be
deteriorated.

The lady Meditation Counselor, who was not present on that occasion but
had met the Minister in another town, blamed me for having disturbed the
Minister's peace of mind. I wrote her a bitter letter, insulting her indirectly.
She replied very firmly, implying that my letter ended our friendship. Later
she toned down her attitude and invited me to her house to talk about the
event.

First of all I expressed to her my unyielding determination to explore all

possible sources in order to clarify my questions. I mentioned my idea of
leaving for India, and she mumbled something about India not necessarily
being any guarantee of authenticity. She told me that recently some
kriyabans had found (in a well-known Ashram strictly tied to PY’s life
story) a Swami who gave them "pseudo Kriya" techniques that were, in her
opinion, some meaningless, others dangerous. She said that there were
many unauthorized teachers introducing themselves as loyal disciples of
PY. With a vivid imagination, she compared them to spiders using the
honey of the Guru's love to attract devotees who then became their prey.

She spoke about one disciple of PY who had formerly been one of the
directors of the organization but then had branched out on his own, opening
another Kriya school. This man was a "traitor" in her opinion.

This woman had enough material to go on with her stories indefinitely, but
it was then that a very forceful sentence slipped out of my mouth which
surprised me and froze her: "Should I receive Kriya teaching from the
worst criminal in the world, I would still be able to turn it into gold. If it
were polluted, I would have the intuition to reconstruct it to its original
integrity!"

She replied with a sigh that I was moving dangerously close to losing the

41
grace of my Guru-disciple relationship. In order to make me understand the
value of receiving the instructions from a true Guru, she told me what
happened when one kriyaban decided to leave the Ashram of his Guru, PY,
and seek another teacher. The Guru, aware of this, got in the disciple's way
to stop him when he heard an inner voice – "the voice of God", she
specified – ordering him not to interfere with the disciple's freedom. PY
obeyed and in a flash of intuition foresaw all the disciple's future
incarnations, those in which he would be lost, in which he would keep on
seeking – amid innumerable sufferings, jumping from one error to another
– the path he was then relinquishing. Then, in the end, the disciple would
return to the same path. The lady said that PY had been quite specific as to
the number of incarnations that whole discouraging trip would take – about
thirty!

The moral of this story was clear, something from which one could not
escape: I had to avoid looking elsewhere or I would lose myself in a
labyrinth of enormous sufferings and who knows when I would be able to
get back on the correct path. I shifted my attention to her photograph of
PY, taken on the day of his death. It was nicely framed, and some flowers
and packets of incense were before it. In those moments of silence I had
the sensation that tears were going to form in his blissful eyes (it was not a
bizarre feeling; other people told me they had had the same experience.) I
related my impression to her, in response to which she became very serious
and, with her eyes pointed far off toward an indefinite spot, soberly
uttered: "You have to consider it a warning: the Guru is not content with
you"! There was not the least doubt that she was not joking at all.

In that moment, I realized how much PY was a "presence" in her life,

although she had never met him! I let my gaze rest on the bouquet of May
lilies which we had purchased at the train station immediately after my
arrival in town graciously arranged in a small vase before the photo of PY.
She had then explained that she never skimped on fresh flowers for her
"Guru." I realized how full of sweet comfort must be her life! I knew that if
I wanted to feel devotion with such intensity I had a lot of work to do,
namely develop stable internal tranquility, bow to my favorite form of the
Divine, and repeat this action of surrender with total sincerity every day of
my life.

Although she admired the earnestness with which I was making progress –
unlike so many other tepid and halfhearted people who would go to her
only to be reignited with the motivation they could not find in themselves –
she was dismayed that her devotion toward the Guru was totally alien to
me. She could not relieve my immense thirst for knowledge of the art of

42
Kriya. Looking into her beautiful eyes, I had the clear impression that she
was permanently expecting me to act in a somewhat "disloyal" way either
toward the Guru or toward the organization.

The Minister of my organization was at least right about one point: I was
not calm at all. My search for technical explanations had made me as tense
as a coiled spring. Although remaining faithful to my Kriya organization, I
didn't accept vetoes and therefore I didn't take her advice. I was determined
to know Kriya inside out and no one could stop me with any argument.

FIRST REACTION: READ EVERYTHING I COULD FIND

The will to have a deeper understanding of PY's written words about Kriya
Yoga took a particular route. I knew three names of direct disciples of PY
who had had a clash with the school's board of directors and set out on
their own. I hoped to find clues in their writings which could help me clear
my doubts. I purchased all their published material, taped lectures and all. I
was expecting that in order to prove their high level of Self realization,
they had elaborated PY's thought through direct experience of the different
phases of Kriya and were willing to prepare a more accurate didactic
material for those devotees who would turn to them, neglecting the main
source.
Well then, the first disciple seemed to be an expert in remembering
even the most insignificant episodes of the life of his Guru while in the
educational material he spread there was no hint of the Higher Kriyas; the
second one was undoubtedly more professional, pedagogically gifted, but
out of the material he gave, almost nothing new emerged. In the literature
of the third disciple – surprising and valuable since, having suffered the
tragedy of mental illness which he recounted exhaustively – I found only
an illumining sentence upon the role of Kechari Mudra: all the rest was a
devastating banality. The secrets, if these three disciples had any, were well
guarded!

Months later, the lady (many kriyabans addressed to her as ''Meditation

Counselor'') who helped me with the Hong so and Om techniques found
out that I had read the "forbidden books.'' Not only that, I had made a
present of one of those books to a couple of friends! A friend of mine
showed me a letter in which the Counselor referred to me as "a man who
stabs his Guru's back, handing out daggers to other people as well, so they
can do the same"! She concluded by writing that ''intelligence is a double-
edged weapon: it can be used to eliminate the swelling of ignorance and
also to abruptly cut off the lifeblood that sustains the spiritual path!''

Her reaction was so exaggerated that I wasn't hurt at all. Her actions were

43
obviously driven by waves of unabashed emotion. Decades of steadfast
conditioning had irretrievably affected her common sense. I felt a sort of
tenderness toward her and I smiled, picturing the moment in which she had
written that letter. Seeing her own expectations regarding my behavior
coming true, I am sure that her countenance was first serious and then, at
last, tranquil and serene as if tasting a delicious, intimate satisfaction. She
could well say she had predicted my ... ''betrayal.''

Overcoming certain reluctance, I began reading some books written by

Lahiri Mahasaya's disciples rather than those of PY. These few books
disappointed me. 7 They were nothing but bland meaningless words
endlessly repeated, together with continuous changes in topic, which I
considered unbearable. The practical notes, presented as essential, were
only scattered bits copied from classical books on Yoga. The lack of care in
their presentation made me suppose that the author had not bothered
checking the original texts he had quoted but had most likely taken those
quotations from other books which were also quoting from other reference
books, continuing a chain wherein each author would add a little something
just to mark his personal contribution.

STUDY THE LESSONS AGAIN

I decided to study again all the material furnished by my organization and
try to delve deeper into it. I would meet some kriyaban friends on Sundays,
and together read crucial passages from the correspondence course and
discuss them during a walk. Our main interest was to find inspiration there
that could help us to perfect our practice of Kriya. Our attempt was vain –
like trying to draw blood from a stone.

The correspondence course contained esoteric teachings that could not be

considered an integral part of Kriya Yoga but could help students to
develop their intuition of the subtle laws governing human lives.
At that time I was especially interested in mastering two skills in
particular: how to recognize friends from previous lives and how to project
energy for pranic healing. The teachings were clearly given with all the
necessary cautionary remarks, but my approach was devoid of caution and
discrimination. I acted as if I were supported from "above", imagining that
the benedictions and the strength of the Guru were with me. I paid
attention to only some aspects of the teachings, choosing those particular
patterns of behavior that appealed to my emotions.
Then my illusory dream began to disintegrate, slowly but inexorably.
Failure came, and I felt desolate. At first I could not accept it. I refused to
7
The very interesting book Puran Purush by Ashoke Kumar Chatterjee was not yet
published.

44
believe I had acted wrongly. I believed that mine was only an apparent
failure, but as time went by, all evidence suggested that I had neither cured
nor helped any person in any way. This was the greatest blow to me
because I had made a fool of myself and, furthermore I had disturbed the
peace and privacy of other people.
As for ''previous lives'', I acknowledge that in this unprovable
territory everything is possible; however at that time it seemed so self-
evident and sensible to me that instead of using my meditation-born
intuition (which the received instruction aimed at developing) I simply
took figments of my imagination to create various mind films, convincing
myself I had lived them in a far distant past. In fact these day-dreams were
actually wish fulfillment and easy-to-read indicators of my likings and
preferences.
Slipping into a state wherein I doubted even the metaphysical basis upon
which the edifice of Kriya Yoga is built, for months I was unable to think a
single coherent thought.

45
 CHAPTER 3
BREATHLESSNESS

[I]

THE IDEA OF JAPA ENTERS MY LIFE

With a desperate need of peace and tranquility, I chose to stick to the
simplest routine of Kriya and to live in a more introverted way. I
stubbornly grabbed the well-known instruction to maintain resolutely,
during the day, a smooth attitude toward both pleasant and unpleasant
events, while sincerely feeling like a detached "witness". Sustained by the
enthusiasm for this new "trick", described in such an alluring way in
almost all the books dealing with oriental meditative practices, I succeeded
in attaining an almost ideal state but, after some days, I felt under stress as
if all was a pretense, an illusion.

It was at this time that I came across a book about the life and experiences
of Swami Ramdas (1884-1963), the Indian saint who moved far and wide
all over India unceasingly repeating the Mantra Sri Ram Jai Ram Jai Jai
Ram Om. Discovering the simplicity of his life and the greatness of his
experience was very inspiring; his photo and the childlike simplicity of his
smile kindled my devotion and inspired me.

He was born in 1884 in Hosdrug, Kerala, India, and named Vittal Rao. He
lived a normal life and experienced the typical difficulties of a
householder's life. Often his toughs dwelt on the meaning of life and felt
the desire to pursue the spiritual path. His father initiated him into the Ram
Mantra, assuring him that by repeating it unceasingly he would, in due
time, achieve the perfect peace he desired. It was then that Ramdas
renounced the householder life and went forth in quest of God as a
mendicant Sadhu. The Mantra "Om Sri Ram Jai Ram Jai Jai Ram" was
ever on his lips. Besides the practice of Japa, he adopted the discipline of
looking upon all other people as forms of Ram (God), and of accepting
every happening as coming from the will of God. In a short time the
Mantra disappeared from his lips and entered his heart. He perceived
clearly the ''Spiritual eye'' in the middle point between his eyebrows. A
stage was soon reached when this dwelling in the Light of the Spirit
became a permanent experience. Swami Ramdas attained Mahasamadhi in
1963.

46
His teaching was extremely simple:

''Repeat the one name ‘Ram’ at all times of the day and at nights
when you are awake. You may be sure that you will not feel lonely
or miserable as long as you are uttering that glorious name. Where
this name is sounded, or meditated upon, there resides no sorrow, no
anxiety – nay, not even death.''

''Utter Rama's name any time, amid all of life's distractions,

whenever there is a momentary return of your consciousness to Self-
awareness. When this happens, feel the ensuing joy and concentrate
on it as long as possible. Perfect your surrender to God, when facing
every event. At Night, when free from worldly duties, devote
yourself to intense practice of Japa.

Almost at the same time I read the masterpiece of the spiritual movement
Hesychasm. This is a Christian orthodox movement considering inner
peace a basic necessity for pursuing the spiritual path.

In the Gospel of Matthew it is said: "Go into your closet to pray."

Hesychasts take very seriously this injunction act and make daily a very
strong effort to still their body, mind and heart in order be fully open to the
presence of the Divine. Their way of praying helps them to reject any
useless thought.

Again the reflection about the art of Japa (Devotional Prayer) caught my
attention. Mount Athos is the place where some Hesychasts developed the
art of continuous Prayer for achieving inner peace. They utilized the ''Jesus
Prayer'': (Kyrie Iesou Christe, Yie tou Theou, Eleison me ton amartalon –
"Lord Jesus Christ, son of God, have mercy on me, a sinner". They repeat it
unceasingly during the day, guiding it into the space of the heart and recite
it in synchrony with the heart beats. 8

Why could I not utilize the same methods, crossing the same well-defined,
universal stages of internalization?

8
Strange as it may seem, for many the first exposure to the Prayer of the Heart came
from Franny and Zooey by J.D. Salinger: "... if you keep saying that prayer over and
over again, you only have to just do it with your lips at first - then eventually what
happens, the prayer becomes self-active. Something happens after a while. I don't
know what but something happens, the words get synchronized with the person's
heart-beats, and then you're actually praying without ceasing."

47
Some Hesychasts use only "Kyrie Eleison". Eleison can be translated as:
"be your embrace upon me, turn yourself to me.'' We can appreciate how
the sound Eleison seems to melt with the sound of the Om. What is
important to understand is that the chosen Prayer should be able to
stimulate your devotion, to unify all your being around the practice.

In that book The Way of a Pilgrim I found this sentence: ''Like a person
enjoying the beauty of a chilly winter near the fireside, contemplating
either the sad or the joyous spectacle of life, such is a devotee having found
the infinity of the skies residing in their heart! The Continuous Prayer is
truly a marvelous gem whose glitter warms up life. Its magic spreads into
each facet of life, like walking out of a dark room into fresh air and
sunlight.'' This phrase stirred my enthusiasm. It painted clearly the state I
wanted to achieve.

I tried to imitate Swami Ramdas' behavior adding the counsels given in the
book: '' The Way of a Pilgrim.'' I spent three beautiful days. I remember
moments of ecstasy that filled me with delight, tears came down while I
was sitting on a bench in a public park whispering my Prayer. Yet I stopped
because the effort was really too great. Having aimed too high (continue
steadfastly in Prayer) I ran the risk of developing an aversion to this
practice, losing it for a long time. It was necessary to use some wisdom and
recharge myself with inspiration. The writings of Mère (The Mother) and
Satprem came in my life at the proper time.

[II]

INSPIRATION FROM THE WORKS OF THE MOTHER AND SATPREM

The Mother was a disciple of Sri Aurobindo and, after his death in 1951
continued his research. From 1958 until her death in 1973, the Mother
recounted her extraordinary exploration to her disciple Satprem. Their talks
are written out in Mother's Agenda (6000 pages in 13 volumes). I studied
not only her Agenda but also Sri Aurobindo or the Adventure of
Consciousness; Mother or the Divine Materialism both written by Satprem.
It was a revelation!
Let me share my experience with the Mother. I want to communicate
how it happened that the Mother aroused my enthusiasm helping me to
make Japa a constant fact in my life. I will also try to communicate how
reading Mother and Satprem exercised an action in my life like the one that
in India is called ''Initiation'' or ''finding one's the Guru.''

Her thought had nothing to do with philosophy: it was new, something

48
never heard before. It was, I would say, ''debunking.'' The Mother reasoned
like a westerner and treated the themes of India's spirituality with a western
language which was both lyrical and rational, and at the highest degree of
excellence. The Mother gave voice to my own innermost convictions in an
euphorically vivid way. Sometimes I had the impression to discover in her
writings a sort of revolution, a reversal of values.

The most appealing concepts that created a real positive shock in me were
two. They save me from a stalemate.

[First] What impressed me at first glance was her comment to Sri

Aurobindo's aphorism No. 70: "Examine thyself without pity, then thou
wilt be more charitable and pitying to others."

Annotating it, she wrote:

The need to be virtuous is the great obstacle to true self-giving. This is the
origin of Falsehood and even more the very source of hypocrisy -- the
refusal to accept to take upon oneself one's own share of the burden of
difficulties.

Do not try to appear virtuous. See how much you are united, one with
everything, that is anti-divine. Take your share of the burden, accept
yourselves to be impure and false and in that way you will be able to take
up the Shadow and offer it. And in so far as you are capable of taking it
and offering it, then things will change. Do not try to be among the pure.
Accept to be with those who are in darkness and give it all with total love.

Naturally, by daring to say that: "Morality is the great obstacle on the

spiritual path", she simple stressed the value of not trying at any cost to
appear pure in other people's eyes, but instead behaving according to the
truth of one's being. She believed that each person should acknowledge
their dark side, accept the fact that in the depths of their being there stirs
the same substance that in some had developed into a way of living
shunned by society.

[Second] I was very impressed with how she dealt with the theme of Japa.
To start the repetition of a Mantra was for her the most simple and natural
spiritual action: first of all let us remark that there was no solemn initiation
into it. She recounted how during the screening of a film in Sri
Aurobindo's Ashram she heard a devotional chant: Om Namo Bhagavateh
Narayanaya. She was attracted only by the first part: Om Namo
Bhagavateh and she wondered what would happen if she repeated that
Mantra during her daily meditation. She did and the result was

49
extraordinary. She reported that: "It (the Mantra) coagulates something: all
the cellular life becomes one solid, compact mass, in a tremendous
concentration – with a single vibration. At the place of all the usual
vibrations of the body, there is now only one single vibration. It becomes
as hard as a diamond, a single massive concentration, as if all the cells of
the body had ... I became stiff from it. I was so stiff that I was one single
mass." [This quotation is drawn from Mother's Agenda.]

During the day the Mantra became a sweet presence:

"On the days when I have no special preoccupations or difficulties (days I

could call normal, when I am normal), everything I do, all the movements
of this body, all, all the words I utter, all the gestures I make, are
accompanied and upheld by or lined, as it were, with this Mantra: Om
Namo Bhagavateh... Om Namo Bhagavateh... , all the time, all the time,
all the time."

In many passages of Mother's Agenda, Satprem and Mère discuss how the
Mantra calms the persons in surrounding areas by creating an atmosphere
of such an intensity that disharmonies cease to exist. Furthermore:

"Mantra has a great action: it can prevent an accident. It simply springs

forth in a flash, all of a sudden: "It has to spring up without thinking,
without calling: it should issue forth from the being spontaneously, like a
reflex, exactly like a reflex."

The Mother was able to notice the difference between those who have a
Mantra and those who don't. "With those who have no Mantra, even if
they have a strong habit of meditation or concentration, something around
them remains hazy and vague, whereas Japa imparts to those who practice
it with a kind of precision, a kind of solidity: an armature. They become
galvanized, as it were".

[III]

Swami Ramdas' photo - the almost childish simplicity of his smile - kindled
my intuition and led me to experiment and enjoy the same practice. From
this decision something came that still remains in my heart as a peak
experience.

Almost at the same time, I received as a gift a very simple Catholic Rosary
from a colleague who had just returned from a pilgrimage to Medjugorje. I
took it with me during a walk in the countryside and decided to utilize it;
obviously the Mantra I choose to repeat was Ramdas': Sri Ram Jai Ram

50
Jai Jai Ram Om.

I practiced it aloud for about 108 repetitions, utilizing the Rosary twice [A
Catholic Rosary is made of 60 grains; later I acquired a Mala with 108
grains.]

The sound of the Mantra, which I had already listened to in a spiritual song
recording, was very pleasant. Since the choice of my Mantra was born
from an indubitable predilection, I loved to caress its vibration, prolong it
on my lips, make it vibrate in my chest and invest it with my heart’s
aspiration. My attitude was not that of a supplicating and sobbing devotee,
but that of a man one step away from his goal. Even if sometimes I felt a
bit dazed, I maintained the determination to complete my 108 repetitions in
a low voice.

Nothing in particular was done during the rest of the day: no spiritual
readings, no Bhajans... At evening I retired in my room to practice my
Kriya session. I felt a great calmness in me and around me but nothing
adumbrated the eventuality that in a short time I would experience
something capable of changing my life.

Almost at the end of my routine, after Kriya Pranayama, while mentally

moving up and down along the spine, I distinctly perceived that the life of
my cells were sustained by fresh energy which didn't originated from the
inhaled air. The sensation was calmly enjoyable and I went ahead
undisturbed in my practice. My awareness paused on each Chakra like a
bee drawn to the nectar in flowers, hovering upon each in great delight.
The more I relaxed, the more I became simultaneously aware both of the
Chakras and of the body as a whole. A clear perception of an inner
lightness and utter mental transparency was the mark that a new state of
awareness was settling.

The breath, which in the meantime had became very very short, eventually
came to immobility, like a pendulum gently reaching the equilibrium point.
My mind settled down completely. I entered a perfect immobility and, at a
certain moment, I discovered I was completely without breath. This
condition lasted various minutes, without any feeling of uneasiness: there
was neither the least quiver of surprise, or the thought: "Finally I have it!".

A calm euphoria accompanied me: the certainty of finally having found

something stable and immutable within the evanescent flux of existence -
which sometimes seems to have the consistency of an infinite sequence of
reflexes upon the water. Flashes of the ultimate stage of freedom touched

51
my mind...

Trying in vain to remember the words that Sri Aurobindo wrote about the
moment he stepped on the Indian soil after his period of studies in England,
that night I jotted down a note in my diary:

''A perfect immobility settled in my being.

The wind of the breath ceased
and a vast calmness surrounded me.''

I was astonished that one of the simplest techniques in the world, such as
Japa, had produced such a valuable result! Where my best intentions had
failed, Japa had produced the miracle!

In the following days the same event happened again – always during
mental Pranayama, after my daily number of Kriya breaths (I never
exceeded 36 repetitions.) I verified the perfect association between the
practice of Japa and the attainment of this state.

This event happened every day, but only when I respected three conditions:
[1] the Japa should be practiced aloud not mentally for at least one Mala
(108 times)
[2] it should be practiced not immediately before the Kriya session, a
couple of hours before was the idea timing.
[3] from the moment the 108 repetitions aloud are done, Japa should go
ahead mentally, effortlessly, without caring if the mind is concentrated or
not.

Every day I could verify this. Compared to the results obtained through
Japa, my past experiences of calming the mind seemed elusive, vanishing,
superficial, illusory.

During the following Summer, Japa was practiced in the morning and
Kriya at noon in the open countryside. When I reached the breathless state,
I used to open my eyes, keeping the gaze steady. With an incomparable
sense of inner freedom the breathless state became instantaneously deeper.
The resistance of my Ego disappeared and I was seized by the real
experience of the Divine.

I think that with eyes open the realization that my body was living by inner
energy was more sharp. Very probably it was the contemplation of Beauty
in nature the decisive factor. The essence of this Beauty was the Divine
itself.

52
The Mother said that the contemplation of Beauty in nature and in some
forms of art was not to be considered a fleeting emotion but had to be lived
with an indomitable striving toward a divinization of life.

Spellbound, I contemplated the shimmering splendor of a full manifestation

of the Divine in the atoms of inert matter. There was a purity in this never-
before-elaborated idea. It excited and moved me. There were moments in
which my head felt hot as if I were feverish.

My reaction was intense love for the Mother. The Beauty in nature was the
Divine and the Divine was The Mother. The more I felt love for Her, the
more the Divine was in front of me. Now she was no more in this physical
dimension, I could not meet her but I started, each night, dreaming Her.

Often I went around with eyes full of tears. These tears accompanied my
love for Her. This love brought a great blessing in my life.

Ishta Devata means one's favorite form of conceiving the Divine essence.
Now, I think that my Ishta Devata is the Beauty in Nature and, at the same
time is The Mother. When, practicing Kriya in the open countryside, I
opened my eyes, I had the impression of being implacably crushed by the
vibration of The Mother.

Winter came; in my warm room, during meditation, I used to retrieve the

memory of that landscape – an image fixed in a transparent purity – and
my breath disappeared in less than a second. Winter was the proper time to
understand what happened in my life.

[IV]

INITIATION
All say that the spiritual path of Kriya starts with Initiation. I believed that.
Now I think that initiation is not a ceremony in which you learn a technique
and your teacher touches the point between the eyebrows. I think that
initiation is a happy coincidence. You have a burning desire to walk the
spiritual path while, at the same time, a divine soul becomes a real presence
near you. Somehow this soul accepts to help you and your transformation
starts to take place immediately. Your heart radiates love. The affection that
you give changes you forever. Through your love, something that is beyond

53
the human live flows into you.

You don't choose your Guru, maybe he is from a previous life: perhaps
he has already left the body. Now you have only one duty: to practice,
even from a book. You will realize who is your Guru when you will reach
the breathless state. Non only that: when you will be full with a burning
love for a particular saint who will reveal himself of herself to you in a
mysterious way for example through a dream or (rarely) in a vision. So
go ahead with your practice and forget everything else!

I was not expecting that Mother was my Guru, it was impossible for me to
think that. But the reality was that Mother acted toward me as a Guru.

In Her life she did not behave like a traditional Guru, she was able to
extract from all persons going to her all the hidden potentialities. She said
that one becomes a true individual only when, in constant pursuit of a
greater beauty, harmony and knowledge, become perfectly and compactly
integrated with their divine center.

Yes, this happened in my life. What can I say? When you search the Divine
only, then, in mysterious ways, the Divine replies.

Sri Ramana Maharshi wrote:

''Hearken! It stands as an insentient hill. Its action is

mysterious, past human understanding. From the age of
innocence it had shone in my mind that Arunachala was
something of surpassing grandeur, but even when I came to
know through another that it was the same as Tiruvannamalai
I did not realize its meaning. When it drew me up to it,
stilling the mind, and I came close I saw it stand unmoving.''

This happened in my life. Yes … I saw Her stand unmoving.

By finding PY's organization, I started my preparation. There is no doubt

that it was useful for me. Finding the Mother, I found another teaching,
other levels of subtlety, and I woke up.

It happened that I gradually began to examine with limpid eyes my way of

practicing Kriya Yoga and realized the complexity of my self-deception.

54
My approach and attitude towards the spiritual path was improper.
Unfortunately, entering a Kriya founded organization had not meant
finding new means to perfect my preexisting practice of Pranayama.

Inside the organization, by trying to behave like a ''good'' disciple, I had

unconsciously betrayed the values my culture instilled in me. I deviated
from the common way of reasoning and feeling, embracing as final truth a
set of speculative ideas wholly unsupported by facts. My judgment was
impaired and practically non-existent. Obviously, responsibility was mine
alone. As a matter of fact, I have known so many people in the organization
that, differently from me, had nourished in such dimension the best tracts
of their personality, having grown in rationality and sensibility.

Instead of focusing upon the joy of perfecting the art of Pranayama, I

relaxed my effort lulled into the false sense that finding Kriya had been a
struck of luck. This idea, coupled with the childish idea that each Kriya
breath produced "the equivalent of a solar year of spiritual evolution" and
that through a million of these breaths I would infallibly reach the Cosmic
Consciousness, made my Kriya routine become an habit lived with a lazy
mind. Actually, I tried to perform the greatest possible number of
Pranayama and I felt no shame nor remorse for the way I was practicing.

My first efforts in exploring my book-learned Pranayama were

accompanied by constant striving for perfection. My intuition was alive,
constantly stimulated; while practicing, I anticipated its inevitable
progression and was quietly excited during each moment of it. I constantly
felt myself as one who is pursuing his ideal of perfection, nay his ideal of
Beauty. Afterward, having received Kriya, the idea of practicing "the
fastest technique in the field of spiritual evolution" made the intensity of
my effort lose its edge.

I was not able to perceive that my iron-willed discipline was softened by

the hypnotic promise of the "Guru's Blessings". "Aren't you glad to have
found a true Guru?" For years I heard this refrain from my Kriya
organization, "Aren't you enthusiastic that He has been chosen for you by
God Himself?" "Oh yes we are happy" we replied with tears of joy, with
an exhibition of excessive enthusiasm. This idea, more than any other
factor, had lethal effects on me; it was the cradle in which my ego was fed
and strengthened.

My basic mistake was that I had let that Kriya (reinforced by egotistic
motivations and to be fulfilled impatiently at any means) happened in a
mind too much active. The teaching of The Mother was that I should first

55
create the state of Mental Silence wiping out all the ego-born ideas, plans
and distractions. Through Mental Silence the Divine would descend into
my life, cross all the layers that protect the Ego: thoughts, emotions,
sensations.... Only then could my intuition guide me.

[V]

RATIONAL WAY OF EXPLAINING WHY JAPA WORKS IN SUCH A DRASTIC

WAY
In my opinion the peculiarity of Japa is to annihilate the ''background
noise'' of the mind. This ''noise'' becomes perceptible only when you sit for
meditation. There are some thoughts which you can visualize, identify and,
in case, block, but a diffuse, persistent hard-to-rid-of background noise
nullifies all your effort at concentration.

Being no hermits, when we take refuge in our room to practice Kriya, we

cannot reach the ideal conditions of relaxation in barely twenty, thirty
minutes. More time is needed to calm completely one’s mind. Therefore,
even if the Kriya process is carried through with the maximum care, the
force of the background noise becomes an insurmountable obstacle. The
only possible way to annul it is not through technical tricks, but through the
Japa. This tool is unique, it can produce "miracles!"

When we practice Japa during the day (not immediately before starting our
meditation routine) then, in the last part of our Kriya routine, we discover
that the background noise of the mind has given place to immobility and
transparency: the experience is fantastic, unexpected. We enjoy a state of
calmness where almost all the activities of the mind have subsided.

Many books introducing the practice of Japa do not explain this precious
concept but insist only upon a heap of banalities. Many books about Japa
are useless essays deprived of any intelligence or passion. For example
when I read that the mala should be made of this or of that material, or that
it should not be seen by others, or that the Sumeru bead (where the mala
begins and ends) should never be passed [they say that if you want to
practice the mala twice, you must turn it and make the last bead become the
first bead of the second round] I know that these are first-class idiocies.
[Likewise when I read in a western spiritual book that the power of the
Prayer lies not in your effort but in a ''Grace'' that comes only when you
use a particular formula canonized by a traditional pattern of worship, I
know that this is another falsehood.]

56
 CHAPTER 4
IN SEARCH OF ORIGINAL KRIYA

The thirst for Original Kriya was ignited again by a book found in Wien. It
was written by the Indian Yogi Swami Hariharananda, claiming he was
teaching the Original Kriya and PY's was mentioned as a slightly modified
version of it.

Devoured by the suspicion that PY had taught a simplified form of Kriya in

order to meet the constraints of his westerner disciples, I studied that book
hoping to unearth the Original Kriya Pranayama.

In the meantime my daily application of Japa decreased. Less time was

devoted to deepen the breathless state, while more time was devoted to
experimenting with variations of Pranayama.

Months before I had formulated the thought, "I must never lose the
enjoyment of the breathless state, even for a single minute. It is the most
real thing I have ever experienced!" But my frenzied search for the
Original Kriya made me go crazy. I had opened a door that couldn't be
closed easily. The most intense feelings of joy and satisfaction came from
reading and rereading Swami Hariharananda's book, finely underlining
some sentences.

This book, like innumerable others I later read, was only bait to create
interest in the Kriya school founded by the author, therefore it did not
include practical explanations.

I was excited about reading that Pranayama should be considered

inaccurate and wrong if, during its practice, the practitioner had not heard
the internal sound of Om without closing the ears. That sentence wouldn't
let me sleep. It left dangerous doubts that an unimaginably deep and rich
technique of spiritual realization had been taken away from me and all
westerners only because PY had found it difficult to teach to his first
American disciples.

MEETING SWAMI HARIHARANANDA

Before undergoing surgery in the United States, Swamiji was stopping over
in Europe. I worked very hard to meet him and receive his Initiation on that

57
occasion.

To me, his introductory conference was of great emotional impact. He had

a majestic and noble bearing. He was "handsomely" wrapped in his ocher
clothes; his old age, and long hair and beard marked the features of the
typical sage. I caught glimpses of him while he spoke, hidden by the front
rows; I felt he was talking from direct experience.

The theoretical concepts he introduced were absolutely new to me and

created a beautiful consistent framework for a Kriya practice based on a
unique progressive process of tuning with the Omkar Reality.

Like a thread passing through all the pearls of a necklace, Omkar was
coursing through all the different phases of Kriya. Furthermore, the Omkar
Reality had to be perceived not only in the aspects of sound and light but
also as a "swinging sensation" or ''internal pressure.''

His stupendous, appealing words were for me a revelation, but at certain

moments my focus on technical detail made me unable to give due
attention to what he was saying. My obsession was: "What kind of throat
sound is to be produced in this Original Kriya; up to which center does the
energy rise in the spine?" Instead, almost nothing was said about breath.
Breath should be always subtle, short and on the verge to disappear.

To make more clear to the public the proper swinging aspect of Omkar, he
touched some of the students (their head and chest) making his hand
vibrate, trying to transmit this quivering to their body. He was leading the
auditorium into a wondrous dimension, giving himself completely to us so
that we could picture and feel in our body the core essence of the Omkar
experience.

Putting aside the problem of the simplifications of the Kriya Yoga by PY,
my mind was full of cheerful anticipation about the improvements that I
would bring to each technique that I was daily practicing.

Since I missed the Kriya that I had practiced for a few years, which gave
me the breathless state, I merged the teaching that I was receiving with
what I knew well. I practiced his wonderful ''Forward bendings'' and his
particular Maha Mudra (both are explained in detail in chapter 10) and
then my classic Kriya Pranayama, through the nose, adding a continuous
willingness to listen to the inner sounds.

The sounds produced in the throat (similar to those of Ujjayi Pranayama)

58
disappeared or were very feeble. I tried to make them subtler and subtler.
The exhalation arising in the nasal pharynx produced a fine sound like a
faint whistle. Subtracting force to the breath was positive and lead to a
great mental relaxation. This sound seemed to originate from the upper part
of the nasal pharynx.

The basic idea presiding over his form of Kriya Pranayama was that of
visualizing the spine as a well. You moved down and up the well, utilizing
a ladder whose ''steps'' were the Chakras. The first breath helped your
awareness to reach Ajna starting from Fontanelle, the second breath helped
you to reach the fifth Chakra ...and so on... reaching all the remaining
Chakras … (see chapter 10.) The concentration on listening to the internal
sounds was continuous. After a few complete rounds you were almost lost
in a bliss state.

I was present in different meetings with Swamiji and the opportunity

happened to talk with some kind kriyabans who practiced since many
years. They explained me that, many years ago, this school has taught two
alternative ways of practicing Kriya Pranayama. One way was surely
similar to Lahiri Mahasaya's Original Kriya. The other way was the one I
identify with the number 1728.

Kriya Pranayama 1728 consisted in a stupendous meditative experience

requiring about three hours of time. [For this reason it was usually
practiced once in a week or even each day during the vacation time.] The
purpose of this Pranayama is to find stability in the still breath state. This
state is called Sahaja Kumbhaka (natural way of internalizing the breath.)
In my opinion this was the most direct way to enter the breathless state and
to achieve a deep syntony with the Omkar vibration.

To become aware of each breath it was to have a good faculty of

visualization. You enjoyed one short breath in the first Chakra, one in the
second..... up to Ajna ... The will to listen to the internal sounds was
obviously continuous.

EFFECTS
Recalling the period when I had practiced the "Om technique" (received
from my school) I knew perfectly that any effort toward listening to the
internal sounds was very well rewarded. The increase of devotion toward
the Divine, the blissful rapture in a spiritual passion arising from my heart,
experienced in that period had not been surpassed by any other event. The
idea of living it again through the practice of a richer form of Kriya
Pranayama charmed me.

59
After returning home, the ancient well known sweetness again entered my
life and I gratefully welcomed it with open heart. I can't remember how
many Kriya breaths I practiced each day, surely never more than 48-60.
The daily contact with the Om vibration was my Heaven on earth for many
weeks. I can't imagine anything being able to make a person feel so
blissful.

I had a clear perception that a state of inconceivable sweetness was mine,

that I could taste it every day, during the practice and in every moment
when I rested, free from work. To preserve such experience became the
sole focus of my Kriya practices.

In winter of that year, I lived an unforgettable experience. I had a three

week vacation. I spent every morning wrapped in the warmth of my home,
practicing the new form of Kriya Pranayama. It was so sweet. I also spent
some days in a beautiful location equipped for winter sport, where I could
wander aimlessly around the snow-white countryside. While I was lazily
roaming about, the sun set early, painting the landscape with breathtaking
colors; the small village, sunk in the snow, started to radiate in a few
seconds of glory all the colors of the spectrum of light. My memory will
always hold it as the splendid symbol of this wonderful period in my life.

After one year, I received Swami Hariharananda's particular form of

Second Kriya. I was entranced by assisting to the initiation into the Second
Kriya: the explanations were given live and not through written material as
happened in the past with my first organization. I was so happy!

The purpose of the Second Kriya is to have deep experience of the six
Chakras and then transcend their reality. Prana is intensified and
distributed equally among all the Chakras. After many repetitions of the
whole procedure (contemplating also particular movements of the head)
you feel that your awareness is separated from the physical body – like a
cloud floating in a sky of peace. They say that the Second Kriya ends in
''cracking the coconut.'' The coconut is a symbol of the human head, whose
upper part is becomes full of calm Prana.

After receiving initiation, while I was walking in the city that hosted
Swamiji, all seemed more beautiful than ever. It was a sunny day and the
bells were ringing out in the splendor of noon. I lived in heaven. I
experienced a total contentment and ease, as if my Kriya path had come to
its fulfillment.

60
After returning home, I practiced intensively. One day while still at work, I
was in a room from which I could see the distant mountains through a
window pane, contemplating the pure celestial sky above them. That
distant sky was the mirror of my future years, wholly dedicated to Kriya
Yoga. For the first time the prospect of retiring and living on a minimal
income, maintaining this state for the rest of my days, started to take real
shape.

MY MIND CANNOT FIND DEFINITIVE SATISFACTION

After all these beautiful happening, a question came. Swami
Hariharananda's First Kriya is wonderful and not greatly different from
Lahiri's. There is practically nothing to speculate about it. On the contrary,
Swami Hariharananda's Second Kriya is indubitable different from Lahiri's.
Now, is it possible that Swami Hariharananda with his Second Kriya
started a great deviation from Lahiri Mahasaya's method?

Is it possible that Swami Hariharananda's Second Kriya is different from

Lahiri Mahasaya's because its origin is the Radhasoami movement? This is
what I heard. I am sure that PY and Sri Yukteswar were part of this
movement. Lahiri Mahasaya's method envisages a great action upon the
heart Chakra through the method of Thokar.

Later, a representative of Hariharananda's school expressed to me his

opinion in clear words:

''Thokar is not necessary and may be even disturbing. The repetition of a Mantra
upon a Chakra is enough to awaken it. You can contract and relax the muscles
near the location of a Chakra: this also is good. Then stop with physical
movements. Generally speaking, a physical movement like Thokar disturbs very
much, instead the repetition of a Mantra helps the mind to come to complete
rest. Repeating internally a Mantra in the spine and enjoy the pure Omkar helps
one to raise the consciousness of the Self to higher regions. One sits still, eyes
closed, mentally repeating the Mantra, gazing into the middle of the darkness
lying in front of him in order to perceive the inner light. Breathing is natural and
free flowing. A long Kumbhaka is stressful.''

Before taking leave from me he emphasized again that there are no other
means of spiritual liberation, except through the Omkar experience.

61
DISAPPOINTMENT
Unfortunately the following year I received a great disappointment. I asked
to Swamiji a private interview. A few days later I was in his room. My
purpose was to get information about that part of the Second Kriya I knew
existed but of which nothing there had been said during my initiation. In
that part all the syllables of the Sanskrit alphabet were used. 9 He said that
nothing of this was to be practiced by me. Instead he took the strong
initiative to guide me in the practice of the ''Forward bendings.'' This was a
true benediction! He gave everything of himself to repeat all the main
concepts of his teaching as if he wanted to engrave them even more in my
mind.

While talking about Kriya, he said that its original spirit had been lost in
this epoch. He told me that he wanted me to perceive and live in that spirit.
To have that it was essential that I utilized only what I had received and no
more. He asked me to place a bulky folder of his on the bed next to us. He
opened it and let me see some drawings related to different phases of
Kriya. He smiled as he skimmed through them. I got the feeling that he
wanted to show me that he knew everything about Kriya and that he
guaranteed that what I had learned was enough for my life, now and in the
future. My quest of knowing other techniques implied my lack of
engagement in the essential techniques. With that our meeting came to an
end. The same evening I meditated with other devotees an his feet.

I was inspired to be there but the decision of the Swamiji instead of

confirming me in the practice of the First and the Second Kriya brought me
out of my peace and well-being: how and where could I learn the Higher
Kriyas from this school?

He told this to every person coming to his feet. His disciples knew this.
Only the few chosen disciples following him around the world could
receive higher teachings. The awareness of this situation fizzled out the
enthusiasm of many and contributed to his isolation.

He did not take into consideration the insatiable curiosity of the majority of
kriyabans who accepted no interference in their quest. His unfortunate
decision triggered an automatic reflex which pushed away the people most
indispensable to him. Consumed by a thirst for the complete teachings,
they began to search for other teachers. Disappointed by their defection, he
stubbornly focused even more pointedly on his decision. Those who tried
to get this absurdity across to him and thereby prevent it found themselves
9
I got this information some years later. You can read every detail in chapter 11.

62
facing a stone wall.

The soil he plowed and was cultivating started to become sterile. He had all
the tools necessary to attract the western world. The book he had written
had been a smart strategic move which made him popular in the West,
saving for himself a place of crucial importance in the domain of Kriya.
Moreover, his Indian-sage figure impressed people. Hundreds of scholars
were ready to back his mission and treat him as a "divinity", and were
willing to show the same respect to possible collaborators and successors.

It is true that a lot of people were content with his Kriya, but they would
never organize a seminar for their teacher. Frankly speaking, the
faithfulness of the many was not enough to avoid the worst. His
commendable effort, all the marvelous subtleties by which he had enriched
our Kriya and made this practice far more beautiful, was not enough to
prevent a shipwreck of his mission – at least here in Europe. 10

Using the same fliers and changing only the Master's name and photo,
many of the people who formerly organized his seminars invited another
teacher from India because they knew he was well-disposed to explain
Kriya in its complete form. Those who had already met him in India knew
his own spiritual realization was almost non-existent. This invitation was
perhaps made more out of desperation than of conviction. Because of visa
problems, it took two years before he finally landed in Europe, and when
he arrived practically all the before-described teacher's disciples were
ready to welcome this new guru as their God-sent messenger. This new
teacher did in fact give us the very craved key to achieve Kechari Mudra,
the Navi Kriya and others.

10
Something remains indeed, but very scanty compared to what he could have realized
if only he had been more conciliatory!

63
 CHAPTER 5
MY LAST TEACHER

You remember the episode when I sought a clarification about the Higher
Kriyas received through the correspondence course – the Minister refused
to give me any clarification. Instead he recommended that I send my
questions to the school's head quarters. Nine years had elapsed.

I felt quite distant from my Kriya organization, but I still respected it and
when two female Ministers of the same organization visited our country, I
took part in a review class of Kriya. During an interval between two review
classes, something wonderful (and sweet for my heart) happened. What I
had hoped for so ardently in the past and yet was negated in such a brutal
way, materialized easily. I had a private talk with one of the two Ministers
wherein all my doubts were clarified.

That Minister was kind and talked from direct experience. Regarding
Kechari Mudra, she said that it comes with time, especially by persisting in
touching the uvula with the tip of the tongue. I also inquired about one of PY's
remarks: "The Chakras can be awakened by psycho-physical blows given at their
different locations." She clarified its meaning by explaining it referred to the use
of a Mantra coupled with strong concentration and a short pause of the breath.
No other hypothetical technique other than what is fully described in the written
material was being hinted at. She explained that if a syllable is mentally chanted
in a Chakra's location with real intensity, it creates a "psycho-physical
blow".

This clarification inspired my practice. Returning home, I had the

impression of living again the best time of my life. I discovered a way
of perfecting the final part of my Kriya routine. While projecting in
each Chakra the mental chant of the Mantra, I realized I had the
power to touch the core of each one with an almost physical intensity.
A great sweetness sprang from this procedure; my body seemed to
become stiff like a statue and the breathless state made my mind
transparent as crystal.

64
I was willing to put an end to my search of the Original Kriya and take my
present Kriya routine as definitive. My routine was a wonderful blend of
what my organization and what Swami Hariharananda had taught, but the
eagerness to get new information about Kriya had already caused
devastation and poured a mortal poison in my soul.

MY LAST TEACHER
When the moment came to meet him, I was not in the best of moods.
Certain clues had warned me I would have to reckon with a radically new
approach. I was afraid this could upset the simple and adequately profitable
routine into which I had settled. The magical realm of Omkar dimension,
into which my first teacher Swami Hariharananda had immersed me in a
passionate way, could be neither left aside nor forgotten. I approached my
new teacher with the idea of rejecting him if, somehow, he appeared to
dissuade me from such a reality. I accepted the idea to meet him for one
single reason, to have what Swami Hariharananda decided not to give me.

I met this teacher in a Yoga center. The essence of his introductory speech
was that Kriya was not intended to inflate the mind and the ego but was a
journey beyond the mind. I realized that the core of Krishnamurti's
teaching was the source from which this teacher drew his ideas.

I indulgently observed some inadequacies in his behavior which shocked

other students. He was hot-tempered. When it came to teaching simple and
banal things that even kindergarten children could understand, he flaunted
a great profusion of words, and concepts were repeated ad nauseam. When
anyone in public politely but determinedly asked for a precise explanation
of some difficult practical detail, he came out of his hypnotic state and,
visibly vexed, tried to humiliate and silence the unfortunate listener.
Sometimes he exploded with rage whenever he sensed that underneath
legitimate questions there was a veiled opposition or an intention to
challenge his authority.

I focused all my attention on learning his form of Kriya, ignoring his

obvious faults. He clearly communicated to us that the reason for his tour
to the West was to reestablish the original teachings, and this was enough
to overcome my initial wariness.

In the following initiation seminar the technical explanation was

reasonably clear, even if in some parts were unusually synthetic. For
instance, his instructions on Kriya Pranayama – formally correct – could
be understood only by those who had already been practicing Kriya Yoga

65
for a long time. However I realized that my exhaustive search for the
original Kriya was going in a valid direction. I followed this teacher for six
years. Hereafter I summarize the reasons of my enthusiasm and why I later
broke off with him.

KECHARI MUDRA
Returning home after the Initiation seminar, I achieved Kechari Mudra.
Only three months of a simple exercise were necessary. 11 For a couple of
weeks the effects of Kechari were a feeling of "dizziness." My mental
faculties seemed to be fogged up, but when all that ceased, I learned to live
in a state of constant happiness.

Some days I was so happy that when I went out for a walk, if I met
someone and stopped to listen to him, no matter what he said, a sudden joy
would expand in my chest to the point that I could barely hold back my
tears. Looking at the distant mountains or at other details of the landscape,
I would try to direct my feeling toward them in order to turn my paralyzing
joy into aesthetic rapture; only this could keep back the joy clutching my
being, only this could hide it. Inspired by this new condition, comparing it
to that of the mystics, I realized how difficult was to live without being
paralyzed by such bliss!

In order to explain the definitive crack in our relationship, it is necessary to

refer again to the haste and shallowness with which my third Master
explained the Kriya techniques. The introductory lecture to Kriya (which
was usually held the evening before initiation) and a big part of the seminar
of initiation was devoted to pure philosophical talk which didn't touch the
basis of Kriya Yoga but was a summing up of Krishnamurti's strong points,
mainly the theme of no-mind, which he improperly called Swadhyaya.
There was no part of it that could be criticized, all he said was correct, but
many students, being uncomfortable sitting on the floor, with aching back
and knees, waited only for the explanation of the techniques, enduring this
long talk as a giant bummer.

The traditional offerings (he also required a coconut, which was very
difficult to find, forcing the students to desperately look in store after store)
lay in disarray before a scruffy altar. Since he usually arrived very late,
those who came from other cities pictured all their plans for the return
journey falling through and were very anxious. Despite it being late, people
being tired, and some already leaving to catch their train, he loved to linger
11
I believe it is legitimate to ask why do Kriya organizations not teach such a simple
technique as Talabya Kriya that helps us to reach Kechari Mudra.

66
on Patanjali's Yama and Niyama, taking all the necessary time to ask the
audience to take a solemn vow that, from now on, the male students would
look at women (except their wife) as mothers and, correspondingly, women
would look at men (except their husband) as fathers.

The public listened to his vain words with a sigh of ill-concealed nuisance.
Everyone gave an assent with a nod, just to stop his ravings. 12 Only then
did he switch to a hurried explanation of the basic techniques. One day I
decided to time him; the explanation of the fundamental technique of
Pranayama was offered in no more than two minutes! He demonstrated
Kriya Pranayama by means of an excessively loud vibratory sound. He
knew this sound was not correct, but he continued using it so that the last
rows of students could hear it, sparing himself the annoyance of getting up
and walking among them as Kriya teachers usually do. In any case, he did
not bother to say the sound had to be smooth rather than vibrating. I know
that many of the students believed this was the "secret" he had brought
from India and tried to reproduce the same noise. He carried on that way
for years, in spite of his close collaborators' polite complaints.

By this time I accepted everything and I would never have dreamed of

complaining. Nevertheless one day I had a visit from the couple who
organized the master's tours in Germany. I had become acquainted with
those kind friends during the seminars of my first teacher Swami
Hariharananda. While talking together, they emphasized the necessity of
making a particular proposal to our teacher: to organize, at the end of his
Kriya initiation seminars, a guided group practice which served as a review
both for the new initiates and for those who were already practicing. I
occupied myself with having this proposal reach the teacher through a
friend who went to India. I gave him a letter to deliver to the teacher with
my regards and a warm embrace.

I forgot the whole matter. Master's reaction was inexplicable. He

12
I respect of course Yama-Niyama (the what-is-correct and the what-is-not-correct)
but, in my opinion, requiring people who are anxious for learning Kriya Yoga
techniques to take an oath to obey them is only a farce and a waste of time. My
teacher's request in particular was impossible, an oath that no one would ever
respect. Why not put confidence in the transforming power of Kriya? Why think that
without oaths, a kriyaban's life would be licentious? The necessity of adopting
specific ways of behavior is something that appears spontaneously after having
tasted the honey of the spiritual experience. Perhaps in the beginning the best thing
is not to cry shame because of a problematic student's behavior. To put it simply, it
has been seen that people living a morally questionable life who were successful in
Kriya spontaneously came to the so-called virtuous life, while a lot of conformists
failed.

67
interpreted my letter as an oblique criticism. As a response, he crossed me
off his list of those who organized his European tours. His decision was
transmitted to the Italian coordinator, who did not even inform me. Some
months went by.

My experience with that teacher probably would have ended that way, had
I not gone to welcome him back to Europe. We exchanged hugs as if
nothing had happened. He apparently interpreted my presence as a move of
repentance. Some hours later when he was resting, his collaborator, with a
slight indecipherable hint of embarrassment, explained to me what had
happened behind the scenes. I was appalled and disoriented. My first
impulse was to abandon everything and sever any connection with him.

In order not to disturb the peace of all the persons who were my friends
and who had followed me in this adventure, I decided to pretend nothing
had happened, keep on collaborating with him and drop the theme of my
letter. If I had gone I would have disturbed next day's initiation into the
Higher Kriyas. That was a beautiful moment in which Lahiri Mahasaya's
Kriya revealed (to those who had the sensibility to perceive it) all its
hidden beauty. My role was to serve as translator. I knew well how to
perform such a function, reporting every last detail, while the man who
would have replaced me was filled with old knowledge and out of habit
would have neglected to translate 80% of the talk.

During that initiation, Master demonstrated Thokar in a way visibly

different from the previous year. When one of the listeners asked him about
the reason for the changes, he replied he had not changed anything and
argued that in the past seminars a problem of translation might have
occurred. His lie was obvious. The questioning kriyaban remembered well
the head movements he had previously been shown.

Confronted with other minor changes from one year to the next, I had the
impression I was cooperating with an archaeologist who was deliberately
altering certain findings to justify them to the public within the theoretical
framework to which he was accustomed.

Months later during another tour, when we were alone and he was
searching for something in a room, I found the courage to drop a hint about
a technical issue which had set one Kriya school against another. He
suddenly turned toward me with hate in his eyes, shouting that my practice
was not his business. This, according to what I'm able to remember, was
the sole technical "discourse" I had with him in the entire course of my six
years with him.

68
From that moment onward all was changed. I deliberately began to control
myself and made the resolution to always agree with him. I acted so well
that one day he asked me to teach Kriya to those who were interested and
who couldn't meet him on his tours. I rejoiced at the opportunity because I
dreamed I could finally explain Kriya in a complete and comprehensive
way. I wanted none of my students to ever feel the pain of seeing a
legitimate question go unconsidered.

A year passed by, and I sensed I was doing virtually useless work. I gave
Kriya initiation following a mandatory fixed protocol. When I took leave
of the students I knew that most would practice for few days and then leave
Kriya to pursue other esoteric interests. Usually one or two among the most
tenacious students made up questions and called me just to carry on the
pretense of continuing, from a distance, our relationship.

When Master came to our country I invited all the new initiates to the
seminar where he was present. Unfortunately, many didn't "survive" such a
meeting. Accustomed by me to put forth any question, receiving always
precise answer, they tried to do the same with the teacher. Good heavens!
He censured most of the questions, implying that they were the sign of a
insane way of thinking. Often exploded with rage. Many entered a deep
crisis after observing his almost total lack of human understanding while
simultaneously being kicked around by him.

Too many things were not going in the right direction. I felt that this man,
whose every small whim I tried to satisfy as if carrying out a sacred deed,
did not love Kriya. Instead, he used it only to create a more beautiful life
for himself in the West compared to the wretched one in India he had often
described to me.

Another year went by. On a request from friends abroad, I went to teach
Kriya Yoga to their group. There I met a very serious student who was
already familiar with my teacher's behavior and was taking part in the
initiation seminar only as a refresher. He asked me a lot of pertinent
questions and I gave him accurate answers. At that point he asked: "From
whom have you learned all these details?" He well knew that my teacher
was a total disaster from a didactic point of view. He perceived that I had
learned many details from other sources. How could I give Kriya initiation
using knowledge that did not originate from my teacher? He understood
my predicament and was surprised that since I was authorized to teach
Kriya, I had never had the chance to talk freely with my teacher about
Kriya details! It was logical and fitting for me to settle the matter as soon

69
as possible.

Knowing the irascible disposition of my teacher, I hesitated a long time but

there was no way out. Through a friend, I sent him a fax mentioning the
matter at hand and prayed him to adjust his schedule so we could discuss it
after his arrival during his next tour. He was in Australia, but within one
week at the latest I would have received an answer. My subconscious was
ready for a disaster, anticipating an event I intuitively knew would come.
The most probable situation was that he would become very angry and fly
into a rage. If the whole situation slipped out of my hands and, as a result
of our break, he stopped coming to our group, those who loved him would
suffer. Few people, in fact, would be able to comprehend the reason for my
action. I would be the one who had disturbed a comfortable, though
imperfect, situation. My friends liked him; his annual visit was a powerful
stimulus to their effort and motivated them to practice Kriya intensely.

A harsh reply came a few days later. In a disdainful way, he did not address
it directly to me but pretended to answer the 'persona' that had materially
sent my letter via fax. He wrote that my excessive attachment to the
techniques would never let me out of the fences of my mind – I was like St.
Thomas, too desirous to touch with my hand and verify the goodness of his
teachings. He added that if he satisfied my request, it would only be to
gratify my ego.

Reading the term "gratification," I knew he had understood nothing. We

should have talked to each other long before it came to this! I wondered
why he had never allowed me to express my concerns. I didn't want to
contest him, I didn't want to destroy him; the necessity that brought me to
write him was to establish once and for all what I was supposed to
communicate and what not to communicate to the kriyabans during
initiation. Why had he always evaded me?

I decided to behave candidly, as if I had not perceived his tone. I wanted to

see what he was capable of. I neither apologized nor answered in a
resentful tone. I wrote that I taught Kriya on his behalf and therefore a
mutual discussion about certain Kriya details was necessary. I added that at
such an event the other three people in Europe authorized by him to impart
Kriya initiation could also be present. I thus made him understand that he
would not have wasted his time and breath for me only. I never received an
answer, neither then nor ever. A few weeks later I saw on his Internet site
that the name of my town had been taken off the list for his visit to Italy.
My second letter had brought about a definitive split. The nightmare was
over!

70
I took a one-day vacation and went for a long walk; I roamed a lot, tensely,
imagining a hypothetical discussion with him. All of a sudden, I found
myself crying with joy. It was too beautiful – I was free. I had been with
him too many years, and now all that had really ended!

The question that I would ask myself in the years to come was why I had
followed him for so long. Surely I had not sacrificed my dignity for the
sake of receiving Kriya information! Actually, all of his techniques had
been revealed to me by a friend who was disciple of one of his father's
disciples. The reason for my behavior was concern for the diffusion of
Kriya here in Europe. I appreciated the fact that he traveled extensively
throughout USA and Europe to spread his Kriya without charging a penny
for his Initiations (save for a free donation and a fair share of the expense
for renting the seminar room). I covered all the necessary expenses to
permanently fit out a room in my house where Kriya Initiations seminars
could be held during my teacher's visits. My willingness to cooperate with
him was always constant in order that he could carry out his task.

When I saw that he continued to teach in his rushed, superficial manner,

taking advantage of us as if we were complete idiots, my subconscious
began to rebel. I vividly remember a dream in which I was swimming in
manure. I must admit that behind my mask of fake delight hid a dry agony.
There had been moments in which, thinking of my meek beginning in the
practice of Yoga, my heart felt an indefinite nostalgia for the peace of that
initial period, a peace which was waiting for nothing more than consistency
and honesty on my part to rise again and blossom unimpeded. On more
than one occasion I had the impulse to abandon everything and sever any
connection with him, but I didn't want to disturb the peace of all the people
who were my friends and who had followed me in this adventure. Only
when I received his rude and improper answer to my legitimate request for
clarification and realized that my internal truth was at stake, I said to
myself – Now or never!

At that time I could not tolerate the least deformation of truth. I zeroed my
diplomatic mask and provoked the breaking-off with my third teacher. This
bewildered my kriyaban friends who were naturally affectionate toward
him. In time they understood the deep-seated reasons for my decision and
showed their solidarity.

Like a domino effect, other coordinators in Europe who barely tolerated his
bad manners took advantage of that episode to break contact with him.
They were fed up with the dullness of his philosophical discourses

71
followed by scanty technical explanations which didn't quench their desire
for a good understanding of Kriya.

WHAT FOLLOWED AFTER OUR PARTING

The following months were lived in a peaceful and relaxed mood, nothing
to compare with the restlessness of my previously described years. Having
dismissed that mean individual from my life, an enervating situation ended.
I no longer had to go here and there to organize Kriya seminars for him; I
had been relieved of the constraint of wearing a mask of hypocrisy while
responding to those who called me to get information about him.

I had not even a faint idea of the destiny of the recently formed Kriya
groups, up until then regularly visited by him. There were reasons to
celebrate but the sense of all the time wasted, of all the silly things which
had been carried out thoughtlessly, was weighing me down.

Puran Purush
A couple of months marked by calmness and introspection followed: the
only noteworthy event was the issue of the book Puran Purush – surely the
most beautiful biography of Lahiri Mahasaya. It was written by the
renowned Kriya master Dr. Ashoke Kumar Chatterjee who consulted Lahiri
Mahasaya's diaries and benefited from the personal assistance of Sri Satya
Charan Lahiri (jan 1905 - jan 1987), one of Lahiri Mahasaya's grandsons,
who had access to those diaries. The book came out in Bengali (then in
French and English.) It contains a selection of the most important entries in
Lahiri Mahasaya diaries.

Although this text does not seem to respect a logical order in the topics and
contains an endless number of repetitions and rhetorical sentences, it helps
us to understand Lahiri Mahasaya's personality – thus, the core of Kriya
may be reached as fast as an arrow. During summer I had this book with
me in the countryside; many times, after reading a part of it, I would raise
my eyes to the distant mountain tops and repeat internally "At long
last…!". I looked at the photograph of Lahiri Mahasaya on the front cover;
who knows what a state of bliss he was in while being photographed! I saw
some horizontal lines on his forehead, his eyebrows raised like in the
Shambhavi Mudra, where awareness is set upon the head; a slight tension
of his chin seemed to reveal he was practicing Kechari Mudra. During
those days, his figure, with that blissful smile, was a radiant sun in my
heart; he was the symbol of the perfection I yearned after.

It strikes his skill in communicating complicated abstract concepts when he

affirms that the whole course of Kriya is a great adventure beginning with a

72
dynamic Prana and ending with a static Prana. One feels a thrill of delight
by reading sentences which have light in themselves: "Kutastha is God, he
is the supreme Brahma". Remarkable is the great importance given to
Pranayama, Thokar and Yoni Mudra.

Lahiri Mahasaya refused to be worshiped as a God. This is a point that

some of his followers seem to have forgotten. Actually he said: "I am not
the Guru, I don't maintain a barrier between the true Guru (the Divine) and
the disciple". He added he wanted to be considered as "a mirror." In other
words, each kriyaban should see him not as an unreachable ideal but as the
personification of all the wisdom and spiritual realization which, in due
time, the Kriya practice will produce. When kriyabans realize that their
Guru is the personification of what resides potentially inside themselves, of
what one day they will become, then that mirror must be "thrown away."

Whether one likes it or not, that is exactly what He wrote: thrown away.
People who have been raised with the usual dogmas about the Guru-
disciple relationship are prevented from fully understanding the impact of
these words, otherwise they would face a strong conflict within themselves.
To face the truth, it takes courage and an intelligent, discriminating
approach to abandon one's own illusions, especially those that are nice and
gratifying. Besides courage, it takes also a good brain capable of
overcoming the tendency to be easily swayed.

Few noteworthy things happened.

● A friend remained for some days at an Ashram in India in the hope he

might receive initiation into Kriya Yoga. The leader of the Ashram was
away, and my friend received the initiation from one of his disciples. At the
conclusion he acquired a large volume summarizing the techniques, and at
the end of his trip, visibly content, he showed me the book. The techniques
did not differ much from those I already knew, but there were many more
details.

There was nothing in that book, however, that could remove all my
questions; not a single hint about how to obtain Kechari Mudra, nothing on
Thokar either. On the contrary, I can remember a very complicated
technique based on the visualization of the Chakras as they are described
in Tantric texts. Each technique was preceded by a theoretic introduction
with quotations from ancient books and an illustration which eliminated
any possible doubt. In the last part of the book a precise gradual routine
was given. Of course, there was a note guaranteeing that all the mentioned
techniques constituted Kriya Yoga as taught by Babaji, Lahiri Mahasaya's

73
mythical Guru.

The material was very interesting, and I would have liked to yield to the
illusion that my quest had finally ended since those notes contained what I
was searching for. I simply had to convince myself that Babaji had made a
synthesis of the innumerable spiritual practices of Tantrism to create His
Kriya Yoga. It was impudent to think that Thokar could be considered no
more than a variation of the Jalandhara Bandha! If the instructions for
Kechari Mudra were not there, never mind, it probably just meant that …
Kechari was not really so important! With a bit of good will and
application, I could have closed the circle.

Chance made me listen to the recording of a conference with the author

Swami S.S. He discussed how he had found those techniques in some
tantric texts which he had translated; he then made an accurate selection
from them to form a coherent system of Kriya. How was it possible, then,
to have a note saying that those teachings came directly from Babaji?

Simple – as is the case with the majority of Indian masters, he had his
disciples write the book; they had the brilliant idea of making it more
interesting by hinting that the techniques were derived from the mythical
Babaji. The teacher, exhibiting another classic Indian habit, never checked
the material and was taken aback later on when he became aware of those
"supplementary notes". He then tried to defend his disciples' work stating
that after all … "Babaji's Kriya had Tantric origins."

● Some friends returning from India expressed their excitement over such
an extraordinary land. But at the end of their tales, disappointment in all
the things they had not been able to learn emerged. Often they would meet
a boaster who assured them he knew original Kriya Yoga and could initiate
them all as long as they kept it a total secret without establishing any
contact with other teachers. In this way the boaster could ensure the
disciples would not recognize that it was not Kriya Yoga they were being
taught. I realized this only when, overcoming their hesitation, I convinced
them to confidentially give me a rough description of that technique.

It was nothing more than the mere repetition of a Mantra! What made me
feel sad was not so much the great advantage gained by those braggers (the
Gurudakshina [donation] they received meant a real fortune at my friends'
expense) but that my friends missed the opportunity of learning Kriya from
other sources in other places.

● Something different happened to a friend who met Sri Banamali Lahiri,

74
one of the master's great-grandsons, a man with a great academic
background and with a direct experience of Kriya. Various testimonies
described him as a saint that wore the suit of the humility.

My friend was not able to learn anything from him, returned rather to me
very confused. I tell only shortly such experience to show that when we are
very desirous to find techniques we are not able of to listen to a saint that
could see in us what doesn't go in the right direction and correct it. We
could receive therefore the greatest possible help.

I was taken aback when he told me that in Benares, and probably

throughout rest of India, Kriya Yoga was not practiced any longer. I kept
enough control not to interrupt or challenge him, but then by posing
apparently incidental questions, I tried to understand what had happened.
My friend had, as he usually did, began the discussion with trivialities like
asking some information on Indian habits and about an Ashram's address
where he planned to go. Then almost at the end of the interview – he must
have suddenly remembered he was in Lahiri Mahasaya's house – he asked
if any of the disciples of Lahiri were still practicing Kriya, and received a
sarcastically sour, negative response of, more or less, "Definitely not; it is
not practiced any longer. I dare say it is not practiced throughout the whole
Indian peninsula. Rather, you surely must be the only one still practicing
it!"

At the end of his narration, my friend was looking at me questioningly. I

am still not sure whether he was hoping to convince me or whether he was
just absorbed in bitter frustration. I did not pry. In my opinion, he did not
realize how foolish his discussion had been with that noble person. A
certain blow came for him one month later. He heard that a man from his
same town had recently been initiated into Kriya Yoga from the very
personage he had met in Benares! He was so irritated, he planned to go
back to India to raise a protest to that noble man. Unfortunately, he did not
have that chance – a serious disease killed him. In spite of our huge
character differences, I will always be grateful for all the things he shared
with me concerning the path of Yoga.

THE DECISION TO WRITE THE BOOK

It was winter. One day I went skiing in the nearby mountains with a couple
of friends. All went magnificently. During a break in the afternoon, I
managed to find time alone. I found myself looking at the mountains that
marked the boundaries of the distant horizon in all directions. In less than
half an hour the sun would paint them pink – with an intense hue on their

75
eastern side and tinged with blue on the western side. I imagined India to
be right behind them, the Himalayas being their continuation. My thought
went to all the Kriya enthusiasts who found, as I did, insurmountable
obstacles to the understanding of that beloved discipline. All those
obstacles seemed to me an absurdity that wore the clothes of a nightmare –
I felt an infinite rebellion.

I visualized a book on Kriya explaining every technique in great detail.

How often had I wondered what would have happened if Lahiri Mahasaya
or one of his disciples had written it! I didn't dare think that Lahiri
Mahasaya had made a mistake by not writing his techniques, yet I felt that
this decision had brought so much suffering and endless losses of time and
energies.

As for my dream of an ideal book about Kriya, my imagination led me to

fantasize about its cover, to skim its few pages – sober, yet rich in content.
If this book existed, we would have a reliable manual of Kriya that
restrained the many small or large variations made up by various teachers.
Perhaps some annotator would try to force its meaning into his own
theories. Nay, I was positive that some pseudo-guru would say that the
techniques described in it were for beginners only, while there were much
more complicated techniques that could only be passed on by an authorized
teacher to chosen disciples. Some would swallow the bait, contact the
author, and pay good money to be introduced to rubbish that he had
assembled either through fancy or borrowed from some esoteric book...
This happens; it’s part of our human nature. However, sincere researchers
would surely be able to recognize the strength and self-sufficient intrinsic
evidence of the original text. 13

It is a misfortune that no one had written that book! For the first time I
dared to let my thoughts stray toward what could happen if I wrote it. The
purpose of the book was to summarize the totality of my knowledge of
Kriya welding together techniques and theories through a clean, rational
vision. I would not describe the set of the modified Kriya techniques
received by my first Kriya school.

13
Such a book will be useful to review what was explained during Initiation. There is
in fact a frenzy that accompanies a traditional Kriya initiation where all the practical
instructions are transmitted hastily in one single lesson! This is what happens with
mass initiations. Within a few days, almost all details are forgotten and one goes
through a crisis. The teacher is no longer there and the other fellow kriyabans
dismiss their fraternal duties by stating they are not authorized to give counsels.

76
I had a model in my mind: T. Bernard's Hatha Yoga: The Report of a
Personal Experience 14 The intention was definitely not to lay the
foundations for yet another new school of Kriya. There would be no
rhetorical claims of legitimacy and riddle-like sentences to seduce the
reader and arouse curiosity in their mind! 15

Such a book as I imagined would not be a threat to any honest Kriya

Acharya's activity. Good teachers will always be needed in any field where
a skill is to be transmitted. But how could one highlight this to them,
without being at odds with the deeply-rooted conditioning of their
"cerebral chemistry"? Of course, some teachers of Kriya – those who live
from donations for rituals of initiation and who exert power over people
thanks to the pledge of secrecy – would consider my book a real threat.
Maybe what was virtually eternal for them (living like a lord, surrounded
by people who have to meet all their needs with the hope of getting the
crumbs of their "secrets") might change, and they would be fearful of that.

They would try to destroy its credibility by means of pitiless censorship. I

anticipated their scornful comments, uttered while skimming its pages, "It
contains only stories that have nothing to do with Babaji's and Lahiri
Mahasaya's teachings. It spreads a false teaching!" Other people might not
like the book, either because they are taken aback by the barrenness of
descriptions of techniques deprived of frills, which doesn't match their
expectations, or because they do not manage to get ''good vibrations'' from
it.

It was necessary to write in a way that readers could feel my story as their
own story, therefore I tried so many times to rethink my approach. I would
write for people like myself: disillusioned by organizations and traveling
Gurus. They would feel an enormous relief in finding that book in an
esoteric library. I was already sensing their happiness. Thanks to them, the
book would continue to circulate, and who knows how many times it
would echo back to the teacher who had decreed its unforgivable flaws. He
14
This extraordinary handbook, better than all the others, clarifies the teachings
contained in the three fundamental texts of Tantrism: Hatha Yoga Pradipika,
Gheranda Samhita and Shiva Samhita. Despite having been published many years
ago and several texts of Hatha Yoga appearing recently, that book is still one of the
best. Old, 'dusty' techniques once again became relevant, feasible, comprehensible in
front of the eyes of our intuition.
15
Some authors give only a hint to some procedures (either part of authentic Kriya or
often concocted through imagination) and let the reader unsatisfied, compelled to go
to the author in order to receive the secret let only glimpse.

77
would have to pretend not to notice that a student was browsing through its
pages during his seminars, thus missing a part of the conference…

By staring into the blue of the sky above the gilded mountain brims, I saw
that bizarre situation as poignantly real. Each part of my dream had
developed in the space of a few seconds, and invaded my consciousness as
a swollen torrent, as if every part of it had already been rehearsed and
cherished innumerable times.

A STRONG CONDITIONING HAS TO BE OVERCOME

The experience that I had in the following months, revealed a great
conditioning present in my subconscious and received from my first Kriya
school. Violating the dogma of the secretiveness was unthinkable. Perhaps
the reader cannot understand the reasons for my strong resistance: today
you can find online many sources where you can read various technical
Kriya details. At that time this did not exist and the secrecy was respected
rigorously.

It was evident that the organization's justifications for the request of

secrecy could not stand any rational analysis. They claimed that secrecy
helps "to maintain the purity of the teachings." Since they gave some
alterations in the practice of Kriya as originally taught by Lahiri Mahasaya,
it would be better to affirm, "to maintain the purity of the modifications.''

However, my heart was torn apart. How could I coarsely challenge the
sacredness of the Guru-disciple relationship as the only way to be
instructed in Kriya?

I tried to summon up my courage thinking that such dogma had some tracts
of cruelty. I recalled what happened when some friends of mine who didn't
understand English asked to receive initiation into the Higher Kriyas (such
instruction was given only in written form to those who had completed the
study of the complete set of lessons which existed only in English, German
and Spanish); the answer was always an inflexible NO. I had always
perceived this as a cruel form of discrimination.

I remembered some cases in which the rigid injunction had been broken by
common sense. People who were otherwise faithful to the organization
had, under exceptional conditions, broken that rule. For example, a
Catholic priest sincerely desired to learn Kriya but could not receive it
from the right channels because of an issue of conscience regarding the act
of signing the application form of the lessons; he found a kriyaban who

78
explained the technique to him and shared with him his lessons (an action
he was strictly forbidden to do). 16

My thoughts about secrecy arrived just to that point and there they stopped
– for months. It was very difficult to put all the crucial points into a logical
order. I tried to think sequentially but either mental and physical fatigue
was impairing my reasoning ability or conditioning carved into my brain
acted as an entity which had a life of its own. Each time I tried to organize
my vision into a well-integrated and coherent whole, for one reason or
another it appeared to me as a monstrosity.

I resumed the practice of the so called ''Incremental Routines.'' 17 I stopped

particularly on those techniques that deal with to loosen the knot of the
heart. Such knot is also called Vishnu Granthi. The Divinity Vishnu is the
Lord of the maintenance: the knot of the heart sustains the desire to put to
put our own trust in the traditions and in religious authorities, especially
when their teachings and dogmas are introduced in the suggestive frame of
a solemn ceremony. An incremental routine that strongly acts on the knot
of the heart makes you discover your internal dignity and nobody deceives
you any more. It acts as a gigantic injection of courage, it recovers you
from an evil that it stops us fragile human beings when we decide to risk us
in the paths of the Spirit. Your thinking process becomes compact, of a
solidity that the other people's suggestions were not capable to undermine
and to contaminate. It was the effect of these routines that helped me to put
more clarity in my thoughts.

One evening, after thinking it over about the Guru-disciple relationship, I

remembered the episode of Swami Vivekananda's "investiture" by his
Guru Ramakrishna. I read that one day toward the end of his life
Ramakrishna entered Samadhi while his disciple Vivekananda was near
him. Vivekananda started to feel a strong current before fainting. Having
returned to consciousness, his Guru cried and whispered: "O my Naren
(Vivekananda), everything I had I gave to you, today. I have become a poor
fakir, I do not have anything; with these powers you will do the world an
immense good." Later, Ramakrishna explained that the powers he passed
onto him could not be used for his own spiritual fulfillment – one had to
16
I am not advocating breaking a vow made to an organization that is sustained by the
proceeds of the sales of didactic material. To those persons who can become
students, let them pay the little money required and receive their set of lessons.
17
Incremental routine means to utilize one Kriya technique at a time, increasing
gradually the number of its repetitions up to reach a great amount of them – I will
clarify this concept in Chapter 8.

79
get to that by himself; on the contrary, they would help him in his mission
as a spiritual teacher.

With this image my subconscious mind revealed itself to admonish me not

to surrender to the temptation of throwing away something valid and
precious. The concept of Guru-disciple relationship was not to be
challenged.

I read again the memorable impressive discourse by Dostoevsky about the

role of elders in Russian monasteries in his The Brothers Karamazov:

What was such an elder? An elder was one who took your soul, your
will, into his soul and his will. When you choose an elder, you
renounce your own will and yield it to him in complete submission,
complete self-abnegation. This novitiate, this terrible school of
abnegation, is undertaken voluntarily, in the hope of self-conquest,
of self-mastery, in order, after a life of obedience, to attain perfect
freedom, that is, from self; to escape the lot of those who have lived
their whole life without finding their true selves in themselves."
(Translated by Constance Garnett)

Great, very great! However this did not happen in my life. My first Kriya
organization had made me believe I had a Guru – whereas in fact, I was
light years away from having one. While the great examples of Guru-
disciple relationship were based on a real physical meeting between two
souls, my relationship was purely ideal. I was surrounded by persons who
said they humbly followed their Guru, yet they had never met him
physically. They imagined to have a Guru. To me they were as children of
kindergarten that loved to ideally believe in something comforting.

They were required to swear their everlasting devotion not only to this
person called Guru-preceptor but also to a chain of Masters, no one
directly accessible to them. They receive this affirmation: ''It is the Guru-
preceptor that introduces you to God. There is no other way to achieve
salvation.'' Once the students are initiated into Kriya by the Ministers or
the organization, the departed Guru becomes a real presence in their life.
They are taught that their Guru-preceptor is a special aid chosen by God
Himself even before they began to seek the spiritual path: he will somehow
burn a part of their Karma and protect them evermore. This was a
wonderful vision, obviously. But it was a fairly tale!

80
To many persons of my organization God and Guru are one and the same
reality. A representative of my organization instructed me: "Have you not
realized that Guruji is the Divine Mother Herself?" From the belief that
Guru and God are one and the same reality comes the idea that the
organization founded by the Guru be not just an institution devoted to
spreading his teachings but be the sole intermediary between God and
those who want to progress spiritually through Kriya Yoga. Since Kriya
learned outside the organization has no value, the dogma of secrecy ensues
obviously. The myth of secrecy allows the myth of the irreplaceable role of
the organization to be kept alive.

My organization could, in certain situations, be similar to a church. The

teaching of PY was religious par excellence. In any religion there is
discretion not secretiveness. The discretion comes spontaneous to the
intelligent and sensitive people. Secretiveness is irrational, unnatural, and
therefore it asks for a solemn vote. The threat of possible calamities that
would happen to whoever infringes the dogma of secrecy clashes with
everything we read in the biographies of the saints. If fits perfectly with
the magic dimension of certain esoteric confraternities – secrecy is
indispensable to their existence. The oath of secrecy has nothing to do with
the spiritual dimension. I might be wrong, but I feel that the unique benefit
of secrecy to an individual is to feel the pleasure of possessing something
exclusive.

One evening, while I was practicing Kriya Pranayama, with the tongue in
Kechari Mudra, I had the inner vision of three beautiful mountains. The
central mountain, the highest, was black; its form reminded me of the point
of an arrow made of obsidian. My heart exulted, I was madly enamored of
that image; I found myself crying for joy. I remained as calm as possible
while I felt a particular pressure (like a grip of beatitude) that was
intensifying in the chest region. The image was strong, tremendously vivid
before me. There could be nothing more beautiful; it made me mad with
love. I had the impression of having cast a glance at the source from which
my current trend of life originated. It was as if an internal thread tied all of
my actions passed to that image receiving sense and meaning from it. That
mountain was to me the symbol of the universal spiritual path. It talked to
my intuition: ''A Teacher who gives initiation might be very important to
your spiritual development, but your personal effort when you remain
alone is far more important. In any Guru-disciple relationship there comes
a moment when you remain alone. You awaken to the realization that your
path is a solitary flight between you and your indwelling Self. The Guru-

81
disciple relationship is an illusion – useful and comfortable – appearing
real until you are overcome by what surpasses your mind.

NET
I visualized a net: each individual was a junction from which a lot of
threads fanned out, like the network of our brain's neurons. When a soul
toils to go beyond the common way of living, the state of their
consciousness reverberates along the surrounding threads of the net. That
soul will be helped by others' positive response and, of course, will be
slowed down by others' indolence and apathy. In my opinion those who
follow the spiritual path carry other people's evolution ahead with them.
This net connecting every one of us is the Collective Unconscious. 18

For example, Beethoven's life and works gave a direction to my quest of a

meaning in life. Yes, I was alone, but not totally alone. What Beethoven
did, his life, his music, influenced my existence and dragged it ahead,
toward the endless one.

One evening after a long walk, subdued by a sudden tiredness I dragged

myself back home. Worn out by thoughts, the problem of the Guru-disciple
relationship emerged, obscurely, more as a wound than as a theory
unfolding its myths. In my room I set the record player on "repeat", playing
Beethoven's second movement of the Emperor Concerto... Did anyone,
after having haunted all the possible ceremonies of Initiation given by the
"legitimate" channels, and being stuffed with all the possible Guru's
blessings, ever practice Kriya with the same dignity and courage with
which Beethoven challenged his fate?

I turned down the lights and watched the sun set behind the trees on the top
of a hill. The shape of a cypress covered a part of that great, blood-red
circle. That was the eternal beauty! That was the model by which I would
be inspired. I closed my eyes to have a dispassionate, unemotional
assessment of the situation.

18
To Freud the Unconscious was similar to a depot full of old "removed" things that
we cannot recall to consciousness - refused by a nearly automatic act of the will.
Jung discovered a deeper level of it: the Collective Unconscious which links all
human beings by the deepest layers of their psyche. The Collective Unconscious is
"inherited with our cerebral structure" and consists of "the human systems of
reacting" to the most intense events that can happen in one's lifetime: the birth of a
child, marriage, death of a loved one, serious illness, family crisis, true love, natural
disasters, war...

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THE LAST PUSH TOWARDS WRITING A BOOK
Two facts gave me the last push
a) The arrogance of certain persons
b) Their cruelty
c) The practical impossibility of realizing certain requests.

a) The arrogance of certain persons

Between-times I consulted a few Forums for devotees of Kriya Yoga. My
desire was to see if other kriyabans had similar problems. Many were
seeking information about Kechari Mudra and, more in general, about
unmodified Kriya. If I had had their email addresses, I would have
immediately sent them the instructions.

I was struck by the pedantic and conceited tone of some Forum users that
abused genuine and honest curiosity. With facetious tenderness betraying
their low form of concern, they labeled the seekers' desire to deepen their
Kriya practice as a "dangerous mania." They had the audacity to hush the
humble student by counseling him to stay with what they had and not to
seek more. They spoke in the same tone used by my old "Ministers".

Although I felt myself aeons distant from that world, objectively speaking
the period of my life when I would have never addressed to any other
person to ask a counsel, was not so far. Actually it was my yesterday's
world. I wondered how those Forum users dared to enter (uninvited) a
person's life and personal space, about whom they knew nothing, treating
them as incompetent and superficial beginners! Was it so difficult to simply
answer truthfully: "I don't have that information"?

b) Their cruelty
I stumbled upon an extremely unpleasant discussion (in the same Forum),
the thought of it turns my stomach. One personage claimed he had access
to the Original Kriya. He was very secretive and exclusive. He said there
were a number of true Kriya teachers around but was unwilling to share
any names or addresses. I found this stupid. I imagined that the petty idea
of possessing this secret knowledge and not conveying it to others was the
only thing keeping the pieces of his scattered childish mind together,
avoiding him the sadness of realizing the nothingness he was. Why should
the key of Original Kriya belong only to him?

83
c) The practical impossibility of realizing certain requests.
At last, an event that caused an uproar in my soul happened. I came to
know that there was the possibility of inviting a new Kriya teacher to
Europe. Since he was well qualified in his role, I was on the verge of
cooperating in this project and bearing part of its cost. A dear friend went
to India to meet him for a private interview. After about one month he
returned home and called me. Some hours later, we were sitting together.
He had had a private interview with him and had good news. I was all
ears. He was enthusiastic. They had talked about the deplorable situation of
the diffusion of Kriya in the West; the teacher was sorry for that and
manifested his willingness to help us. At the end of that meeting, my friend
had his Kriya Pranayama checked by that expert.

Much to my surprise this friend asked me to practice Kriya Pranayama in

front of him, and then remarked that there was a fault in my practice. I
asked him what it was and his reply literally froze me: he could not tell me,
since he had promised the teacher he would not reveal anything. 19 He
clarified that in relation to our group, he had indeed asked for his teacher's
permission to correct eventual mistakes in our practice but the answer had
been negative and the teacher swore him to secrecy. Was this teacher – who
had manifested the intention to help us – concerned that we would not find
any need to invite him to Europe, or visit him, after our mistake had been
corrected? Was he really so petty and unkind? I did not put pressure on my
friend to disclose other details about his talk with the teacher. I could not
and would not enter the privacy of his experience, but how could he just let
me and our group go on with an incorrect practice?

The shattering part was to see a friend with whom I had shared everything
along my spiritual path, accompanying me in my ventures with all my
previous teachers and suffering the same woes, satisfied only with having
noticed my mistake. It was as if this justified his trip to India, the cost, and
the time he spent on this venture. I didn't start quarreling, but I reacted very
badly. I got up and left, leaving the friend alone.

Some days later, contacted by the teacher's secretary, I was further

disgusted by how she handled the financial side of the tour. I declined the
offer. Actually I was not in the mood to undertake the enormous work of
19
Considering the episode later, I realized what this incorrect detail was: I had not
made an abdominal breath in a particularly visible way. I am sure of this fact because
it was the only thing my friend was able to see – we did not talk about inner details
of the practice.

84
organizing. As for the idea of visiting him, nothing could be farther from
my mind. I was certain that he would have required of me the customary
oath of secrecy. Once returned to my friends, what would I have had to tell
them? ''Dear friends, I can tell nothing, you too must go to India.'' We had
reached an absurd situation: if the friends in my group wanted one more
crumb of information regarding the Kriya practice, they would have to be
put on a plane and packed off to India. Otherwise, they would have to live
without this information.

If the events would take place in this way, each year an innumerable series
of charter flights would transport all those interested in Kriya – no matter if
old or ill – to a remote Indian village, like a pilgrimage to Lourdes or
Fatima! The farce was not even worthy of being considered. Here I sensed
the grip of desperation.

"As you understand, this request was unrealistic.

The only teacher that years later would manifest intelligence and good will
was Sri Rangin Mukherjee. He is an active teacher now."

In the following days I cleaned up the compilation of my notes about

different Kriya techniques jotted down during different seminars, and
passed them on to friends who had already received initiation but not to all
levels of Kriya. I purchased a computer and, like a voluntary prisoner, I
reduced my social life to an absolute minimum in order to give my all to
writing the book. It was not easy to extract the essential core of Kriya
Yoga from the huge piles of notes collected during seminars with different
teachers. There was the feeling of working on a difficult puzzle, without a
preview of what was to be obtained in the end.

In the first part of the book I summarized the story of my spiritual search
while I devoted the second part to share what I knew about the theory and
practice of Kriya Yoga. The third part is devoted to consider a good plan of
teaching Kriya. The fourth part is devoted to consider how a kriyaban
should coordinate and harness their efforts in withstanding the corrosion of
time. We know that many kriyabans fail in keeping their enthusiasm alive
standing the test of time. My answer deals with the Devotional Prayer – or
Japa.

The time employed in this activity had been much longer than expected.
Friends said I would never finish it. I had not felt any urgency, I enjoyed
that quiet moment of my life, experiencing the calmness and contentedness
that comes to those who devote all their efforts to a single purpose. At long
last, the book was ready and was posted on the Web. After a couple of

85
 months there was a reaction from my former third teacher. During a
seminar he explained my actions as those of one who wants to make a
business of Kriya. He defined me an "intellectual prostitute." My reaction
was strange: that night I could not sleep – I was intimately satisfied. Finally
there was a Kriya book readily accessible to everyone.

Was entstanden ist, das muß vergehen! What was created, must perish!
Was vergangen, auferstehen! What perished, revive!
Hör auf zu beben! Cease from trembling!
Bereite dich zu leben! Prepare yourself to live!
Gustav Mahler (1860-1911)

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PART II: METHODOLOGY AND TECHNIQUES OF KRIYA YOGA

Disclaimer
The techniques described herein are exposed for study purposes only and should
serve as a comparison with the works of other researchers. The author hopes this
work will inspire intelligent feedback. Any remarks, criticism, corrections,
and/or additions are welcome. Before you begin posing all kinds of questions to
yourself, read through Part II and Part III of this book so you have a thorough
understanding of the matter. You'll find that as you go through it many questions
will be answered.
In my opinion, certain delicate techniques e.g. Maha Mudra, Kriya
Pranayama, Thokar, and Yoni Mudra require the help of an expert to check their
execution. Each person is different so it is not possible to predict what effects an
intensive practice might have on a particular individual.
The author disclaims any responsibility in case of negative results,
especially if the techniques are practiced without first having their execution
checked by an expert. Those who intend to carry on this practice should do so
with a due sense of sacredness and awareness of the wealth it can bring to their
life. Although you should have the right and the duty to control your own
destiny, securing expert counsel or guidance is indispensable.

When you go to an expert, please advise them of physical problems, such as high
blood pressure, lung problems, or signs of hyperventilation …. If you have a
particular physical problem or handicap, an expert can lead you through a very
mild form of Kriya Pranayama and the corresponding Mudras – and if necessary,
may recommend that you practice them only mentally. 1

1
To check if refinements have been added to the description of the techniques, visit
www.kriyayogainfo.net at least once a year.

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 CHAPTER 6
LAHIRI MAHASAYA'S KRIYA YOGA – FIRST PART

INTRODUCTION
The techniques of Kriya Yoga are explained in Part two and Part three of
this book. Here you have an overall vision of the seven chapters involved.
The first thing that stands out is the distinction between Lahiri Mahasaya's
Kriya and Swami Hariharananda's Kriya.

Chapters 6, 7, 8, 9: Lahiri Mahasaya's Kriya Yoga

This is the Kriya that I have always sought. It's a Kriya that in my opinion
originates from Tantric Hatha Yoga and from particular discoveries made
by Lahiri Mahasaya himself. Sufi mystics with their Dhikr make a huge
contribution. This Kriya is a set of very effective methods. If you want a
practical guide to metabolize them, utilize chapter 12.

In chapter 6 the basic technique of Kriya Pranayama is introduced. In

chapter 7 you find the description of all the techniques which are
traditionally part of First Kriya. In chapter 8 we introduce the Second,
Third and Fourth Kriyas. This is altogether the art of Thokar. In chapter 9
we introduce the Fifth and the Sixth Kriyas. This is altogether the art of
Tribhangamurari movement.

Chapter 10: Swami Hariharananda's Kriya Yoga

This Kriya is influenced by the Radhasoami movement. Entering the
Omkar dimension plays a predominant role. The information contained in
this chapter can prove to be very useful.

Chapter 11: Discussions with students of PY Correspondence Course

Kriyabans who live in the love and loyalty to PY can find here, material to
understand the reason why PY decided to made some modifications toward
Lahiri Mahasaya's vision. PY's Kriya path has an unprecedented
simplifying power. If the mind of the reader is open, a very important
understanding will happen.

Chapter 12: A Good way of experiencing the beauty of Kriya Yoga

This chapter contains what I presently recommend for approaching Kriya
Yoga. I utilize my personal experience to envisage a good plan of practice.
The chapter starts with a very simple and effective way of introducing the
practice of Kriya Pranayama. Simpler than what we describe in chapter 6
or in chapter 10. The teacher who gave this long-awaited inspiration is Sri
Mukherjee. But we don't stop to that first step, we are delighted to visualize

88
a complete Kriya path which can be practiced with similar simplicity and
effectiveness.

THE DIFFERENCE BETWEEN THE TWO MAIN CONCEPTIONS

OF KRIYA

A) LAHIRI MAHASAYA'S KRIYA VISION

First Level
The first level of this Kriya is grounded on the technique of Kriya
Pranayama. Normally each session opens with a short preparation and
ends with a phase that many call ''Meditation'' but it would be more correct
to call ''Pratyahara'' that means ''withdrawal of the senses.'' After this
transition phase, a kriyaban is open to a dimension that is beyond the mind.

In the first level we achieve the melting together of the energies Prana and
Apana. A particular state happens in our consciousness. Lahiri Mahasaya
calls it Equilibrium; it is situated half road between the awareness of the
external reality and the awareness of the internal state of peace.

Before starting the practice of Kriya Pranayama, the Nadis Ida and
Pingala are partially blocked and the Prana has difficulty to flow.
Through this condition of Equilibrium the state of Prana in the body
changes. It becomes possible guiding our Prana in the subtle channel of
Sushumna.

A good signal that the breath has become "subtle" is given by a particular
realization: during the exhalation we feel that our breath doesn't go out of
the body through the nostrils but travels within, filling with fresh energy
the cells of the body.

In the first level, the obtainment of Kechari Mudra is undoubtedly of great

value since it creates perfection in Kriya Pranayama and calms
enormously the functions of the mind. Other events can happen during the
months or the years when you one is busy with the first level. Other
procedures come in handy, even if they are not, because of inexperience,
used in every aspect of their power.

Second Level
In this level we consider a very subtle work upon the Chakras and a strong
work upon the heart Chakra. The Chakras are not an obstacle, we do not
want to entertain here any negative concept of them. But we know that our

89
duty is not only to awake them but go beyond them. This is the real
meaning of the Second Level. We shall utilize the power of Thokar which
is directed toward the heart Chakra – this will happen also in the Third
level of Kriya, in greater dimensions.
In the Second Level, the mental pressure of Prana upon each Chakra
becomes stronger. A positive transformation is noticed in the practice of
Kriya Pranayama (First Kriya) which becomes more solid.

Third Level
The Third level of Kriya is devoted to the practice of Thokar using a long
Kumbhaka (holding of the breath.) Here a kriyaban exerts a very great
action on the Chakra of the heart. Knowing that the heart is the place in the
body where the traditions says that the immortal Self resides, some schools
of Kriya consider this as the last level of Kriya. They don't know other
levels of Kriya.
There is no doubt that through a great, long, work with this Third
Level of Kriya no other technique is necessary. There is a strong
connection between the heart Chakra and Kutastha. The bright point
(Bindu) that appears in the heart Chakra during the practice of the Third
level of the Kriya is the same reality that appears as a white star in the
center of Kutastha. Entering the star of Kutastha crossing the so-called
''tunnel of eternity '' or entering a deep state of ecstasy that is expressed as
the ''contemplation of the uncreated light in the heart'' (typical expressions
of the Hesychasts) embody the same event.

Fourth Level
Do you want to improve at the maximum the practice of the Kriya
Pranayama, while the attainments regarding the Chakra of the heart
remain unaltered? Then you must practice the Fourth Level of Kriya where
Thokar is applied on all the Chakras.
It has been said that if you create a great impact on the Muladhara
Chakra, Kundalini comes up and crosses the center of the heart bringing its
potentialities to the maximum expansion. In that state our breath is totally
internalized, therefore Kriya Pranayama is practiced in a state very similar
to the breathless state. This must be kept present when we face the
mysterious reality of the Macro movement Tribhangamurari (Fifth level.)

Fifth Level
At this level, those who accept the teaching of Satya Charan Lahiri (one of
the grandsons of Lahiri Mahasaya) focus their attention on a descending
energetic flow moving towards Muladhara, but remaining outside the
spine. What happens by perceiving such current is difficult to express
because we have no words to describe a reality which is beyond mind. This

90
level is a prosecution of the previous level but seems to belong to another
word.

Sixth Level
The door of the spine is opened. Now we can meet the subtle transcendent
Omkar reality in the aspect of micro movement sensation. I do not venture
to indulge in rhetoric quotations of ancient holy writings. I can only say
that through this procedure we become able to leave the dimension of time
and space and reach the highest Asamprajnata Samadhi which leads to
Kaivalya state.

B) SWAMI HARIHARANANDA'S KRIYA VISION

First Level
Practically speaking, this is the stage in which, mainly through simple
procedures (among which a great place is given to Forward Bendings and
Maha Mudra), a kriyaban succeeds in perceiving the astral sounds, light
and a moving sensation inside each Chakra, while the perceptions of the
external world diminish in power. Through the daily repetition of this form
of meditation, kriyabans enters the channel of Sushumna deepening their
contact with the Omkar reality.

Second Level
This level is more mysterious, because in it we dissolve the obstacles
represented by the Tattwas (five elements.) By referring to the well known
theory of the five elements, we understand that our duty is to dissolve the
deceptive reality that is at their basis. We must reach the realization that
every aspect of the physical reality is made of one only substance: the
Spiritual Light. The five Tattwas (earth, water, fire, air, ether) are an
illusion.
Working with this ideal in mind, a kriyaban drives the Prana from
the body toward the spine and inside the spine. Through the help of
concentration, utilizing also a particular tool like the repetition of the
letters of the Sanskrit alphabet on the ''petals'' of the Chakras and on
different parts of the body, the Prana gets sucked in the upper part of the
head. A kriyaban enjoys an ecstatic state and is ready for the last work that
happens in a new dimension having its seat in the upper part of the brain
and over it.

Third Level
In this level a work is started to pacify the Prana in the crown of the head.
Some movement of the head are still necessary.

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Fourth Level
In this level, immobility in the whole body, head included, is established. A
deep concentration, that gradually becomes effortless, happens in the five
parts of our head: frontal, left, back, right and under Fontanelle. 2 Then the
mind is lost and the estatic state ensues.

Fifth Level
A simple instruction is given to reach the perfect breathless state. The
awareness of a kriyaban is not only on the calm Prana in the body but also
over the body. A new center over Sahasrara is revealed. The mind is lost
in the divine Light, over Sahasrara and gradually comes down in
Cerebellum.

Sixth Level
There are two ways of describing this level. One is to say that we reach the
Brahma Randra which is the subtlest aspect of Bindu – a place beyond
time and space. Another way is to say that we reach the abode of the
spiritual Light of God which is in the pineal gland.

Conclusion

In Lahiri Mahasaya's Kriya we work to bring the Light of the Spirit in all
the parts of our being. Each Chakra is awakened, each Chakra is
considered spiritual.

In Swami Hariharananda's Kriya we find a tendency to escape from what

in Lahiri's Kriya is considered a duty: to face our human nature and live
more in the heart and less in the brain. In Swami Hariharananda's Kriya
we don't find that huge work upon the region of the heart. There is the
tendency to move the center of our awareness in the higher regions of the
astral dimension.

In both paths we have wonderful procedures to reach the region situated in

the highest part of the brain where we can experience the dimension of
great, deep peace. Our heart is full of inexpressible joy. But this joy
becomes alienation if is not supported by a work upon the heart and,
finally, upon the basic Chakra Muladhara.

It is inspiring to read the words that Lahiri Mahasaya has left in his diaries.

2
To locate such point, raise the chin, focus your attention where the divine Light
seems to originate.

92
''The breath is normally externally oriented. If, through the practice of
Pranayama it is made internally oriented, then it is possible, through the
technique of Thokar, to open the door of the internal temple. With a
forceful impact upon the Anahata Chakra the door opens. A deep
engrossment occurs and this state becomes stable for a prolonged period.
By achieving this state the mind becomes saddened by seeing the suffering
in others.'' (Lahiri Mahasaya)

This sentence is the summary of Lahiri Mahasaya's Kriya with its different
phases. After obtaining the perfection in Pranayama it is possible to obtain
the fruit of Thokar. The door finally opens and... ''the mind becomes
saddened by seeing the suffering in others.'' The promise of Lahiri
Mahasaya is to become one with humanity [you cannot become one if you
do not feel the suffering in other human beings.]

Identifying the Sahasrara Chakra with our supreme goal means to follow a
refined illusion. Reaching the Brahma Randra, o the pineal gland... does
not mean having achieved our final goal but only an intermediary phase.
The true destination is the "Uncreated Light" (so said the Hesychasts) in
the region of the heart. The obsession about always holding the mind in the
Sahasrara region has produced people full of Ego that have lost contact
with the reality of the life and have become fix in behaviors and theories
that are the caricature of the spiritual path.

In my life I made the choice of refusing living in Sahasrara. I said a total

yes to Lahiri Mahasaya's Kriya.

93
SPIRITUAL ANATOMY

● Location of the Chakras

The Chakras are subtle astral (ethereal) organs inside the spinal cord; ideal
steps on a mystic ladder guiding one safely to the deepest ecstatic
experience. In Kriya Yoga it is not as much important to visualize a Chakra
with petals, with a Bija Mantra in its center, with a Yantra... and with all
you can find in New Age books, as to perceive approximately its location.
The practice of Kriya Yoga refines this perception.

When certain particular conditions are established – mental silence,

relaxation, an intense aspiration of the soul – the practice of Kriya
Pranayama takes, so to say, the "inward route" and the Spiritual Reality
manifests. You will then perceive, in the astral dimension, the reality of the
Chakras. You will be able to listen to their astral vibration as well as hues
of light pouring forth from their locations. The practice of Kechari Mudra
(explained in chapter 7) fosters this experience, especially when the "wind"
of the breath subsides.

The nature of each Chakra reveals two aspects, one internal and one
external. The internal aspect of a Chakra, its essence, is a vibration of
"light" attracting your awareness upward, toward the Spirit. The external
aspect of a Chakra, its physical side, is a diffuse "light" enlivening and
sustaining the life of the physical body.

Now, while climbing the ladder of the spine during Kriya Pranayama, you
can conceive the Chakras as tiny "twinkling lights" illuminating a hollow
tube which is the spinal cord. Then, when the awareness is brought down,
the Chakras are internally perceived as organs distributing energy (coming
from the Infinity above) into the body, enlivening the part of the body
which is in front of them.

The first Chakra, Muladhara, is at the base of the spinal column just above
the coccyx (tailbone) region. The second Chakra, Swadhisthana, is in the
sacral region, halfway between Muladhara and Manipura. The third
Chakra, Manipura, is in the lumbar region, at the same level as the navel.

The fourth Chakra, Anahata, (more simply called heart Chakra) is in the
dorsal region; its location can be felt by bringing the shoulder blades closer
and concentrating on the tense muscles in the area between them or just

94
below them. The fifth Chakra, Vishuddha, is located where the neck joins
the shoulders. Its location can be detected by swaying the head from side to
side, keeping the upper chest immobile, and concentrating on the point
where you perceive a "cracking" sound.

The sixth Chakra is called Ajna. Medulla oblongata and Bhrumadhya (the
point between the eyebrows) are strictly related to Ajna and can not be
considered as separated entities. Medulla is considered the physical
counter part of Ajna Chakra. What matters is that by finding stability of
concentration in any of the three points, the spiritual eye (Kutastha), a
luminous point in the middle of an infinite spherical radiance, appears at
the interior vision. This experience is the royal entrance to the spiritual
dimension. Sometimes the term Kutastha is utilized at the place of
Bhrumadhya.
In order to locate Medulla, at the top of the spine, raise your chin
and tense the muscles of the neck at the base of the occipital bone; then
concentrate on the small hollow under that bone. Medulla is just anterior to
that hollow.
Moving from the seat of Medulla toward the point between the
eyebrows, it is not difficult to locate the seat of Ajna: swing slowly your
head sideways (a few centimeters left and right) having the sensation of
something connecting the two temples. The seat of Ajna Chakra is the
intersecting point of two lines: the line connecting the seat of Medulla
with the point between the eyebrows and the line connecting the two
temples.

The energy flowing through the tip of the tongue during Kechari Mudra
stimulates the pituitary gland. The pituitary gland, or hypophysis, is an
endocrine gland about the size of a pea. It forms a protrusion at the bottom
of the brain hypothalamus. It is worthwhile clarifying this because a
famous Kriya school counsels to focus on this gland in order to obtain the
experience of the spiritual eye.

The same school emphasizes the role of the pineal gland. This is another
small endocrine gland in the brain. It is shaped like a tiny pine cone
(symbolically, many spiritual organizations, have used the pine cone as an
icon). It is located behind the pituitary gland, at the back of the third
ventricle of the brain. Having full experience of the white spiritual Light
after long concentration upon the pineal gland it is considered the last
action that you do to perfect you meditation before being lost in Samadhi.

95
 Fig.1 Location of the Chakras

In the commentary on the Bhagavad Gita by Swami Pranabananda Giri

there is a hint to two further spiritual centers in the brain: Roudri and
Bama. Roudri is located on the left side of the brain above the left ear,
while Bama is located on the right side of the brain above the right ear. We
shall have the opportunity to utilize them during the practice of those
Higher Kriyas that happen in the upper part of the brain.

Bindu is located in the occipital region and is not considered a Chakra in

itself. However it is a very important spiritual center because it works as a
door leading the awareness to Sahasrara – the seventh Chakra located at
the top of the head. Bindu is located where the hairline twists in a kind of
vortex (This is the Sikha point where the Hindus leave a lock of hair after
having shaved their head.)

In order to become aware of Sahasrara some schools counsel to focus on

Fontanelle [the anterior fontanelle more properly called ''Bregma''.]

The eighth Chakra is the highest center we are going to consider. It is

located at about 30 centimeters above Fontanelle.

96
● Position for Meditation
One should sit facing east. According to Patanjali, the yogi's posture
(Asana) must be steady and pleasant.

Half-lotus: Most kriyabans are relaxed in this sitting position, which has
been used since time immemorial for meditation, because it’s comfortable
and easily managed. The key is to maintain an erect spine by sitting on the
edge of a thick cushion so the buttocks are slightly raised. Sit cross-legged
with the knees resting on the floor. Bring the left foot toward the body so
its sole is resting against the inside of the right thigh. Draw the heel of the
left foot in toward the groin as much as possible. The right leg is bent at the
knee and the right foot is comfortably placed over the left thigh or calf or
both. Let the right knee drop as far as possible toward the floor. The
shoulders are in a natural position. The head, neck, chest, and spine are in a
straight line as if they were linked. When the legs get tired, reverse them to
prolong the position. The best hand position is with fingers interlocked as
in the well-known photo of Lahiri Mahasaya. This balances the energy
from the right hand to the left and vice versa. The hand position for
meditation and for Pranayama is the same because you move from
Pranayama to meditation without interruption. Usually you don't even
realize it. For certain health or physical conditions, it may be beneficial to
practice the half lotus on an armless chair provided it is large enough. In
this way, one leg at a time can be lowered and the knee joint relaxed!

Siddhasana: (Perfect Pose) is of medium difficulty. The sole of the left

foot is placed against the right thigh while the heel presses on the
perineum. The right heel is against the pubic bone. This leg position
combined with Kechari Mudra closes the pranic circuit and makes Kriya
Pranayama easy and beneficial. It is said the position helps one to become
aware of the movement of Prana.

Padmasana: (lotus position) a difficult, uncomfortable position; the right

foot is placed on the left thigh and the left foot on the right thigh with the
soles of the feet turned up. It is explained that when this Asana is combined
with Kechari and Shambhavi Mudra, it results in an energetic condition
that produces the experience of the internal light coming from each
Chakra. It helps keep the body from bending or falling over as it tends to
do when deep Pratyahara is practiced. Padmasana is uncomfortable for a
beginner because the knees and the ankles become extremely painful. I
would not advise anyone to perform this difficult posture; some yogis have
had to have knee cartilage removed after years of forcing themselves into
the Padmasana.

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KRIYA PRANAYAMA

[I] Deep breathing with throat sound

Start the practice of Kriya Pranayama. Assume your favorite meditation
position. Sit facing East. From now onwards you can utilize the trick
described previously sitting on the edge of a thick cushion so the buttocks
are slightly raised. The chin is little down, near the chest (your neck
muscles maintain an even slight tension.) Your fingers are interlocked like
in the well-known photo of Lahiri Mahasaya. Mouth and eyes are closed.
Feel that the center of your awareness is located at Medulla while the inner
gaze converge effortlessly on Kutastha.

Inhale deeply through the nose producing an unvoiced sound in the throat
(like in Ujjayi Pranayama). 3 To make certain the sound is correct,
concentrate only on increasing the friction of the air flowing through your
throat. A muffled sound will originate. Increase its frequency. If the
surroundings are perfectly still, a person could hear it within a 4-5 meter
radius – by no means outside it.

Kriya Pranayama is to be practiced with a deep abdominal breathing. This

means that, during inhalation the upper part of the thorax remains almost
immobile while the abdomen expands. Shoulders are not raised. During
exhalation, the abdomen comes inside. Count the number of breaths
utilizing a Mala [rosary beads]or the fingers. To start, you will practice 24
breaths. In time you will increase by 12.

[II] Mentally chant Om in each Chakra. Enjoy the breathing process.

During inhalation, Om is mentally chanted (or, more simply, "mentally
placed") in each one of the six Chakras from Muladhara to Medulla.
During exhalation, Om is mentally chanted in the Medulla and in all the
other Chakras coming down to Muladhara.

Don't lose the focus of your inner gaze on Kutastha. It is clear that going
up and down the spine producing the throat sound and at the same time
placing Om in each Chakra is difficult. However, Lahiri Mahasaya wrote
3
The sound of inhalation is similar to the amplified background noise of a
loudspeaker – a quiet schhhh… /ʃ/. There is only a slight hiss during exhalation. The
perfection of the sound will be reached through Kechari Mudra proper. The sound of
inhalation will be very subtle, while the exhaling sound will be flute-like: Sheee
Sheee [ʃiː].

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that going ahead without chanting Om in each Chakra, your Kriya
becomes "tamasic" [of negative nature] and many kinds of useless thoughts
arise. Therefore try to calm yourself and get this result.

Have a deep breath, then another: don't worry about the length of
inhalation and of exhalation. (After some breaths you discover that your
breath lengthens naturally.) Enjoy the beautiful feeling of fresh air that
seems to come up through the spine and pierce each Chakra, enjoy the
warm exhaled air permeating each zone of the body from top to bottom.
You actually perceive this. This is not a figment of your imagination!
Merge your awareness with the beauty of this deep breathing. 4

A short pause between inhalation and exhalation and between exhalation

and inhalation comes naturally. The pause do no last more than 2-3
seconds. Each pause is a moment of comfortable peace.

[III] Perceive the energy moving through the spine

After some days or weeks of regular practice, during inhalation, you will
perceive a cold current coming up through the spine – or simply a diffused
fresh sensation. During exhalation you will perceive a lukewarm sensation
in the spine. Exhalation could be longer than inhalation. During the last
part of the exhalation, there is a clear perception of the navel moving in
toward the spine. By refining this experience – being more aware of the
navel moving inward and of the action of the diaphragm muscles – you
will feel an ecstatic sensation.

[IV] Listening to the sound like a ''flute'' of the breath

Make the sound of the breath subtler and subtler. The exhalation arising in
the nasal pharynx has a fine sound like a faint whistle. Symbolically
speaking they say it is the "flute of Krishna". Lahiri Mahasaya described it
"similar to blowing air through a keyhole". He explained that this sound
has the power to cut out any external distracting factor including thoughts,
Therefore he says it is: "a razor which cuts off everything related to the
mind".

In order to have an idea of it, take a whistle, blow, diminish, diminish ….

until it is barely audible. Consider an empty perfume sample, without cap.
Close one nostril. Put the opening of the sample under the open nostril and
have a long but subtle exhalation. Move up and down the sample
4
Reference literature says that perfect Kriya Pranayama is 80 breaths per hour –
about 45 seconds per breath. A beginner is far away from reaching such rhythm. For
a beginner if each breath lasts 20 seconds, this means that the practice is very good.

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experiencing all the variations of the produced whistle sound. At a certain
point you will obtain a fantastic whistle and say: ''This is it''

This sound is produced in the upper part of the nasal pharynx. If you feel it
you have only one duty more, letting that this sound absorbs your mind
completely.

[V] When you cross the number of 48 repetitions of Kriya Pranayama,

move the focus of your awareness from Kutastha to Fontanelle

If you decide to face this situation, you can, from now onwards, after about
4x12 repetitions of Kriya Pranayama, move the center of your awareness
into the upper part of your head. Kriya Pranayama is to be practiced by
adopting a specific Mudra which is an evolution of the classical
Shambhavi Mudra. Let us learn it.

Shambhavi Mudra is the act of concentrating on the space between the

eyebrows, bringing the two eyebrows toward the center with a slight
wrinkling of the forehead. Now, there is a higher form of Shambhavi that
requires closed or half-closed eyelids. (Lahiri Mahasaya in his well-known
portrait is showing this Mudra.) The eyes look upward as much as possible
as if looking at the ceiling but without any head movement. The light
tension perceived in the muscles of the eyeballs gradually disappears and
the position can be maintained rather easily. A bystander would observe the
sclera (white of the eye) under the iris because very often the inferior
eyelids relax. Through this Mudra, all one's Prana collects at the top of the
head.

The practice seems to have a life of its own. You will eventually have the
impression of crossing a mental state, which is like falling asleep, then
suddenly returning to full awareness and realizing you are basking in a
spiritual light. It's like a plane emerging from clouds into a clear
transparent sky.

Remark
This practice is a real jewel, it embodies the quintessence of Beauty. Time
goes by without much notice and what could seem to be an exhausting task
turns out to be as easy as a moment of rest. However we must remember
that to practice of Kriya Pranayama with a strong concentration on the
upper part of your head is not appropriate for a beginning or medium level
students. Developing a strong magnet in Sahasrara is the most powerful
way of stimulating the Kundalini awakening. This implies acting on our

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Subconscious Mind bringing to the sphere of consciousness some contents
that we are not able to assimilate. The person who experience this,
especially if she/he is far from emotional maturity, might experience an
entire range of negative moods.

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 CHAPTER 7
LAHIRI MAHASAYA'S KRIYA YOGA – SECOND PART
(Completion of the explanation of First Kriya routine)

The practice described in the preceding chapter is unique, you won't find
another similar with regard to beauty and sweetness. Now, to add
something (Maha Mudra, Navi Kriya and Yoni Mudra) has in itself a slight
probability to damage this idyll. You know, traditional teaching of the First
Kriya includes these three practices. Usually Maha Mudra and Navi Kriya
are a good preparation to the practice of Kriya Pranayama and Yoni Mudra
is practiced at the end of your routine. Other arrangements are not only
possible [everything is possible: life is yours] but are rational, logic and
surely useful.

Not only that, you can decide to practice other techniques – for example
the traditional Pranayamas like Nadi Sodhana Pranayama, Kapalabhati,
Bhastrika.... and you can tell me that they are fare more useful than what is
given by the tradition of Kriya Yoga.

There are many things to consider when experimenting. In chapter 12 we

shall discuss this theme. Now let us learn these three pillars of Kriya Yoga
initiation.

MAHA MUDRA
Use a carpet placed on the pavement to practice the following procedure.

Fig.2 Maha Mudra

Bend the left leg under the body so the left heel is as near as possible to the
perineum; the right leg is fully extended in front. Inhale deeply, feel the
energy coming up in the head. Hold the breath, stretch forward (in a
relaxed way) so that you can grasp the toes of your right foot with both

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hands and gently pull them backwards. In this outstretched position, the
chin is pressed naturally against the chest. Continue holding the breath and
mentally chant Om in the region between the eyebrows 6-12 times.

You can contract the anal and the abdominal muscles and draw the
abdominal muscles in slightly so the navel moves inward toward the
lumbar center. While holding the breath, return to the starting position and
with a long exhalation, visualize sending the warm energy down to the
base of the spinal column.

Repeat the procedure with the leg positions reversed and finally repeat the
procedure with both legs outstretched. This is one Maha Mudra; it requires
about 60-80 seconds. Maha Mudra is to be practiced three times.

Note 1
This Mudra must be comfortable and it must not hurt! Initially, most
kriyabans will not be able to do the forward stretch without risking back or
knee injury. To avoid pain or injury, you can keep the outstretched leg bent
at the knee until the position feels comfortable!

Note 2
The most serious schools of Kriya recommend that for every 12 Kriya
Pranayama, one should perform one Maha Mudra – three remains the
minimum number. (To make it clear, those who practice 60 Kriya
Pranayamas should perform Maha Mudra five times, while those who
practice 12 or 24 Pranayamas should perform it three times.)
Unfortunately, having listened to different kriyabans, I dare say it would be
a miracle if kriyabans regularly practiced even the three required
repetitions. Others believe they are practicing Kriya correctly without ever
practicing one single Maha Mudra! There is no doubt that if you regularly
skip this technique and lead a sedentary life, the spinal column will lose its
elasticity. One's physical condition deteriorates over the years and it
becomes almost impossible to maintain the correct meditation position for
more than a few minutes – that is why Maha Mudra is so important for
kriyabans.

Effects
Maha Mudra incorporates all the three Bandhas. When applied
simultaneously with the body bent forward and without excessive
contraction, it helps one to be aware of both ends of Sushumna and
produces the feeling of an energetic current moving up the spine. In due
course, one will be able to perceive the whole Sushumna as a radiant
channel. There are reports of yogis having achieved fantastic experiences

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using only this technique. According to their accounts, the perception of
Sushumna has increased tremendously. There are kriyabans who have set
aside all the other Kriya techniques and practiced 144 Maha Mudra in two
sessions daily. They consider Maha Mudra the most useful among all
Kriya Yoga techniques.

Insignificant details
I have noticed that some schools insist on uninfluential details. For
example they insist that when you extend the right leg in front, you must
bend the left leg under the body so the left heel is as near as possible to the
perineum. Then the left heel exerts pressure on the perineum. This pressure
is of course a means of stimulating one's awareness of the Muladhara
Chakra in the coccyx region at the root of the spine. [Of course when you
extend the left leg, it is the right heel to create pressure.]

Another example is when some schools suggest drawing the knee (or both
knees, before the third movement) against the body so the thigh is as close
to the chest as possible during inhalation. They recommend that the
interlocked fingers are placed around the knee to exert pressure on it. The
say that this helps to keep the back straight and make the inner sound of the
Anahata Chakra audible.

Another detail is this. As we have seen, in the outstretched position, the big
toe is grasped with firmness. Some schools insist on this detail: the toenail
of the right (left) big toe is squeezed with the thumb of the right (left) hand;
the index and middle fingers are behind it. The left (right) hand cups the
sole of the foot. When the procedure is repeated with both legs
outstretched, both toes are grasped with the interlocked hands.

NAVI KRIYA ( three variations)

For a lot of people this technique is boring and they jump it. In effects it is
not strictly necessary. It will be when a particular teaching will be faced in
the so-called Higher Kriyas, precisely: the Advanced Form of Thokar. I
have found three variations of Navi Kriya and I deem it useful to introduce
them so that the reader has a possibility of choice.

Navi Kriya. First variation – the most common

Forget the breath, let it be natural.
Rest the chin on the throat cavity. Om is chanted 100 – aloud or mentally –
times in the navel region. The chin is then raised as much as possible and
Om is chanted approximately 25 times in the third Chakra Manipura. This

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is one Navi Kriya. Practice four Navi Kriyas.

In this exercise, if you like, the hands can be involved. With the fingers
interlocked, palms face downward, pads of both thumbs touching, the
thumbs lightly press the navel for each Om. When the chin is then raised
the hands are kept behind the back and joined by interlocking the fingers
with the palms facing upward. For every Om, the thumbs apply a light
pressure to the lumbar vertebrae. This technique is repeated four times.

Navi Kriya. Second variation – the most beautiful and useful

This variation envisages a remarkable work upon Dantian. The Dantian
can be visualized as a ball about one and one-half inches in diameter. Its
center is located about one and one-half inches below the belly button and
about two and one-half inches inside. Focusing the awareness inside the
Dantian is something fantastic. This variation of Navi Kriya rivets the
attention in a way that no other variation is able to produce. Its smooth
shifting of energy along the circumference of the head has an effect
without parallel.

How to practice. The chin is brought down toward the throat cavity. You
have a short inhalation (two seconds maximum, without concentrating on
the Chakras) followed by a very long exhalation during which the energy
is felt descending from the frontal part of the brain, along a path outside the
body to the navel, reaching through it the Dantian region. During this long
exhalation, Om is chanted mentally, rapidly, 10-15 times, accompanying
the descent of energy throughout the path. After a short pause in the
Dantian, the head resumes its normal position.

A short inhalation draws the energy into the head again. Now each detail is
repeated but the descent of the energy happens through a different path.
The head bends but not in the front: it bends toward the left shoulder,
without turning the face. A long exhalation (with the same chanting of Om,
Om, Om…) accompanies the downward movement of energy which starts
from the brain's left side and moves along a path outside the body at its left
side (as if shoulder or arm would not exist). The energy comes down to the
waist, cross it and moves toward the Dantian.

The head moves back into its normal position. After a short inhalation, the
head bends backwards. A long expiration (with the same chanting of Om,
Om, Om…) accompanies the downward movement of energy which starts
from the occipital region and moves (outside the body) down to the waist
where it bends, pierces the third Chakra Manipura and moves toward the

105
inside of the abdominal region (Dantian). The procedure is repeated
likewise on the right side.

Fig.3 The energy enters the Dantian along four directions

The last exhalation concludes a mini cycle of four exhalations

accompanied by four descents of energy towards the waist and, crossing it,
towards the region of the Dantian. This mini cycle is repeated 9 times. In
conclusion we have had 4x9 = 36 descents of energy. What we have
described lasts 8-10 minutes and is equivalent to 4 repetitions of the basic
form of Navi Kriya.

Navi Kriya. Third variation – nice

Visualize a tiny cord that comes out from the point between the eyebrows
bends slightly and goes down to the navel.

The procedure consists in mentally chanting the Om Mantra in alternation

between the point between the eyebrows and the navel. Precisely, when it
comes natural to have an inhalation, inhale, visualize the movement of air
rising, through the visualized duct, from the navel to the point between the
eyebrows, pause an instant there just chant Om mentally. When it comes
natural to exhale, exhale, visualizing the movement of air going down into
the navel, pause and chant Om mentally in the navel. By repeating this, you
will markedly feel that your breath begins to subside and disappear.

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 Fig.4 Simple form of Navi Kriya

When Om is chanted about 100 times, bend your head backwards and
repeat a similar procedure by chanting Om in alternation between the
Bindu and the third Chakra. Visualize another cord that connects (outside
your body) the Bindu to the third Chakra. Let your breath – if there is still
a trace of breath – flow freely through that cord. When Om is chanted
about 25 times, resume the chin's normal position. This is one Navi Kriya.
The optimum is to have 4 cycles of Navi Kriya.

YONI MUDRA
After a deep Kriya inhalation, having drawn the energy up to the central
part of the head, close the ears with the thumbs, the eyelids with the index
fingers, the nostrils with the middle fingers, the lips with the ring and the
little fingers. Hold your breath while mentally repeating Om several times
and observe any light in the point between the eyebrows. Hold the breath
as long as is comfortable. Both elbows are parallel to the floor and pointing
out to the side. Do not let them drop, prop them up somehow, if necessary.

During this special light-witnessing act, the index fingers must not put any
pressure on the eyes – this would be harmful and serve no purpose! You
can draw the eyelids down with the index fingers and apply pressure on the
upper cheekbones at the corners of the eyes. When you feel that you need
to breathe, exhale and bring the awareness down along the spine. Yoni

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Mudra is usually performed only once.

After Yoni Mudra, remain concentrated as long as possible at the point

between the eyebrows trying to perceive the light in Kutastha. Then open
your eyes and stare at what is before you but do not observe anything in
particular. Watch without watching. After a while you will become aware
of a subtle line of white Light, softened, as a fog, around all objects. The
Light will become progressively white and greater. Avoid thinking. Keep
the gaze fix. After 5 minutes close your eyes and rest for awhile before
standing.

Fig.5 Yoni Mudra

The fundamental instruction is to increase the number of repetitions of Om

repetitions (while holding the breath) by one per day up to a maximum of
200. It is recommended to avoid forcing. But how it is possible to achieve
these results without forcing? In my opinion this ability can be achieved
only in time, especially after a confrontation with the Thokar procedure.
For the present moment I share a simple remedy that can reduce the
discomfort of a long Kumbhaka.

At the end of a moderate inhalation (not a typical Kriya Pranayama one

but a shorter one), a kriyaban fully plugs all the head openings except the
nostrils, exhales a very small quantity of air, then immediately closes the
nostrils. The thoracic muscles are to be relaxed as if one intended to begin
a new inhalation: this will give the sensation that the breath has become
quiet in the area between the throat and the point between the eyebrows. In
this situation, the repetition of Om several times while concentrating on the

108
point between the eyebrows can be enjoyed to its fullest.

Remark
You have read that this technique is to be practiced only at night, at the end
of your routine. You can actually practice it anytime! However the
technique is best done in the deep calmness of the night, when silence is all
around and one is totally and perfectly relaxed. Yoni Mudra generates such
a concentration of energy at the point between the eyebrows that the
quality of the ensuing sleep changes for the better. In other words, after
crossing the subconscious layers, your awareness may succeed in reaching
the so-called "super conscious" state.

DIFFERENT WAYS TO CONCEIVE A KRIYA ROUTINE

Now, having all these techniques, how can you conceive a good Kriya
routine? There are different possibilities. I bring here only three examples.

Example 1: Example 2: Example 3:

Maha Mudra Maha Mudra K. Pranayama (only 12)
K. Pranayama Navi Kriya Maha Mudra
Navi Kriya K. Pranayama Navi Kriya
Mental Pranayama Mental Pranayama K. Pranayama again
Mental Pranayama

I counsel to practice Yoni Mudra a part: this technique is so delicate that if

not practiced in a perfect way, risks to ruin all the meditative experience.

MENTAL PRANAYAMA
This is the most pleasing part of the routine. Chakras are like knots that
can be untied if "touched" by one's concentration. One feels vast and free
as the sky and knows the formless joy. A Kriya routine that does not end
with the enjoyment of such sweetness is like an orchestra going on stage,
unpacking the instruments, tuning them and then leaving at once!

After three deep breaths, let your breath be natural and forget it. Move
your awareness up and down the spine pausing in each spinal center for
about 10-20 seconds. Start with the first, pause there, move to the second,
pause....and so on. After ascending to the Medulla, start the descent,
pausing in the fifth Chakra, fourth Chakra, and so on. One complete round
lasts about 2-4 minutes.

Try to catch the sweetness emanating from each Chakra. It does not suffice

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to keep on exerting a mental and even physical pressure on each Chakra,
unable to relax. Do not complicate the teaching with various details
(which could be useful in other techniques but not in the present one –
contracting the muscles near each Chakra, utilize intense visualizations and
bija mantras.... You risk all the sweetness is dispelled. Even … mentally
chanted Om in each Chakra may be disturbing.

The secret lies in maintaining the awareness in each of them until a

sensation of sweetness is felt, as if the Chakra were "melting". It is
important you assume a passive attitude and patient as well, with total
reliance on what will be revealed by the practice itself.

So remember: mental Pranayama must be brought ahead with great

seriousness until a deep silence settles in the consciousness. While going
ahead with the Kriya path, you will discover that the mental Pranayama
will turn first into the Second Kriya and finally will become the supreme
form of Kriya Pranayama, the one that Lahiri Mahasaya called Uttam
Pranayama (Excellent Pranayama.)

You will learn to utilize your meditation born intuition for effective
handling any issue that arises from life. Inside the perfect transparency of
an inner order, all problems are solved. I think that one is ''born'' to Kriya
(understand the greatness of what they are doing) while perceiving the
effects of such sweet practice: its beauty overflows our lives.

"... it's hard to stay mad, when there's so much beauty in the world.
Sometimes I feel like I'm seeing it all at once, and it's too much, my heart
fills up like a balloon that's about to burst... And then I remember to relax,
and stop trying to hold on to it, and then it flows through me like rain and
I can't feel anything but gratitude for every single moment of my stupid
little life. (From the movie American Beauty; 1999) "

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DIGRESSION ABOUT KECHARI MUDRA
(What is, how to obtain it)

Kechari Mudra means inserting the tongue in the hollow of the nasal
pharynx. Kriya Pranayama should be practiced with the tongue in that
position. I say ''should'' because very few people are able to practice in that
way. [In the next Chapter we shall introduce a method (Talabya Kriya) to
achieve Kechari Mudra.]

The ancient yogis discovered the importance of connecting the tip of our
tongue with the seat of the calm Prana in the brain. Usually our tongue is
normally unable to touch the uvula and, consequently, enter the nasal
pharynx. Because of this, we are limited in our connection with the great
reservoir of energy existing in the Sahasrara region.

The practice of Kriya Pranayama with Kechari Mudra represents an

enchanting experience, one of the best moments in the life of a kriyaban.
However many must be contented by keeping their tongue in the ''baby
Kechari'' position. What does this mean? It means that with the tip of your
tongue you touch the upper palate at the point where the hard palate
becomes soft. This easy-to-achieve position of the tongue is enough to
make the mind very still.

To get Kechari Mudra we practice Talabya Kriya which is described

below:

● Talabya Kriya
Start with the tongue in a relaxed position with the tip lightly touching the
back of the upper teeth. Press the body of the tongue against the upper
palate to create a suction cup effect. DON'T TURN YOUR TONGUE
BACKWARDS!

When you have created the suction-cup effect, lower the bottom jaw until
you clearly feel the stretch in the lingual frenulum (the small fold of tissue
under the tongue that attaches it to the base of the mouth.) Release the
tongue with a clicking sound then stick it out of the mouth and point it
toward the chin. At the beginning, do not exceed 10 repetitions a day to
avoid straining the frenulum. Eventually, you will do 50 repetitions in
about 2 minutes (110-120 seconds.)

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 Fig.6 Key part of Talabya Kriya

Some do not understand immediately how to make their tongue adhere to

the upper palate before opening the mouth and stretching the frenulum.
Sometimes, even when they are shown in person, they are still not able to
do it correctly. Many practice Talabya Kriya incorrectly by instinctively
turning their tongue backwards. The main mistake is concentrating too
much on where to place the tip of the tongue. The suction effect is obtained
with the whole body of the tongue: the tip of the tongue should be relaxed.

Note
The technique of the Talabya Kriya can be enriched by massaging both the
muscles of the tongue and the frenulum with one's own fingers. Lahiri
Mahasaya was absolutely against cutting the frenulum to obtain faster and
easier results. In Hatha Yoga books there are different suggestions for
lengthening the frenulum. One which is well known one is wrapping a
piece of cloth around the tongue and, with the help of the hands, gently
pulling (relaxing and repeating different times) the cloth both horizontally
and also up, toward the tip of the nose.

I hope that it is clear that Talabya Kriya and Kechari Mudra are completely
different! Open your mouth in front of a mirror during the first part of
Talabya Kriya to see the hollow parts on each side of the frenulum which
appear isolated from the body of the tongue; during Kechari Mudra, it is
the uvula that comes forward and only the root of the tongue is visible!

Talabya Kriya is a technique that besides its utility to achieve Kechari

Mudra, creates a perceivable relaxing effect on the thinking process.
Therefore Talabya Kriya should not be considered a simple lingual

112
frenulum stretching process. When the tongue sticks to the palate and the
mouth is opened, in that instant the energetic split between our body and
the reserve of static Prana located in the upper part of our head is
momentarily healed. This introduces you, in the best of the ways, into the
meditation state. Even after mastering Kechari Mudra, Talabya Kriya
should continue to be practiced because it creates a perceivable relaxing
effect on the thinking process. It is not known why stretching the frenulum
reduces thought production, however, anyone practicing the technique can
readily verify this.

Oddly enough, Talabya Kriya doesn't require concentrating on anything, it

is purely physical. Just as an attempt to justify this, we can say that merely
pressing the tongue against the upper palate and maintaining the suction
effect on the palate for 10-15 seconds, can, in and of itself, generate
sensitivity in the Medulla area in a very short time. The detail of extending
the tongue plays an important part too. When the tongue is fully extended,
it pulls on some cranial bones and leads to decompression of the whole
area.

● Check if you are near to Kechari Mudra

After several months of regular practice of Talabya Kriya, it is counseled to
check how much you are near to Kechari Mudra. The test is whether the tip
of the tongue can touch the uvula, utilizing the fingers to push the base of
the tongue inward. If the tip of the tongue touches the uvula, then for some
minutes a day, try to push with more force the basis of the tongue inward
until the tip goes beyond the uvula and touches the pharynx behind it.

One day, the tip of the tongue will enter a centimeter or so into the nasal
pharynx but slip out when the fingers are removed. But, after some more
days, on removing the fingers, the tip of the tongue will remain "trapped"
in that position.

This is the turning point. The soft palate (the part from which the uvula
hangs) acts like an elastic band and creates a hook. This prevents the
tongue from slipping out. By striving each day to practice at least 6-12
Kriya Pranayama with the tongue in this position – despite some
discomfort such as an increase in salivation and occasional swallowing –
the practice of Kechari Mudra becomes easy and comfortable. After about
three weeks of practicing in this way, you should be able to reach the same
position without using the fingers. The tongue will be able to insert itself
into the nasal-pharynx cavity. There will still be enough space left in the
cavity to inhale and exhale through the nose.

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 Fig.7 Position of the tongue when you enter the nasal-pharynx

Kriya literature affirms that the tongue can be pushed even farther up. Any
good anatomy book will reveal that the tongue cannot extend any farther
when it fills up the nasal pharynx. That assertion should therefore be
understood as a hint to what a normal person thinks is happening. Actually,
by extending the tongue to its limit, it is possible to experience a great
attraction toward the region between the eyebrows along with the sensation
of having reached, with the tip of the tongue, a higher position.

● First effects of Kechari Mudra

During the first three weeks of Kechari Mudra, you experience "dizziness"
and fogged up mental faculties. Be prepared for this eventuality and
consider abstaining from driving and any work involving a significant
proportion of risk during this time.

Kechari Mudra has a remarkable effect upon upon the state of our mind.
When you become stable in this Mudra, you will notice a quieting of all
useless, unwanted thoughts. The internal chatter ceases; silence and
transparency become the features of one’s consciousness. The mind works
in a more restrained way and enjoys an essential rest; each thought
becomes more concrete and precise.

After several months of tireless practice, your tongue will reach the
junction of the nasal passage inside the hole in the palate. The soft tissue
above the holes in the internal part of the nostrils is alluded to in Kriya
literature as the "uvula above the uvula". The tip of the tongue reaches this
small area and remains "stuck" there comfortably.

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About the necessity of Kechari Mudra to practice the higher Kriyas
Kriya literature affirms that Kechari Mudra is decisive to receive initiation
into the Higher Kriyas. There is nothing unusual that a Kriya teacher wants
the student's mouth opened in front of them and see the tongue disappear
into the nasal pharynx.
However great the effect of Kechari Mudra, I firmly believe it is
important but not indispensable. The affirmation that I have often heard –
Until one is established in Kechari Mudra, one cannot achieve the state of
Eternal Tranquility" – is FALSE!
We cannot conceive that the achievement of Kechari creates a sharp
division among people. Confined to a lower class are those poor little
fellows who will never get the Higher Kriyas just because they don't
succeed in realizing something physical that doesn't depend on their efforts
but on their constitution. They will never succeed in speeding up their
spiritual path like those kriyabans that nature has endowed with a longer
bridle or with a nasal pharynx more accessible to the tip of the tongue... the
whole idea is absurd.
P.Y.'s decision to allow initiation into the Higher Kriyas to those
unable to practice Kechari Mudra should have our full praise. Considering
Lahiri Mahasaya's attitude to partake of our imperfection and suffering, I
believe he too behave similarly.

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 CHAPTER 8
LAHIRI MAHASAYA'S KRIYA YOGA – THIRD PART
( Higher Kriyas (II, III, IV) – The art of Thokar)

Thokar is the art of forcing (pushing) energy from the body (precisely from
the head or lungs) somewhere in the spine to unlock a knot, an inner
obstacle.

Thokar in its variants represents the perfection of Kriya Pranayama.

The ancient texts of Hatha Yoga say that Pranayama without the three
Bandhas (Jalandhara, Mula and Uddiyana) is useless, they say also that the
Bandhas are useless without Maha Veda, well all the Bandhas are
contained in Thokar and the Maha Veda is in that form of Thokar that we
call Fourth Kriya.

The practice of Thokar is always preceded by the practice of Kriya

Pranayama and, if possible, by the practice of Navi Kriya.

Second Kriya You focus your concentration on the two upper parts of the
[Elementary form of lungs (first the right, then the left), guiding the energy from
Thokar] the left lung into the heart Chakra. This happens in a sharp
way. This way is called Thokar.
Third Kriya [Advanced You do the same action as in Second Kriya but you repeat it
form of Thokar] many, many times while holding your breath.
Fourth Kriya After inhalation, guide the energy down from the head to the
[Complete form of lungs, then from the lungs to the heart Chakra. The energy
Thokar] does not stop there. Actually the energy is guided in a strong
way to hit (awakening them) the third, the second and the first
Chakra.
Fourth Kriya with After the inhalation, guide the energy down from the head to
Maha Veda the lungs, then from the lungs directly to the Muladhara
Chakra location. There you apply the procedure of Maha
Veda [which is the well know Tadan]

►SECOND KRIYA [ELEMENTARY FORM OF THOKAR]

Initial inhalation
All these techniques begin with a Kriya inhalation: moderately contract the
muscles at the base of the spine. Inhale and at the same time rise the
awareness along the spinal column. Interlaced hands are placed over the

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navel to create a mental pressure over the first three Chakras. This pressure
is perfected by adding the practice of Uddiyana Bandha. During the
inhalation, lift the chin following the inner movement of the Prana;
mentally chant Om in each Chakra. Or you can mentally chant the syllables
of the Vasudeva Mantra (Om Namo Bhagavate Vasudevaya.) Om is chanted
in the first Chakra, Na in the second, Mo in the third, Bha in the fourth, Ga
in the fifth and Ba in Bindu. Hold your breath.

Specific part of this Second Kriya

Move your head a few millimeters to the left, then return to the center with
your chin slightly up. Without stopping turn your face to the right. The chin
goes down a bit to get closer to the front of the right shoulder. There should
be no stress in this movement.

Fig.8 Second Kriya

Mentally chant ''Teee'' at the top of the right lung. Then slowly move your
head to the symmetrical position by mentally placing ''Va'' at the top of the
left lung. The syllable Su is vibrated in the center of the heart Chakra.
The singing of the syllable ''Su'' involves a precise stimulus in the
heart Chakra; this is the simple Thokar that appears in the Second Kriya.
While you hit this Chakra, intensify the practice of the Mula Bandha.

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While exhaling go ahead intensifying the energy of the heart. Repeat very
slowly De, Va, Ya in the heart Chakra.

Repeat the procedure at least 12 times. Then breathe naturally

Close your practice with Mental Pranayama

►THIRD KRIYA [ADVANCED FORM OF THOKAR]

Initial inhalation which is the same of the previous technique....

Specific part of this Third Kriya

Move your head a few millimeters to the left, then return to the center with
your chin slightly up. Without stopping turn your face to the right. The chin
goes down a bit to get closer to the front of the right shoulder. There should
be no stress in this movement.
Mentally chant ''Teee'' at the top of the right lung. Then slowly move
your head to the symmetrical position by mentally placing ''Va'' at the top
of the left lung. The syllable Su is vibrated in the center of the heart Chakra
while directing the chin near the center of your chest with a rapid
movement. This produces a hit (Thokar) in the center of the heart Chakra.
Do not exhale, repeat the ''Te Va Su'' procedure. ''Repeat'' means:
raise your chin and focus for an instant your awareness to Bindu where you
vibrated the sixth syllable Ba, move your head a few millimeters to the left,
then return to the center with your chin slightly up. Without stopping turn
your face to the right... vibrate Teee at the top of the right lung. Then move
your head to the symmetrical position by mentally placing Va at the top of
the left lung, then practice again Thokar on the heart by vibrating Su in it.

...repeat and repeat... : ''Te Va Su'' ''Te Va Su'' ''Te Va Su''...

Feel the irradiation of Light increasing, maintaining the state of

Kumbhaka... keep it until you feel that it is correct to stop and exhale.

To give an idea of the speed of the movements, the entire process from
inhalation to exhalation with 12 repetitions of the rotation of the head (each
rotation concluding with the movement of the chin toward the chest) lasts
around 80 seconds.

This technique is to be practiced once a day.

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A first counsel to increase comfortably the number of rotations
Traditionally, one begins with 12 cycles of the head movements
unhurriedly during one single breath and increases by one every day up to
200 repetitions. This Kriya is considered mastered when one reaches 200
rotations without interrupting the Kumbhaka state. It is imperative not to
feel uneasiness! ''Do not force'' is the pressing recommendation!

Now, how is it possible to achieve the goal of 200 rotations, without

interrupting the Kumbhaka state, comfortably? Satisfying this request
appears very difficult – almost impossible. Almost all kriyabans are
jammed after 30-40 repetitions, while gasping for breath.

Does the solution lie in going ahead rotating your head much more
quickly? No, this would be silly. Please consider what I am explaining
now.

When you feel you have neared your limit holding your breath, while
keeping the chest expanded and the abdominal muscles and diaphragm
contracted and immobile, let a minimal (almost imperceptible) sip of air go
out whenever the chin is lowered toward the chest and let an imperceptible
sip of air enter whenever the chin is brought up. Do not do any specific act
of inhaling or exhaling: relax and allow this phenomenon happen of its
own accord. The sensation will always be of not breathing at all.

In other words, if you want to go ahead comfortably with this practice, you
must give up the idea of keeping a perfect Kumbhaka while trying to reach
the 200 rotations goal.

The counsel to renounce a perfect Kumbhaka is strange, but if you go

ahead with this and repeat it a sufficient number of times (usually it's a
matter of a couple of months), one day you will make a beautiful
discovery: this strategy is no more necessary! Thanks to the effect of this
practice upon the ganglia exerting an influence on the central cardio-
respiratory mechanisms, the practice happens in better and better
conditions, until one day you will be able to complete the 200 rotations
without breathing and without hurry. You will experience a state of
consciousness characterized by heightened feeling of freedom from
physical laws. It is a matter of inner realization – an instinct which is
discovered in time.

The advice that I have given can seem a desecration, however... it works.

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A second counsel (to increase comfortably the number of rotations)
to be applied before starting your Third Kriya.
Before starting the Third Kriya procedure, inhale slowly and steadily
through your nose and at the same time pull-in the stomach and lift up the
the perineum. While inhaling, mentally repeat Om, Na, Mo...and raise the
Prana to the upper part of the lungs. Then partially relax the muscles of the
thoracic cage as if you were going to begin a new inhalation.

Focus your attention on the upper part of your rib cage. A part of this
attention goes to the base of the spine. Mentally chant Om, Om, Om...
rapidly (about two chants of Om per second) feeling your awareness like an
ant, crawling up the innermost channel of the spine millimeter by
millimeter from Muladhara upwards.
After no more than 4-6 seconds, you'll have reached the heart
Chakra; go up further, in the region between the fourth and the fifth
Chakra (the region related to the upper part of lungs and chest.) You will
perceive a real, tangible freedom from the breath. Be sure to feel Prana
pervade the rib cage and become calm and stable there. 5
Well, taking this as a basis, utilize the best attitude you have to reach
a real, tangible freedom from the breath. Remain stable in this state,
without ever letting the abdomen and the rib cage relax and the Prana slide
down. In this mental and physical state, apply the first counsel given before
and practice your Third Kriya. You will discover how beautiful and
comforting is the experience of rotating your head (with Te, Va, Su, Te, Va,
Su....) while the breath seems frozen in the thorax region.

►FOURTH KRIYA [COMPLETE FORM OF THOKAR]

Initial inhalation which, as we have said, is always the same ...

(see previous description)

Specific part of this Fourth Kriya

Move your head to the left of few millimeters, then return to the center
with chin slightly up. Without stopping, turn your face toward right. The
chin goes down a bit to get closer to the front of the right shoulder. Vibrate
''Teee'' at the top of the right lung. Then slowly move your head to the
symmetrical position by mentally placing ''Va'' at the top of the left lung.
5
The counsel to mentally chanting Om, Om, Om... really draws energy in the spine
from all the parts of your body and guides it toward the spine. If your body condition
is perfect (if you are moderate with eating and your are on an empty stomach) you
will notice that your breath is dissolved in some inexplicable way in the body.

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From this position there is a movement of the chin to hit the Anahata
Chakra. You mentally chant ''Su'' feeling a hitting sensation in the heart
Chakra.
Holding your breath and starting from the upper part of the right
lung where you again chant Te, repeat the movement of your head and
place Va at the top of the left lung, then there is a movement of the chin to
hit the third Chakra with the syllable Su. [Yes the same syllable you have
utilized to hit the fourth Chakra.]
In a similar way you hit the second Chakra and then the first Chakra
Muladhara where, after Su, you also chant the final syllables De Va Ya.

Fig.9 Fourth Kriya

During these four movements of your head (each movement is of course

one Thokar) you have always held your breath. This procedure is lived in
the Kumbhaka state.

Exhale feeling an ecstatic state. Repeat the whole procedure at least 12

times. Then breathe naturally.

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Now consider if you want to go ahead intensifying the practice of hitting
the Muladhara Chakra.

►FOURTH KRIYA WITH MAHA VEDA

Initial inhalation which, as we have said, is always the same ...

(see previous description)

Specific part of this Fourth Kriya with Maha Veda

Move your head to the left of few millimeters, then return to the center
with chin slightly up. Without stopping, turn your face toward right. The
chin goes down a bit to get closer to the front of the right shoulder. Vibrate
''Teee'' at the top of the right lung. Then slowly move your head to the
symmetrical position by mentally placing ''Va'' at the top of the left lung.
From this position there is a movement of the chin to hit the Muladhara
Chakra with the syllable Su

When you come down with Thokar (you are holding your breath) lift your
body, with the help of the hands, of few millimeters and then let the
buttocks touch the seat with a mild jolt. Thokar in Muladhara happens in
this moment. Have three jolts – be sure that you are holding your breath
during them! Then exhale, slowly and deeply. Relax any tension, perceive
an ecstatic feeling. This detail is very important: it is a signal that the
Prana has entered the spine and Kundalini starts its travel upwards. The
mental energy (not just the physical action) that you put in this exercise is a
decisive factor. Repeat this Kriya for 6 to 12 times. Wait months before
increasing.

Pranayama with Internal Breath

Consider the experience that Lahiri Mahasaya reports in his diaries when, a
couple of years after his initiation at the Himalaya, he wrote: "After an
excellent Pranayama, today the breath is completely directed inside. After
so much time, today the purpose of my descent (on the earth) has reached!"

This is a great sentence! The breath has become mental substance,

something immaterial. PY describes the same event by referring to an
elevated form of Kriya Pranayama where energy moves without utilizing
the breath.

Method to discover the Internal Breath

Let us suppose you have just completed your Fourth Kriya.
After exhaling your breath, don't pause but inhale very, very slowly, feeling

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that you are really entering the spine. Come up as far as possible, crossing
each Chakra while trying to reach your head. Proceed with great delicacy
and sensitivity.

You will discover that you can, very easily, guide the movement of the
energy up the spine. Perhaps only for a small stretch. Do not force – it is
not necessary to complete that breath. Instead let your task unaccomplished
and start another round of Fourth Kriya.

After that round, try again your experience with the Internal Breath.
Whatever happens, whatever you perceive (a very delicate current moving
up the spine) is precious.

At a certain moment you will experience with renewed joy that you are
really inside the spine and your Pranayama has become more subtle than
you ever thought possible. You will feel the beauty and the strength of this
process: for some days you will not desire to do any other thing. This work
will seem you the most important thing to do.

We have written that at the end of Thokar it is wise to practice any

technique that guides Kundalini energy to come up to Kutastha. We have
up to now counseled the procedure: ''Mental Pranayama'' Now we
describe a higher technique which requires more time but is fantastic.

►GAYATRI KRIYA
This technique is very ancient and existed before Lahiri Mahasaya begun
his mission of spreading Kriya. Its structure is well known in India and is
considered the subtlest way of using the Gayatri Mantra. It contains the
same principles of the technique Japa 432. Therefore there is no reason to
practice both.

The Gayatri Mantra is considered to be a supreme vehicle for gaining

spiritual enlightenment. The purest form of Gayatri Mantra is Tat Savitur
Varenyam Bhargho Devasya Dhimahi Dhiyo Yonaha Prachodayat. (Oh,
great Spiritual Light who has created the Universe, we meditate upon Your
glory. You are the embodiment of Knowledge. You are the remover of all
Ignorance. May You enlighten our Intellect and awaken our Intuition.)

This Mantra is prefaced with either a short or a long invocation. The short
invocation is: Om Bhur, Om Bhuvah, Om Swaha. The terms Bhur, Bhuvah,
Swaha are invocations to honor the three planes of existence (physical,

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astral, and causal respectively) and to address their presiding deities. The
long invocation is: Om Bhur, Om Bhuvah, Om Swaha, Om Mahah, Om
Janah, Om Tapah, Om Satyam. This invocation is more complete since it
recognizes that there are more planes of existence: the seven Lokas.
Mahah is the mental world, the plane of spiritual balance; Janah is the
world of pure knowledge; Tapah is the world of intuition; Satyam is the
world of Absolute, Ultimate Truth. We can be satisfied with the
explanation that these sounds are used to activate the Chakras and connect
them to the seven spiritual realms of existence. In our procedure, we use
only the opening long invocation in its complete form and not all the parts
of the Gayatri Mantra. The Kriya tradition we are following here links
Manipura with Om Mahah and Anahata with Om Swaha. The reason is
that the world of thinking, evoked by Om Mahah, is more appropriate to
the nature of the third Chakra, while the causal world of pure ideas, evoked
by Om Swaha, is related to Anahata Chakra.

Practical instruction
Become aware of the Muladhara Chakra. Contract the muscles near its
physical location: the contraction can be repeated two-three times. Through
a deep inhalation (not necessarily as long as in Kriya Pranayama) visualize
the Muladhara Chakra coming up into the point between the eyebrows,
where you perceive it as a full moon. You don't come up ''touching'' the
other Chakras. Now they don't exist. Hold the breath and focus on the
"inner space" between the eyebrows. This comes out easily with Kechari
Mudra. 6 On the screen between the eyebrows, a particular color
experience happens – this color is different for each Chakra. Mentally
chant at least three times the specific Mantra for the Muladhara Chakra:
Om Bhur. Then, through a long exhalation, ideally lower this Chakra from
the point between the eyebrows to its proper location in the spine. Now you
know what to do with each other Chakra.

The Mantras to be utilized are:

Om Bhur for Muladhara;

Om Bhuvah for Swadhisthana;
Om Mahah for Manipura;

6
"Ke-chari" is literally translated as "the state of those who fly in the sky, in the
ether". A particular "space" is created in the region between the tip of the tongue and
the point between the eyebrows and is perceived as a "vacuum", although it is not a
physical void. By merging into this empty space, it is easier for a kriyaban to
perceive the rhythms of each Chakra and distinguish them one from another.

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Om Swaha for Anahata;
Om Janah for Vishuddha;
Om Tapah for Medulla

Add a particularly intense concentration at the point between the eyebrows.

Hold your breath; raise your eyebrows, become aware of the light. Repeat
Om Satyam.

Now complete the "round" by lifting Chakras 5, 4, 3, 2, 1, always using the

contraction, the chanting of the Mantra, being aware of any particular
Light experience in Kutastha. If possible repeat the procedure 6 to 12
rounds.

In Kriya tradition, the Chakras are related to the five Tattwas: earth, water,
fire, air, and ether. Offering each Tattwa individually to the light of the
"spiritual eye" gathering and intensifying in the region between the
eyebrows is the highest action ever conceived to dispel the last shell of
illusion. The experience of the changing colors in the spiritual eye means to
perceive the particular vibration and light frequency of each Chakra. By
familiarizing with these frequencies leads you to the realization that all the
universe exists in Kutastha.

Advanced practice
In time it will be possible for you to mentally repeat ''Om Bhur" 36 times
holding your breath. This gives you the power to tune with earth-Tattwa
experiencing the peculiar ''vibration'' of the Muladhara Chakra.
At the same time, by repeating the Mantra ''Om Bhuvah'' 36 times it
will be possible to tune with water-Tattwa having its seat in the second
Chakra.... then comes the turn of the fire-Tattwa...

Digression about the effects of an intensive practice of Thokar

The most precious effect is the manifestation of a particular joy in the heart
as if you moved around with an ardent brazier in your heart. This will
develop in a Bhakti whose intensity will surprise you. You will learn to
practice the presence of God and perform your daily duties in His presence.

Let us deal with emotions because it is upon them that the practice of
Thokar acts in an admirable way. I have tried to retrace the theme
''emotions'' in some oriental books and have found so much rhetoric, too
many words without practical meaning. They distinguish between positive
(affection, happiness, contentment...) and negative (envy, aggressiveness,

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illusion ...) emotions, but at the end of boring discussions you still have not
grasped the essential fact: untamed emotions can create disaster in one's
life. We are governed by superficial emotions and instincts that include our
religious conditioning, our weak points, our fears, our doubts and our
pessimism. It is important to have the ability to keep emotions at bay,
going our way even when all the world and even our closest friends are
trying to convince us to follow theirs.

We all know how frantic and hysterical emotions often rise unexpectedly
from one's inner self, then disappear after a while. They actually express a
reality devoid of authentic depth but their propulsive action inevitably
results in hurried acts accompanied by a sort of cerebral fever, nourished
by a narrow, visceral pleasure. When passion inflames one's whole being, it
is not possible to be guided by common sense; the consequence is that our
deeper and most earnest choices sometimes withdraw to an irrevocable
halt.

Just as during the summer hail stones are molded, condensed and enlarged
in the air before falling down to the earth and cause disasters, fatal
decisions take shape in advance in one's imagination. During daily,
frequent daydreams, the perspective of renouncing something positive
which requires a great commitment throws a false light upon our
immediate future, so that what in the past would appear as an act of
cowardice, now seems to glitter at the horizon of our life, like a dull, flat,
somber sky that suddenly lights up, serene, in luminous azure blue. When
we listen to such alluring emotions, we pave the way for our doom. A
wrong decision may become our crucifixion, our covenant with
unhappiness, with a state of inner misery that will last a lifetime.

And lo, some put aside Kriya Yoga forever, while others interrupt a course
of studies and throw away a profession they had been dreaming for years
for which they had fought and suffered. They do the same with a beloved,
with friends, with their family itself. Nothing can stop them: the wise
words of people near them have no power anymore. An indomitable
internal strength wants to produce sheer calamity in their life. Sometimes
we have the idea that a person wants only one thing: to affirm with
stubbornness his "right to pain and suffering" – the last is an expression of
the Mother, main disciple and companion of Sri Aurobindo.

The destructive effects of yielding to this force remind those of an asteroid

falling through the atmosphere on its way to fire and destruction. So, there
is a reasonable hope that the completion of the Incremental Routines save

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one from being a victim of this havoc, having built an almost automatic
reflex of not being influenced or guided by frantic emotions.

Many kriyabans break some important human relationships because they

assume that their religious choices are criticized. Sometimes a breakup of a
relationship is unavoidable, other times it is a great loss especially if it is
the product of the orgasm of pride. Many times people are annoyed by
sincere and constructive criticism as if it was a useless display of cruelty.

They believe the other counterpart provokes sadistically enervating

discussions with inappropriate topics.

Sometimes kriyabans are too prideful to accept other "uninitiated" people's

commons sense. On the contrary, it is necessary to listen to other people's
opinion, especially if it comes from our family or from all people who love
us. Those who have become prey of destructive cults, have not listened
anyone's opinion. The more the criticism has sound basis, the more one
feels as if they were swallowing a black, sharp-edged rock.

A kriyaban who believes they are following their heart but who is actually
just venting their most violent frustrations, can, on this occasion, reject any
discussion and break off a relationship lasting a lifetime with an action of
such "radiant" free will as to overwhelm all bystanders. Several days go by
and their heart feels heavy; the subtle deception of the mind creates the
firm belief that any saint, any true mystic would have acted in the same
way. They want to believe that beneath their action there was an almost
sacred motive, linked with destiny and karma.

If the risk of retracing one's steps appears, pride will prevail, driving the
presently exciting pleasure of freedom to the top. This emotion -- which is
perhaps a sadistic satisfaction in disguise -- makes existence to be as
beautiful as ever, just like being reborn after a long and painful malady.
Wisdom has no chance of prevailing. A strange frenzy fills the mind of our
kriyaban, making even the most trivial activity enjoyed with uninterrupted
voluptuousness, surrounded by flashes of blue. Yet a pain in their heart
remains, despite the rosiest projects. A good crumb of their spiritual
aspiration is trapped in a past that can no longer be reached due to their
unwillingness to endure the full impact of a truthful and honest
reminiscence. Wounded pride is an emotion that suffocates.

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 CHAPTER 9
LAHIRI MAHASAYA'S KRIYA YOGA – FOURTH PART
( Higher Kriyas (V, VI) – The Tribhangamurari experience)

In this school the Fifth Kriya happens in three steps called: Amantrak,
Samantrak and Thokar (this Thokar is different from what was described in
the preceding chapter.) A new concept – the Macro movement
Tribhangamurari – is introduced.

The Sixth Kriya will then be introduced by discovering that the Movement
Tribhangamurari exists also inside each Chakra. It will be called Micro
movement Tribhangamurari.

The Macro movement Tribhangamurari is perceived first by simply

moving one's breath and awareness along a prescribed path, then this
perception happens in the state of tranquil breath and is accompanied by
the Vasudeva Mantra. At the end this perception is reinforced through the
help of the movements of the head. By repeating this procedure, going up
from Muladhara to the head and coming down following the three-curved
path Tribhangamurari (Tri-banga-murari = form with three curves) each
Chakra is stimulated and partially pierced.

FIFTH KRIYA

Fifth Kriya first part: Amantrak

Start a deep, very long inhalation. Your tongue is stable in Kechari Mudra
or at least in baby Kechari. Very slowly raise Prana and awareness through
the spinal channel, from Muladhara to the Sikha point (Bindu) – half a
minute is required. Do not pause in any Chakra. Then start a deep
exhalation. Let Prana and awareness come slowly downwards along the
Tribhangamurari path and reach Muladhara. Another half minute is
required.

The Tribhangamurari path starts from Bindu, goes up to the left of a very
short length, then descends toward the right side of the body. Once a
particular point in the back (5-6 centimeters above the right nipple) is
reached, it curves and moves leftwards to cross the heart knot. After
reaching a point in the back that is 5-6 centimeters under the left nipple, it
changes its direction again and points toward Muladhara.

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The 3 procedures Amantrak, Samantrak and Tribhangamurari Thokar are
not intended to be tested simultaneously. If, to spare time, you will do that,
the only effect could be the imprinting on your mind a wrong way of
conceiving the practice.

Fig.10 Tribhangamurari path as seen from the back

We call this technique Amantrak, which means ''without the use of a

Mantra.'' This teaching is addressed to expert kriyabans who can make
their breath subtle and long, very long. It is possible to make a round of
Amantrak last one minute. If you experience it in a shorter time, let us say
40 seconds, it does not mean that your practice is wrong. However, resolve
to do your best to lengthen your breath.

Let us clarify the most important aspect of this procedure. Its essence it
consists in the constant intensification of the mental pressure along the
whole circuit. Consider the action of squeezing an almost empty tube of
toothpaste to get the last bit out. This gives you an idea of the quantity of
mental pressure you have to apply during this procedure. If you utilize a
great strength of concentration and will, there is no limit to the increase of
the internal energetic flow along the Tribhangamurari path.

As for the routine, some teachers gave this counsel: ''For two weeks, repeat
this technique 25 times, once a day. Then for another two weeks repeat it

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50 times once a day; then for another two weeks 75 times .... and so on up
to 200 times each day for two weeks. Only at this point you are supposed
to practice the following Samantrak instruction.''

We must clarify that those teachers did not give the initiations in Second,
Third, Fourth Kriya. They gave initiation only into First Kriya, then
required a particular preparation for this Amantrak: to practice Kriya
Pranayama 200 a day for two – three months.

For those who have practiced conscientiously all the previous steps, a good
prescription is this: ''For a couple of months repeat this technique 36 times,
once a day, then start to practice the following technique Samantrak.''

Fifth Kriya second part: Samantrak

Samantrak means: ''with the use of a Mantra.'' Now the breath is free,
forget it wholly.

Fig.11 Tribhangamurari path, enriched with the syllables of the Mantra

The syllables Om, Na, Mo, Bha, Ga, are vibrated into the first five
Chakras, Ba in Bindu. Teee (with prolonged eee …) is chanted in the center
in left part of the brain. The syllables Va, Su, De, Va are put in the four new
centers outside the spine; Ya is vibrated in Muladhara.

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These five new centers are five "vortexes" inside the main flow of the
current – they are not a new set of Chakras. Each syllable when vibrated is
like a mental Thokar (hit): since the technique is performed slowly, there is
plenty of time to make this stimulation very effective.

We have now described one round of Samantrak, which lasts one minute.
If you realize it is shorter, let us say 45/50 seconds, make a resolution to
reach the exact timing.

Remember what we have recommended while introducing Amantrak. Now,

the essence of this particular procedure consists in utilizing the vibration of
the 12 syllables to encourage a more keen intensification of the mental
pressure along the whole circuit.

The prescription for starting the following practice are the same we have
described for Amantrak. However, read carefully the following:

Don't be in a hurry!
Amantrak and Samantrak create in your body the perception of a particular
internal movement. The Thokar Tribhangamurari procedure should be
applied only when this energetic flow is well printed in your
consciousness.

This technique, correctly applied, has the power to create a permanent

transformation in your attitude towards Kriya. You will become acquainted
with a mostly unknown ecstatic state while fully living the experience of
life.

The Mantra's syllables, which are put with care like seeds in each center
will change your mood. It is like turning on various lights along the three-
curved path. It is like as if the rays of a sun in a clear sky finally entered
your practice.

Some students try to relish right away the power of Thokar

Tribhangamurari by a desultory, system-less experimentation of Amantrak
and Samantrak, far from abiding by the given rules. What could be the real
impact of the Thokar-Tribhangamurari technique remains unknown and
not even vaguely foreshadowed.

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Fifth Kriya final part: Thokar Tribhangamurari
Forget the breath or start with a very subtle breath. The hands (with
interlocked fingers) are placed on the navel area so as to push the
abdominal region upward, thus creating a physical pressure on the first
three Chakras. Starting with the chin on the chest, move the energy and
awareness very slowly along the spinal column from Muladhara to Bindu.
Your chin comes slowly up following the inner movement. ''Touch''
internally each Chakra with the syllables of the Mantra (Om is placed in
the first Chakra, Na in the second ...). When energy and awareness are at
Bindu, the chin is parallel to the ground.

Now the descent of the energy begins. The movement of the head follows
millimeter by millimeter its downward energetic flow along the
Tribhangamurari path, crossing the heart Chakra. All this happens in a
fluid way and within 30 seconds or less. The following description of the
movements of the head may seem complicated at first but with a minimum
of patience, the right movement of the head will be learned: you need only
to understand that it is conceived in the most logical and effective way of
intensifying a particular snakelike downward flow of the energy. Let us
now begin to describe the movements of the head. 7

Without turning the face, bend your head sideways a couple of centimeters
to the left. Return to the middle raising the chin. Remain only an instant in
this position, with the chin raised and slowly turn the face to the right and
as far as possible. Only the face moves, not the torso. During this SLOW
movement the inner flow of energy moves from Bindu to the point in the
back of the right side of the body. Realize how this simple movement
accompanies perfectly the descent of energy.

Here the first of five psycho-physical blows happens: the chin touches the
right shoulder for an instant and the syllable Va is vibrated in the eighth
center. The shoulder also makes a small upward motion to make contact
with the chin easier. But be careful: if you feel you're forcing it, STOP!
Those who are not able to have this contact with the right shoulder, should
content themselves with coming as close to the shoulder as possible and
stimulate the eighth center with sheer mental strength.

Then the face turns very slowly to the left, accompanying, millimeter by
millimeter, the internal flow of energy from the eighth to the ninth center,
and crossing the fourth Chakra. If possible, place the chin over the left
7
What is essential is: do not be influenced by the dynamics of the technique of
classic Thokar learned in Chapter 9!

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shoulder. The second blow takes place when the syllable Su is vibrated in
the ninth center and the chin for an instant touches the left shoulder, which
makes a small motion upward to make contact with the chin easier.

Two more blows happen when the syllables De and Va are put in the tenth
and eleventh centers. The procedure is the following: the chin slowly
moves toward the middle of the chest while grazing the left collarbone.
During this movement, two light blows are given to the left collarbone in
intermediate positions. The blows are given of course in the moment in
which the syllables of the Mantra are vibrated. Finally, a last blow is given
on the chest (central position) when the syllable Ya is vibrated in
Muladhara.

Fig.12 Thokar Tribhangamurari as seen from the front

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 Fig.13 The same movements (only the descent) as seen from the back

I hope it is clear that the essence of this particular procedure consists in

utilizing the movements of the head (with the five strokes) to encourage a
further intensification of the mental pressure along the whole circuit.

Repeat the procedure 36 times. After completing the programmed number

of rounds, calm the system with a minimal practice of Samantrak, then
relax by practicing a simple mental Pranayama.

The supervision of an expert helps to avoid any problems – I am referring

to stress and pain in the cervical vertebrae and in the muscles of the neck.
Abrupt movements should be avoided; instead use a deep intensity of
mental concentration. For the first couple of weeks do not practice every
day but every two or three days.

Remark
Through this procedure, the Tribhangamurari flow is intensified by
specific movements of the head. The problem is that many kriyabans focus
all the attention on giving the strokes and don't understand the value of
creating mental pressure along each millimeter of the path.

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We have started with perceiving the movement sensation coming up along
the spine and coming down along a three curved path. Then with
Samantrak procedure we have reinforced the perception of the 12 centers.
Now it is necessary to feel that the movements of the head accompany
perfectly, millimeter after millimeter, the flow of the internal current. Now
we can try to intensify the perception of the internal flow by creating a
mental pressure along each part of it. We utilize the movements of our head
to "touch with pressure" each millimeter of the path, up and down. The
chin is to be moved slowly as we are striving to win a strong resistance. We
have suggested the idea: ''like squeezing with a pencil an almost empty
tube of toothpaste to get the last little bit out. ''

Incremental Routine of the macro movement Tribhangamurari

As soon as possible, begin the incremental routine of this procedure by
practicing: 36x2, 36x3,….. 36x35, 36x36. Be careful to allow always one
week to elapse between one stage and the next. I recommend this routine as
a very important feat. A minimum of 8-10 months is required to complete
it.

While Amantrak and Samantrak are practiced every day, the Incremental
sessions of Thokar-Tribhangamurari are practiced once a week (the other
days one can, however, practice up to 36 repetitions.) A kriyaban must
have had all the time necessary to metabolize the subconscious material
that the strong action exerted upon Muladhara brings to the surface.

One begins with 36 rounds; a week later one practices 36x2, then 36x3 ...
and finally 36x36 repetitions. This means 1296 rounds! Can you imagine
the powerful effects of this action? 1296 means that you begin in the
morning and end in the night, doing again and again the same action. There
is no doubt that you'll succeed in opening the door of Sushumna! Of course
you have prepared this experience by practicing 36x35, and before that
36x34.... And don't forget that you have practiced Amantrak and
Samantrak for months!

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SIXTH KRIYA: MICRO MOVEMENT TRIBHANGAMURARI
This procedure reminds the teaching of Swami Hariharananda. He taught
us to contact the Omkar reality in its manifestations of sound, light and
movement or swinging sensation. The swinging sensation of the Omkar
reality had a central place in his teaching. 8 The books of Yoga explain the
importance of feeling the energy moving throughout the body, for example
rising from the Muladhara along the spine or, as Sri Aurobindo explained,
coming down from the high and infused in the body. Swami Hariharananda
on the contrary hinted at a feeling of movement or better of oscillation
within each Chakra.

Perceiving an oscillation inside each Chakra is not exactly like perceiving

the Tribhangamurari form in small dimensions, however the effects are,
more or less, the same. The state of ''absorption'' created by having this
particular perception in each Chakra has no comparison. Only few Kriya
schools have disclosed the nature of this micro-movement and revealed its
importance. Unfortunately, many people seek frantically impossible
surrogates for it!

Practical instruction
After a minimum of 12 rounds of Thokar Tribhangamurari, you learn now
to experience the movement Tribhangamurari in smaller dimensions inside
the 12 centers of the Macro Tribhangamurari path.

Through a short inhalation, raise the Prana from the Muladhara Chakra
into the spiritual eye between your eyebrows. Gently lower your chin, hold
your breath and look "down" at the Muladhara Chakra. Visualize it as a
horizontal disk, having a diameter of approximately one inch. On that disk
perceive the Tribhangamurari movement in reduced dimensions.

Don't worry about the required time: it may be short, it may be long …. it
doesn't matter. Exert a moderate but continuous pressure on the disk as if
you had a pen and were drawing a clear continuous mark. Repeat two more
times. Your breath is held effortlessly; the Prana remains totally in Ajna
Chakra. After three perceptions of the Micro movement, you can relax and
let Prana come down. A subtle exhalation happens but you may not be
aware of it.

8
I remember that during his meeting with devotees he touched the head and the chest
of some of them, vibrating his hand, trying to transmit a feeling as of a ''oscillation.''

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 Fig.14 Tribhangamurari micro movement in each of the 12 centers

Move to the second Chakra and repeat the same procedure. Repeat it for
Chakras 3, 4, 5, then for Bindu, then for the five new centers and finally
for Muladhara.

This is round 1: practice two more rounds. Be faithful to this practice for at
least three months before starting to increase the mental pressure upon each
center employing the syllables of the Vasudeva Mantra.

Micro movement Tribhangamurari utilizing the Mantra

In my opinion, this technique is the highest procedure contained in this
second part of the book. It contains a mystery of Unworldly Beauty.
Among the debris of past illusions, such experience open the doors of the
spiritual realization. This internal movement embodies the deeper aspect of
the Omkar reality. Perceiving it means to annihilate any form of duality
present in the Chakras and therefore, in your awareness. It is as if the
center between the eyebrows become one with each lower Chakra, fusing
them in a unique reality. This will lead you out of time and space. A
burning aspiration towards the Divine is born from this.

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Practice Kechari Mudra. Through a short inhalation, raise the Prana from
the Muladhara Chakra into the spiritual eye between your eyebrows.
Forget the breath and look "down" at the Muladhara Chakra. Mentally
utter the syllables "Om-Na-Mo-Bha-Ga-Ba-Te-Va-Su-De-Va-Ya". Do this
Japa without hurry. Perceive the micro-movement Tribhangamurari and
realize how the mental chant of the 12 syllables add a greater "pressure" to
it.

Remain immobile with no movement at all of the spinal column or of the

head. Here all the power of pressure has to be obtained with the sheer
repetition of the syllables of the Mantra. These syllables are like mini
"thrusts" or "pulsations".

The duration of one round is determined by the speed of the chanting of the
Mantra. For many people, the chanting of the Mantra and consequently,
the micro-movement lasts about 10-12 seconds. Remember that Lahiri
Mahasaya's recommendation was "Don't be in a hurry!" Observe the
difference between going slowly and with speed. If you go slowly, you will
perceive a tremendous power.

Repeat the Vasudeva Mantra three times. Prana remains totally in the
head. After three perceptions of the micro-movement, repeat the same
procedure in Chakras 2, 3, 4, 5, then in Bindu, then in the five centers
outside the spine, and finally in Muladhara. This is one round: practice 3-
12 rounds. At the end of this practice, remain with the awareness centered
in the light that you will perceive in the upper part of your head. If you
have proceeded without hurry you will get a state that can defined ''beyond
time.''

If, after the completion of the practice, you find the time to lie down supine
(Savasana) you will get a particular state of physical and mental
immobility where the Kundalini energy can climb up to the Chakra of the
heart while the Kutastha will reveal itself.

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Incremental Routine of the micro movement Tribhangamurari, to be
completed in the last part of life
When I received this instruction I was told that, analogously to the Yoni
Mudra which is practiced every night at the moment a kriyaban prepares to
withdraw his awareness from the body and from the physical world and
gets ready for sleep – which is a "small death" – the Micro movement
Tribhangamurari Incremental Routine is like a peaceful return to the origin
– a preparation to "die forever" – meaning to become forever free in Spirit.
It was explained to me that this last Incremental Routine, besides being the
best preparation for the conscious exit out of the body at death
(Mahasamadhi), burned forever the necessity of reincarnating. 9

In Micro-movement Incremental Routine we have 36 sessions of practice.

What's new is that the major part of this session requires more than one
day.
On the first day you perceive 36 Micro-movements in each of the 12
centers. The second session requires that you perceive 36x2 Micro
movements in each center. [You experience one single long round: 72
Micro movements in the first Chakra without interruption, then 72 in the
second Chakra, and so on....] After some days, you face the third session
with 36x3 Micro movements in each center. Then other days pass by. Then
you have your 36x4 session which will fill up your whole day.

The next steps: 36x5, 36x6, 36x7, 36x8, will not only fill up a whole day
but also part of the next day. Therefore you must divide your effort into
two parts. What was heretofore never allowed now happens: you can sleep
a whole night between the two parts which are considered one session.
What is important is that you start more or less immediately on the
morning of the next day. Therefore, you are not allowed to go to work and
it is also recommended that you keep silent, avoiding any opportunity for
conversation. (However, the use of common sense should always prevail; if
9
As for what happens during the process of Mahasamadhi, we have heard many
stories about possible ''Kriya ways'' of leaving the physical shell; obviously we
cannot vouch for their authenticity. Some assert that the typical practice is Thokar,
others hint at procedures happening entirely in Kutastha. We can reasonably assume
that it is not always possible to perform the physical movement of Thokar. To focus
one's awareness in the spine or at the point between the eyebrows may be the only
thing possible. The most interesting thing I've heard is that some kriyabans, during
the last weeks or months before leaving the body, practice only one technique:
perceiving the Micro-movement Tribhangamurari nel Kutastha. At the moment of
death, they merge with the Infinite through the same procedure.

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addressed, a polite reply is always imperative.)
You can now understand that the following sessions require more
days; the last session requires about 12 days! Let me describe what
happens during the last session: you perceive 36x36 micro movements in
each center! This means: 1296 micro movements in Muladhara, 1296 in
Swadhistan.... and so on, ending after some days in Muladhara with 1296
movements.

Let me emphasize that one should never skip over a stage. Don't think,
''On my next Summer holidays I'm going to find a dozen days to practice
36x36.'' No! It does not work in this way. Before perceiving the Micro
movement 36x36 times in each center you must have perceived it 36x35
times. And before this, you should have perceived it 36x34 times, and so
on....

Completing this Incremental Routine is really a giant achievement. Many

splendid experiences will happen and the last internal obstacles will be
cleared one after another. When you have completed your practice, you
discover that you cannot describe it because the bliss experienced has
totally effaced from your memory the modalities of your experience.

A kriyaban should make every effort to create the opportunity to grant

himself the joy and the privilege of completing the recommended number
of repetitions without every yielding to the temptation of hurried practices.

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 CHAPTER 10
KRIYA YOGA IN THE VISION OF SWAMI HARIHARANANDA

This particular form of Kriya has a structure similar to Lahiri's but it gives
not so much weight to the action on the heart Chakra. At a certain point it
seems to transcend the spine with its Chakras and take refuge at the top, at
the upper part of the head. I find it not powerful but, with some intelligent
choice – coupling it, as much as possible, with Lahiri's Kriya – it can guide
you in a dimension of unspeakable beauty.

Swami Hariharananda explained us that the Omkar reality reveals to us as

''Sound'', ''Light'' and ''Movement sensation.'' This was to me a great
revelation. I am thankful for what I have learned at the feet of this Teacher.

In the following techniques the tongue is in the position of ''baby

Kechari Mudra.''

FIRST KRIYA

First Kriya routine

Maha Mudra in two parts (Forward bendings and Maha Mudra proper)
Kriya Pranayama
Jyoti Mudra
Paravastha

Maha Mudra in two parts (Forward bendings and Maha Mudra

proper)
In this school Maha Mudra is given with unsurpassed care, making Omkar
realization almost tangible even to a beginner. This Maha Mudra is divided
into two parts: the Forward Bendings and Maha Mudra proper.

Forward bendings
Sit on the pavement in the half-lotus position or on the heels. Exhale.
Concentrate on Ajna in the center of your head. Through a deep inhalation
(not too long) visualize the breath coming from the physical location of
Muladhara up the spine until you complete the breath at Ajna. Hold your
breath. Bend at the waist and preferably touch the floor with your head.
(The head is placed in the region between the knees. Use your hands freely

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in order to achieve this position comfortably.)

Gently breathe out and let the breath free. After touching the forehead to
the floor, twist first to the right, nearing the right earlobe to the right knee.
The head comes near the right knee, the face is turned toward the left knee
so that it is possible to perceive a pressure on the right side of the head; a
sensation of space is perceived inside the left side of the brain. Remain in
this position for 3 to 30 seconds. Move head back to center until forehead
touches ground. Then repeat the same exercise with the other side of your
body, reversing the perceptions. Move your head until your left ear is
directly over the left knee. Try to experience internal pressure in the left-
side of your head; a sensation of space is perceived inside the right side of
the brain. Remain in this position for 3 to 30 seconds. Then the head is
placed in the region between the knees again, the face turned downward. A
pressure is felt on the forehead. A sensation of space is perceived inside the
occipital region.

Fig.15 Forward bending. First position

[Sitting on heels is also OK!]

During this delicate process you are breathing normally and your
awareness is mainly at Ajna while your eyes are focused on Kutastha. Then
sit up straight, inhaling deeply. Through a long exhalation let the energy
go down from Ajna to Muladhara. Through a deep inhalation visualize the
breath coming from the physical location of Swadhisthana up the spine
until you complete the breath at Ajna. Repeat all the previous process just
as we have done for Muladhara. At the end through a long exhalation you
guide the energy from Ajna to Swadhisthana. Then repeat the same process
for Manipura, Anahata, Vishuddha and Medulla. In this way you will enjoy
six bows.

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Note
To increase the power of this procedure, you can hold your breath when
you are down. You will get a very strong sensation of energy rising up and
intensifying in the point between your eyebrows. Breath retention is a
powerful Kundalini stimulator. If you are not ready for the power generated
by this procedure, if you feel like "spaced out" after your meditation or if
you feel too much irritable, don't hold your breath.

When you bend your body left, your right nostril will open. When you
bend your body right, your left nostril will open. When you bend your body
in the front, you get equal pressure of flow of breath inside your nostrils.
You get balance of the mind and calmness in your body. Your spinal chord
passage will open.

The lunar channel of Ida is situated at the left side of the spine; the solar
channel of Pingala is situated at the right side of the spine. Both chords
cling to each other. By repeating the previous procedure, they are separated
and, as a consequence, an hollow passage is opened between the two. The
opening of the spiritual passage within the spine (Sushumna) is the starting
point of the practice of meditation.

Maha Mudra
Bend the left leg under the body so the left heel is near to the perineum.
Draw the right knee against the body so the thigh is as close to the chest as
possible. The interlocked fingers are placed just below knee applying
pressure to your internal organs. Take 5 to 6 very deep breaths with
moderate pressure applied to knee. Then inhale deep and hold, extend the
right leg, bow down, breath normally and massage the right leg from the
foot to the thigh and hip.

Fig.16 Here the face is turned to the left

Then grasp the right foot in this way: the right hand grabs the right toes

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while the left hand grabs the inner side of the middle part of the right foot
(the arch of the foot). The face is turned to the left. You perceive a
sensation like an inner pressure on the right side of the head. It contrasts
with the free space sensation in the left side of the brain. Chant Om six
times in the point between your eyebrows. Then inhale and hold, sit back
up onto your left foot with right knee folded into your chest, then exhale
into normal conscious breathing.

Practice the whole procedure by reversing the perceptions and the position
of the legs. I won't repeat everything – don't forget the chant of Om six
times in the point between your eyebrows.
Now, draw both knees against your body. Extend both legs, bow down,
breath normally and massage both legs from feet to thighs and hips. Then
grasp both feet: right hand to right toes, left hand to left toes. Breathe
normally, flex feet 4 or 5 times then relax with the head down as near to
knees as possible. Experience internal pressure on the front part of the
head. A sensation of space is perceived inside the occipital region. Chant
Om six times in the point between your eyebrows. Then inhale, sit up and
hold. Massage briefly toes, fold legs back to chest and exhale. As usual,
this exercise is repeated three times.

Kriya Pranayama
With eyes closed, deeply inhale into Fontanelle. Then exhale into Ajna.
Hold breath for few seconds (3-4) then inhale up to Fontanelle. Hold your
breath for few seconds. Then exhale to Vishuddha, hold for a few seconds
then inhale to Fontanelle. Hold your breath for few seconds. Then exhale
to Anahata ... and so on. At a certain point you have reached the
Muladhara. Hold your breath for few seconds. Then inhale to Fontanelle.

Now repeat in reverser order. Exhale down from Fontanelle to Muladhara.

Hold your breath for few seconds. Then inhale to Fontanelle, hold your
breath. Then exhale down to Swadhisthana Chakra ...pause... inhale... and
so on until you exhale down from Fontanelle to Ajna. This is one cycle (12
breaths). You can repeat the whole cycle for a couple of times.

During the pause between inhalation and exhalation (the awareness is in

Fontanelle) the breath should be held 2 to 3 seconds, but after several
weeks of Pranayama, the time of each pause can be gradually increased up
to 30 seconds. This detail is very important to create a deeper calmness.

Now then, this flute sound is one thing and the astral sounds is another
thing. However, a long concentration upon the flute-like sound is the best
action to listen to the internal astral sounds. These sounds come from the

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activity of the Chakras. A great experience is hearing a distant sound of a
long-sustaining bell (the sound of Anahata.) The experience of the ''bell''
changes into the sound of ''many waters.'' This is the real sound of Om that
guides the soul to travel through the spine, contacting the Divine Light in
the upper part of the head. Lahiri Mahasaya described it as a sound
"produced by a lot of people continually striking the disk of a bell and as
continuous as oil flowing out of a container". Surely, when you hear the
sound of running waters or of waves breaking over cliffs, you can be sure
you are on the right track.

Modesty is always welcome but when this result is achieved, the positive
euphoria is so overwhelming that it cannot be contained (like finding
Aladdin’s magic lamp.) In Kriya literature, it is said that those who realize
a perfect Pranayama, can achieve everything through it. Well, if we dream
of a faultless Kriya Pranayama, then what we have described matches the
ideal of perfection.

A very important fact to understand is that the event of perceiving these

sounds is not produced by the intensity of a unique moment of deep
concentration but by the accumulation of effort manifested during daily
sessions of Kriya (effort is the meticulous attention to any internal sound,
no matter how faint). What is essential is to bring ahead a continuous will
to listen internally. Each chanting of the syllable Om should be
accompanied by an unswerving will to track down the echo of this
vibration until you become aware of the astral sounds. Your listening skills
will improve.

Those who are not able to hear any internal sound should not conclude
something is wrong. Maybe they have done an enormous effort whose
fruits will be enjoyed during the next day's practice or some day in the
future. A sign one is heading in the right direction is a sense of mild
pressure, like a sensation of liquid peace above or around the head often
accompanied by a certain humming in the entire occipital region.

Jyoti Mudra
Close your ears with your thumbs while with the index fingers press lightly
at the corners of the eyes or covering your eyes with a small pressure.
Focus on Kutastha. Allow that part of your attention goes down in the
Muladhara. Then ideally lift this Chakra through an inhalation to the point
between the eyebrows. Hold the breath for as long as you feel comfortable
(about 10 -15 sec) while trying to perceive the particular light of
Muladhara in Kutastha. Exhale and ideally place Muladhara Chakra back
down to its original position. Part of the attention moves now on the

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second Chakra. Then do exactly what you have done with the Muladhara
Chakra. Then thanks to a short exhalation, this Chakra is ideally brought
back into its seat...

The same happens to the Chakras 3, 4, 5 and Medulla. Always try to see
the light at the point between the eyebrows. Feel that you are offering each
center to the light of the spiritual eye. To end the procedure, put the palms
of your hands over the eyelids and remain there seeing a white Light for 2-
3 min. When the Light disappears, lower your hands.

Paravastha
Paravastha is the state ensuing a good practice of Kriya. Remain longer in
meditation listening to divine Sound, feeling the vibration and enjoying the
divine Light. Perceive the focus of your concentration slowly rising from
Kutastha to Fontanelle and above Fontanelle outside of the body. Remain
without thoughts perceiving this inner sky which starts from the upper part
of your head. When you come to the end of your meditation routine, open
your eyes. Stare at what is before you but do not observe anything in
particular. Watch without watching. Keep 99% of your attention to
Fontanelle. After a while you will become aware of a subtle line of white
Light, softened, as a fog, around all objects. The Light will become
progressively white and greater. Avoid thinking. Keep the gaze fix. After 5
minutes close your eyes and rest for awhile before standing.

SECOND KRIYA

Second Kriya formal part

The hands, with fingers intertwined, rest on the abdomen. Inhalation and
exhalation are fragmented into 6 + 6 parts. Starting with your chin on the
chest, inhale, moving your awareness upwards along the spinal column.
Simultaneously, slowly raise the chin as if to accompany the energy and
push the energy up. The syllables of the Vasudeva Mantra (Om Namo
Bhagavate Vasudevaya) are mentally placed in each Chakra location, while
making a short pause in each. During the first "sip" of inhalation, the
concentration is on the Muladhara, where the syllable Om is ideally ''put'';
during the second "sip", the concentration is on the second Chakra, where
the syllable Na is ideally put … Mo in the third, Bha in the fourth, Ga in
the fifth and Ba in Bindu (medulla is not ideally hit.) Now the inhalation is
completed and the chin is horizontal.

Hold the breath and practice Kechari Mudra as best as you can. The head
bends forward towards the throat cavity: the divine Light flows down from

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above into the occipital region of the brain (therefore in the part of your
head that is turned towards the ceiling.) After feeling this for a second or
more, resume the normal position and immediately bend the head slightly
toward the left shoulder, without turning the face. The previous experience
of the divine Light infusion happens again in the right part of the head.
Resume the normal position and bend the head slightly backwards:
the experience of divine Light happens in the frontal part of the head. Then
bend your head toward the right shoulder... the experience of divine Light
happens in the left part of the head. Close the round by repeating the first
movement.

After concluding one rotation of the head, exhalation starts. The exhaling
breath is divided into six punctuated parts or pulses. While lowering the
chin at a slow pace, the awareness comes down along the spinal column.
The syllable Te (usually is the final ''e'' is lengthened: Teeee) is placed in
Medulla, Va in the fifth Chakra… and so on … Su… De… Va, until Ya
(lengthened: Yaaaa) is mentally chanted in the Muladhara. If this is
comfortable make a short pause after exhalation. During it, the awareness
makes a complete, counter-clockwise turn around the Muladhara Chakra.

What I have described is called by me Omkar Pranayama – in order to

avoid saying: ''Second Kriya formal part.''

The timing of one Omkar Pranayama depends on the individual: usually it

is approximately 45-50 seconds but from a certain point onwards, the
speed of each repetition of Omkar Pranayama slows down. The breath is
"sucked in" and seems to be dissolved. From that moment onwards, all the
physical details are only hinted.

You have probably read that in a deep Pranayama, the energy crosses the
Chakras just like the thread of a necklace passes through the pearls. It may
also happen that the ''thread'' of energy envelops each ''pearl''. The counter
clockwise rotation of awareness around the crown (induced by the
experience of Light coming down from above) can be also perceived in
small dimensions winding around the Medulla.
When exhalation begins and you mentally chant Teeee, you can use
the starting instants of exhalation to intensify the psychic pressure around
the Medulla. This internal action is extended in a natural way to the other
Chakras. The path of descent becomes a ''helix'' that surrounds and creates
pressure around each Chakra. Go slowly and do not be in a hurry and let
the process proceed at its own pace.

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 Second Kriya informal part
The breath is natural (as in mental Pranayama.) In each Chakra we shall
mentally repeat its associated syllable many, many times. In Muladhara
repeat Om, Om, Om, Om, Om... about 36 times. (Do not use Mala to count
– remain immobile.) The speed at which you chant the syllables is about
two per second. Visualize that Chakra as a horizontal disk, having a
diameter of approximately one inch. Visualize these syllables moving on
the surface of the disk in counterclockwise direction, near the
circumference.
Then focus on the second Chakra where you will do exactly the
same action, utilizing the second syllable of the Mantra, namely: Na, Na,
Na, Na, Na... about 36 times. Then focus on the third, repeating Mo, Mo,
Mo, Mo, Mo.... about 36 times. Then focus on the fourth, repeating Bha,
Bha, Bha, Bha, Bha ... then on the fifth (Ga, Ga, Ga, Ga, Ga ....), then on
Bindu (Ba, Ba, Ba, Ba, Ba ....).

Now practice the five bents of the head but in a slower way.
The chin bends forward, towards the throat cavity: the divine Light flows
down from above the head (seat of the Eternal Tranquility) into the
occipital region of the brain. After feeling this for about 10-20 seconds,
resume the normal position and bend the head slightly toward the left
shoulder, without turning the face. The previous experience of the divine
Light infusion happens. Divine Light flows down from above the head into
the right part of the brain. Remain in this position for about 10-20 seconds,
then resume the normal position. Now the head bends backwards: the same
experience happens and divine Light flows down into the frontal part of the
brain. Remain in this position for about 10-20 seconds, then resume the
normal position.
Now the head bends slightly toward the right shoulder, without
turning the face. The same experience happens and divine Light flows
down into the left part of the brain, then the spine and the body....
To close the round, the chin bends forward, towards the throat cavity: the
same experience happens ...... The head then resumes its normal position.
You have perceived Light and divine blessings in each of the four
parts of your brain. In this way, the spiritual Light will gradually pervade
each atom of the upper part of your head.

Then focus on Medulla repeating many times Te, Te, Te, Te, Te … The
absorption state is really strong. Then you will focus on the fifth Chakra
utilizing Va, Va, Va ….
...then fourth.... third …. second …. Muladhara.

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Going up this way from Muladhara to Bindu and coming down repeating
the same procedure is one round: the time required is approximately 4-6
minutes. Repeat 3-4 times and then be lost in the meditative state.

Key points

[1] Moving from one Chakra to the next, a kriyaban begins to notice the
change of the light vibration in the region between the eyebrows. Later,
you will have the experience that a specific sound comes from each center.
Being absorbed in listening to astral sound creates inner bliss, putting aside
– at least momentarily – our Ego consciousness. This is the moment when
the Omkar reality is revealed.

[2] After completing this procedure, the upper part of the brain will remain
ideally in the space, separated from the physical body. Swami
Hariharananda said that this procedure ends in ''cracking the coconut.'' The
coconut is the head, whose upper part will be detached from the lower part.
You must actively cooperate to reach this result. You must ''invite'' the
divine energy to pervade the frontal, lateral and back part of your head.

During the day remain in this state as much as you can. Whenever you can
withdraw for a short meditation, tune yourself with the Sound, Light,
formless power of the Divine rotating inside the cranium.

Employment of the 50 letter-sounds of the Sanskrit alphabet

Swami Hariharananda took the decision of teaching a practice typical of
the Tantric Hatha Yoga. It was taught for a certain number of years, later he
put it aside. In my opinion it is interesting to give just a hint to it. This
procedure is meant to help the seeker to perceive the Divine Energy in the
Chakras and in the different parts of the body

In each Chakra
The 50 letter-sounds of the Sanskrit alphabet will be chanted visualizing
the petals of each Chakra. There is no breath control.
Start with Hang Kshang in Ajna Chakra: Hang in the left hemisphere of the
brain and Kshang in the right. Then place the 16 vowels in the cervical
Chakra (Ang Aang Ing Iing Ung Uung Ring Rring Lring Llring Eng Aing
Ong Oung Aung Ah) – you chant each letter only once, the same for all the
following Chakras. In this practice you visualize each Chakra as a vertical
disk radiating Divine Light through its petals. Visualize the number of

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petals assigned by yogic tradition in clockwise direction. Then place the
first 12 consonants in heart Chakra (Kong Khong Gong Ghong Wong
Chong Chhong Jong Jhong Neong Tong Thong), chant the following 10 in
Manipura (Dong Dhong Nong Tong Thong Dong Dhong Noing Pong
Phong), then the following 6 in Swadhistan (Bong Bhong Mong Jong Rong
Long) and finally the last 4 in Muladhara (Vong Shhong Shong Song). In
each Chakra, you start from upper left go down left and come up from the
right part. Three cycles are recommended. Close repeating the two letters
Hang Kshang in Ajna.

In the crown of the head

The 50 letter-sounds of the Sanskrit alphabet are spiraled around the
cranium, activating the Omkar sound which is perceived in the center of
the brain – in the so called ''Cave of Brahma'', the seat of the pituitary and
of the pineal gland. You start from the back of the crown, begin with the
vowels, then the consonants. Make all the tour counterclockwise, then
repeat clockwise. Twelve couple of rotations (6+6) are recommended
The good effects of this procedure are easily to be perceived and therefore
this procedure is perceived as ''heaven sent.''

In different parts of the body

The 50 letter-sounds of the Sanskrit alphabet are placed in the 50 parts in
which the human body [according to the tantric tradition] can be divided.
No breath control. Put your hand on the different parts of your body that
we shall describe, uttering distinctly at the same time the appropriate letter
for that part.

1 ANG Forehead 2 AANG Mouth 3 ING Left eye 4 IING Right

eye
5 UNG Left ear 6 UUNG Right ear 7 RING Left nostril 8 RRING
Right nostril 9 LRING Left cheek 10 LLRING Right cheek 11
ENG Inner mouth (without touching) 12 AING Chin 13 ONG Upper
lip and set of teeth
14 OUNG Lower lip and set of teeth 15 AUNG Forehead & top of head
16 AH Whole face (touching with both hands) 17 KONG Left
shoulder
18 KHONG Left elbow 19 GONG Left wrist 20 GHONG Left
knuckle 21 WONG Left finger joints 22 CHONG Right shoulder 23
CHHONG Right elbow 24 JONG Right wrist 25 JHONG Right
knuckle 26 NEONG Right finger joints 27 TONG Left thigh joint
28 THONG Left knee 29 DONG Left ankle 30 DHONG Ball of the
left foot 31 NONG Left toes 32 TONG Right thigh joint 33
THONG Right knee 34 DONG Right ankle 35 DHONG Ball of the

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right foot 36 NOING Right toes 37 PONG Left ribs 38 PHONG
Right ribs 39 BONG Whole back (touch up and down) 40 BHONG
Lower abdomen 41 MONG Upper abdomen 42 JONG Heart center
43 RONG Left shoulder 44 LONG Back of neck 45 VONG Right
shoulder 46 SHHONG From left shoulder to right hand 47 SHONG
From right shoulder to left hand 48 SONG From left shoulder to right
foot 49 HAM From right shoulder to left foot 50 AKSHAM Moving
down the front of the body

Jyoti Mudra Second Kriya

During this practice you contract (and then relax) the muscles near the
physical location of each Chakra. The position of the hands and fingers for
this Jyoti Mudra is the same as in First Kriya: you stick your thumbs in
your ears with the index fingers covering your eyes.

Become aware of the Muladhara Chakra. Contract the muscles near

Muladhara: the back part of the perineum. Then lift this Chakra through an
inhalation to Kutastha. Hold the breath for as long as you feel comfortable
(about 10 -15 sec) while trying to perceive the particular Light of
Muladhara in Kutastha. Relax the tension and exhale .

Then make a ''leap of awareness'' to the second Chakra Swadhisthana and

contract the muscles of the sex organ and the sacrum. You can practice
Vairoli Mudra (contract and relax both the urethral sphincter and the
muscles of the back near the sacral center.) Then do exactly what you have
done with the Muladhara Chakra...

When Swadhisthana is again in its initial position, place the focus of your
awareness on the third Chakra Manipura. Tighten the muscles of the
abdomen at the level of the navel: quickly contract and relax the navel, the
abdominal muscles and the lumbar are of the spine. Then do exactly what
you have done with the previous two Chakras...

Repeat the same scheme for Anahata Chakra. Expand the chest. Bring the
shoulder blades together and concentrate on the spine near the heart. Feel
the contraction of the muscles near the dorsal center. Then lift this Chakra
through an inhalation to the point between the eyebrows. Hold .... etc.

Focus on the fifth Chakra Vishuddha. Move your head quickly from side to
side (without turning your face) a couple of times, perceiving a grinding
sound in the cervical vertebrae. This is only to localize the cervical center.
Now contract the muscles of the back of the neck near the cervical
vertebrae. To astrally locate Vishuddha Chakra we need a different

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procedure. Inhale from the cervical center without particular muscle
concentration to Kutastha. Now, holding your breath, practice the five
inclinations of the head:
a) turn the head to the left (the hands follow; the slight pressure upon ears
and eyes does not change) the right elbow comes near the right breast,
b) turn the head to the right, the left elbow comes near the left breast,
c) return to the central position and bow the head forward;
d) bow the head back
e) then again in the front. Return to the normal position
Exhale from Kutastha to the Vishuddha Chakra.

For Medulla we have the following procedure. Inhale very slowly from the
base of the spine. During this inhalation, contract the muscles at the base of
the spine, then the muscles near the sex organ, then the muscles near the
navel and near the Manipura Chakra, then contract the muscles near the
dorsal center, near the region of the throat and, finally, clench your teeth
and put wrinkles in the forehead. see the light at the point between the
eyebrows. Feel that you are offering your sixth center to God. Exhale and
release the contraction.
For Sahasrara Chakra we have the following procedure. Inhale,
contract all centers like we have done for Ajna Chakra then with teeth
clenched, push the portion of your head which is above the eyebrows
(cranium) up into the high heavens, offer it to God. Exhale, and release the
contraction.

To end the procedure, put the palms of your hands over the eyelids and
remain there seeing a milky white Light for 2-3 min. When the Light
disappears, lower your hands and bow in the front and pray to the form of
God you prefer. Open your eyes but remain concentrated inside, in the
pituitary gland and see the divine Light in all things. Then enjoy
Paravastha as in the First Kriya.

THIRD KRIYA
Here starts the meditation without action that happens in the upper part of
the brain where the dimension of static Prana reigns. Obviously, there is
always a minimum of action: only in the final state of Samadhi (the last of
these six phases) there is properly no action.

Brain orbit forgetting breath. With physical movement

The breath is natural, not controlled. Practice Kechari Mudra to the best of
your ability. Bend your head forward. Feel the energy present in the frontal
region of your head and mentally vibrate Bha there. Without raising your

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chin to normal position, guide slowly your head in the position in which
the head is bent toward the left shoulder – as if you try touching the left
shoulder with your left ear. Feel the energy present in the left side of the
brain (over your left ear) and mentally vibrate Ga there. From this position,
guide slowly both your head and the flow of energy backwards in the
occipital region of the brain. Mentally vibrate Ba there. Slowly guide your
head in the position in which the head is bent toward the right shoulder –
as if you try touching the right shoulder with the right ear. Mentally chant
Teee on the right side of the brain (over your right ear.) Always feel the
flow of energy moving to each position. Slowly return to initial position
with the head bent forward. Mentally vibrate Ba there.

Now, slowly straighten your head and return with chin parallel to the
ground while your attention moves toward the central part of your brain
under Fontanelle. Mentally vibrate Su there. This completes the first round.
Repeat this practice 12 times.

Fig.17 Circulation of calm Prana in the upper part of the brain

This rotation of energy is, by some teachers, called Thokar Kriya. The
reason is that during this practice the energy moves with pressure through
the brain substance. Reflect: Thokar has not the unique meaning of ''blow''
but also that of ''touching with pressure.'' This internal pressure, this
friction, creates the Divine Light manifestation.

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FOURTH KRIYA

Brain orbit – immobility

After having completed the required number of rotations, it is not difficult
to move to this last part in which the energetic movement happens in
immobility.
Breath naturally. Repeat mentally, without hurry and without moving
your head, the syllables Bha, Ga, Ba, Te, Ba, Su trying to perceive the same
energetic movement you have previously induced. A ball of Light is
turning inside your brain. After each round, this Light comes internally
under Fontanelle. Practice about 36 rounds during each Kriya routine.

Note
These two last practices create a very strong effect. In a merciless way you
become aware of the ego's subtle tricks that drive human actions. The
reason for many wrong decisions appears with a definitive clarity, free of
all covering veils. The ego is a very complicated mental structure: it is not
possible to destroy it, but it can be made transparent. There is a price to
pay: there might appear (hours after the practice) inexplicable waves of
fear, the sensation of not knowing where you are and where you are
directed to. This is a natural reaction coming from some subtle layers of
the brain you have touched.

If you feel unfocused or spacey – as if you were under the influence of

drugs, experiencing a state of too much detachment from the world and
from worldly things – then it is wise to complete the practice with some
repetitions of Second Kriya, both the formal part of it (6 repetitions) and
the informal part (3 repetitions.)

Brain orbit – comprehensive practice

This practice is the happy crowning of the effort done with the two
previous techniques. It makes the cosmic sound of Om to naturally rise and
be perceived by your enchanted awareness. You will listen only to this.
Therefore the mental chanting of Bha Ga Ba Te Va Su is of no utility. The
same will happen with the following three last procedures. You will focus
only upon Omkar sound and won’t need any Mantra chanting.

Focus on Muladhara. Inhale deeply and ideally lift this Chakra in the
central part of the brain, under Fontanelle, over Ajna Chakra. Visualize that
Chakra as a disk, large as the circulation of energy that you have
previously created.

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Feel that the air is squeezed from the abdomen and stored in the upper part
of the lungs. Hold your breath and start to put into motion the rotation of
the energy in the head just as you have learned to do previously. The
rotation of the energy happens in the head but, at the same time, it happens
also around the real location of the Muladhara Chakra at the base of the
spine. Hence, two rotations of energy happen at the same time: it seems
difficult but it will become natural. [Remember also that at the end of each
circle, the flow of energy is directed inside toward its center.]

Fig.18 Here we are acting upon the heart Chakra

The ideal number of rotations associated with each Chakra is 36 but a

beginner is contented with a smaller number. Usually the need to breathe
will disappear. Exhale when you need to exhale and guide the Muladhara
Chakra back to its location at the base of the spine.
Fig.18 This is the moment in which the Fourth Chakra is lifted. You see the
circulation of energy in the upper part of the head and, at the same time, around
the heart Chakra

Inhale raising the second Chakra and repeat the procedure. Repeat the
procedure for each Chakra up to Ajna. Repeat it again for Ajna and then for

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all the other Chakras down to Muladhara. The practice ends by breathing
freely, putting all the attention in the Fontanelle. Peace, internal joy,
breathless state, listening to internal sounds, perceiving the spiritual Light...
this is what you will experience. Your practice of Kriya will become a love
story with Beauty itself. Be sure, be confident: after a certain period of
time, a remarkable experience of Kundalini awakening will happen. It will
overcome you when you rest in the supine position. Without experiencing
any start of surprise, you will find yourself ferried from a sweet dream to
an authentic heaven; you will return to daily life with tears in your eyes –
tears born of endless devotion.

When you master this procedure – when effortless Kumbhaka stabilizes

and you are able to experience 36 (complete) rotations of Prana in your
brain for each Chakra, namely 432 rotations of energy during 12
Kumbhaka – then you will perceive the entire universe filled with the
effulgence of Divine Light. The effect is that during the day, a state of
never before experienced clarity of mind will surprise you. The foundation
of your consciousness will be perceived as a continuous joy, having no
reason whatsoever.

Note
It is perfectly natural to approach this practice by slightly rotating your
head (and also by mentally chanting the six syllables of the Mantra.)
Although this is not required, this might be useful for beginners. If this
happens, try to move gradually toward physical immobility and toward
listening to actual Omkar Sound.

FIFTH KRIYA

Dissolve the breath in Brahmaloka

The 8th Chakra is the door that puts you in contact with your astral body.
Its opening involves the cleansing of what holds you to the cycle of death
and rebirth, namely worn-out psychological patterns. It is the center of
spiritual compassion and spiritual selflessness. A kriyaban who realizes the
essence of this Chakra becomes completely selfless and lives with
compassion rather than judgment.
Some Kriya or Kundalini Yoga teachers explain that this Chakra is
located 5-6 cm. over Fontanelle. Other locations are given: 8 cm., 30 cm.,
60 cm. .... We must trust our perception. Let us sweetly swing our trunk
and head from side to side with the focus of attention over our head until
we feel this Chakra. That is the right location!

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Inhale, slowly drawing Prana from Muladhara to the 8th Chakra. During
this procedure, don’t focus on any other Chakra in the spine. Move up
feeling distinctly that the energy crosses the Fontanelle and reaches the 8th
Chakra. Concentrate there and enjoy the equilibrium state between
inhalation and exhalation. Exhale sweetly, letting Prana descend from the
8th Chakra to Muladhara. (Feel distinctly that the energy, coming down,
crosses the Fontanelle.) When you feel the need to inhale repeat the
procedure. Repeat again and again until the state of your consciousness is
totally changed and your breath is very subtle, almost non-existent.

Fig.19 The breath moves between Bhuloka and Brahmaloka and then dissolves

Now inhale sweetly from Muladhara to the 8th Chakra, raising breath and
Prana. Exhale sweetly from the 8th Chakra down the spine, but do not
come down intentionally to the Muladhara Chakra. You will see that the
exhaling current reaches spontaneously a certain point in the spine. This

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point is not necessarily one of the different Chakras. Wherever this point
is, it is fundamental to feel it clearly inside the spine. This point becomes
the starting point of the next inhalation. Inhale then from this new starting
point into the 8th Chakra. The current comes up through the spine: now the
length of the path is obviously shorter. Pause there. Exhale sweetly down
the spine: probably the exhaling current makes a shorter path, shorter than
the previous. This is the new starting point. Inhale from this new position
upwards...

By repeating this procedure, you will reach a particular mental and

physical condition in which you will remain breathless, with total focus on
the 8th Chakra. If, after a long pause, the breath appears again, repeat the
process from the beginning (inhaling from Muladhara). Go ahead
patiently, unperturbed. The point is to make the breath cease, entering a
dimension where it is no longer necessary.

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SIXTH KRIYA

Meditation upon the light in Cerebellum

Fig.20 The Light moves from the 8th Chakra to Cerebellum

Rotate your awareness around the 8th Chakra. Perceive a ball of Light that
makes a circulation around your 8th Chakra and then touches the center of
this Chakra. Repeat many times this perception without any mental
chanting of Mantra. Let the ball of Light do not come inward after tracing
one circle but come down, piercing the Fontanelle at an angle.

While the ray is coming down raise your chin and feel the ray of Light
reaching your Cerebellum. Remain immobile for a few seconds, wholly
immersed in the intensity of the dazzling white Light shining from there to
the whole brain. Lower your chin without losing the concentration upon
the Light. Rest a moment there, and then repeat the procedure. Gradually
during the next days repeat the experience more and more times. The
Divine Light becomes stable at the Cerebellum.

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Meditation upon the light shining in the Pineal Gland
Perceiving constantly the Divine Light in Cerebellum is a very high state,
but you must learn how to go beyond it. Our goal is to learn to locate your
Pineal Gland and enter it.
In order to achieve this goal, intuitively condense all the Light in
Cerebellum and direct it toward your Pineal Gland. This gland is located
very near the Cerebellum, but slightly forward and above it, along a line
forming a 60° angle (with the pavement.) A substantial help comes by
doing a movement like the one utilized to obtain the coming down of Light
and focusing it in the Cerebellum, but more slow and almost imperceptible.
The movement should be only hinted, with no muscular tension at all. The
last immersion in the Light happens after this slight movement, when you
are almost immobile: there is a sort of internal tension that guides you
intuitively toward the Pineal Gland.

Fig.21 The Light moves from the Cerebellum to the Pineal gland

Repeat and repeat your attempt until you succeed in entering the Pineal
Gland. Here the union with the Divine takes place. The state of TAT
TVAM ASI manifests. During this time of divine oneness, one is devoid of
body consciousness and unaware of one’s surroundings.

After the Omkar sound ceases to exist

the Effulgent Form appears.
Nothing exists except the Sun of the Soul.
10
I, Shama Churn, am that Sun. (Lahiri Mahasaya)
10
Lahiri Mahasaya is Shama Churn – Shyama Charan. This sentence is contained in
Lahiri Mahasaya's diaries. Many sentences from the diaries are to be found in the

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 CHAPTER 11
DISCUSSIONS WITH STUDENTS OF PY'S CORRESPONDENCE COURSE

This appendix is devoted to those students who are serious about going
ahead on the Kriya path utilizing only the techniques that can be obtained
by the organizations that spread PY's teachings. 11 Apart from the technique
of Kechari Mudra, often quoted in PY's writings and surely practiced by
him, they don't feel the necessity of mixing PY's techniques with other
spiritual procedures. They feel they are PY's disciples and believe that by
adopting other teachings is equivalent to betray him.

When I followed PY's teachings, our ''Meditation counselor'' explained that

the worst evil was disloyalty toward Guru and his organization. With the
term ''disloyalty'' she meant even just reading what other persons who left
the organization had written about Kriya Yoga.

After posting my book online, I had an intense email exchange with

various researchers faithful to PY. After having clarified that they did not
approve my decision to write in such explicit way Lahiri Mahasaya's Kriya
techniques, they asked me how I can be sure that PY had simplified or
modified some details of the Kriya procedures. Trying to perceive what
was stirring in their heart and mind, I felt that their worry consisted in the
possibility they had missed something important, for example techniques
not contained in the correspondence course, that PY could have shared
only with some intimate disciples.

Those kriyabans were very serious, honest, deeply motivated. No nonsense

would ever slip out of their mouths. I learned to listen to them respectfully
and silently whenever they corrected some of my fancy interpretations of
Kriya Yoga. Many, without being exhibitionist, were able to quote by heart
many passages from the works of PY.

book Purana Purusha by Dr. Ashok Kumar Chatterjee

11
The Kriya techniques as taught by PY [Some people do not consider them exactly
equal to those of Lahiri Mahasaya. They are not here described in detail, but freely
commented according to my personal experience – for what its worth.] I give it for
granted that the reader knows PY's techniques in detail. In order to avoid confusion,
I will denote them in the following way: PY's First Kriya, PY's Second Kriya.....

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They had studied all the Kriya material written or dictated by PY and often
remembered verbatim key quotations from that material. They had read
and re-read through those texts several times trying to decode them.

They always struck me with their extraordinary commitment to a regular

practice of Kriya. Although unsatisfied with their understanding of the
subtle mechanism underlying the Kriya procedures and tormented by many
doubts, they never dismissed the practice. It was clear that they were
following the Kriya path not for esoteric curiosities, not to find an
alternative cure to anxiety, depression …. but for one reason only: to follow
and realize the spiritual path so fascinatingly delineated in PY's
autobiography.

The greatest part of our discussions concerned the Higher Kriyas. This is
perfectly explainable. To many kriyabans the crisis with their Kriya
organization began when their request of having a seminar on the Higher
Kriyas received an incomprehensible, anachronistic ''NO''.

The purpose of that seminar had to be not only to demonstrate the technical
details but also to give a theoretical scheme, providing devotees with
resources to conceive – and subsequently improve – their routine. Every
student wanted at least to see how such techniques were performed. Each
technique included some physical movements: if you study them only from
a written text, you are never sure about your correct performance.

The meetings organized to review the basic teachings (Kriya proper plus
Hong So and Om techniques) were always a source of inspiration. The
disappointment of not getting this opportunity also in the field of the
Higher Kriyas was unbearably bitter. 12

We had inspiring conversations. The purpose of this appendix is to refer in

synthesis the main points of those conversations. I am confident they
contain interesting information.

12
We know that recently a couple of the organizations based upon PY's legacy proved
they had understood that it doesn't pay to behave in such a way and are giving
regular initiation into the Higher Kriyas.

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The synthesis is divided into four parts:
[I] A rational approach to Yogoda and First Kriya techniques.
[II] A rational plan to work with the Higher Kriyas starting from PY's
Third Kriya.
[III] The control of the mind during the day is a necessary prerequisite to
master Pranayama (control of energy.)
[IV] Work with PY's Second Kriya till the last days of your life

[I] A RATIONAL APPROACH TO YOGODA AND FIRST KRIYA

TECHNIQUES

There are different ways of planning a Kriya routine. We discuss here a

Kriya routine where the well known techniques of Hong So and Om are
practiced at the end.

[1] Maha Mudra

[2] Kriya Proper
[3] Repeating Maha Mudra. Jyoti Mudra
[4] Meditation. Choose one of the following:
[Med.1] Focus in Kutastha
[Med.2] Focus in Kutastha with Hong So Mantra
[Med.3] Focus in the spine with Hong So Mantra
[Med.4] Om meditation technique (closing the ears)

Let us comment each point

[1] Maha Mudra

Some kriyabans prepare Maha Mudra with the ''Forward Bendings'' by
Swami Hariharananda. [The teachings of Swami Hariharananda are
discussed in Chapter 10.] Other complete the balancing action of Maha
Mudra with the classic breathing exercise Nadi Sodhana Pranayama. If
you test these two optional additions, you will never forget them.

[2] Kriya Proper. Kriya with open or closed mouth. Value of both.
Kechari Mudra. Mental of chanting of Om in each Chakra.
Both methods (Kriya with open, semi closed or closed mouth) are good.
The logic order is: first mouth open then closed. The hypothesis that only
open mouth Pranayama causes the energy to flow through the Sushumna
channel – implying that the lateral currents of Ida and Pingala have no
role – is baseless. Breath and energy move in Sushumna only when the

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breath is subtle, internalized and this happens after a great effort of
concentration and relaxation.

Many Kriya students know that a few direct disciples of PY practiced with
mouth closed. As for Kechari Mudra I was glad to see that a good number
of kriyabans had achieved it – some having applied the classic exercise of
Talabya Kriya from my book, others by following the tips found in a Yoga
web site. 13

One of my kriyaban friends had a strange opinion: he stated that

Pranayama with Kechari was too ''weak'', being deprived of the strong
sensations in the spine that you feel with mouth Pranayama. It was clear
that this friend had tormented himself for a long time before taking his
decision to give up Kechari Mudra.

Now reviewing that episode, I think that the problem was the purity, the
beauty of the sounds of the breath obtained with the open or semi closed
mouth. He experimented that with the mouth perfectly closed and found
that the sound of the breath was not so pure and strong. At that time he had
not the information that with the mouth closed and the tongue in Kechari
Mudra (even baby Kechari) the sound was destined to become clean like
that of a flute. I was not able to explain that this ''flute'' sound was
experienced only after years of committed practice. This information was
found later. We had not clear in mind that the flute-like sound appears only
when the spine is ''clean'' like an empty tube.

During the first Kriya breaths (unless you have mastered the Samadhi
state), even if your concentration is perfect, it is clear that the mind, the
breath and the Prana have not totally entered Sushumna! Ida and Pingala
do have a role. When they are balanced, Sushumna current start to
manifest. You feel this when your awareness start to detach from the
external, physical word and is attracted by the spine and the joy of internal
breathing.

Mouth Pranayama has the remarkable power of granting a clear cold and
warm sensations in the spine, therefore it is reasonable to start Kriya
Pranayama in this way.

13
PY in his writings and in his talks gave the definition of Kechari Mudra without
introducing any practical exercises to be performed over a certain period of time in
order to achieve it. [I discuss Kechari in Chapter 7 of my book.]

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Curiosity 1: elliptic path
In AOY we read that: ''The Kriya Yogi mentally directs his life energy to
revolve, upward and downward, around the six spinal centers.... One-half
minute of revolution of energy around the sensitive spinal cord ...'' This
does not match with the technique we had received. How is it possible? Not
everyone knew that there were two versions of the Kriya proper, one taught
in 1930 and the, more recent, definitive one.

In my opinion a serious kriyaban should know and have experience of both

versions. The first one matched perfectly that description. Having found
that version online, many practice in that way. I suppose that who reads
this appendix knows well both.

Curiosity 2: a definitive help to prepare the spine for the practice of

Kriya proper procedure.
Some kriyabans reminded me [actually I found this information in the
correspondence course but then forgotten] that PY explains how a kriyaban
can gently sway the spine of few centimeters to the left and to the right: in
this way he/she succeeds in perceiving the astral spine as separated from
the physical one. He also taught to move the consciousness along the spine
while mentally chanting Om in the location of each Chakra. These two
teachings are very simple but the result can leave you astonished! You
wonder how came that they are not imparted during the Kriya proper
initiation class.

[3] Repeating Maha Mudra. Jyoti Mudra.

The repetition of Maha Mudra at this point of the routine, helps to raise the
Kundalini energy along the spinal tunnel. Coupled with Jyoti Mudra it
helps to win a strong obstacle in the spine. I mean the knot of Muladhara –
Kutastha called Rudra Granti. In other words, by repeating Maha Mudra
and by practicing Jyoti Mudra you prepare yourself in the best of the ways
for the meditation phase of your Kriya routine.

[Med.1] Focus on Kutastha

Let a certain number of natural breaths happen. ''Natural'' means without
any effort to produce the sound in the throat and without any visualization
concerning the movement of energy in the spine. Put your whole being in
Kutastha in a way that nothing exist outside that ''cave'' of peace. [These
breaths are not counted – forget also the time.] Maybe you have also cold
and warm sensations in the spine, if his happens, enjoy them intensely. The
more you do, the more your Prana is approaching to the Sushumna.

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You are flying along the spinal tunnel towards a state of paradisiac
tranquility. Your pacified mind will no more be an obstacle to perceive the
Divine presence beyond your thoughts and individuality.

Unfortunately some prefer to remain immovable only, waiting for the time
go by. This reminds me a person who is waiting that the shot of medicine
given into a muscle by an injection spreads pacifically and be possible to
stand up and walk without compromising the action of such treatment. I
respect of course this choice [I respect any choice] but I feel my duty to
speak sincerely. In my opinion a kriyaban often misses a wonderful tool,
like, for example, Hong So.

[Med.2] Focus on Kutastha with Hong So Mantra

We know that PY taught two systems of spiritual practice. The first was the
Yogoda system [Recharging exercises, Hong So, Om meditation technique.]

The second is the Kriya Yoga system [Kriya proper, Maha Mudra, Jyoti
Mudra plus Higher Kriyas.] The Yogoda system derives from the religious
movement Radhasoami, the second from Lahiri Mahasaya. The Yogoda
system is not a simple preparation to Kriya Yoga but is a spiritual path
complete in itself, effective and worthy of our total respect.

To practice them both, in the same routine, putting Kriya Yoga (which
consists in the art of Pranayama) at the end or the routine is deeply wrong.
This creates a big impoverishment of the practice.

The result is excellent if such fusion happens according to Patanjali's

teachings. First the Pranayama stage, then the meditation practices. Only in
this way these two systems can be merged into a unique, coherent system
of practices.

A note about the Hong So technique

Often this technique is introduced as a procedure to develop concentration,
actually this does not happen. The first consideration is that the Hong So
technique does not give you as by magic the ability of concentration if you
do not already possess it! The Hong So Mantra is not a "magical formula"
that, when repeated many times, calms invariably the breathing process.
[This techniques is also taught with So during inhalation and Hong during
exhalation. You discover that the effect is the same. ]

In order to see the power of this technique you must be endowed with the
ability to maintain a high level of concentration during all the practice:
only then the breath calms down. Usually, at this point of your routine, it is

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not too difficult to enter that high-level-of-concentration state.

But be very careful: while you are watching your breath, never establish a
rhythm in the mental chanting of Hong So! If by mentally chanting this
Mantra you follow a rhythm, this rhythm will never settle down. If you
relax your keen awareness of the breath and remain there as if hypnotized
by the pleasing sound of the two syllables Hong and So, you shall be
disappointed. Your mind will not be prone to being internalized and will
not guide you to the state of calm breath. Don't permit that the implacable
rhythm of the litany: ''Hong So, Hong So, Hong So, Hong So...'' marches
onward like the clackerty clack of the wheels of a train.

If your body can physiologically stay off-breath for some instants or for
long moments, the rhythm should not cause the breathing process continue
implacably. If you don't let the pauses exist, then you will never realize
you are in the condition of living the emancipating experience of the
breathless state.

Be always very attentive to each pause. Respect it, have care of it, merge
with it. Enjoy the beauty of this pause, no matter if it lasts just an instant!

Another point is important: the pause after inhalation is different from the
pause after exhalation. In normal, not controlled, breathing there is the
tendency to exhale immediately after inhalation. Inhaling, the rib cage
expands and gets into an elastic tension. If there is no control, this elastic
force, even if it is minimal, is released immediately after inhalation. If you
want to practice the Hong So technique in the best of the ways, you should
control the natural reflex to exhale as soon as the inhalation is completed.
This is possible only in one way: after inhalation wait calmly and without
any forcing the stimulus to exhale. Accept that the rib cage remains
expanded and therefore in slight tension for some instants. When, after this
pause, the stimulus to exhale appears, exhale. This slight tension, in this
particular phase of the practice, is to be respected. Students who abide by
the before said rules will soon verify, in a very impressive way, how the
breath eases off.

[Med.3] Focus on the spine with Hong So Mantra

Visualize your breath going up and down the spine with Hoooong and
Soooo. No control – your breath is free. You can go ahead in this way for
some minutes, then, when the breath is so short that the procedure is on the
verge of evaporating into nothing, try to feel this short breath happening in
each Chakra. One short, almost invisible, but complete breath happens in
Muladhara and is blended with the soothing chant of Hong and So. This

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breath is like a peaceful vibration in a silent mind. Then place your
concentration on the second Chakra: another breath happens there, then
another breath happens in the third Chakra ... and so on... up and down
along the spine... until there is no more breath, only Hong So like a micro
movement, in each Chakra.

If you practice in this way, a "virtuous circle" between this growing

calmness and the reduced necessity of oxygen will start. This leads to an
extraordinarily result even for those who deem they are only clumsy
beginners.

In time, this will lead you to enjoy a perfect breathless state. Then you will
realize the truth contained in the words of a great disciple of PY. He said: ''I
have learned to live by inner joy.'' [The disciple was J.J.Lynn, called
Rajarsi Janakananda.]

[Med.4] Om meditation technique (closing the ears)

Contrarily to what some students think, this technique works. But it works
only if you practice as it is taught: in the recommended position, with arm
rest, closing one's ears with your hands (no ear plugs) while mental
chanting Om innumerable times, with total commitment to internal
listening without ever discouraging. Often your hands seem paralyzed. You
won't sense them anymore: this is the moment to keep on, undeterred.

Usually you do not notice the exact instant when you start listening to the
internal sounds: at a certain point you notice you are already listening to
them since some time. The internal sounds don't appear when the mind is
active thinking, but only when it is perfectly void, even void of the I
consciousness, void of the thought you are doing a certain practice. When
you reach a total void (to some this state seems having entered the sleep
state), when the repetition of the Mantra has created a transformation of
you state of consciousness, you will be surprised by a certain indefinite
internal sound. You will sweetly become aware of them.

Great experiences ensue from this meditation technique. But it is necessary

to devote to this technique the necessary time it requires. Its good effects
disappear entirely when you operate the unhappy choice of practicing a
greater number of Kriya breaths and devote to it no more than ten minutes.

Sometimes a wrong choice of a Higher Kriya procedure, instead of

cooperating with the process of calming the Prana, produces the contrary
effect and the whole magic of the meditation state is lost.

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One must understand that after the Om technique no other procedure
should follow. There is a striking contradiction in the action of interrupting
the listening of the internal sounds in order to practice any other procedure.

[II] A RATIONAL PLAN TO WORK WITH THE HIGHER KRIYAS

STARTING FROM PY'S THIRD KRIYA

Facing the Higher Kriyas was not an easy task. I received from the
organization an outwardly simple meditation technique called ''Second
Kriya. It was not based on some form of Pranayama but on the listening
to the internal sounds. My first impression was that this procedure was the
evolution of the Om meditation technique, part of PY's Yogoda system. I
think that it is correct to call it: ''Technique to locate, physically and
astrally, the seat of each Chakra.'' However I didn't succeed neither in
distinguishing the astral sounds of the Chakras, nor in perceiving the color
of each one of them on the screen of Kutastha.

Surely the the reason of my failure was that this procedure happens in the
best of the ways when the breath is subtle, when the meditative phase is
already begun, rather very deep. As I have explained, it was then that I
asked to my organization a live seminar on this practice and the response
was negative. My state of disappointment and confusion came near to
desperation.

In the course of the years, I do not think I have ever found a kriyaban that
told me he was practicing regularly this technique. Some friends gave up
completely the Higher Kriyas, other practiced occasionally only the Third
Kriya.

The fact that this technique is noticeably different from the Second Kriya
as handed down by the tradition created bewilderment in the heart and
mind of some students. The hypothesis that PY had received this technique
by Swami Kebalananda (his Sanskrit teacher) seems plausible. Be that as it
may, there were students who, only for this reason, felt deceived and
dropped it without fully testing its potentialities. The idea that their Guru
had deceived them by not giving the ''true'' Second Kriya originated a
terrible conflict (I would say a true catastrophe from the emotive point of
view) in their soul. Now I know that this conflict could have been
mitigated by explaining that the traditional Second Kriya is PY's Third
Kriya technique. The truth is that PY's Second Kriya is valuable – this
point will be discussed in the last part of this Appendix

169
Driven by this situation (but not only because of it) some friends of mine
visited a couple PY's Ashrams in India and contacted also some Kriya
Acharya outside the organization. What happened is very difficult to
summarize.

Many returned with their mind full of contradictory information. They told
what seemed a visible exaggeration: the Higher Kriyas as they are
practiced in PY's Ashram are completely different from what we practice
through the correspondence course.

I put my trust in a friend, who lived every year for about one month in an
Indian Ashram who was officially linked with PY's main Kriya
organization. Over the course of many years, he talked with me about his
experience.

He had received a great privilege: to meet and talk different times with an
old disciple of Swami Satyananda Giri, disciple of Sri Yukteswar. The old
man, who often payed a visit to the Ashram, did not give formal initiation
to him, but encouraged him to follow faithfully PY's teachings.

One day, talking about the Higher Kriyas, this disciple hinted at the
procedure of Thokar. My friend asked more details about this technique.
The term ''Thokar'' was found also in the literature about Lahiri Mahasaya's
original Kriya. The disciple said one thing that often comes back to me.

''Practicing Thokar is like grasping a tiger for queue – he replied – you will
receive immediately a great power, but one day ''the entire tiger" will come
to you ... and perhaps you will not be able to hold all that power.

He continued explaining that Thokar was a procedure during which you

give a strong stimulus to the Muladhara Chakra. This technique should not
be practiced outside of an Ashram or without the direct guidance of an
experienced kriyaban.

He also said that PY had shared this procedure only with six direct
disciples.

My friend had a great respect for this person. When the old disciple left the
body, my friend preferred to talk the bare minimum with the other persons

170
in the Ashram. So it was not easy to convince him to formally ask a
revision of his Kriya. But accepted.

When he was back from India, I received him warmly. He said that the
minister appointed for revision was surprises that he was requesting a
check of his Higher Kriyas. This was quite uncommon. While listening
from my friend a description of his Second Kriya, the minister was in
trouble, being not able to pick out which technique my friend was
describing. There was a moment of clear embarrass. Then he recollected
himself and gave a generic instruction about the movement of energy in the
spine and on meditation in general.

My friend had however the impression that the monk was talking about
PY's Third Kriya. In that perspective the words of the minister were
perfect.

Next day the minister wanted to talk again with my friend. He apologized
for having created some confusion. He said that when PY abandoned his
body it was a shock for the entire organization. So many things were not
decided. The correspondence course was not entirely completed. Some
parts would be reconsidered in the future. The key problem was that PY
knew that it was not correct, not possible to share some delicate instruction
through the correspondence course. He (the minister) said that perhaps he
received something slightly different from what my friend received.

He said that when people, who feel they are disciples of PY, are informed
of those editorial difficulties, this should not be a problem. Either they have
trust in their Guru, or everything is going to collapse.

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At that time, I draw the following scheme:

Correspondence course Kriya as some PY 's direct disciples (or

Sri Y.'s direct disciples) received

''SECOND KRIYA'' --- There is no trace of this ---

as conceived by PY
''THIRD KRIYA'' --- is considered the real SECOND
as conceived by PY KRIYA, the most precious Kriya
technique after Kriya Pranayama ---
''FOURTH KRIYA'' --- it is a variation of the previous. It is
as conceived by PY called THIRD KRIYA ---
There is no other --- there is a variation of the previous two
teaching, approved by techniques envisaging a strong stimulus
PY, that can be learned of Chakra Muladhara. It is said that Sri Y.
from the had given this to a pair of disciples, while
correspondence course. PY gave it to six persons ---

Now those who feel they are disciples of PY accept and practice what is
written in the correspondence course. If PY chose to delete the teaching
mentioned in the last line of the table, this means he (PY) had good reasons
for doing so.

I think that PY hinted at this teaching, writing that the Chakras can be
awakened by imparting in their location some ''psycho physical blows.''

The strategy that was discussed with my friends is now described:

[1] Master PY's Third Kriya by means of a natural, serious daily practice
and, for those who have a great strength of will, by means of a special
routine that we came to know later. A year of intense work is necessary. We
can then experience with prudence the Fourth Kriya without ever
abandoning the Third.

[2] Master PY's Second Kriya by mastering first the state of ''Pranayama.''
We know that Pranayama is a state of consciousness and not a breathing

172
exercise. Achieving this state of consciousness is possible by a full control
of the mind.

INCREMENTAL ROUTINE FOR PY'S THIRD KRIYA

There are two Incremental Routines concerning PY's Third Kriya. The first
is a preparation for the second. As a rule these incremental routines are
practiced once in life. This strategy comes from Satya Charan Lahiri,
nephew of Lahiri Mahasaya.

First incremental routine

Being a preparatory routine, we will not apply the procedure of Thokar
[Strong stimulation of some Chakras utilizing particular movements of the
head coupled with holding the breath.] We shall work only upon one aspect
of this Third Kriya: we shall master first the procedure of moving along the
spinal tunnel. The ability one has achieved after years of Kriya proper is
stoutly utilized in bringing Prana in the first Chakra, then guiding it
slowly and intensely into the second Chakra... and so on …. Chakra after
Chakra, up to the point between the eyebrows. Then we return back
moving contrariwise. This must happen in a state of absolute immobility,
mentally repeating the 12 syllables of the Mantra typical of Lahiri
Mahasaya's Higher Kriyas of. [No movements of the head, no holding the
breath. All the rest remains as per the received instructions. What we are
doing is a Kriya proper deepened by the utilization of the syllables of the
Vasudeva Mantra.]

A key point is the gradual increase of the number of the repetitions: with
this modality, what a kriyaban will experience will remain like a firm point
for the whole life.

The plan of gradual increase starts with the practice of 25 repetitions of the
technique every day, once a day, for two weeks. Then 50 repetitions a day
for two other weeks. Then 75 repetitions a day for two other weeks... then
100... and so on, increasing of 25 in 25 until you practice 200 repetitions a
day for two weeks. And then? Then you can rest for some days to get ready
for the following incremental routine.

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Second incremental routine
Now you can put in this exercise the ability obtained with the previous
incremental process. You are ready to draw the best from the complete
technique – the one you have received originally, with the movements of
the head .... 14

Start again with 25 repetitions of the complete procedure – ''Complete''

means: as per written lessons. Now a kriyaban knows how to raise the
energy inside the spine and the quality of breathing has become more and
more subtle, without decreasing of intensity, rather, increasing it. The
Kutastha has become a magnetic, bright reality. The same Kriya proper has
changed in refinement. The current in the spine seems to move
spontaneously.

The incremental plan is the same: 25 repetitions of the technique every day,
once a day, for two weeks. Then 50 repetitions a day for two other weeks....
75 …. 100... 125…...150 ...175 ….200 for two weeks! The power that this
plan can put into motion is indescribable.
Unfortunately if one has not the courage to overcome the 12
prescribed repetitions of the Third Kriya, will never realize the power
contained in this technique! Increase therefore the number of repetitions,
increase without fear and end your routine by trying any means to calm the
breath and reach the breathless state.
However, be very cautious. Do the movements of the head in a very
delicate way avoiding to stress the cervical vertebrae!

TWO WORDS ABOUT PY'S FOURTH KRIYA

Unfortunately, many in our group after receiving PY's Third and Fourth
Kriya, were not able to resist the temptation of trying Fourth Kriya on the
spot – "if it leads to Samadhi, why not try it now"? After about 15 - 20
rotations, Kumbhaka became stressful. Instead of giving up, we repeated a
couple of times the same attempt, while discomfort increased while a
feeling of nausea or dizziness goes on launching its alarm signals.
Eventually we stopped, defeated. The gain was zero, less than zero! Not
only we had not obtained the slightest trace of Samadhi, but we had lost the
initial tranquil state.

14
We discussed also the fact that the movements of the head are not a ''rotation of the
head'' they are a ''triangular'' movement.

174
[III] THE NECESSITY OF CONTROLLING THE MIND DURING
THE DAY AS A NECESSARY PREREQUISITE TO MASTER
PRANAYAMA (CONTROL OF ENERGY)

I did two great advertising campaigns in my life, one about the value of
Pranayama (or Kriya) to fill our existence with happiness and beauty and
one about the value of Japa to make the breath calm, hence to perfect the
state of Pranayama.

Breath control and Devotional Prayer have always been for me the two
instruments with which spiritual aspiration becomes reality in the life of
any person. ''Any'' means both people who have always been attracted by
the spiritual path and those people who do not even know what the spiritual
path is.

Thinking about Pranayama, about the blessings that it has brought in my

life, I remember the song (Bhajan) preferred by Sri Yukteswar:

Desire, my great enemy,

With his soldiers surrounded me...
…..
What will be my fate?
Oh Lord, tell me.

Pranayam be thy religion,

Pranayam will give thee salvation,
Pranayam is Beloved God,
….
Control the little Pranayam,
Become all-pervading Pranayam,
You won’t have to fear anything anymore.

Now what needs a kriyaban to obtain perfection in the practice of

Pranayama? Something must happen during the day, and must happen to
their mind. If the mind is always active in useless thoughts, without ever
pausing in a state of contemplation, then all the wealth created by the
breathing exercises of Pranayama is dissolved

In order to live in a state of grace, you have to feel your mind as a solid and
limpid substance like crystal. This is the state of real Pranayama.
This happens through Japa. Can you make your mind acute only through

175
the strength of will? No, you can do it for half an hour and then all comes
back as before. If you want a lasting, stable result, then you have to use
Japa.

Sometimes Kriya Pranayama seems not to work at all. It can make life
arid, it can make your words acid; you can radiate not love but bother and
annoyance. Start with Devotional Prayer until it becomes automatic.

Unfortunately, many people buy spiritual books or New Age and cannot
understand just one thing: how important it is to remain in the crystalline
peace of murmuring your Mantra, your Prayer.

In this book I have dedicated three chapters to Japa. Yet many readers have
not understood the importance of it. Some write me asking specific
exercises to develop this or that virtue, while everything could be
developed automatically by Japa.

The mind made transparent by Japa can obtain everything.

Saint Teresa of Avila (see chapter 13) said: ''You can do nothing without
Prayer and you can do everything with it.'' According to her: Prayer
represents everything in the mystical path. There was no other practice on
which she insisted so much in all her writings and to which she gave so
much importance; according to her, the soul that does not create the habit
of praying cannot reach the mystical goal; without this habit, one does not
keep the mind at bay.

Continuous Prayer guides you to the state of breathlessness. How vast and
supreme this experience is! In that state your whole body is sustained by
calm Prana, the mind is a still substance. This is the state of Pranayama. If
you open your eyes, everything you see is like a transparent and solid
substance, it is your vast body, it is Prana.

Without Japa, the Pranayama is just an exercise and nothing else – with
Japa, your Pranayama has a solidity without limits.

''Pranayam be thy religion'' is exactly this.

In my opinion, only in this condition we can seriously start the practice of

PY's Second Kriya.

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[IV] WORK WITH PY'S SECOND KRIYA TILL THE LAST DAYS
OF YOUR LIFE

Now we aim at perfection in what we have worked upon so far. We have

become familiar with PY's First, Third, and Fourth Kriya. Our effort has
focused on the Pranayama procedure: now we renounce the use of the
breathing process and work only with pure awareness. Our breath is very
calm, we have learned to make it almost evanescent. Keeping the mind
calm during the day had been the decisive factor.

The work we are going to do happens apparently in the spine, actually it

happens in Kutastha. Kutastha has different layers, like an onion. We start
by becoming aware of its outer layer which is ... the Chakra Muladhara!

This is not easy to understand. We will certainly continue to do what we

have done for a long time, namely moving within the spinal tunnel.
Yet now our intuition will fall into line with a new way of conceiving the
reality of the spine.

We shall focus on the Muladhara and discover that we are in Kutastha, then
focus on Swadhisthana and realize we are in Kutastha but in a subtler
dimension, the same will happen with Manipura ... at some point we shall
be in front of the white star in Kutastha..

While shifting the focus of concentration from Chakra to Chakra, we will

refine our attunement to subtler vibrations.

Through the instruments of the Third and the Fourth Kriya we have
cleaned the spinal tunnel and loosened most part of the subtle obstacle of
the heart Chakra (Hridaya Granti Ved.)

One does not enter Kutastha with breath. For this reason a needed
condition is that Kriya, in its various levels, has annihilated the breath.

PY's Second Kriya is the conclusion of the long phase of our path that
happens when pure Pranayama is enriched with the Bandhas and with the
great stimulation that happens through the procedure of Thokar.

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The Tattwas
In PY's Second Kriya we force our concentration upon each Chakra until
the essence of each of them is revealed. To say that we will meet the
essence of the Chakras means that we shall also meet the essence of the
Tattwas (that is, the 5 elements.) Indeed the first five Chakras preside over
the 5 elements: earth, water, fire, air, ether. One may think that this is part
of Indian philosophy. Well, what will happen in our experience is touching,
feeling, realizing these five elements.

In Kriya, subtle experiences take place, and what will happen is described
very well by PY in his correspondence course. He explains very clearly the
physical changes that occur in our bodies depending on the predominance
in our consciousness of one Tattwa. He describes particular patterns of the
flow of breath through the nostrils, different flavors that we perceive in our
mouth....

Here, we are talking of the external role of the Chakras – the aspect of the
Chakras which is not directed in a higher way towards the Spirit but is
directed towards the physical world and therefore towards our material
body.

Of course, it is difficult to perceive the essence of the five elements; it is a

procedure that even in the esoteric literature is rarely and cautiously
mentioned. I am obviously talking about the best esoteric schools, those
whose aim is to gain pure knowledge and not to explore the powers, the
potentialities of the mind.

In serious esoteric paths, a practice similar to our Second Kriya is

introduced among the final techniques that aim at freeing the students from
the identification with the 5 elements or rather with the physical world. As
many readers know, in such schools we find the revelation of symbols,
images on which to focus ... PY explains that these symbols (square, moon
in the nascent phase, triangle...) are revealed spontaneously through
meditation upon the Chakras.

All this must be said because a kriyaban loves (and has all the rights) to
understand with the mind, with his reason. But what we do then is just
perform (with a breath that almost doesn't exist) the few instructions we
received in the correspondence course.

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Chronicle
I learned various characteristics of the procedure of Second Kriya from
Swami Hariharananda's school who had for several years his residence in
Karar Ashram (belonging to Sri Yukteswar.) It's not up to me to say
anything about his behavior, I can only bow to what he kindly accepted to
share with me.

The first concept that he put in my mind is the concept that the right form
of Kriya Pranayama is that in which you can listen to the inner sounds
while you are performing it, without closing your ears. Normally,
according to the correspondence course, we are used to perceiving them by
applying the Om meditation technique.

All this was usually explained by him (Swamiji left his body in 2002)
while imparting initiation to First Kriya.

As for his Second Kriya, it was based on stimulating the Chakras either
using Pranayama or using a method very similar to that of PY's. His Third
Kriya instead took place in the upper part of the brain.

He said he had learned Second Kriya from PY. I think this is possible and I
believe that Sri Yukteswar also practiced similar procedures (having
learned them from the Radhasoami movement) and taught it to his
disciples. 15

What I find interesting is that in this method one starts from a fragmented
breath (a breath in which there is a micro pause in each Chakra); when one
holds the breath at the end of inhalation, the head bends in the four
directions allowing the Divine force to flow down from above in the 4
regions where one can divide their head.

He explained that this way the head was perceived as separated from the
body and a region was created in the upper part of the brain where the
remaining Higher Kriyas could take place. I know that this fact is powerful
and gives you real experiences where your consciousness seems to travel
freely in the astral worlds.

In my opinion, a serious lack in his Kriyas was the work on the knot of the
15
He applied the essence of them at the time of his death. He moved through the
spinal tunnel a last time, mentally placing the syllable Om in each Chakra, climbing
up to Kutastha and then entering the Kutastha.

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heart, which instead takes place magnificently in PY's Third and Fourth
Kriyas.

It is correct to point out that the practice of the Second Kriya provides for
various degrees of deepening of the process of meditation on the Chakras.
Everything is deepened also including the use of all the letters of the
Sanskrit alphabet; Swami Hariharananda took the decision to teach a
typical practice of Tantric Hatha Yoga to complete the practice of his
Second Kriya.

The letters are utilized on the petals of the Chakras and on the various parts
in which the human body can be divided; in this process the heart Chakra
is involved as well: and it is by recalling this fact that he explained the
reason why he believed that the practice of Thokar could be considered
unnecessary.

What can we reasonably expect from this practice

It turns out to be a fantastic plan to practice PY's Second Kriya every day,
once a day, at least for one year. To those who take this practice seriously, a
universe of subtle experiences is revealed.
Some ''strong'' experiences happen in the spine, especially if one
stretches out immediately after the practice. Each ''experience'' gives such
an intensity of devotion that one is surprised to discover it in his own life.
The First and the Second Kriya tend to merge together, or rather, the
revelations that normally take place with Second Kriya, now tend to take
place during Kriya Pranayama. The Om sound can be heard during proper
Kriya proper without closing the ears! This is a blissful experience. You
won't wonder if your Kriya is correct or not. You know that it's perfect.
Being in tune with the Om vibration, a sense of vastness pervades
our consciousness. The Om vibration will take on a slightly different tone
in each Chakra. Kriya Pranayama then gives the feeling of flying through
different regions of an inner sky.
Repeating in this way 108 Kriya breaths leads to Samadhi. The habit
of Japa (Devotional Prayer) makes love one's heart pure: it's not emotional
hysteria, it is a pure love that finds stability in the soul because it is not
almost instantaneously interrupted by the agitation of the mind. Samadhi
state needs the realization of this condition to happen.

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 PART III: ESSENTIAL PRACTICE

CHAPTER 12
A GOOD WAY OF EXPERIENCING THE BEAUTY OF KRIYA YOGA

In the second part of my book I have tried to give the reader the
opportunity to familiarize with various procedures of Kriya Yoga. I have
tried to describe in detail different techniques, perhaps too many
techniques.

Probably the reader has made some experiments with different procedures
and has noticed that some of them are more effective than others. Surely
with few techniques the whole spiritual path of Kriya Yoga can be
mastered.

Now, if I had the intention of teaching Kriya to a beginner, which

techniques would I choose to teach? My desire is obviously to see good
and solid results.

I want that a person, through the practice of Kriya that I have

recommended to him, be born to the spiritual life.

Besides the physical birth (... to feed, to work, to create a family...) and the
mental birth (…. to find pleasure in thinking with your own head...) there
is the spiritual birth (… to find perfect joy coming in your life without a
plausible reason.)

Those who are born to mental life only, cannot understand what the birth
to the spiritual life is. This birth rarely happens and when it happens it
doesn't consist in the decision to live in a different way, adopting certain
rituals and professing a certain faith. The spiritual life doesn't start through
a mental effort.

A human being must first have a contact with the joy that is in the center of
her/his heart. That joy is somehow related with the spine, with the spiritual
centers that are found along it and is experienced with the intuitive vision
that happens through the ''third eye.'' Sometimes the contact with the
internal beatitude is accompanied by the experience of a strong current of
energy in the spine. The experience is sometimes preceded by inexplicable
fear, sometimes by real anguish. I think that the reader has familiarity with
these events.

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Now, what is necessary to teach in order that the person has a strong
contact with that joy?

The first thing I will teach is Kriya Pranayama as taught by Sri Mukherjee

FIRST LESSON: Technique of Kriya Pranayama as it was explained

by Sri Mukherjee

The Kriya Pranayama as taught by Sri Mukherjee has been the best
discovery in the field of Kriya since my initiation into Kriya in 1975. Sri
Mukherjee is a nice person, a very likeable and open-hearted yogi. He is
well-intentioned. He told me a thing that nobody had ever told: ''I don't
want to leave this body allowing that this original Kriya dies with me.'' He
really wants to do something practical in this direction.

Preliminary remark
The technique of Kriya Pranayama is practiced to enter Sushumna. In
order to enter it, you need to make the breath extremely subtle. Actually,
you can enter Sushumna only by behaving with extreme delicacy. This
happens when, during Kriya Pranayama, your inner gaze and all your
attention are fixed in the central point of the spiritual eye between your
eyebrows and not in any other place! This point is Kutastha. Therefore, put
your whole attention there. Be mindful of avoiding any strain on the eyes.
Everything should stays natural.

Many try to raise the energy in Sushumna with force, in a coarse way. In
this situation, Kundalini does not move upwards but is dispersed and
burned in the body; this may create diseases because initially the Nadis are
partially blocked. Your Kriya Pranayama will produce only stress. Many
endeavor to produce the sound in the throat since the beginning and create
a strong visualization of the energy that comes up and down: this is not
correct. Therefore, I repeat, we must start in an extremely simple way and
proceed without expecting striking results. But then, at a certain point,
something profound and meaningful will happen. As for Kechari Mudra,
the baby Kechari is enough for now – baby Kechari is to hold the tip of the
tongue up, touching the soft part of the palate.

Main instruction
By keeping both the shoulders in a natural position, by expanding the chest
a little bit, by bringing the back in a straight position, by lowering gently
the chin, by mentally gazing between the two eyebrows, the position
becomes steady effortlessly. Do not cross the eyes, simply set yourself in

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the point between the eyebrows as if this were a cave where you take
shelter.

Have a deep, natural breath. 1 Chant mentally Om six times in Kutastha

during inhalation and six times during exhalation.

Unlike other forms of Kriya, during this initial part you don't put Om in the
physical seat of each Chakra. Rather you don't feel the body at all. You
breath doesn't require effort – therefore you don't make any sound in the
throat. Perhaps this will seem to you not a correct way of practicing Kriya,
but please practice this way, this is what Lahiri Mahasaya and Swami
Pranabananda Giri instructed.

If your breath is very short, accept this situation without trying, with
uneasiness, to lengthen your breath. A longer breath will appear
spontaneously in time. What matters is to stay focused at Kutastha with the
mental chant of Om. So, while you are inhaling or exhaling you ''knock'' at
the door of Kutastha by chanting 6 + 6 Oms.

The recommended number of breaths is 108 and therefore (if you don't fall
asleep, if are not disturbed by external events) at the end you shall have
mentally chanted the syllable Om 12x108=1296 times.

Knocking with Om at Kutastha will give you the power to mentally touch
the central point of each Chakra – this event happens spontaneously, so
don't try to anticipate it through complicated visualizations. This event
happens because the the sixth Chakra Ajna governs everything: it gives
you an alignment with all the Chakras.

When, while inhaling and exhaling, you mentally chant Om the prescribed
number or times in the central point of Kutastha and this subtle action
happens also in each Chakra, automatically – even if you are not aware of
this fact.

There is only a sphere of Light in Kutastha and all happens there. You,
your body, your spine, everything is there. By going ahead, the exercise
becomes more and more pleasant.

In time [if it doesn't happen today, it will happen tomorrow: it needs to

have patience and to encourage the right attitude] you will feel that the
1
In this situation ''deep breath'' means: ''Deep as much as you can easily mentally
chant six + six Oms.

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spine exists, that it is possible to perceive it in all its length. There is
nothing in particular you do. Don't try to obtain this by moving your
awareness down in the body. Everything happens automatically.

Meanwhile you notice that the breath is slower and also the mental chant
of the various Oms is more calm and pleasant. At a certain point you will
feel that the six Chakras exist. What will appear through internal vision is
not necessarily the traditional form of the spinal column with the six
Chakras. The Chakras can be perceived in many different ways.

At a certain point you will realize that the mental chants of Oms in
Kutastha are happening in the center of each Chakra too. But remember
that your attention is always at the central point of the spiritual eye. If your
focus is diverted from Kutastha, all the magic of this process is lost.

At a certain moment you will notice that the breath is accompanied by a

delicate sound in the throat. It is the sound of the friction of the air in the
throat. In this way the breath becomes slow and subtle. In time the sound
of the exhalation reminds the sound produced by a small flute through
which a small amount of air passes. Now don't worry how this sound
should be.

If everything goes as expected, if you still maintain calmness, your breath

crosses the Chakras from the first to the sixth and from the sixth to the first
and in each Chakra the syllable Om is vibrated. This is a delicious
situation. Usually this happens toward the end of the 108 breaths. All your
being is settled in a bright sphere located between Kutastha and the center
of your head. What you see doesn't matter, what matters is that you are
perfectly comfortable, absorbed in the beauty of the procedure. While you
are approaching the end of the 108 Kriya breaths, you might have the
experience of the light in Kutastha. This will be intensified by Yoni Mudra.
After Yoni Mudra and Maha Mudra you will sit again placing yourself in
Kutastha without doing nothing. In other words without chanting Om, and
without paying attention to the breath.

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 Questions and answers

Some kriyabans find it difficult to learn how to practice this form of Kriya
Pranayama because they do no accept the fact that this method is completely
different from what they had been practiced before. For example they feel it
strange that in the instruction there is no mention of the spinal path. There are
many unexpected questions.

Are the breaths uncontrolled like in the Hong So technique?

During the Hong So technique we observe the spontaneous process of breathing
without paying attention to whether the inhalations and exhalations are long or
short.

By going ahead with this technique the breathing must be natural but we must
pay attention so that it is gradually prolonged. How can the ''Hong So breathing''
sustain the procedure of Kriya Yoga that gradually leads to a slowing down of
upward and downward movement of the current along the spine?

In Lahiri Mahasaya's teaching (and we are trying to abide by that tradition) it is

stated that in the long run you become able to practice a very sublime form of
Pranayama: inhalation and exhalation prolonged up to 22 + 22 seconds.

In other words: in Sri M.'s Kriya Pranayama we utilize a NATURAL breath. But
this breathing must be slow so that you can chant Om mentally six times during
inhalation and six times during exhalation. We must have a breath that can
support this mental action. Our breath must go ahead effortlessly but must exist!
If we would practice like in the Hong So technique, it will be impossible to have
it. The breath must be natural but we must care that it gradually lengthens.

If you have a very short breath and therefore you are not able to mentally
pronounce that many Oms, chant the Oms more quickly. Your breathing will be
prolonged after a small number of repetitions.

I would like to know little more about the process of ''knocking'' with Om in
Kutastha. If we mentally chant Om, then at that time we are not having
Kutastha in mind.
The point is not: ''having Kutastha in mind'' but being there, inside Kutastha. The
mind is still, the process of thought is not stressed with the idea ''I must have
Kutastha in mind otherwise my practice is wrong'' No. Nothing of that. You are
occupied with two activities, [1] breathing and [2] putting Om repeatedly in the
central point of Kutastha. That's all. If you do this for some minutes, you enter a
paradise. With patience you achieve your divine state of contemplation.

185
Some persons speculate about the duration of each Om, if after each Om there is
a short pause. They want to know how many micro seconds it lasts... They are
free to sophisticate and come to their failure. Kriya sometimes might seem a
chemical receipt but its nature is that of an art based upon intuition, intelligence,
commonsense.

What is the best routine?

108 Kriya breaths [Time required: from 40 to 50 minutes] After that, practice
Yoni Mudra (only once in 24 hours), 3 Maha Mudra and then remain calm,
focused on Kutastha. In this final part you simply enjoy the peace and the bliss
originating from the practice of Kriya.

Sri Mukherjee explains clearly that even a beginner can start right away doing
the full 108 repetitions. There is no lower number to begin with , there is no
recommended progression. Of course if one is ill, he does not practice at all. And
if one, due to circumstances beyond their control, can practice only an inferior
number, well, this may happen but it should not become the rule. About other
numbers found in the letters written by Lahiri to his disciples, we must
understand that those letters represent very personal instructions. Here we are
considering a general counsel given to serious kriyabans in a good condition of
health.

As for Maha Mudra there is a variation recommended by Sri Mukherjee for

those who find Maha Mudra too difficult. ''Lie down on the back. Inhale. Raise
the legs maintaining the pelvis on the floor. Join the hands under the knees. Keep
your equilibrium on the inferior bones of the pelvis and keep the forehead near
the knees. Exhale. Return to the initial position.''

Alternative practice to conclude your practice of Kriya Pranayama.

When the breath is internalized inside Sushumna, keep attention at Kutastha.
With natural breathing pull one inhalation into Sushumna with only one mental
chant of Om and exhale with another Om. Practices like this until you forget
yourself and reach the stage of Samadhi.

In the correspondence of Lahiri with his disciples, Medulla is often quoted.

Has Medulla a role?
What I now describe is a ''subtlety'' that is discovered in time.
Practice as I describe: keep the chin some millimeters down and inside in a way
that Kutastha and Medulla are at the same level. It is not difficult to realize that
the center of your awareness is in the Medulla while the faculty of visualization
is located in the point between the eyebrows. Now you will discover that every
manifestation (not visualization), every luminous revelation of the Chakras
happens about four centimeters inward from the point between the eyebrows: the
seat of Ajna. What I say seems perhaps complicated to you but, believe me,
while you are practicing, breath after breath everything becomes clearer.

186
How can I know when comes the right moment to produce the sounds in the
throat?
It is typical of Kriya schools to teach you how to produce strong sounds in the
throat since the beginning of the practice. They explain that strong sounds in the
beginning are ok because they produce cold an warm sensations in the spine. Sri
Mukherjee explains that these sensation happen but they are produced by the Ida
and Pingala currents. These currents have nothing to do with being in
Sushumna. If you, since the starting of your Pranayama, insist too much upon
them, you may cause some problems and lose the magic of the procedure.

Let that throat sounds come later. They will be more enjoyable, will ''mesmerize''
your concentration and help the procedure. The sounds appear spontaneously
when the breath is sufficiently long. Only meditation born intuition can help you
to understand when it is good you try to increase the force of your breath and
produce the sounds.

Why in the main document posted on the download page it is written:

''after entering the Sushumna you have to use force on Pranayama.''
This is a hint to the Second Kriya stage. It may happen that before ending 108
Kriyas breaths you are in Sushumna. It might happen that at a certain moment
you will feel that the veil of darkness fades away and you witness the brilliance
of the Divine Light in the center of which lies the entry point of Sushumna. In
that wonderful situation you might perceived the color of each Chakra.

This is the realm of Second Kriya that we will examine later. In this situation it
is not necessary to abide by the injunction ''Don't overstep the prescribed
number: 108.'' In this case you can go ahead until you enter an ecstatic state and
are lost there. Lahiri Mahasaya has said that in this state there is no other
instruction to be practiced.

If Kriya Pranayama as it is taught by Sri Mukherjee is so beautiful and

works so well, what is be the utility of Kriya Pranayama as described in
Chapter 6?
Kriya Pranayama requires a continuous improvement. Those who have fresh in
their mind chapters won't have any difficulty in perfecting now at incredible
levels the practice of Kriya Pranayama. I recommend to everyone be inspired by
the various aspects of Kriya Pranayama as delineated in chapter 6.

Here ends the explanation of Kriya Pranayama as I have heard it from Sri
Mukherjee. Now, in the remaining part of this Chapter, I will explain how to
obtain the best from this technique.

187
SECOND LESSON: Let us learn a very important preliminary phase

Let us learn four important techniques. For the time being let us consider
them ''Preparatory'' to Kriya Pranayama – later we shall discover that there
is more in them.

PREP. 1: Forward bendings

Before describing this procedure let me remind that one cannot start a
Kriya routine by simply sitting in the correct position for meditation with
erected spine after having sitting for hours to do mental work. It is
important to practice some exercises that awaken the Prana in the body. At
least stroll casually … few minutes are sufficient.

Forward Bendings
Through a deep inhalation visualize the breath coming from the physical
location of Muladhara up the spine until you complete the breath at Ajna.
Hold your breath. Bend at the waist and touch the floor with your head.
During the forward bendings you should utilize the legs and also the hands
in the way which is more comfortable for you. If you usually practice
Kriya in Siddhasana or Half Lotus do not insist in maintaining this
position while bending!

Move your head near the right knee – the face is turned toward the left
knee so that it is possible to perceive a pressure on the right side of the
head; a sensation of space is perceived inside the left side of the brain.
Remain in this position for 3 to 12 seconds.

Then repeat the same exercise with the other side of your body, reversing
the perceptions. Then the head is placed in the region between the knees
again, the face turned downward. A pressure is felt on the forehead. A
sensation of space is perceived inside the occipital region.

Then sit up straight, inhaling deeply. Through a long exhalation let the
energy go down from Ajna Chakra to Muladhara. Practice six of these
forward bendings.

● The ''Forward Bendings'' as taught by Swami Hariharananda are

explained in Chapter 11. In this Chapter 12 when I recall an already
explained procedure, I do it in a synthetic form.

188
The forward bendings are useful not only as a preparation to Kriya but also
for ameliorating your standing position, correcting wrong positions. For
many old persons the forward bendings can replace the Maha Mudra.

PREP. 2: Kriya Pranayama with Japa rotating in Kutastha (12)

We know how important is the practice of Japa, especially when practiced
a couple of hours before starting the Kriya routine. It creates a condition
very favorable to an entranced contemplation of the Spiritual Reality.

Now we summon all the power of Japa through ''Preparation 2.'' All the
efforts of internalization will be more successful.

Now remember that if you want to practice the Kriya Pranayama you must
know how to make your awareness stable in Kutastha. The recommended
exercise is based upon perceiving something like a micro movement in
Kutastha.

Inhale as in Kriya Pranayama, then create a pause after inhalation. During

this pause mentally chant your favored Mantra (the one you utilize for
Japa.) Perceive that this Mantra is something that rotates in the sphere of
Kutastha.

What does ''something that rotates'' mean? You have surely seen those
acrobats that ride a motorbike inside a sphere made of solid steel armor.
They cross the inside part of the sphere along all the directions winning the
strength of gravity. Well you make pretense that your Kutastha is a sphere
in whose internal part you make your Mantra rotate. (More slowly of
course.) Do this until you feel a sensation of strong presence in the center
between you eyebrows. A very good choice is to do 12 of these breaths
while keeping the pause after inhalation for the same length of the
inhalation.

Bhastrika Pranayama as alternative

If you want that the experience be more intense, then utilize a mild for of
Bhastrika Pranayama. Thus you will create an increase of energy that can
be suitable, for example in the morning, for the practice of Kriya.

Make a few deep but fast breaths through your nose. Two seconds for
breath it fine for beginners. With every inspiration feel that your
abdominal muscles expand. The contrary happens with the exhalation.

After 6 breaths as described, inhale deeply focusing the whole awareness

in Kutastha. Make another short inhalation expanding the breast and

189
 internally relaxing. Hold your breath for around 30-second. Then exhale.
Repeat 3 times.

PREP. 3: Nadi Sodhana with inverted breath & Tadan Kriya

These two techniques have a decisive power to foster the free movement
of Prana through Sushumna. A kriyaban will find great benefit by
practicing every day these two exercises with inflexible determination.

Nadi Sodhana (with inverted breath)

Focus on the Muladhara Chakra. Close the right nostril and inhale through
the left nostril while mentally chanting Om 3 times. Visualize that you are
attracting the energy contained in the inhaled air and bring this energy
down around your Muladhara. Close both nostrils and mentally chant Om
6 times while holding your breath. At the same time apply Maha Bandha.
(Or Aswini Mudra six times.) Then exhale through the right nostril
mentally chanting Om 6 times.

Maha Bandha means to apply the three basic Bandhas. The three
Bandhas are:
Mula Bandha: contract the muscles at the base of the spine
Uddiyana Bandha: draw inside the abdominal muscles by contracting
them
Jalandhara Bandha: lower the chin on the chest

Repeat the procedure inhaling through the right nostril, pause with
Bandhas and exhale from the left nostril. These two breaths count as one
unity. Practice only three unities. In the future you can increase such
number. During this procedure the concentration on the Muladhara
Chakra is the most important detail. This exercise finds its natural
completion with Tadan Kriya.

Tadan
Inhale deeply through both nostrils feeling the breath coming down to
Muladhara. Hold your breath and practice the three Bandhas. Lift your
body, with the help of the hands, of few millimeters and then let the
buttocks touch the seat with a mild jolt. Have three jolts – be sure that you
are holding your breath during them! Then exhale, slowly and deeply,
releasing the three Bandhas, perceiving an ecstatic feeling. This detail is
very important: it is a signal that the Prana has entered the spine and
Kundalini starts its travel upwards. The mental energy (not just the
physical action) that you put in this exercise is a decisive factor. The action
of Tadan Kriya is called Maha Veda Mudra "Mudra of the great
perforation." Repeat the practice of Tadan two more times for a total of 9
jolts.

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PREP. 4: Guiding Kundalini
This preparation is very important. In this procedure, the breath is utilized
to guide Kundalini along an internal path known, in Internal Alchemy, as
''Small Heavenly Orbit''. Complete the procedure three times. However
even one practice produces a fantastic result.

While Nadi Sodhana with inverse breath and Tadan are always practiced
together, this exercise can be practiced independently. You will surely love
it and will practice it, in different moments of your Kriya routine, every
time you will feel the need to center in the internal state of calmness.
When you experience the effect of this procedure you won't ask why this
techniques should be practiced but why you have not practiced it before.

Note. Do not complicate this exercise, the procedure should always remain
natural and likeable.

From now onwards it is fine (unless the instruction is to keep the mouth
open) you keep your tongue in baby Kechari position. Of course practice
Kechari proper if you are able to assume this position of the tongue.

First part: coming up

Take a deep, strong inhalation, marked by the particular sound of Ujjayi.
[Of course when I say Ujjayi, the mouth is closed.] The length is about 4
seconds. Attract, through it, the energy from your body into the first
Chakra. Feel Kundalini in the first Chakra and exhale rapidly with mouth
open ''huh.'' 2 The length of the exhalation is about half second. During
this exhalation Kundalini remains in the first Chakra.

Now take a deep, strong Ujjayi inhalation – the length is about 3-4
seconds. Feel that the energy comes upward from the first Chakra to the
second. After feeling Kundalini in the second Chakra exhale rapidly with
mouth open ''huh.'' The length of the exhalation is about half second.
During this exhalation Kundalini remains in the second Chakra.

The procedure is repeated guiding Kundalini from the base of the spine to
the third Chakra. [It is not necessary to perceive Kundalini crossing
distinctly the second Chakra. ]

The procedure is repeated guiding Kundalini from the base of the spine to
2
The sound is the same you produce with your mouth when you want to fog up a
glass.

191
the fourth Chakra. [It is not necessary to perceive Kundalini crossing
distinctly the second and the third Chakras. ]

The procedure is repeated guiding Kundalini from the base of the spine to
the fifth Chakra. [It is not necessary ... ]

The procedure is repeated guiding Kundalini from the base of the spine to
Ajna Chakra. [It is not necessary ... ]

Second part: going down.

As a general rule, the procedure of going down is symmetric to the
procedure of going up.

Take a rapid inhalation through the nose. This is not Ujjayi. The length is
about 1 second. Feel that Kundalini is present in the seventh Chakra – the
''Thousand petal lotus.'' Now have a deep, strong Ujjayi exhalation – the
length is about 4 seconds. [This exhalation happens through the nose.] Feel
that the energy of Kundalini comes down from the seventh Chakra to the
spiritual eye in the space between the eyebrows.

Take a rapid inhalation through the nose – as in the previous breath. The
length is about 1 second. Feel that Kundalini is present in the seventh
Chakra. Now with a deep Ujjayi exhalation (the length is about 4 seconds)
feel that the Kundalini energy comes down from the seventh Chakra to the
frontal part of the fifth Chakra: the Adam's apple.

The procedure is repeated guiding Kundalini from the seventh Chakra to

the frontal part of the fourth Chakra – the central part of the breast bone.
The procedure is repeated guiding Kundalini from the seventh Chakra to
the frontal part of the third Chakra – the navel. The procedure is repeated
guiding Kundalini from the seventh Chakra to the frontal part of the
second Chakra. The procedure is repeated guiding Kundalini from the
seventh Chakra to the base of the spine – the seat of Muladhara.

Note: optional way of intensify the procedure ''Guiding Kundalini.''

While going up, during each inhalation you can contract the muscles near
the location of the Chakra you are focusing upon.

The muscles to be contracted are the following:

Muladhara: the back part of the perineum.
Swadhisthana: the genital and the sacrum muscles. You can practice
Vajroli Mudra (contract and relax both the urethral sphincter.)
Manipura: tighten the muscles of the abdomen at the level of the navel.

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Anahata Chakra: expand the chest. Bring the shoulder blades together and
contract the part in the middle near the heart.
Vishuddha: move your head quickly from side to side (without turning
your face) a couple of times, perceiving a grinding sound in the cervical
vertebrae. Contract the muscles of the back of the neck near the cervical
vertebrae.
Medulla: clench your teeth and pull back your head, raising your chin.

During the second part (going down) of ''Guiding Kundalini'' there is only
a slight contraction in the muscles near the location of the Chakras where
the energy comes down from Sahasrara Chakra. All what we have
described (in the definition of the procedure of ''Guiding Kundalini'')
remains the same, there is only emphasis on the descent of Light. The ideal
result would be to become sensitive the the different nuances of color of
the light of the different Chakras.

After such intense procedure, it is good to deeply relax with some form of
Mental Pranayama like the form we have explained at the end of chapter
6. Let me summarize it here:

After three deep breaths, let that the breath is natural and do not think of it.
Move your awareness up and down along the spine making a pause in
every Chakra for about 10-20 seconds. Try to perceive the sweetness that
emanates from each Chakra until you perceive a feeling of sweetness, as if
the Chakra is ''melting''. It is important that you assume a passive and
patient attitude, with total trust in what will be revealed to you through the
practice itself.

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THIRD LESSON: Let us now put together the preliminary phase
with a calm practice of Kriya Pranayama

In Routine 1 and Routine 1bis you will find a good method to utilize the
four preparatory techniques by coupling them with Sri Mukherjee's Kriya
Pranayama. Be patient, be not in a hurry and the experience will be
fantastic.

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ROUTINE R1
[A way to master the First level of Kriya]

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This routine starts with an excellent preparatory phase that aims at opening
the spinal passage located in the Muladhara. When this passage is opened
even only partially, the practice of Kriya Pranayama becomes a real
delight. This routine is like a vacation that you grant to yourself; the sense
of work doesn't exist. Obviously, if you live a chaotic life and the mind is
continually overheated at the point of collapse by thousand thoughts and
worries, the process of internalization will be slower.

ROUTINE 1
• Prep. 1, 2, 3
• 36 Basic Kriya Pranayama
• Prep. 4: ''Guiding Kundalini''
• Kriya Pranayama perceiving the light of the Chakras (72)

Explanation

In this routine I show you how to make the best use of the preparatory
techniques. I counsel to break the Kriya Pranayama into two parts
(36+72). After Prep. 1, 2, 3 practice 36 Kriya breaths. Then practice
Prep. 4 ''Guiding Kundalini.'' You will be stunned how easy is to
perceive the location of the Chakras and to calm the breath. Therefore the
following 72 Kriya breaths will happen in the best conditions.

This interruption is also useful to avoid the particular problem that is

called ''Plateau Effect.''

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The Plateau Effect is this: an exercise up to a certain moment seems
effective, from a moment onwards seems not to work anymore. Our
concentration faculties don't succeed in answering to the procedure that
we are following and you can falsely think that there is no possible
improvement in store for you or that we ourselves are a total failure. This
effect is potentially destructive.

Now, during these 72 breaths you will have a great surprise. Kriya
Pranayama will happen in an extraordinary way. If don't have your mind
destroyed by a chaotic life, you will experience a real heaven.

You will succeed in ''seeing'' the Chakras. You will perceive that all the
parts of your being are ideally focused in a region situated between
Kutastha and Ajna. In this sphere you will perceive the lights [these lights
seem weak but they bring great internal realization] of the different
Chakras. This will be a stupendous moment of the practice. To close
simply remain focused on the Internal Light.

R1 FINAL COMMENT
Enjoy this routine at least for one month before facing the next Routine
R1bis. If you find Routine R1 boring and unpleasant, decrease the number
of breaths. For example, instead of practicing 36+72 you can practice
12+24. In the days that you feel strongly negative avoid doing violence to
your being. Simply rest and enjoy a country walk !

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ROUTINE R1bis
[Another way to master the First level of Kriya]

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Kriya Pranayama in three parts

During the practice of Kriya Pranayama you can move the attention from
Kutastha to Fontanelle and to the heart Chakra Anahata. This is very wise:
your routine will fill you with joy during all the day.

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ROUTINE 1bis
• Prep. 1, 2, 3, 4
• Kriya Pranayama in three parts

Explanation

After having practiced the 4 preparatory techniques, divide the breaths of

Kriya Pranayama in three parts.

In the first part the concentration is on Kutastha.

In the second part the concentration is on Fontanelle. In Chapter 7 we have

explained how to do this. You need only to guide your awareness and
energy at the summit of your head and remain stable there. Therefore, the
chant of Om 6+6 happens only in the Fontanelle. Very useful it is to also
add a continuous Aswini Mudra.

We know that the practice of Aswini Mudra is insuperable in its power to

make you touch with the awareness the spinal cord. Therefore, when you
feel yourself ready, try to introduce a continuous Aswini Mudra during
Kriya Pranayama. ''Continuous'' means: during the inhalation and during
the exhalation. Always, continuously.

There are different definitions of Aswini Mudra. The standard definition is

to repeatedly contract the muscles at the base of the spine (anal sphincter)
with the rhythm of around two contractions a second. While learning the
technique, you contract the buttock muscles, perineum or even the entire
pelvic region also; with time, the contraction involves only the sphincter
muscles.

This Mudra is a direct way of obtaining a perceptive contact with the

energy at the base of the spine. This energy is pushed up within the spine.
Little by little, Aswini Mudra will become more and more subtle – namely
it will become just a mental pressure along the whole spine. You start to
clearly perceive the totality of Sushumna like something cool and bright as
a silver thread.

The exercise is very gratifying. You will perceive a white light, diffused, in
the upper part of your head. A beautiful sensation of fresh air that comes
up crossing each Chakras will make you feel filled with energy. A sweet
warm that goes down permeating every zone of the body from top to

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bottom will infuse a great feeling of comfort. The practice seems to have a
life of its own.

Sometimes you will have the impression you are crossing a mental state,
that is similar to falling asleep and suddenly returning to full awareness,
realizing that you are basking in the spiritual light. It's like a plane
emerging from clouds into a clear transparent sky.

Final part
During the last 36 Kriya breaths, the Oms (6+6) are mentally chanted in
the Anahata Chakra. That's all. Forget the Aswini Mudra or make it so
subtle that it cannot disturb. The routine ends with the awareness become
stable in the heart Chakra.

FINAL COMMENT ABOUT ROUTINE 1 AND ROUTINE 1bis

Many persons write me thanking for the previous two routines. They said
that the results is extraordinary. Let me emphasize the secret of the success
of these routines.

The secret lies in the utilization of strong tools during the preparatory
phase. Nadi Sodhana with inverted breath, Tadan Kriya and Shakti
Chalana ( ''Guiding Kundalini'') are very strong tools.

Never recoil from giving the right stimulation to the Muladhara Chakra
before facing the subtle work of Kriya Pranayama!

In other Kriya schools, we see an excessive prudence in teaching effective

tools that point at awakening the Muladhara Chakra. All the other
Chakras are seriously taken into account.

I believe that there are no serious reasons to cultivate such fear. Let us
avoid thinking that Muladhara and Kundalini can be a source of troubles!!
Kundalini is the vital energy present in the body. It is true that when it
enters Sushumna it has an overwhelming effect that recalls the image of a
snake that hisses and spits when disturbed, but there is no reason to fear
the Kundalini energy that is the very essence of the spiritual experiences.

A very good strategy is to complete the stimulus on the Muladhara

Chakra by guiding the awakened Kundalini energy up and down along the
spine. Remember also that this possibility is always achieved after having
created a condition of energetic balance between Ida and Pingala.

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Focusing on this task will help a kriyaban to familiarize with a dimension
that can falsely appear as austere, while in reality is made of true Beauty.

Now the strategy for the remaining routines is to diminish the number of
Kriya Pranayamas and utilize the Higher Kriyas.

Other six Routines are here described. You will find both Kriya techniques
already explained in the preceding chapters and other procedures which I
describe here for the first time. I tested them in these last years. All I can
say is that there is really something great in them.

Familiarize with each one of them, studying and testing them in the given
order. In my opinion each routine should be utilized for at least two
months. However other approaches are possible, especially for people who
are practicing some form of ''spinal breathing'' since many years. The four
preparatory techniques are utilized in almost every routine, it is for this
reason that I explained them at the starting point.

When in the following routines you find ''Basic Kriya Pranayama'' this
refers to the technique of Kriya Pranayama as taught by Sri Mukherjee.

The routines that I am going to introduce

R 2: This is to work intensively upon the Chakras. They receive a great

stimulus. There are two important techniques described here: First Omkar Kriya
and Sushumna Pranayama. You don't find here the traditional Second Kriya
(You find the description of it in the opening page of chapter 8.) The reason is
that this Second Kriya technique in contained in the First Omkar Kriya and in
the Third Kriya.
R 3: Here you find a strong form of Thokar. It is the Third Kriya
technique. The description is the same as in chapter 8, BUT here you will
benefit of an unorthodox detail about how to reach 200 repetitions
R 3bis: Here you find a totally different way of conceiving the Thokar:
pushing the energy toward whatever target through fragmented exhalation.
R 4: The art of Thokar is here completed. The effect is to obtain the best
form of Pranayama: Pranayama with internal breath.
R 5: After obtaining the ''Internal Breath'' your breath moves along the
Tribhangamurari path. The Tribhangamurari is the form of Sri Krishna.
R 6: This is a formidable way of reaching the breathless state and, at the
same time, to knock at the door of Kutastha. Through this routine that door
opens...

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FOURTH LESSON: Let us familiarize with the Higher Kriyas

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ROUTINE R2
[A way to take a tremendous forward step for a good practice of
Kriya Pranayama]

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Piercing the Chakras

With this routine you become intensely aware of the reality of the Chakras.
The Chakras are to be awakened and pierced by the Prana guided by your
awareness.

ROUTINE 2
• Prep. 1, 2, 3
• Mental chanting of Om in the Chakras
• Lahiri Mahasaya's Kriya Pranayama
• First Omkar Kriya
• Prep. 4
• Sushumna Pranayama

Explanation

Start with Prep. 1, 2 and 3

Mental chanting of Om in the Chakras

After Prep. 3 you are in a particular state of awareness in which it is easy
to perceive the location of each Chakra. Vibrate mentally Om (sounds like
Oooonnng) in the Muladhara Chakra; then do the same with the second
Chakra and the same up to the fifth Chakra (Vishuddha) and then also in
the Medulla. During this action, try to intuitively touch the internal nucleus
of each Chakra. Don't pay attention to the breath: breathe naturally

Then the descent starts. Om is chanted in the cervical Chakra, then in the
heart Chakra, then in each Chakra, down to Muladhara. Repeat this two
more times.

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The correct vocal pronunciation for ''Om'' is like the ''ong'' in ''song'' but drawn
out. It must not be pronounced like the ''om'' in Tom e.g. ''ahm.'' In this
technique, "Om" is a pure prolonged vowel sound pronounced like the alphabet
letter ''o.'' The ''m'' is silent and the ''o'' sound is lengthened. You can also practice
with mouth not completely closed – thus creating the nasal sound "ng". When
pronouncing Indian Mantras, like Om namo bhagavate … or Om namah
Shivaya …, the consonant "m" in "Om" is heard. Some say the correct note of
Om is B (Si) before Middle C (Do). Some schools teach to chant Vam or Bam or
Hrom at the place of Om. In particular Hrom (Hrooooooom) is very effective. It
fills you with euphoria.

• Lahiri Mahasaya's Kriya Pranayama

We have described this wonderful technique in chapter 6. You can practice
it now with supreme sweetness for 12-24 times.

The Kriya of Sri Mukherjee is fantastic. However it is true that the ''Original''
Kriya requires indeed that you mentally chant Om in the location of each
Chakra. After practicing for many months the Kriya of Sri Mukherjee (Routine
1 and 1bis) it is more easy to practice Lahiri Mahasaya's Kriya Pranayama. I
have explained in detail Sri Mukherjee's way of practicing the Kriya
Pranayama. I wrote sincerely that to me it was a great discovery. I adore how it
PREPARES you to the practice of the original Kriya Pranayama.

In my opinion Sri Mukherjee's instructions represent a didactic strategy that

aims at making you realizing a correct practice of the original Kriya Pranayama.

If you try to practice the ''Original Kriya'', without a long preparatory phase –
breathing intensely, while mentally placing the Om Mantra exactly in the seat of
each Chakra – very probably you will do some mistakes that, in time, will halt
your progress. Unaware, you will do violence to the system of your Nadis. You
believe you have entered Sushumna, but, probably, you will not be there. You
have only exerted a mental effort to enter a path which is momentarily barred.
The door of Sushumna, instead of opening, remains firmly closed. The strategy
of Sri Mukherjee is to make you gradually enter the Sushumna, enter with
sweetness. Following his method you will arrive slowly but safety. The
awareness of the essence of Chakras [and therefore their real location in the
astral spine] will appear at the proper time.

200
First Omkar Kriya
Moderately contract the muscles at the base of the spine. Inhale and at the
same time rise the awareness along the spinal column. Interlaced hands are
placed over the navel to create a mental pressure over the first three
Chakras. This pressure is perfected by adding the practice of Uddiyana
Bandha. During the inhalation, lift the chin following the inner movement
of the Prana; mentally chant Om in each Chakra. Or you can mentally
chant the syllables of the Vasudeva Mantra (Om Namo Bhagavate
Vasudevaya.) Om is chanted in the first Chakra, Na in the second, Mo in
the third, Bha in the fourth, Ga in the fifth and Ba in Bindu. Hold your
breath.

After the just described inhalation, bend the head to the left (without
turning you face to the left), guide your awareness within the right
hemisphere of the head (it is the part which in this moment remains aloft.)
Then, always holding your breath, bend your head to the right intensifying
the concentration on the left part of the left hemisphere (it is the part which
in this moment remains aloft.) Keep holding your head, lower the chin on
the chest and practice Maha Bandha.

Maha Bandha means practicing the three Bandha together. The three Bandhas
are: Mula Bandha: contract the muscles at the base of the spine; Uddiyana
Bandha: draw internally the abdominal muscles by contracting them;
Jalandhara Bandha: keep the chin on the chest.

Perceive an intensification of the Prana in the Dantian region. Raise your

chin as much as possible and perceive light in the region from the
Kutastha to the Fontanelle.

Now your chin is perfectly horizontal. Start a sweet, slow, tranquil

exhalation. This exhalation injects the Light in Sushumna through
Medulla. Let the Light come down millimeter after millimeter towards the
base of the spine. This Light ''pierces'' each Chakra. The mental chant of
Te, Va, Su, De, Va, Ya, helps you to feel more clearly this ''piercing''
procedure.
Enjoy this powerful, beautiful beyond comparison, Kriya
Pranayama. Enjoy the movements of the head, the Bandhas, the mental
pressure of the Prana upon each Chakra. Repeat 24-36 times.

Now you can close your routine with the beautiful Prep. 4. If you have
time, you can try the very subtle Sushumna Pranayama.

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Sushumna Pranayama
Sushumna Pranayama is the Pranayama that happens inside the Sushumna
and therefore in the state of breathlessness. We shall reach this state by a
succession of short breaths between Muladhara and each Chakra.

Start with three deep breaths. Then focus the attention on the Muladhara.
When it comes natural to inhale, inhale without forcing the breath and
pause an instant in the second Chakra. Try to have a good perception of
this Chakra. Exhale when it comes natural to exhale and focus again on
Muladhara. Make a short pause. When it comes natural to inhale, inhale
without forcing the breath and pause an instant in the Third Chakra. Try to
have a good perception of this Chakra. Exhale when it comes natural to
exhale and focus again on the Muladhara.

Repeat the procedure between the Muladhara and the fourth Chakra;
Muladhara and the fifth Chakra; Muladhara and Medulla; Muladhara
and fifth Chakra; Muladhara - fourth Chakra; Muladhara - third Chakra;
Muladhara – Second Chakra.

Fig.22 One cycle is made of 9 short breaths

These 9 calm breaths are one cycle. If at this point your breath has not
drastically calmed down, you practice one or two cycles more.

After 4-6 cycles you will notice that the breath is almost disappeared,
while the spine has become like a steel bar. I cannot guarantee that you will
also succeed in listening to the internal sounds coming from the Chakras,

202
but you will certainly perceive a particular internal pressure in the head
which is an aspect of the Omkar dimension.

Once completed 4-6 cycles, if you are not in the breathless state forget the
Chakras and make the procedure more ''subtle''. Feel Muladhara and a
small piece of the spine, then Muladhara and another piece of the spine,
then another .... The mechanism is the same but instead of reaching the
perception of the whole spine in 5 steps you reach it in a greater number of
steps.

You intuitively discover the power of conquering the spine millimeter after
millimeter. What does it mean ''conquering''? It means to perceive, to be
intensely conscious.... It means that you do not breathe anymore and you
are inside the Sushumna.

One day your intuition will suggest to focus on the totality of your body
and perceive there a fresh energy. Go ahead until you realize that your
body is sustained by internal energy. Go ahead not only feeling the
Chakras but also the whole body. One day your breath will stop
completely: it will be like a miracle.

"No me pidáis que lo explique. Tengo el fuego en las manos" 3

(Garcia Lorca)

R2 FINAL COMMENT
First Kriya as taught by Sri Mukherjee // First Omkar Kriya // Prep. 4
(Guiding Kundalini) // Sushumna Pranayama are four wonderful
procedures to come very near to the breathless state. They are a real
blessing!

I emphasize this because if a kriyaban desires to experience Thokar in its

elementary form and practice it at the place of the First Omkar Kriya, or
after it, he can of course do that, but he must be very careful, prudent,
delicate. Otherwise the breathless state instead of coming near may move
away. Study the Elementary form of Thokar in the beginning of chapter 8.

3
''Don't ask me that I explain it. I have the fire in the hands

203
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ROUTINE R3
[A wonderful way of having the experience of Thokar]

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The Advanced Form of Thokar is the Thokar repeated various times while
holding the breath. In the past I have experimented it in different variations
but the outcome was never good – save for the form that I am going to
describe here.

ROUTINE 3
• Prep. 1, 2, 3,4
• First Omkar Kriya
• Cross shaped Pranayama
• Third Kriya (Advanced form of Thokar)
• Savasana

Explanation

After the sequence of all the preliminary techniques and after a small
number of repetitions of First Omkar Kriya (12-24) let us consider the
following procedure:

Cross shaped Pranayama

Practice some breaths in the following way. When you inhale, feel a
movement of energy that goes from the left part of the body toward the
right part. During exhalation feel a movement of energy from the right part
of the body toward the left part. To this breath, a classic Kriya breath
follows: the energy moves upwards during inhalation and downwards
during exhalation. Go ahead alternating the two ways of breathing. You
need only 6 couple of breaths to clearly feel the location of the Anahata
Chakra. Practice 18 couples of breaths. The last couples of breaths must be
very very subtle.

Now let us describe the following technique which is a real jewel:

Third Kriya (Advanced form of Thokar)

Moderately contract the muscles at the base of the spine. Inhale and at the
same time rise the awareness along the spinal column. Interlaced hands are

204
placed over the navel to create a mental pressure over the first three
Chakras. This pressure is perfected by adding the practice of Uddiyana
Bandha. During the inhalation, lift the chin following the inner movement
of the Prana; mentally chant Om in each Chakra. Or you can mentally
chant the syllables of the Vasudeva Mantra (Om Namo Bhagavate
Vasudevaya.) Om is chanted in the first Chakra, Na in the second, Mo in
the third, Bha in the fourth, Ga in the fifth and Ba in Bindu. Hold your
breath.

After the just described inhalation, move your head a few millimeters to
the left, then return to the center with your chin slightly up. Without
stopping turn your face to the right. The chin goes down a bit to get closer
to the front of the right shoulder. There should be no stress in this
movement.
Mentally chant ''Teee'' at the top of the right lung. Then slowly move
your head to the symmetrical position by mentally placing ''Va'' at the top
of the left lung. The syllable Su is vibrated in the center of the heart
Chakra while directing the chin near the center of your chest with a rapid
movement. This produces a hit (Thokar) in the center of the heart Chakra.
Do not exhale, repeat the ''Te Va Su'' procedure. ''Repeat'' means:
raise your chin and focus for an instant your awareness to Bindu where
you vibrated the sixth syllable Ba, move your head a few millimeters to
the left, then return to the center with your chin slightly up. Without
stopping turn your face to the right... vibrate Teee at the top of the right
lung. Then move your head to the symmetrical position by mentally
placing Va at the top of the left lung, then practice again Thokar on the
heart by vibrating Su in it.

...repeat and repeat... : ''Te Va Su'' ''Te Va Su'' ''Te Va Su''...

Feel the irradiation of Light increasing, maintaining the state of

Kumbhaka... keep it until you feel that it is correct to stop and exhale.

To give an idea of the speed of the movements, the entire process from
inhalation to exhalation with 12 repetitions of the rotation of the head
(each rotation concluding with the movement of the chin toward the chest)
lasts around 80 seconds.

This technique is to be practiced once a day.

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A first counsel to increase comfortably the number of rotations
Traditionally, one begins with 12 cycles of the head movements
unhurriedly during one single breath and increases by one every day up to
200 repetitions. This Kriya is considered mastered when one reaches 200
rotations without interrupting the Kumbhaka state. It is imperative not to
feel uneasiness! ''Do not force'' is the pressing recommendation!

Now, how is it possible to achieve the goal of 200 rotations, without

interrupting the Kumbhaka state, comfortably? Satisfying this request
appears very difficult – almost impossible. Almost all kriyabans are
jammed after 30-40 repetitions, while gasping for breath.

Does the solution lie in going ahead rotating your head much more
quickly? No, this would be silly. Please consider what I am explaining
now.

When you feel you have neared your limit holding your breath, while
keeping the chest expanded and the abdominal muscles and diaphragm
contracted and immobile, let a minimal (almost imperceptible) sip of air go
out whenever the chin is lowered toward the chest and let an imperceptible
sip of air enter whenever the chin is brought up. Do not do any specific act
of inhaling or exhaling: relax and allow this phenomenon happen of its
own accord. The sensation will always be of not breathing at all.

In other words, if you want to go ahead comfortably with this practice, you
must give up the idea of keeping a perfect Kumbhaka while trying to reach
the 200 rotations goal.

The counsel to renounce a perfect Kumbhaka is strange, but if you go

ahead with this and repeat it a sufficient number of times (usually it's a
matter of a couple of months), one day you will make a beautiful
discovery: this strategy is no more necessary! Thanks to the effect of this
practice upon the ganglia exerting an influence on the central cardio-
respiratory mechanisms, the practice happens in better and better
conditions, until one day you will be able to complete the 200 rotations
without breathing and without hurry. You will experience a state of
consciousness characterized by heightened feeling of freedom from
physical laws. It is a matter of inner realization – an instinct which is
discovered in time.

The advice that I have given can seem a desecration, however... it works.

206
All this was already explained in chapter 8 (and is given here for you
convenience) please consider the following counsel to be applied before
starting your Third Kriya.
Before starting the Third Kriya procedure, inhale slowly and steadily
through your nose and at the same time pull-in the stomach and lift up the
the perineum. While inhaling, mentally repeat Om, Na, Mo...and raise the
Prana to the upper part of the lungs. Then partially relax the muscles of
the thoracic cage as if you were going to begin a new inhalation.

Focus your attention on the upper part of your rib cage. A part of this
attention goes to the base of the spine. Mentally chant Om, Om, Om...
rapidly (about two chants of Om per second) feeling your awareness like
an ant, crawling up the innermost channel of the spine millimeter by
millimeter from Muladhara upwards.
After no more than 4-6 seconds, you'll have reached the heart
Chakra; go up further, in the region between the fourth and the fifth
Chakra (the region related to the upper part of lungs and chest.) You will
perceive a real, tangible freedom from the breath. Be sure to feel Prana
pervade the rib cage and become calm and stable there. 4
Well, taking this as a basis, utilize the best attitude you have to reach
a real, tangible freedom from the breath. Remain stable in this state,
without ever letting the abdomen and the rib cage relax and the Prana
slide down. In this mental and physical state, apply the first counsel given
before and practice your Third Kriya. You will discover how beautiful and
comforting is the experience of rotating your head (with Te, Va, Su, Te, Va,
Su....) while the breath seems frozen in the thorax region.

Savasana
After practicing this method for at least a couple of weeks, something very
strong could happen in you spine.

Let us suppose that, after a good practice of Kriya, you have the
opportunity of being alone for about half an hour, locked in a room where
no one can reach you.

Relax in the Savasana position and enter the state of deep sleep (Turiya.)
Suddenly an extensive, yet intense Beauty is in front of you but somehow

4
The counsel to mentally chanting Om, Om, Om... really draws energy in the spine
from all the parts of your body and guides it toward the spine. If your body
condition is perfect (if you are moderate with eating and your are on an empty
stomach) you will notice that your breath is dissolved in some inexplicable way in
the body.

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distant as within a kind of ideal horizon. You feel that Beauty, you
recognize It and feel limitless joy. Your reaction is crying of nostalgic
longing. The joy intensifies and you are not able to bear it anymore
because it becomes like an aching pain. You are aware that your time to
merge with that Beauty has not yet come. You return to reality with tears in
your eyes, tears of joy and burning devotion.

''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
euphoria.'' (Lahiri Mahasaya)

R3 FINAL COMMENT
In this routine we have faced the delicate process of experiencing a long
Kumbhaka. I gave you a particular counsel how to proceed with delicacy.

Soon after my initial footsteps in Yoga, I studied shortly after the Yoga
Sutras of Patanjali commented by T.K. Taimni. I was spellbound from his
annotations. Among the other things he recommended to be prudent with
the Kumbhaka. Those words made me understand that I had among the
hands a powerful tool of spiritual evolution.

"Kumbhaka affects the flow of pranic currents in a very marked and

fundamental manner and enables the Yogi to gain increasing control over
these currents. [...] Not only is Kumbhaka the essential element of real
Pranayama but it is also the source of danger in the practice of
Pranayama. The moment one starts retaining the breath, especially after
inhalation, in any abnormal manner the danger begins and one can never
know what it will lead to. [...] Kumbhaka unlocks the doors of unexpected
experiences and powers. If it is taken up without the necessary preparation
and guidance it is sure to lead to disaster."

I have always followed his admonishment and I hope that the reader of
these notes wants to follow it. We will never try to hold back the breath in
abnormal way. Our ''holding'' will be always very prudent.

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ROUTINE R3bis
[A very particular way to cooperate with the Third level of Kriya]

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A different form of Thokar

In this routine the repeated stimulus of the Anahata Chakra happens
through a particular form of fragmented exhalation. This powerful method
is not part of the canonical Kriyas, therefore it is not described in chapter 8
or 9. You find it only here in chapter 12.

ROUTINE R3bis
• Prep. 1, 2, 3,4
• First Omkar Kriya
• Thokar with fragmented exhalation

Explanation
After the sequence of all the preliminary techniques and after a small
number of repetitions of First Omkar Kriya (12-24) let us consider the
following procedure:

Thokar with fragmented exhalation

After a short but deep inhalation (nothing to do with Kriya inhalation, you
simply fill the lungs with air) a long exhalation happens through the half
closed mouth. Precisely: the lips are united in the central part and the air
goes out through the side part of the lips. During the exhalation, the sound
of s-s-s-s-s-s-s-s... is produced... creating between the lips a warm
sensation which is continually transferred mentally to the spine. When
you actually feel the warm in the spine, the exercise is practiced correctly.
When you don't feel it, usually the problem lies in the fact that you are
practicing in a too quick way.

In the first part of the exercise you increase the perception of the warm
energy in Chakra 1, then 2, 3, 4, 5, Medulla, right part of the brain, left
part of the brain, Chakra 5, Chakra 4.

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In the second part of the exercise through one (I mean only one) long
exhalation you guide the energy millimeter after millimeter along the
spinal path that goes from Medulla to Chakra 4.

First part
After a deep inhalation, utilize a long fragmented exhalation with s-s-s-s-
s... sound to increase the perception of the warm energy in Chakra 1.
Produce as much micro pushes s-s-s-s-s.. as it is possible [until you remain
without breath.] After another deep inhalation, utilize a long fragmented
exhalation with s-s-s-s-s... sound to increase the perception of the warm
energy in Chakra 2. Then do the same with the focus of your concentration
on Chakra 3, 4, 5, Medulla, right part of the brain, left part of the brain,
Chakra 5, Chakra 4. At this point the first part of the exercise is
completed.

Second part
After a deep inhalation, utilize the ensuing long fragmented exhalation
with s-s-s-s-s... sound to guide a warm flow of energy from the right part
of the brain to the left part of the brain and then to Medulla. This requires
few seconds. Now, without interrupting the exhalation come down very
slowly along the spinal path, cross the cervical center and come down
very, very slowly (millimeter after millimeter) until you enter the heart
Chakra and stop there.

The last part of the exhalation has a sound like ''sssst'' and is strong and
sharp. In other words, when the exhalation is ending, inject energy in the
heart Chakra with the movement of the chin. This is a form of Thokar.
Stop an instant in the Anahata Chakra to perceive the particular energetic
irradiation that is originated there and expands in the heart region.

Inhale deeply and repeat this procedure. The general plan of Kriya practice
envisages 36 repetitions of this technique.

The secret is to intensify, through the power of concentration, the heat

produced by the different fragmented exhalations. The heat is increased by
increasing the number of small micro parts of the exhaling breath. This
form of Thokar is really strong, there are no doubts!

Repeat the exercise at least 36 times. Then breathe freely, become stable in
the meditation posture. Reach a state of pure flow of awareness
WITHOUT A SINGLE THOUGHT. Remain like this 15-20 minutes.

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R3bis FINAL COMMENT
One day you will bless the technique of the fragmented exhalation. You
will realize that it succeeds in an instant in lifting your spirits. Every time
you feel the necessity of it, utilize the procedure until you feel perfectly
calm and serene.

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ROUTINE R4
[Complete form of Thokar leading to Pranayama with Internal
Breath]

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The ancient texts of Hatha Yoga affirm that the Pranayama without the
three Bandhas (Jalandhara, Mula and Uddiyana) is useless. They affirm
also that the Bandhas are useless without Maha Veda. Well then, what is
this Maha Veda to whom they give such supreme importance?

A simple form of Maha Veda is the Tadan Kriya that we apply inside
Prep.3. Maha Veda in its full form is the Fourth Kriya that we are going to
learn now.

ROUTINE 4
• Prep. 1
• First Omkar Kriya
• Fourth Kriya
• Pranayama with Internal Breath.

Explanation

After the first Preliminary technique (forward bendings) + 12 First Omkar

Kriya practice the Fourth Kriya

Fourth Kriya
[See illustration in chapter 8. (Figure 9.)

First part
►Inhalation [The same kind of Inhalation that you have learned in First
Omkar Kriya and in Third Kriya]
... During the inhalation, lift the chin following the inner movement of the

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Prana. Mentally chant the syllables of the Mantra: Om Na mo Bha Ga
Ba.
Hold your breath. Move your head to the left of few millimeters,
then return to the center with chin slightly up. Without stopping, turn your
face toward right. The chin goes down a bit to get closer to the front of the
right shoulder. Vibrate ''Teee'' at the top of the right lung. Then slowly
move your head to the symmetrical position by mentally placing ''Va'' at
the top of the left lung.
From this position there is a movement of the chin to hit the
Anahata Chakra. You mentally chant ''Su'' feeling a hitting sensation in the
heart Chakra.
Holding your breath and starting from the upper part of the right
lung where you again chant Te, repeat the movement of your head and
place Va at the top of the left lung, then there is a movement of the chin to
hit the third Chakra with the syllable Su. [Yes the same syllable you have
utilized to hit the fourth Chakra.]
In a similar way you hit the second Chakra and then the first
Chakra Muladhara where, after Su, you also chant the final syllables De
Va Ya.

Second part
In the second part, Chakras 2, 3 and 4 are not stimulated: only Muladhara
receives our stimulation with Thokar. The action of Tadan Kriya is called
Maha Veda Mudra "Mudra of the great perforation."
What is the difference between Maha Veda and Tadan, the Tadan
that we have practiced in Prep.3? The answer is very simple: there is no
difference. There is only one fact to underline: now we are ready to receive
all its power. Now it is important to handle that power, and this happens by
experiencing Pranayama with Internal Breath after the practice of the
Fourth Kriya.

►Inhale... During the inhalation, lift the chin following the inner
movement of the Prana. Mentally chant the syllables of the Mantra: Om
Na mo Bha Ga Ba. Hold your breath. Move your head to the left of few
millimeters, then return to the center with chin slightly up. Without
stopping, turn your face toward right. The chin goes down a bit to get
closer to the front of the right shoulder. Vibrate ''Teee'' at the top of the
right lung. Then slowly move your head to the symmetrical position by
mentally placing ''Va'' at the top of the left lung.
From this position there is a movement of the chin to hit the
Muladhara Chakra with the syllable Su.

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When you come down with Thokar (you are holding your breath) lift your
body, with the help of the hands, of few millimeters and then let the
buttocks touch the seat with a mild jolt. Thokar in Muladhara happens in
this moment. Have three jolts – be sure that you are holding your breath
during them! Then exhale, slowly and deeply. Relax any tension, perceive
an ecstatic feeling. This detail is very important: it is a signal that the
Prana has entered the spine and Kundalini starts its travel upwards. The
mental energy (not just the physical action) that you put in this exercise is
a decisive factor. Repeat this Kriya for 6 to 12 times. Wait months before
increasing.

Now, what is Pranayama with Internal Breath?

Consider the experience that Lahiri Mahasaya reports in his diaries when,
a couple of years after his initiation at the Himalaya, he wrote: "After an
excellent Pranayama, today the breath is completely directed inside. After
so much time, today the purpose of my descent (on the earth) has
reached!"

This is a great sentence! The breath has become mental substance,

something immaterial. PY describes the same event by referring to an
elevated form of Kriya Pranayama where energy moves without utilizing
the breath.

Method 1
Consider the procedure Prep.4 ''Guiding Kundalini.'' Start it soon after
completing the practice of the Fourth Kriya.

Practice it very, very slowly. The six inhalations of the ''ascending'' phase
must be long and intense. With the first inhalation the energetic movement
is perceived as an energetic stream from the body to the first Chakra. A
short exhalation follows.

The second inhalation is very important. The energetic movement is

perceived from the first to the second Chakra. This movement must be
very very slow. It you deem it necessary, repeat it. Don't mind about time.
Come up millimeter after millimeter. Do the same with all the other parts
of the spinal path up to Sahasrara.

The ''descent'' phase follows. Through the six exhalations you perceive the
movement of the energy from the Sahasrara to the sixth Chakra, then to
the fifth, then to the fourth etc... If you go ahead slowly, this phase is not
difficult. The maximum of intensity is given to the ''ascension'' phase.

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Method 2
This is more difficult because you must alternate it with your Fourth
Kriya. After completing one round of Fourth Kriya, inhale very, very
slowly, feeling that you are really entering the spine. Come up as far as
possible, crossing each Chakra while trying to reach your head. Proceed
with great delicacy and sensitivity.

You will discover that you can guide the movement of the energy up the
spine. Perhaps only for a small stretch. Do not force – it is not necessary to
complete that breath. Instead let your task unaccomplished and start
another round with the Fourth Kriya.

After that round, try again your experience with the Internal Breath.
Whatever happens, whatever you perceive (a very delicate current moving
up the spine) is precious.

At a certain moment you will experience with renewed joy that you are
really inside the spine and your Pranayama has become more subtle than
you ever thought possible. You will feel the beauty and the strength of this
process: for some days you will not desire any other thing to do. This work
will seem you the most important you have ever done in Kriya.

R4 FINAL COMMENT
During the day observe yourself. You will notice an alternation in your
mood. Sometimes your nights will be characterized by very vivid dreams
that could upset you. Sometimes they will make you live in the most
sublime state of ecstatic enjoyment. Why all this? Because the power
started by striking the Muladhara is great. The effect of this technique is a
shock. You will live in a new way: you will live allied with Truth,
accepting all the consequences of being sincere with people.

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ROUTINE R5
[A way to master the Fifth level of Kriya]

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This Fifth Kriya is a higher octave of Fourth Kriya. Its action is very
subtle.

ROUTINE 5
• Prep. 1
• First Omkar Kriya
• Preparation to Fifth Kriya
• Fifth Kriya
• Pranayama with Internal Breath along the Tribhangamurari path.

Explanation

After Prep.1 and First Omkar Kriya try to have a clear perception of the
Tribhangamurari movement. The follow preparation is very useful, but
you must know what is explained in chapter 9.

Preparation to Fifth Kriya

In chapter 9 we have divided the work into three parts: Amantrak,
Samantrak and Thokar. Here we omit Amantrak and simply perceive the
Tribhangamurari movement by reciting the syllables Om Na Mo Bha Ga
Ba Te Va Su De Va Ya. You can chant mentally those syllables or whisper
them with your voice. Read the simple instruction given in Chapter 9. See
figure 11. Intensify with mental pressure the energetic flow of energy
along the whole Tribhangamurari circuit. Each syllable when vibrated in
the right place is like a mental Thokar. Make the round 24-36 times.

Fifth Kriya
Practice this procedure only when the energetic flow along the
Tribhangamurari path is well printed in your consciousness.
Inhale placing the first six syllables of the Mantra in the relative
Chakras. Hold your breath. Go down along the Tribhangamurari path
making the movements of the head and giving five blows in the way we
have explained in Chapter 9.

215
 Let us shortly recall the movements of the head.
Without turning the face, bend your head sideways a couple of centimeters
to the left. Return to the middle raising the chin. Feel the seventh center in
the left part of the brain. Remain only an instant in this position and chant
Teee there. Then turn the face to the right as much as possible. Only the
face moves, not the torso. The chin touches the right shoulder for an
instant and the syllable Va is vibrated in that region.
Then the face turns to the left. The syllable Su is vibrated in that
region and the chin for an instant touches the left shoulder. The chin
slowly moves toward the middle of the chest while grazing the left
collarbone. During this movement, two light blows are given to the left
collarbone in intermediate positions. The syllables De and Va are vibrated.
Finally, with the chin down in the central position the syllable Yaaa is
vibrated in Muladhara.
You notice that the three final blows characterized by De, Va and
Yaaa produce a sense of ecstasy. The last movement, the blow upon the
Muladhara Chakra is especially enjoyable: the energy is pushed upwards
from the base of the spine toward the heart Chakra. It is possible to
perceive divine Light in the upper part of your head.
After chanting Yaaa..., the exhalation starts. During the exhalation
you don't utilize again the Tribhangamurari path. You simply create a fine
''eee...'' 5 sound in the throat and visualize a white light coming down along
the back of the spine. Feel a warm current. The practice is so beautiful that
often you will enter the ecstatic state during the practice itself. It is a
drunkenness of joy.

At the end of the exhalation you can practice Tadan 3 times. Then relax.
Repeat the procedure 36 times.

Pranayama with Internal Breath along the Tribhangamurari path

Now practice Pranayama with Internal Breath along the Tribhangamurari
path. You are doing Pranayama inside the Tribhangamurari path. But this
is internal.

R5 FINAL COMMENT
The sixth level of Kriya we are going to describe in the next routine,
represents the final improvement to enter Kutastha and complete your
spiritual path. Most persons try to complete the spiritual path through Yoni
Mudra. I prefer to complete it with the very subtle practice of R6.

5
SHEEE is perceived as: [ʃiː ]

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ROUTINE R6
[A way to master the Sixth level of Kriya]

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In search of the Micro movement Tribhangamurari

Let's prepare for a definitive work in Kutastha and therefore in Sushumna.
We shall utilize a formidable method that should be learned with great
attention and patience.

ROUTINE 6
• Prep. 1, 2 and 3
• First Omkar Kriya
• Fifth Kriya
• Pranayama with Internal Breath along the Tribhangamurari path.
• Perception of the Micro Movement Tribhangamurari

Explanation
We have already experienced each entry up to ''Pranayama with Internal
Breath along the Tribhangamurari path.''

Perception of the Micromovimento Tribhangamurari

Put the totality of your being in Muladhara Chakra. Inhale a subtle breath
by mentally chanting Om Na Mo Bha Ga Ba trying to feel something
moving inside Muladhara. There is something that starts in the back part
of the Muladhara and comes forward toward the frontal part of it. Then
exhale a subtle breath by mentally chanting Te Va Su De Va Ya trying to
perceive a movement sensation with three curves that returns back to the
position of departure. This (the internal sensation that accompanies the
recitation of the 12 syllables) is the Micro movement Tribhangamurari.
Perceive it three times. Then focus on the second Chakra and
patiently to have there the same experience. Then in the third Chakra....

In conclusion you have the experience of the Micro movement

Tribhangamurari three times inside each of the 12 centers. You see that
your focus touches each of the first 5 Chakras, then Bindu, then the center
in the left part of the brain, then the center in the upper part of the right
chest, then the one on the left part of the chest, then two centers coming
down towards Muladhara and finally Muladhara again to close the round.

217
See fig. 14 in chapter 9. During one round the Micro movement is
perceived 3x12 times.
[In the Muladhara Chakra the Micro movement is perceived 3+3 times.
This is correct because here Muladhara plays a particular role.]

Well, this long procedure is to be repeated three times for a total of

3x12x3=108 times

During this long practice, the breath disappears while the spine becomes
like a bar of steel. This exercise has a power, without parallel to let you
enter Sushumna and pierce Kutastha.

If you practice in open country, with open eyes, then the practice becomes
pure ecstasy. Going beyond the sense of drowsiness that is typical of this
practice, you will enter another dimension. Somehow your perception of
space and time are altered.

R6 FINAL COMMENT
During the day take back the practice of the Japa Tribhangamurari Macro.
Go ahead slowly. Decide (through your strong will) that each syllable of
the Mantra is translated into joy. Feel that each syllable promotes your
alertness and your capacity for joy. You feel such an intense joy that your
mind will blow up. … and you know that Samadhi happens when actually
your mind blows up.

Seize me as I pass by
if you have the strength to do so,
and try to solve the enigma of happiness
that I offer you. (M. Proust)

218
 PART IV: HOW TO AVOID FAILURE ON THE SPIRITUAL
PATH

CHAPTER 13

THE VALUE OF JAPA AND THE PRAYER OF THE HEART

Devotional Prayer [Japa, Internal Oration] especially if it becomes

continuous and is sustained by the practice of the ''Presence of the Divine''
is a complete-in-itself path. Japa is not a plea to God with the purpose of
obtaining something necessary to the material existence or peace,
happiness... A mystic utilizes Japa to declare their intention of worship and
complete surrender to the Divine.

I don't enter in intellectual discourses to state dogmatically that Kriya is a

quicker path. I am interested only in one thing: while following the path of
Kriya Yoga, it is very wise to accept the help of Japa.

I have already introduced Japa in the first part of the book [chapter 3].
Here I am setting out to take back that theme in a systematic way. The
first part of this chapter deals with the Japa that you can practice during the
daily chores, the second part of it is devoted to a meditative practice called
''Prayer of the heart.'' The third part is biographical and tells some personal
experiences with Japa.

There are many reason for practicing Japa. Since the first moments of my
practice of Pranayama I had one fixed idea: to practice my Kriya routine
inside a particular mental state that could be reached through the practice
of Japa. The idea to renounce to the pleasures of uncontrolled thought
during the day was a sacrifice that would generate a new mind. If my idea
was correct, Japa could help me looking at Pranayama not as a mere
breathing exercise aiming at the modification of the state of some energetic
currents in my body but as a continuous merging, a co-habitation with a
continuous state of bliss.

Readings
In chapter 3 I tell about my finding the book by Swami Ramdas ''In search
of God.'' This book inspired my decision to practice Japa utilizing his
Mantra. This is true, but it is also true that I had already read the works of

219
Teresa of Avila and also the book (whose author remains anonimus) ''The
way of a pilgrim.''

Teresa of Avila
In the search of inspiring literature about Omkar, I found the writings of
John of the Cross and of Teresa of Avila. The first gives a splendid
description of his meeting with the "silent music", the "sounding solitude",
the second drew my attention about the importance of "Internal Oration"
(Devotional Prayer.) I treasured the words of Teresa of Avila. 1

''Let nothing disturb you, nothing frighten you, all things are passing,
God is unchanging. Patience gains all; nothing is lacking to those
who have God: God alone is sufficient.''

According to her, Prayer is all in all in the mystical path. She wrote: ''The
body becomes insensitive and the will is totally captivated by irresistible
devotion. The other faculties, such as memory, reason, and imagination, are
progressively captivated and occupied with God. Both intellect and will are
absorbed in God. Distractions are not possible and the external bodily
senses are made prisoners.''
''You can do nothing without Prayer and you can do miracles with
it.'' There is no other exercise upon which she insists so much in all of her
writings and to which she grants such importance. In her opinion, the soul
that doesn't create the habit of Prayer won't reach the mystical goal.
Strange as it may seem, I firmly believe in this statement.

Her words could sometimes appear obscure to people. We kriyabans can

easily understand them:

''The soul is wounded with love for the Divine. Body and Spirit are
in the throes of a sweet, happy pain, alternating between a fearful
fiery glow, a complete impotence, unconsciousness, and a feeling of
suffocation, sometimes intermixed with such an ecstatic flight that
the body is literally lifted into space. There are moments in which
you feel like an arrow has deeply penetrated your heart. One laments
1
Saint Teresa of Ávila, also called Saint Teresa of Jesus, (March 28, 1515 – October
4, 1582) was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, and
writer of the Counter Reformation, and theologian of contemplative life through
Contemplative Prayer. She was a reformer of the Carmelite Order. The teaching of
St. Teresa flows from her own experience and not from books. In the mist of the
countless complications of the catholic faith she saw that with a simple Prayer, to be
repeated without cease a soul can cross all the different levels of the spiritual path up
to the union with God.

220
 with such a vivid and intense pain, but at the same time the
experience is so delicious you never want it to end.''

She is explaining what happens when Kundalini comes up to the heart.

I bow to this description because it is true, deeply true. When you
experience Kundalini rising, no other reaction is possible except a giant
wave of love towards the Divine. The strength of this Love intensifies
around the fourth Chakra, as if a mighty hand is squeezing the region of
your heart. When you return to normal state of consciousness, you cannot
stop your tears of devotion.

Before adding other remarks about Japa. Let me remind an important point
discussed in chapter 3.

I explained how, after practicing Japa during the day, I encountered the
breathless state. I choose to repeat Swami Ramdass' Mantra and I practiced
it aloud for about 108 repetitions in a low voice (not mentally!) At evening
I retired in my room to practice my Kriya session and almost at the end of
my routine, while mentally moving up and down along the spine, I
distinctly perceived that the life of my cells were sustained by fresh energy
which didn't originated from the inhaled air. Then I explain how I entered a
perfect physical and mental immobility and, at a certain moment, I was
completely without breath. The surprise that one of the simplest techniques
in the world, such as Japa, had produced such a valuable result was very
great!

In chapter 3 I state three important conditions to be followed in order to

obtain the breathless state:
[1] the Japa is to be practiced aloud (not mentally) for at least one Mala
(108 times)
[2] it should be practiced not immediately before the Kriya session but at
least a couple of hours before it.
[3] from the moment the 108 repetitions aloud are done, Japa should go
ahead mentally, effortlessly, without caring if the mind is concentrated or
not.

Then I give my idea about the working mechanism of Japa. The peculiarity
of Japa is to annihilate the ''background noise'' of the mind. This ''noise''
becomes perceptible only when you sit for meditation. There are some
thoughts which you can visualize, identify and, in case, block, but a
diffuse, persistent hard-to-rid-of background noise nullifies all your effort
at concentration. There is also a remark about how the breathless state

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becomes almost instantaneous when you evoke mentally your Ishta Devata
– your favorite form of conceiving the Divine essence.

This is what we have already explained. Now let us start the first part of
this chapter

FIRST PART: OTHER REMARKS ABOUT JAPA

How to find your Mantra

Most books insist only upon a heap of banalities. When I read that the
mala (rosary) for Japa should be made of this or of that material, or that it
should not be seen by others, or that the Sumeru bead [an extra bead as the
extension to the row, which is the point at which one round of counting
around the mala begins and ends] should never be passed [if you do the
mala twice, you should turn it and make the last bead become the first bead
of the second round] ... I infer that the person who is writing has no
familiarity with the virtue of common sense. The same I feel when I read
that Japa works only when we use a particular formula utilized in the
liturgical tradition.

Furthermore, experience and common sense contradict the belief that a

Mantra works only if it is given by a Guru. Certainly if you want to lighten
your portfolio then race to a teacher and buy your personal Mantra...
Naturally in certain occasions having a teacher is justified. When an
experienced person helps you to choose a Mantra and uses everything in
his power of persuasion to convince you to apply it continually, this
persons does you the greatest of all the favors and is correct to compensate
him; but that's all!

Choose a Mantra (Prayer) that appeals to you. Don't feel obliged to use
Lahiri Mahasaya's favored Vasudeva Mantra ("Om Namo Bhagavate
Vasudevaya".) It is true that among different favorite prayers, you could
prefer one that has (by adding, if necessary, Om or Amen at the beginning
or at the end) twelve syllables. Twelve is a perfect number because you can
utilize it during Kriya Pranayama, placing each of its syllables in a
different Chakra. Various beautiful twelve-syllables Mantras can be taken
out of Bhajans or poems. As an example, from the well-known Adi
Shankara's chant you can select the beautiful 12-syllable verse: Chi-da-
nan-da-ru-pah-shi-vo-ham-shi-vo-ham [That Form which is pure
consciousness and bliss, I am that supreme Being!]

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One thing should be stated objectively: YOUR Mantra should express or
evoke exactly what YOU want to achieve and embody the attitude you
want to express. For example, the attitude of surrender is expressed by
Mantras beginning with Om Namo ... other Mantras might express the
absolute non-dual realization, and so on. Sometimes, the meaning is not as
important as having in one’s heart the example of a dear saint who used it.
Generally speaking, a good choice is that of a Mantra having both a
strong and a soft tone. Be sensitive to the vibration that your Mantra
arouses in the body and heart.
In literature you will see how beautiful Mantras have been built.
Here you have the Krishna Mantra: Om Klim Krishnaya Govindaya Gopi-
jana Vallabhaya Swaha. Here you have the Durga (Divine Mother)
Mantra: Om Hrim Dhum Durgaye Namaha....
If you study the concept of Bija Mantra, you can forge for yourself a
wonderful Mantra. To a pre existent Mantra, after the initial Om, your
teacher can add some "Bija" (seed) Mantras like: Aim, Dúm, Gam, Glamu,
Glom, Haum, Hoom, Hreem, Hrom, Kleem, Kreem, Shreem, Streem,
Vang, …
These sounds were chosen by ancient yogis, who felt their beauty
and liked their vibration. They were not given by a divinity, they are a
human discovery. These seed Mantras have no meaning but can enrich a
Mantra who has a meaning. Don't choose a Mantra only because certain
literature extolls the power of this or of that Bija Mantra. Read your mood,
feel your emotions after an intense practice of a Mantra.

Some make an unfortunate choice, through which they seem to punish

themselves. The sentence they have chosen to repeat could have negative
tones and emphasize unequivocally their limits and unworthiness. When
this happens it is clear that after a short time, their practice of Japa falls
apart – they find themselves repeating that Mantra once or twice during
the day, like a sigh of dejection.

How to practice your Mantra

Even though the oriental traditions recommend to do Japa mentally, I am
confident that it should be done aloud – at least for an initial set of a
hundred repetitions. Resolve to complete daily at least one Mala (a rosary
of 108 beads) of it aloud. Pronounce its syllables with serene attitude.
Learn to resonate it in your mouth, chest and head areas. When you have
completed the 108 repetitions, close your mouth and let Japa go ahead
mentally, effortlessly, in the background of your awareness. When it is

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possible, take back the vocal practice of Japa in the next hours. 2

While you practice, feel the protective shell of tangible peace surrounding
you. I am not recommending to do an exercise of visualization but only to
become aware of a subtle substance in which you are immersed. The same
substance is also perceived by those who come in contact with you.
Observe, while doing Japa, an irresistible impulse to put everything
in order. The Mantra works in a similar way to clean your mental stuff and
to put your "psychological furniture" in order. The practice is like a
pneumatic hammer tearing asunder the concrete of the mind's
conditionings, allowing you to cross, unharmed, its swamps and reach the
dimension of pure awareness.

A very strong way of practicing

I tried to pass on this experience to other persons. I am reminded of a
friend who practiced Kriya without getting any result. I talked to him and
suggested Japa but I was not able to explain myself clearly. One day he
showed me how he had interpreted my explications and I was witness to a
lifeless practice, a tired plea for God's mercy. I had the impression that he
took Japa as an emotive outpouring. His chosen Mantra was nothing more
than a sigh of self-pity. It was not surprising when, after some time, he
entirely abandoned the practice.
All changed later when he took part in a group pilgrimage. Someone
began to recite the so-called rosary (a set number of repetitions of the same
prayer), and all the pilgrims joined in. Even if tired and almost gasping for
breath, my friend did not withdraw himself from this pious activity. While
walking and praying softly, murmuring under his breath, he began to taste
a state of unknown calmness. He looked with different eyes at the show of
continuously changing landscape and had the impression of living in a
heavenly situation. He went on repeating the Prayer unremittingly for the
entire walk (which surpassed the 20 miles), completely forgetting he was
tired and sleepy. When the group paused to rest, he luckily was left alone
undisturbed. He slipped into an introspective state and was pervaded by
something vibrating in his heart which he definitely identified with the
Spiritual dimension. His ecstatic state became solid as a rock, becoming
almost unbearable, overwhelming him.
It is interesting to tell how my friend summarized the correct way of
practicing Japa. He said that the secret was to not only reach the state of
2
A teacher was adamant about the fact that a Mantra should be pronounced only
mentally. I tried to follow his counsel and it didn't work. After various months I was
fed up with my useless attempt: I dared to chant it vocally on my Mala. Before
completing my 108 repetitions, a spring of happiness and mirth gushed from my
heart.

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"exhaustion" but also to go beyond it. After some days he chose to repeat
the same Mantra I had chosen and, thanks to it, he reached the breathless
state.

Well, perhaps it is not necessary to go beyond the frontier of exhaustion.

Usually one has very good effects by completing daily one Mala (a rosary
of 108 beads) aloud then letting the repetition of one's Mantra go ahead
mentally and automatically. However the ''law of exhaustion'' is a valuable
resource for breaking some possible internal resistance and experience thus
the breathless state for the first time.

Consider Lahiri Mahasaya's motto "Banat, Banat, ban jay!" (doing and
doing, one day it is done!) At first this sentence will give you the idea of
one who, without ever losing heart, goes all out to reach his/her goal. Your
only care is to remove the obstacles created by the mind. Practice Japa,
then the spiritual dimension would manifest naturally, almost without
further effort on your part.

In books we seek God, in Prayer we find him. Prayer is the key which
opens God's heart. (Padre Pio of Pietrelcina)

Dogmatic kriyabans and Japa

My conviction was challenged by some kriyabans. They say that the Kriya
techniques are both necessary and sufficient to bring about the awakening
of Kundalini and therefore we don't need any other practice. They add:
"Neither Guruji, nor Lahiri Mahasaya taught it – kriyabans do not need it.''
They seem even annoyed by the thought that the practice of Japa could
pollute the purity of their spiritual path
I had been the witness of the failure of different kriyaban friends
who did not care of the state of their mind during the day, while I saw the
eyes shining of joy and sincere surrender to the Divine, of those kriyabans
who added – during their busy day, when they could remain alone even for
few minutes – the practice of Japa.
I have good reasons to believe that those who went to Lahiri
Mahasaya were not only familiar with the practice of Japa, but undertook
the path of Kriya Yoga not to start something totally new but to deepen and
intensify the practice of the Continuous Prayer, in which they had already
poured their soul. Very probably to some of them, receiving the procedure
of Thokar was the definitive practical instruction to crown their efforts to
achieve the lofty state of the Prayer of the heart. There must be a reason
why Continuous Prayer ("Inner Prayer", "Heart Prayer", Dhikr) was and is
the basic technique used by a lot of mystics.

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Encouragement to the reader
After the practice of Kriya techniques, make room for a long phase of
internalization where the senses can become dead to the external reality
and become totally open to the internal reality.
Perfect physical and mental immobility should never be lost. If you
have decided to practice the Higher Kriyas (with physical movement) then
start your routine with 24 Kriya breaths. Practice a short session of the
Higher Kriya that you prefer and then take back the practice of the Kriya
breathing until you enter a very peaceful state of mind. Only in the
dimension of peace something good can come to make you again alive
along your Spiritual Path. If you have the experience of the breathless state,
do not forget this experience ever; do all you can to have the same
experience every day of your life.

Decide to ''touch'' this celestial dimension every day by being faithful to

your practice of Japa. The magic of your bright, dazzling Mantra will
spread in each facet of your life. It is like walking out of a dark stuffy room
into sunlight and fresh air. The breathless state is very near to the innocent
and pure skies of your childhood.

If a delusion arouses from your subconscious – for example the fallacy that
Japa might be a mind-numbing activity, that by repeating a Mantra
mechanically all day long like a parrot, you are doing a mind-numbing
activity.... if you think that your mind is getting lazy and that it is better to
cooperate with the spiritual evolution using more powerful and effective
methods... then turn your Mantra into a pneumatic hammer and tear
asunder the concrete of the self created prison. Summon your moral
strength and turn your doubts into a calm euphoria. Reinforce your will.
Crumble the wall of impossibility that life has put in front of you.
Whatever is the abyss of mental confusion and spiritual aridity in which
you could be, Practice Japa, repeat your Mantra with superhuman
calmness and determination!

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 SECOND PART: THE PRAYER OF THE HEART

[I] Japa in the spine

Repeat your Mantra aloud. Pronounce its syllables with serene attitude.
Learn to resonate it in your mouth, chest and head areas.

Now repeat your Mantra mentally in the spine. Chant mentally half
Mantra during the inhalation, and half during the exhalation. Or chant all
your Mantra during the inhalation and all again during exhalation. Realize
that you willingly affirming with each breath your surrender to the Divine.
Feel the meaning of the chosen Mantra. Make a special effort to go ahead
with intensity.

After 12 breaths, follow the syllables of the Mantra slowly moving your
chin up and down. Increase your aspiration. The movement of the Prayer
in the spine warms your passion. When you exhale and the Prayer reaches
the Chakra of the heart, your chin touches your breast. Remain immobile
there with eyes closed for some instants perceiving the emptying of the
content of your mind. It is impossible to think a single thought: the state of
Mental Silence, appears very strong. A subtle bliss pervades your soul.

[II] ''Cross-Shaped Prayer''

Practice some breaths in the following way. When you inhale, feel a
movement of energy that goes from the left part of the body toward the
right part. During exhalation feel a movement of energy from the right part
of the body toward the left part. To this breath, another breath follows
creating a cross. It is not long from Muladhara to sixth Chakra like in
Kriya Pranayama. The energy, perceived in the dorsal region, moves
upwards during inhalation and downwards during exhalation.
Go ahead alternating the two ways of breathing. Feel how naturally
the concentration on the heart Chakra intensifies. You need only 6 couples
of breaths to make this breathing automatic and effortless.

Since this practice is very important let me give you an example. Let us
utilize the Mantra: Om Namo Bhagavate Vasudevaya.
Perceive a horizontal movement of energy that from a point at the
left (about 6 centimeters) of the heart Chakra moves toward a symmetrical
point on the right. You touch the heart Chakra from the back. During this
movement, mentally chant Om in the first point, Na in Anahata, Mo in the
point at the right; then Bha again in the point at the right, Ga in Anahata,
Ba in the point at the left.

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A very light inhalation accompanies the canting of Om Na Mo. A very light
exhalation accompanies the mental chanting of Bha Ga Ba.

Then perceive a vertical movement of energy that from a point under

Anahata (about 4 centimeters) comes up to a symmetrical point over
Anahata, touching Anahata from the back. During this movement,
mentally chant Tee in the point under Anahata, Va in Anahata, Su in the
point over Anahata.

A very light inhalation accompanies the canting of Te Va Su. A very light

exhalation accompanies the mental chanting of De Va Ya. [Yaaa.. long]
These four energetic movements that draw a cross, cutting in two different
directions the heart Chakra, make one cycle. It comes natural to make
inhalation and exhalation last about 3 seconds each. You will be struck by
the efficacy of this procedure.108 cycles without hurry do not require more
than 30 minutes. At the end you won't desire to do more. Actually stop here
for different times.

It embodies the most direct way to ''straighten up'' our personality and
consequently our spiritual path, that is to channel toward the right direction
whatever effort we are doing in the spiritual field. Its effectiveness resides
in the fact that it touches, trying to dissolve them, the dualities that prevent
your tuning with the cardiac plexus. The dualities which I refer to are: Ida
and Pingala (they flow sideways the backbone); Prana and Apana ( they
have their seat above and under Anahata.)

I think that this way of praying could be a decisive, heaven-sent aid for a
person who experiences a split between the sphere of the mind and that of
the heart.

In the book The Way of a Pilgrim there is the description of how one day
the pilgrim finds eventually the Prayer at his lips and in his mind every
waking hour, as spontaneous and effortless as breath itself. In this
wonderful condition he comes to experience the effulgence of the divine
light, the innermost "secret of the heart".

Like a person enjoying the beauty of a chilly winter near the fireside,
contemplating either the sad or the joyous spectacle of life, such is a
devotee having found the infinity of the skies residing in their heart! The
Continuous Prayer is truly a marvelous gem whose glitter warms up life.
Its magic spreads into each facet of life, like walking out of a dark room
into fresh air and sunlight. (The Way of a Pilgrim)

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[IV] Prayer of the heart proper

After many days of practicing the ''Cross-Shaped Prayer'' you are ready to
practice the Prayer of the Heart proper. You need at least 20 minutes free.

You are in the meditation position, your chin is slightly down, the gaze is
turned toward the location of your heart. With great calmness perceive the
pulse of your heart. It is not easy but if you persist you will succeed. Then
make each pulsation coincide with a word or with a syllable of the Prayer.
With this new criterion, constantly applied, you reach the stadium in which
the breath first and the pulsing of the heart then, tend to slow down and
disappear. When you come near to this state, you will understand what it
means ''praying with the heart and not with the mind.''

Wait before increasing the length of your practice.

When the Prayer of the heart is practiced seriously, the Prayer becomes
continuous. In every possible moment of silence you are aware of the
Prayer that sweetly and comfortably goes ahead as a music in the
background of your consciousness. Sometimes silence is not possible but
you can preserve silence in your heart. You will feel an ardent brazier
located in the region of the breast. Or simply a warm sensation originating
from the heart region. This sensation, first mild, may turn into a sensation
of solidification of the heart which is felt like a point surrounded by an
endless pressure. 3 In this way you live, always having God in your
remembrance. This harmony is not lost during sleep.

I sleep, but my heart waketh

(Song of Solomon 5:2)

The soul is conscious of a deep satisfaction. Something that has the taste of
eternal life invades your being. The soul feels to be in contact with an
Endless Goodness. The intensity of this state grows and grows. You realize
that you are not in the condition of resisting this all-consuming emotion:
you realize that behind it there is the Divine. From the corners of the eyes
tears of inexpressible delight slowly go down. An unlimited, all consuming
internal desire to cry exerts a pressure upon your heart. When you enjoy

3
St Theresa also explains the same concept: ''From this pressure comes a strange
experience of pain. We perceive the Divine, the endless Light and we burn of love.
We realize the moment has not yet come to become one with that endless Light and
Bliss: hence tears of intense longing.

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this, you have the drastic realization that ''what you have lived till now had
been NOTHING.''

Unheard of Light is born from this ineffably,

And thence, beyond all telling, the heart’s illumination.
Last comes – a step that has no limit
Though compassed in a single line –
Perfection that is endless…
(Monk Theophanis, the Hesychast ascetic of the 8th century)

THIRD PART: SOME PERSONAL EXPERIENCES WITH PRAYER

It's a pity that the Kriya schools do not give officially the teaching of
Devotional Prayer (Japa.) Perhaps the pride and arrogance of some
kriyabans had contributed to spread the idea that Japa is a too simple
practice fit for simpletons – those that understand nothing about Prana,
spine, Chakras. [I have appreciated that the organization founded by PY
leak out the information that great disciples of PY practiced Japa. ]

Actually, you will never be able to find anything like Japa to ameliorate
your Kriya. Japa acts on the subconscious mind. You cannot practice
Kriya by the sheer strength of your will alone, you have to relax. Here you
will find a few examples of what ''relax'' means.

[I] Only Japa

One day I went in the open country not to practice my Kriya routine but
just to focus on pure Japa. It was a near perfect day where I could enjoy
the blue sky in which a small cluster of clouds floated in the golden light.
The session was longer than I had planned. I was sustained by a calm
euphoria. I decided to mentally repeat the Prayer in the spine. I mentally
chanted half Prayer during the inhalation, and half during the exhalation. I
decided to meditate on the meaning of the chosen Prayer – willingly
affirming with each breath my surrender to the Divine. I felt an urge to
make a special effort to go ahead slowly, with intensity.

I followed, while slowly moving my chin up and down, the movement of

the Prayer in the spine and remarked this: the passion that was warming
my heart was intensified when I came down with the Prayer and reached
the Chakra of the heart.
Non only that: very important became the process of spontaneous tendency
to prolonging the exhalation. I remained with the chin almost touching the
chest. I remained there immobile with eyes closed for some instants

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perceiving the annihilation of my mind. It was impossible to think a single
thought: the state of Mental Silence, appeared stronger than ever. My eyes
were full of tears. Bliss, pure bliss!

I returned many times in that place and tried to live the experience again. I
increased the length of my practice. Summer came and I remember long
sunsets, with evenings that seemed to have no end. That moment of my
life was really a magic one. I have an endless nostalgia for it. Living those
long sessions sitting in the open countryside, in total freedom and in a state
of mystical ''intoxication'' was an unforgettable event. The devotion that I
experienced at that time was not the classical feeling that we define Bhakti.
It was the sense of being crushed, destroyed by something that in my
diaries I called ''Unbearable Beauty''. At that time, lost in my innocent
exaltation, I compared this state with the meditative experience that St
Teresa of Avila called ''Infused Recollection''

A glorious delirium, a celestial folly, a state of unspeakable delights. It is

an inebriation of love in which the soul doesn't know what to do, whether
to speak or to keep silent, whether to cry or to laugh. The soul is conscious
of a deep satisfaction. The soul feels invaded by something that has the
taste of eternal life and feels as if coming into contact with an Endless
Goodness. Hence comes the feeling that there is nothing on the earth
worthy of your desire or attention. (S. Therese)

One evening, a sound of tolling bells came from a distant village – it was
like a cascade of light! It was so unexpected! A part of me went on
repeating: "There has never been granted so much joy to a human being!"

[II] Incremental routine Micro Tribhangamurari (see chapter 9) utilizing

the Prayer given by Lahiri Mahasaya: Om Namo Bhagavate Vasudevaya,

Often an invincible drowsiness overpowered all my best efforts. On the

inner screen of my awareness a lot of images were displayed like dreamlike
visions. No help came from changing the position of the legs, practicing
Maha Mudra several times, or interrupting the practice for a short pause.
After some rest, I found out, however, that it did not solve my problem –
sleepiness came back as soon as I resumed the practice. There was no way
(coffee, a lot of rest…) to find some relief from it; there was nothing to do
but to accept the situation and become accustomed to practice while never
coming out of a drowsy state.

The situation improved by practicing at the seaside, amid people that did
not disturbed me but that I felt walking in the nearby. When I perceive they
were looking at me, I pretended I was reading a book that I always had

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opened upon my knees. The beatitude was awful.

One day I was on a cliff not far from the beach. I had taken shelter from the
sun, under a tree. At dusk I leaned my back against a rock and practiced
keeping my eyes open. The sky was an indestructible crystal of infinite
transparency and the waves were continually changing their color. Behind
the black lenses of my sunglasses my eyes were full of tears. I cannot
describe what I felt except in poetic form.

There is an Indian song (in the final part of the movie Mahabharata)
whose lyrics are taken from the Svetasvatara Upanishad - "I have met this
Great Spirit, as radiant as the sun, transcending any material conception of
obscurity. Only the one who knows Him can transcend the limits of birth
and death. There is no other way to reach liberation but meeting this Great
Spirit." When I listen to the beautiful voice of the Indian singer repeating
"There is no other way", my heart knows that nothing has the power to
keep me away from this state and this terrifically beautiful practice, which
I will enjoy for the rest of my life.

Many times I practiced in that way. The memory of the period in which I
was absorbed in this practice comes back to mind surrounded by a dreamy
aura. Sometimes, only in jest, I ask myself if this period actually existed.
For more than two years I deviated from the common way of living. This
was the deepest experience of my life. I practiced all day long, every day, if
possible, out in the open.

[III] Twelve repetitions of Lahiri's Mantra in each center of the Small

Heavenly Orbit
Sometimes a simple experiment can reveal a fantastic opportunity for
introspection. When I was learning the utilization of the Micro movement
Tribhangamurari, I decided to repeat that Mantra not three but twelve
times in each Chakra. I decided also to test the theory given in some books
of Internal Alchemy according to which there exist 4 more Chakras in the
frontal line on the surface of the body.

To make is simple, I practiced 12 micro in these centers: Kutastha –

Adam's apple – central part of the breast bone – navel – pubic region –
perineum – Chakra 1, 2, 3, 4, 5 in the spine, then Medulla.
The experience went ahead in a particularly deep way. I felt I had the
power to ''touch'' internally the essence of each center. I had only to
visualize the syllables of my Mantra moving sweetly like the flow of a
liquid substance inside each center.

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While nearing Medulla, the muscles of my lower jaw gradually relaxed to
the point that my mouth opened and I remained there with the mouth open,
the chin slightly up, sweetly locked in that position for a very long time. An
approximate calculation from my part, revealed that I remained in that
position for about half an hour. I know that the experience was surely
pleasant but I do not remember anything. Something very subtle,
indefinite, happened inside Medulla. What happen in the Medulla while
going up, what happened in me... I don' know.

[IV] Japa while walking

Encouraged by the definitively established principle that Prayer is the
central part of the spiritual path, (this of course came from the teaching of
S.Teresa of Avila) I decided to take part in a pilgrimage, praying
''unceasingly.'' The program was to walk a full night in order to reach a
beautiful sanctuary the following morning. While I walked, I had the sweet
intuition that my mates' lives were wrapped up in love. I moved around as
if my heart bore a brazier within. The center of what I call ''me'' was not in
the brain, but in my heart. And in my heart I perceived a sort of tension of
tenderness. The vision increased in power. My mates could not by instinct
avoid loving or taking care of somebody – their own children for example.
Each one of them had the power for great and incredible actions. As a
consequence, no one had the certitude of being protected by painful
experiences. Their life, being merged in love, was also merged in pain and
tragedy. This duality is involved in earthly existence, interwoven with our
being. The sentiment of this inescapable reality was experienced as a
painful grip tearing my chest apart.
While I was merged in these thoughts, the sun rose over our path
and the sanctuary appeared over a hill, something thawed in my depths and
there came such an intensity of love that the same experience turned into a
"blissful" pain.

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 CHAPTER 14
THE KRIYA OF THE CELLS

Let us consider the experience that Lahiri Mahasaya refers in his diaries
when, a couple of years after his initiation in the Himalayas, wrote:
"Following an excellent Pranayama, the breath is wholly internally
oriented. After a long period, today the purpose of my descent (on earth)
has been fulfilled!" What does it mean ''wholly internally oriented''? The
breath has been transformed into an internal reality: it has become a mental
substance.
PY describes the same event foretelling what a skillful kriyaban will
experience "...the current will then automatically move by itself and the joy
experienced will be indescribable." He is referring to a higher form of
Pranayama where the energy moves by itself, without our action of
guiding it through our Kriya breathing.
Let us try to conceive what is this Kriya Pranayama with Internal
Breath, or this Kriya of the cells as I call it.

I think that the Taoist Internal Alchemy (see Chapter 15) could come in our
aid. We have considered the three main energies in the human body: Jing
(sexual energy), Qi (love energy) e Shen (spiritual energy.) We have seen
how, through the Microcosmic orbit, sexual energy is transformed in pure
love and this in spiritual aspiration. This Alchemy happens gradually in the
three Dantian – in the abdomen, in the heart region and in the upper
Dantian (Kutastha: the region between the eyebrows.) Then a spontaneous
phenomenon of circulation of energy in the body happens. As we have seen
this circulation is called Macrocosmic orbit. This envisages a great infusion
of energy coming down as a golden liquid outside and inside the body, in
all its cells. Years of Kriya Pranayama prepare this great event. If you
have experienced the state of calm Prana in your body after Kriya practice,
you are in the right mental and physical state to try this new way of
perfecting Kriya Pranayama. What you have sown is ready to flower.

[I] How to direct our efforts toward this supreme achievement

1 Lengthen the exhalation and let a new kind of energy appear in the
abdominal region
What you have learned about the role of the navel during Kriya
Pranayama should be intensified more than usual. During inhalation
expand the abdomen by pushing out the navel; during exhalation

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concentrate intensely on the navel as it moves toward the spine. Focus your
attention on the increase of energy in the abdominal region. This detail is
intensified at maximum. Perceive a peculiar ecstatic sensation originating
from the abdominal region.

Now make exhalation last a lot more than inhalation. Go ahead breathing,
increasing the length of the exhalation: you will have the impression that it
can be lengthened indefinitely. At a certain point you will find yourself
becoming crazy with joy – sometimes with the chin slightly lowered,
directed toward the navel as if it were a magnet. The pleasurable sensation
will become orgasmic. The body will remind you the necessity of inhaling,
interrupting the progressive increase of this joy. At this point, few breaths
separates you from the, coveted state where all effort ceases. Very useful,
but not indispensable, to cross this veil, is to make use of a fragmented
exhalation.

Optional
Consider dividing your exhalation into about 20-30 fragments or even
more. This is in itself pleasurable, especially when each fragment tends to
become microscopic. When you succeed, make this process more and
more subtle. The exhalation becomes endless while a particular radiation
of joy raises from the abdomen to the chest and to the head! The
diaphragm with micro upward pushes helps to raise this energy. Go ahead
until the fragments of breath seem to have practically dissolved! When
you feel the need, inhale feeling energy rising from Muladhara in the
spine. Repeat the process again and again, you will never exhaust the
beauty of this procedure.

2 Fill with a higher form of Prana the cells of your body

During inhalation visualize a powerful vibration departing from the sexual
zone, absorbing the energy there and guiding it into the head. Increase the
intensity of the sound in the throat. Before starting the exhalation
strengthen the intention of finding (or opening) an internal way to reach the
cells of your body. During exhalation create a strong pressure of the
awareness on the whole body. No one iota of vitality in the air should leave
your nose; all the vitality should be directed into the body. Perceive that the
descending flow of energy permeates all the parts of the body, muscles,
internal organs, skin, cells as if countless hypodermic needle injected
energy and light in the cells of your body. The Sheee sound of exhalation
helps to infuse energy in the cells of your body. Be inspired by thinking
that the Sheee sound be like "the cry that breaks the hardest rock" – thus
Sri Aurobindo was referring to the power of Bija Mantra, the "sacred
sound of the Rishi" – revealing:

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 ...the treasure of heaven
hidden in the secret cavern
like the young of a bird,
within the infinite rock
(Rig-Veda, I.130.3)

If you are not able of producing perfectly the Sheee sound described by
Lahiri Mahasaya, try all your best to create it in your mind, in other words
try to mentally ''produce'' it.

3 Pass through the barrier of breath

Forget the breath and try to make the whole process go ahead through your
will power. Visualize that the Prana comes up with Haaa...and goes down
with Sheee... The mental repetition of these two syllables helps the
circulation of the Prana even without breath. With the breath practically
nonexistent energy streams out of the Muladhara rapidly going to the head
and then slowly spreading through the body. The ascent is a very short act.
So short that is almost not noticeable. You have the impression that only
exhalation exists.

This sublime experience is like breathing in all atoms. The great barrier has
been crossed: the breath as a physical fact does not exist, there is no air
coming out your nose. There is an inner source of fresh energy making you
lighter and filling you with strength. The sensation is reminiscent of a brisk
walk in the wind. This can not merely be called a joyous state: it is a
feeling of infinite safety surrounded by a crystalline state of immobility.

Open your eyes and consider not only your body but every thing before
and around you as your body. You will perceive a continuous sound of Om.
This state is very different from what we call a cyclic phenomenon. This
process seem to involve a different energy from the one we move in Kriya
Pranayama. It does not flow from one point to another. It is timeless, it
transcends time. It is a static Prana. It has no current flow direction. It's an
energy field without a flow; it just is there.

Remarks
A great source of inspiration is meditating outdoors with eyes open and with the
adamant will of becoming one with a mountain, a lake, or a tree in front of us.
Open your eyes and consider everything surrounding you as your body. During
Sheee, visualize the light that enters not only the cells of your body but, at the
same time, the atoms of everything. You will perceive a continuous sound of
Om. This is the confirmation that you are heading in the right direction. You can
avoid the practice of Kechari Mudra: sometimes it might give the paradoxical
impression of hindering your efforts. Kechari isolates you from the surrounding

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environment, while here we should feel one with it.

[II] First effects immediately after the practice

This practice has an immediate effect upon our mood. To say it shortly,
even a rainy day of November will seem to evoke the mood of the clearest
days of Spring. The simple fact of adding awareness to the exhalation
phase of your Kriya breath, visualizing it going toward each cell of the
body has surprising effects. The beauty of living, like wine from a full cup,
seems to overflow from every atom and fills the heart. You perceive it as if
you had vainly hoped for years that the Divine would be part of your daily
life, without ever seeing any result.... then suddenly you discover that the
Divine has always been there.

Heaven's fire is lit in the breast of the earth

and the undying suns here burn.
(Sri Aurobindo, ''A God's labor'')

The sense of beauty and satisfaction is great, as if an impressionist painter

had finally succeeded in actualizing their visionary conception conveying
the idea that the painted inert substance of matter is composed of
multicolored particles of light, like innumerable suns radiating in a brilliant
transparency.

This Pranayama is a basically healthy process. It seems to destroy any

mental prison created by you. Your psychological problems, especially
those connected with intricate and thwarted plans for the future, appear as
an illusion out of which you have emerged definitively. The life which up
until that point had been full of asperities, now seems to stretch out evenly
toward the future where you do no perceive insuperable obstacles.

[III] What happens after the initial euphoria

In the following days unexpected consequences could be observed. The
image of an anthill that's been disturbed comes to mind: countless ants
move at a frenetic pace. In a similar way, our environment appears more
agitated, at times aggressive toward us. We feel as if "not having a skin
anymore." For instance, after a long absence some acquaintances return
with demanding challenges that require radical changes of attitude on our
part. We are in trouble facing intricate, unsolved issues that in the past we
cleverly succeeded in avoiding.

If we go ahead undeterred with our practice of Kriya, we shall be stunned

by a very peculiar event. We are under the impression that we are
perceiving – not only through our awareness but, in a strange way, also

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through our body – what is passing in another person's consciousness. We
are not talking about telepathy. We experience a mood which is not our
own, which has no reason to exist and we vainly search for reasons in order
to justify it. When, after a couple of days, it vanishes, only then we realize
that all was a kind of subtle deception: the strange mood came from
another person's consciousness; indeed we made new acquaintances and
talked with them being sincerely touched by their narration.

If this is true, we must deduce that our practice of Pranayama with internal
breath has an effect on the surrounding world! It seems impossible, a
dream. Even after many similar episodes, you cannot know whether this is
simply an impression or a real fact. Why by guiding breath and awareness
into the cells of our body, do we obtain such important results having so
tangible effects upon the material, emotive and psychological planes?

Can we accept the fact that our spiritual practices have an influence on the
surrounding reality by making things happen that would not otherwise
happen (or that would have happened anyway, but in a different way.) Such
event has all the appearance of a figment of our imagination. The principle
of causality implies that the world ignores what happens inside our
consciousness. It is well known how good our mind is when it comes to
clutching at straws; but when a similar episode is observed with due
detachment and, as the days and the months go by, it repeats with
mathematical precision, then the evidence of this phenomenon cannot be
denied. I know that what I am writing evokes the most bold of New Age
manias. It is only after listening to similar effects by other researchers and
on account of my commitment to total sincerity, that I have made up my
mind to write about this particular experience.

[IV] Ascending and Descending phase of each spiritual path

In my opinion, each authentic spiritual path has an ''ascending'' and a
''descending'' phase. The ''ascending'' phase is what is commonly intended
with ''mystic path.'' The ''descending'' phase usually happens automatically
and it is the phase where the mystic acts for the good of other persons.
Usually we never take time to describe and understand the descent phase.

It is not easy to realize factually that a single person's spiritual realization

has an effect not only upon those who are in tune with that person, but also
upon those who are simply physically in the nearby? The spiritual efforts
of an individual influence those who are around. Moving toward Spirit
means acting in inconceivable ways to reason. We have the intention of living
peacefully, always attuned to divine joy. Often we affirm to love mankind as

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''our greatest Self'' and we have learned to send ''good vibrations'' and
''pious intentions'' to humanity. But these are just words.

By studying the biographies of mystics, we often find examples of how

they accepted to take upon themselves the suffering of other persons. They
did not refuse to receive, to make it disappear through Prayer, part of the
obscurity in which humanity lives. I remember how St. Pio of Pietrelcina
(Padre Pio) had many times all the pains of death by being metaphysically
united to some wounded soldiers who were dying on the field of battle, far
away from home.

Lahiri Mahasaya himself suffered. Think of the famous episode when he

''drowned'' in the body of people who were shipwrecked in a far away sea.
He had not endeavored to attract that experience to him. But he fully
accepted it and we don't know, but we can guess, what supreme solace he
was able to bring to those poor souls.

[V] Has our destiny in store for us a similar suffering?

Lahiri Mahasaya and other saints are a mirror for all kriyabans. What
happened in their body may one day happen in our body. Surely we are far
away from Lahiri Mahasaya sublime state of consciousness: we have not
the spiritual realization, devotion and surrender of the saints, but we can
patiently turn our heart toward this new dimension of the spiritual path. If
we constantly and inexorably exclude any difficult achievement from our
dreams and goals, our spiritual venture risks falling apart.

What we can do now is to perfect endlessly our Kriya Pranayama knowing

that it will lead us on a higher plan of spiritual realization. In particular,
each effort to come near to the practice of Pranayama with Internal Breath
will guide our awareness to touch the Collective Unconscious. Through this
practice we do not move toward a spiritual dimension wholly cut off from
the physical plane but toward the deeper and most real dimension of the
Divine inside the matter, inside the consciousness of all mankind. The cells
of the body are like doors that lead exactly to that dimension. All this will
become part of our lives not as an object of theoretical speculation but as a
practical discovery.

Lahiri Mahasaya said: ''The whole universe is in the body; the whole
universe is the final Self.'' It is now time to realize what he meant by such
statement!

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[VI] The alternative
Sri Aurobindo wrote:

Seeking heaven's rest or the spirit's wordless peace,

Or in bodies motionless like statues, fixed
In tranced cessations of their sleepless thought
Sat sleeping souls, and this too was a dream.
(Sri Aurobindo, Savitri; Book X - Canto IV)

What does it mean: ''... and this too was a dream'' ? We cannot live with a
mind always focused upon enjoying elated emotions or spiritual pleasures,
with a heart fictitiously open to universal love but in reality hard and
resistant like a stone. In this situation our meditative state instead of a
reality of enlightenment risks to resemble a chronic state of drowsiness.
Those who want to live only in an heavenly dimension without any
disturbance, want to live in illusion – a golden illusion, but in any case
illusion.

By virtue of a universal law, the very last phase of our spiritual path may
contemplate a hard experience: that we share part of other's suffering. This
event might imply a momentary loss of our spiritual realization. Indeed
this is a difficult test, that only true love can justify; such test must be
overcome. But let us don't be desperate.

There is a sentence attributed to the mythical Babaji (quoting Bhagavad

Gita): "Even a little bit of the practice of this (inward) religion will save
you from dire fears and colossal sufferings." In my opinion ''dire fears and
colossal sufferings'' originates from the contact with the quagmires of
Collective Unconscious. Well, the achievement of Pranayama with
internal breath will surely mitigate that suffering.

Shall we be able to cross with untamed serenity the various layers of

obscurity that are in us and in the mind of our brothers? The alternative is
to wait that life itself exert upon us a sharp tug downward and force us to
focus the attention on the body.

Some spiritually minded people have forgotten the world and are lost in
their dream. How can you explain their negative moods and depression?
Some times they know the blackest desperation. St. John of the Cross
named that state: "The dark night of the soul." He explained that those
souls feel as if God had suddenly abandoned them; they doubt the validity

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of their own spiritual path. Although their conscience is totally turned to
God, they keep on believing they are sinners, without any possibility of
salvation. In a lengthy and profound absence of light and hope, even if they
have the drive to go ahead with outward expressions of faith, they reach
the stage where they doubt the existence of God. Therefore they feel
irremediably impure, lost for eternity.

It is also true (but less frequent) that there were souls who had not
forgotten the world, rather they had no other goal than to diminish the
suffering of their fellow creatures, and yet they have known the ''Dark
night of the soul.''

Well, I believe that such sufferings could be mitigated or even skipped by

learning to guide their awareness into the cells of their body. Our body is
our greatest protection. When it seems impossible to go back to that deep
inspiration which time ago guided our steps toward the spiritual path, when
the innocence seems lost and we see only a dark wall blocking definitively
any effort of ours to consecrate our life to the Divine, that is the moment to
go down with the method we feel more congenial, towards the cells of our
body to meet the dimension, known to few, that the Mother evoked
describing the: "abysses of truth and the oceans of smile that are behind the
august picks of truth." 4

By perfecting our Pranayama with internal breath we come near a

incomparable experience of perfect Beauty: the Divine immanent in matter.
I believe that Sri Aurobindo was relating to this possibility when he wrote:

Now the wasteland, now the silence;

A blank dark wall, and behind it heaven.
(Sri Aurobindo, from: ''Journey's End'')

Final note: the concept of Collective Unconscious

The Collective Unconscious represents a part of our Unconscious common to
mankind as a whole. Jung 5 introduced terminology which permits us to probe
4
You can also utilize Japa, thinking its syllables in the body.
5
I believe that Jung's discoveries are precious for the understanding of the mystical
path – perhaps more than many other concepts formulated during the 20 th century.
Even though his statements never lacked the necessary prudence, the scientific
community never forgave him for dealing with matters that were not considered a
part of Psychiatry – such as Alchemy (deemed an absurdity), the realm of myths
(considered the result of a senseless imagination) and, more than any other thing, the
great value he attributed to the religious dimension; which he considered something
universal and fundamentally sane, instead of a pathology. Presently the enthusiasm

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an aspect of the mystical path which would otherwise risk being totally
extraneous, not only to our capability of expression but also to our
comprehension. Jung discovered that the human psyche is made up of layers or
strata, parts of it shared by all humanity and called the Collective Unconscious.

To Freud the Unconscious was similar to a depot full of old "removed" things
that we cannot recall to consciousness - refused by a nearly automatic act of the
will. Jung discovered a deeper level of it: the Collective Unconscious which links
all human beings by the deepest layers of their psyche. The contents of the
Collective Unconscious have never been part of our immediate conscious
perception, and when an infinitesimal part of it bursts forth into our psyche, we
are momentarily dismayed.

However the influence that the Collective Unconscious has upon our life, is, in
some occasions, vital! When we feel helpless as we deal with difficult problems,
this deeper layer of our unconscious mind put us in touch with the totality of
human experience, a vast store of objective wisdom and perfect solutions. This
can save us!

A typical outcome of contacting the Collective Unconscious is to witness a

countless series of ''Meaningful Coincidences.'' They happen in so many ways
that we cannot even adumbrate. Jung put a basis for the rational study of this
subject in his book Synchronicity: An a-causal Connecting Principle.

To explain with simple terms what this is all about, we say that in addition to
causality – that which acts in a linear direction of progression of time and puts in
connection two phenomena that happen in the same space at different times – we
hypothesize the existence of a principle (a causal) that puts in connection two
phenomena that happen at the same time but in different spaces. The key point to
emphasize is that they have a meaning that ties them together and it is this fact
that arouses deep emotion in the observer.

Now, if two events happen simultaneously but in different spaces, it is clear that
causality (cause-effect chain: one has caused the other or vice versa) is
impossible. There would be nothing strange in these events of themselves, save
one fact: the observer considers them as a meaningful coincidence – like a
miracle, something that the universe wants to communicate to him. The observer
is intimately touched by what is perceived as a manifestation of the mysterious
dimension of life.

An example will help us to better understand this concept. A youth moves a plant
in a vase, which falls, breaks into peaces and the young man looks at the
wounded plant. He thinks with intensity about the moment when his girlfriend
gave the vase to him as a present. There is emotion and pain in him, the event is

for his writings remains, especially among those who study topics of a spiritual and
esoteric nature.

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feared as an omen. At the same time his girlfriend (this will obviously come to
be know subsequently) is writing him a letter to leave him and therefore to break
their relationship.

Here the characteristics of the Jungian Synchronicity are observed. The two
events happens simultaneously and are connected, concerning the meaning (a
vase breaks and a relationship is broken), but one is not the cause of the other.
When, later, our youth discovers the contemporaneity of the two events, he is
stunned. This is not telepathy or clairvoyance; in telepathy a cause could be
hypothesized, for example the existence of cerebral waves transmitted from one
person to another. In this case, no cause exists whatsoever. Jung explains that we
are not able to realize what happens: we are too limited, we cannot see that in
this situation there is only one event in a multi dimensional reality.

The two events are actually only one event, merely seen from two different
points of view.6

When this happens, it is as if the world would talk to you. If it happens, and you
notice it has happened, I only hope that you don't lose your wits and come to
believe you are endowed with extraordinary powers. It doesn't deal with
telepathy, clairvoyance.... it is something very deep. You are opening your eyes
on the wonders of the subtle laws of this universe.

6
In the esoteric literature we find the concept of Siddhis (powers). We are very
perplex about it. Those who write books on Yoga are not able to resist the temptation
of copying some lines from Patanjali's Yoga Sutras. It's typical to find the ridiculous
warning of the danger coming from the abuse of the Siddhis. Quoting Patanjali
(IV:1), they recount that Siddhis are the spiritual powers (psychic abilities) that may
occur through rigorous austerities; they explain that they vary from relatively simple
forms of clairvoyance, telepathy, to being able to levitate, to be present at various
places at once, to become as small as an atom, to materialize objects and more. They
recommend to their readers not to ever indulge in these powers since "they are a
great hindrance to spiritual progress". Indulge - what a beautiful word! If you did see
someone practicing Pranayama and 'indulging' in a little bilocation for fun, could
you tell?! Perhaps they don't think enough about what they are writing because they
let themselves be seduced by the dreams of possessing those powers. Perhaps they
already visualize all the fuss which will come with it: interviews, taking part in talk
shows etc. However, here, I repeat with emphasis, we are discussing quite another
phenomenon!

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 FINAL APPENDICES

APPENDIX N.1
DEFINITION OF INCREMENTAL ROUTINE

An unvarying schedule which consists of a daily practice of the same set of

Kriya techniques, changing neither their order of practice nor the number
of their repetitions, seems the best way of starting on the Kriya path. For
the first three months, there is no valid substitute for that. But, if after a
couple of years of patient application of the same routine, you would
discover that your efforts had been totally ineffective and the initial
enthusiasm got lost, you have the opportunity to be reborn to the spiritual
path by utilizing your time in a different way.

I know full well that if you address to a dogmatic kriyaban you would
receive the standard reprimand: ''You depend too much on results. Even if
you deem that Kriya does not work, be loyal to it and go ahead undeterred
as you have done up to now.'' Perhaps he will tell you the story of that loyal
kriyaban who had his first spiritual experience a day before dying!

I never had doubts that one should continue the practice of Kriya through
seemingly unproductive phases. Yet a lot of kriyabans drop everything
because they reach a standstill where further progress appears impossible.
The idea of practicing Kriya daily during their entire life because of a
promise made at the moment of initiation can become a nightmare, a cage
from which one wants to escape.

Definition
An Incremental Routine consists in utilizing mainly one single technique,
whose number of repetitions is gradually increased up to reach a large
number of repetitions whose amount has been handed down from Kriya
tradition. Each step of this demanding practice is lived only once in a week.

Let us consider what happens in athletics. I know that Kriya is not a sport,
but in the beginning stages of Kriya, while applying its different psycho-
physical techniques, it has many points in common with the essence of
athletics. Both shun the employment of brute force, and both require goals
and the diligent channeling of one's strength to achieve them. Both also
require analyzing and evaluating one's performance to learn from the
experience.

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 Now, what happens in athletics gives us a good example of how to
progress. Athletes who wish to achieve excellent performance must
somehow increase the intensity and the quality of their practice. Only
through intensive training sessions where athletes push their physical and
mental endurance beyond their normal levels, will they succeed in
accomplishing otherwise unachievable levels of performance. This is a
"law" no one escapes. It is clear that each session should be followed by
some days of rest in order to have a full recovery.

Let us consider two examples

INCREMENTAL ROUTINE OF NAVI KRIYA
On Saturdays – or on any free day – after a short practice of Maha Mudra
and of Kriya Pranayama, practice the double number of your usual
practice of Navi Kriya. It is wise to choose the most beautiful variation of
Navi Kriya, the one whose process begins with 36 descents to the Dantian.
This variation (you find the description of it in chapter 7) will be utilized
for our first example of Incremental Routine.
You start practicing 36 x 2 = 72 descents. The next steps will be: 36
x 3, 36 x 4...., 36 x 19, 36 x 20. There is no need to go beyond 36 x 20
repetitions. You will do these fundamental steps once per week. What
would you do during the other days of each week? The answer will
astonish you: ''Do nothing or have a very short practice of Kriya.
The increase of this delicate technique should be gradual. If you try
to outsmart the process and perform too many repetitions all at once,
nothing will come of it because the inner channels close up. Our inner
obstacles cannot be removed in one day; our inner force is not strong
enough to dissolve them. This internal power is initially weak and must be
enhanced week after week. Furthermore, this process should be
incorporated within a regular active life.
If you always practice in your room, arrange to have a tranquil walk
in the evening. Everything will proceed harmoniously and the benediction
of blissful silence will unfailingly visit you. The following day, grant
yourself a day of rest from all Kriya practices and grant yourself the balm
of a long tranquil Japa.
It is up to you to make your practice days as pleasant as possible. It
is advisable to break these long sessions into two parts – to be completed
before going to bed. You can conclude each part by lying on your back
(Savasana: the corpse pose) on a mat for a couple of minutes. You may
complete the first part unhurriedly in the morning, carefully respecting
every detail. In the afternoon, after a light meal and a little nap, it is fine to
go out, find a pleasant place to sit, and then reserve some time to

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contemplate nature. Then you can complete the remaining prearranged
number of repetitions, absorbed in your practice and perfectly at ease. You
will see how the effects increase as daylight approaches twilight.

Effects of this practice

A good effect of this practice is a striking increase in mental clarity,
probably due to the strong action on the third Chakra which governs the
thinking process. A more calibrated, precise and clear logical process rises
from a more efficient synergy between thoughts and emotions. Intuition
flows unimpeded when important decisions are to be made.
Unfortunately, traits of hardness might appear sometimes in your
temperament. You will find yourself uttering statements that others find
offensive and cutting but that for you, in that moment, are the expression of
sincerity. Although sustained by a luminous internal intuition, you might
hurt friends through your words and only hours later, being alone and
detached, notice how those words were inappropriate.
To understand the reason for this problem, let us look into the
meaning of ''crossing'' the knot of the navel. (Navi Kriya is done primarily
for this reason and secondarily to unite Prana and Apana and attract them
into the spine.) It is explained that the cutting of the umbilical cord at birth
splits a unique reality into two parts: the spiritual and the material. The
spiritual, which manifests as joy and calmness, establishes itself in the
higher Chakras and in the head; the material establishes itself in the lower
Chakras. This split between ''matter'' and ''spirit'' inside each human being
is a permanent source of excruciating conflicts. The healing of this fracture
happens through this Incremental Routine. Although the healing is
harmonious, visible manifestations can be interpreted negatively by others.
The personality of a kriyaban is destined to be ideally collected
around a central point and all inner conflicts healed. The effects are
observed clearly in one's practical life. One feels an inward order settling;
each action seems as if it were surrounded by a halo of calmness and
headed straight for the goal. It reminds me of Ahab in "Moby Dick" by
Herman Melville:

Swerve me? ye cannot swerve me, … The path to my fixed purpose is laid
with iron rails, whereon my soul is grooved to run. … Naught's an
obstacle, naught's an angle to the iron way! (Herman Melville)

When you practice more than 36x4 Navi Kriyas, the movements of the
head become less marked. The head movements tend to be hardly
noticeable. In other words, the forward, backward, and sideways
movement of the chin is reduced to a couple of millimeters! This happens
spontaneous because the practice is internalized.

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At the same time what happens to your breath is remarkable! This practice
will transform the quality of it. At the very moment the order to exhale has
been imparted by the mind, it feels as if the lungs cannot move. Some
instants later comes the awareness of something subtle descending into the
body. A new kind of exhalation is enjoyed, like an internal all-pervading
pressure. It brings about a peculiar feeling of well-being, harmony, and
freedom. One has the impression one could remain like that forever. Logic
implies that breath is coming out of the nose, yet you would swear it
doesn't. This may be considered the first experience of Pranayama with
internal breath (also called Kriya of the cells) that we discussed in chapter
14.

INCREMENTAL ROUTINE OF KRIYA PRANAYAMA

Let us first reply to an obvious question: ''Why should one practice the
Incremental Routine of Navi Kriya before that of Kriya Pranayama?'' The
reason is that Navi Kriya creates that solidity that permits to face such a
challenging procedure such as the Incremental Routine of Kriya
Pranayama.
36x1, 36 x 2, 36 x 3, up to 36 x 20 Kriya Pranayama breaths is the
best plan. 24x1, 24 x 2, 24 x 3,…..24 x 24 is a lighter plan, however very
good also.
In Chapter 6 we have shown different aspects of Kriya Pranayama,
let them all be present. Start with the simplest details and after some time,
introduce the others. When the practice is broken into two or three parts –
for example between morning and afternoon – you always restart
reconsidering the simplest aspects.

Move forward prudently. Respect the rhythm of the breath suited to your
constitution. If you feel that your breath is too short, don't worry about it!
However, during each stage of the process it is important to keep a slender
thread of breath up to the completion of the prescribed number. In other
words, the process should never become purely mental. If you like it, make
use of the 12 letter Mantra "Om Namo Bhagabate Vasudevaya" (Om Na
Mo Bha Ga Ba coming up and Te Va Su De Va Ya coming down.) This
helps you to keep the breath not too much short.

Note 1
During this very delicate period, you can practice Nadi Sodhana Pranayama
both during your week and especially the same day of the Incremental Routine.
You can take advantage of this useful technique although it is not part of Kriya
Yoga. As I have already pointed out, Nadi Sodhana Pranayama is far more

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important than expert kriyabans are willing to admit. Its practice should always
be coupled with the basic techniques of Kriya Yoga. Thanks to it, a beginner
receives a dramatic transformation – many important patterns of energy
imbalance disappear. Without this balancing action it is not easy to achieve a
watchful but peaceful alertness, which is the basis itself of the Kriya meditative
state. It is a common experience that after a long practice of Nadi Sodhana
without adding any other technique you enter a natural meditative state.

Note 2
Don't be upset if on some occasions this routine becomes an extraordinary
journey in your memory. It happens indeed that by focusing your attention on the
Chakras you obtain a particular effect: the inner screen of your awareness begins
to display a lot of images. This is a physiological fact and we have reasons to
suspect that those who affirm they are exempt from such phenomenon, it is
because they do not have enough lucidity to notice it. The Chakras are like jewel
boxes containing the memory of our whole life and they give rise to the full
splendor of lost reminiscences. The essence of past events (the beauty contained
in them and never fully appreciated) is lived again in the quiet pleasure of
contemplation while, sometimes, your heart is pervaded by a restrained cry. It is a
revelation: the light of the Spirit seems to twinkle in what seemed to be trite
moments of your life.

OTHER INCREMENTAL ROUTINES

We can conceive different Incremental Routines. Each technique practiced
in intensive way, will arouse specific effects – perceived in particular the
day following the practice. Some effects can rouse concern. [A kriyaban
should have familiarity with the laws of the human psyche.]

If you want to practice an Incremental routine of whatever technique and

you have not an expert by you to help you in planning the number of
repetitions, remember this criterion:
the first step should take 15-20 minutes, then, week by week, go ahead
increasing the number of repetitions until you practice for about six hours.

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APPENDIX N.2
CAN THE PRACTICE OF KRIYA PRODUCE NEGATIVE MOODS?

While browsing through the Web pages you will find some warning against
the dangers of Yoga, especially the danger of a "premature awakening of
Kundalini".The list of the problems that it would cause is limitless. There
are also a few web sites that warn against any form of meditation, hinting
at the possibility of a break with reality with unusual or extreme
strengthening of emotions, in particular agitation and anxiety, long-term
disorientation where one has become unable to focus long enough to work.

We read also that: "... an aspirant can develop occult, psychic powers.
These powers can be used for constructive or destructive purposes, but
quite often they are misused. For example the ability to read someone else's
mind can create problems and is likely to be ... resented by those who it is
used on." This is comic! When we find such amenities we wonder who on
earth has written such nonsense and with what purpose. Unfortunately
there is a tendency in the Web to duplicate pages from site to site without
changing a comma. Make an impossible story up, for example that one
yogi died of spontaneous combustion during the practice of Pranayama,
post it on a spiritually orientated web site and verify that, after a couple of
months, this story appears on many web sites.

We read that Yogis, sooner or later, are inclined to ... fall into sorcery and
black magic because they evoke, unaware, negative entities. An author
claimed that: "When you repeat that Mantra Om, Om... you are actually
invoking a demon spirit to come and possess your mind.'' He added his
testimony: "During a meditation session, I began to levitate. Ever since that
second I haven't slept as a human, I lost my sleep! Whenever I closed my
eyes, I saw the flames of Hell, I didn't dare to close my eyes, I couldn't! I
became a psychiatric case, and 26 times I've been hospitalized." Of course
there is no need to comment on.

My personal experience, limited to Kriya Yoga, of listening to similar

complaints, had not been without conflict. I had a hard time meeting people
who claimed that Kriya was responsible of all their psychological (perhaps
they meant psychiatric) problems and of some physical troubles too.
Hence, I would have to believe that by breathing fresh air, focusing the
mind on the spine and on particular centers in the head, they had developed
all kinds of mental and physical ailments. From a benediction as it seemed
at the very beginning, Kriya turned out to be a curse, a misfortune. The

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same practices that I had experimented so many times, with so much love,
drawing the purest delight, had been for them a doom. My reaction was:
''How, with what attitude, with what expectation, had you approached
Kriya? You say that Kriya made you crazy ... well, if the germs of madness
are inside me, they will come into bloom both if I practice Kriya and if I do
not practice it. Yet, considering the glorious moments experienced, I will
walk the Kriya path without an ounce of fear, had I to burn in it."

What can we reply when such charges come from persons who say nothing
about the different drugs they have taken for years! A person impressed me
by telling that after practicing some simple meditation techniques
(something very mild like awareness of the breath or concentration on the
Chakras) he had lost his mental equilibrium and had experienced the most
intense attacks of anguish and terror. This person made a big fuss about it,
posting on Yoga forums. I could not abstain from a strong suspicion. For
what reason did he go to India each year, for a long series of years, without
ever showing interest for Yoga or for the Indian spirituality? Perhaps he
went there to get different types of drugs at a low price? Later through
common friends I came to know that he took not only opiates but also
acids, any kind of amphetamines and (emulous of Carlos Castaneda) didn't
disdain the use of psychotropic plants. It was obvious that by complaining
before me, he tried to exorcize the rather frightening thought that he had
seriously damaged his brain and, perhaps, of being in a condition of
permanent, fatal psychic disorder. He removed the very idea that his past
unwary choices could be put in causal relation with his present mental
situation.

Often I think how shocking would be having a magic mirror in which

people could see their past actions and realize how inconsiderate and cruel
they had been toward their body! I understand that in some cases a
preexisting mental disturbance can push a person to be after drugs as a
remedy. Well, in such case I don't believe that the use of the techniques of
Yoga can aggravate the condition of their alienation.

Many have heard about the story of Gopi Krishna

Worthwhile reading is Kundalini: The Evolutionary Energy in Man by
Gopi Krishna – currently available under the title Living With Kundalini.

A routine which is totally based on a strong concentration on the

Sahasrara is not appropriate for those students who have not crossed the
spiritual eye. To obtain this, years are necessary not months. Building a
strong magnet in Sahasrara is the most powerful way to stimulate the
rising of Kundalini. You might experience moments of panic or in which

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you feel unrelated with the reality. If you are a beginner, forget the
techniques in which you concentrate on Fontanelle or over it. We are
deeply thankful to the site AYP which explains clearly the reasons of this.

Through intense concentration on Sahasrara only, Gopi Krishna got into

trouble. His life was both blessed by ecstatic bliss and tormented by
physical and mental discomfort. In 1967 he wrote his excellent testimony.
His book gives a clear and concise autobiographic account of the
phenomenon of the awakening of Kundalini.

He experienced this ''awakening'' in 1937 although he had not a spiritual

teacher and was not initiated into any spiritual lineage. He practiced
concentration for a number of years. His main technique consisted in
visualizing "an imaginary Lotus in full bloom, radiating light" at the crown
of the head. As he sat meditating – exactly as he had for the three hours
before dawn each day for seventeen years – he became aware of a
powerful, pleasurable sensation at the base of his spine. He continued to
meditate; the sensation began to spread and extend upwards. It continued to
expand until he heard, quite without warning, a roar like that of a waterfall
and felt a stream of liquid light enter his brain.

Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light
entering my brain through the spinal cord. Entirely unprepared for such a
development, I was completely taken by surprise; but regaining self-
control instantaneously, I remained sitting in the same posture, keeping
my mind on the point of concentration. The illumination grew brighter and
brighter, the roaring louder, I experienced a rocking sensation and then felt
myself slipping out of my body, entirely enveloped in a halo of light.
(Gopi Krishna Living With Kundalini).

This experience changed radically the scheme of his life. He experienced a

continuous "luminous glow" around his head and began having a variety of
psychological and physiological problems. At times he thought he was
going mad. He adopted a very strict diet and for years refused to do any
other concentration exercise.

The keen desire to sit and meditate, which had always been present during
the preceding days, disappeared suddenly and was replaced by a feeling of
horror of the supernatural. I wanted to fly from even the thought of it. At
the same time I felt a sudden distaste for work and conversation, with the
inevitable result that being left with nothing to keep myself engaged, time
hung heavily on me, adding to the already distraught condition of my
mind. [...] Each morning heralded for me a new kind of terror, a fresh
complication in the already disordered system, a deeper fit of melancholy

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 or more irritable condition of the mind which I had to restrain, to prevent
it from completely overwhelming me, by keeping myself alert, usually
after a completely sleepless night; and after withstanding patiently the
tortures of the day, I had to prepare myself for even worse torment of the
night.

Let us consider now how he emerged from this negative experience into a
wonderful state of awakening that blessed him to the end of his life. He
discovered that the esoteric teachings contained a number of practices that
might help him to bring the energy back into balance. His main cure
reminds a lot the practice of Kriya Pranayama.

.... a fearful idea struck me. Could it be that I had aroused Kundalini
through pingala or the solar nerve which regulates the flow of heat in the
body and is located on the right side of Sushumna'? If so, I was doomed, I
thought desperately and as if by divine dispensation the idea flashed across
my brain to make a last-minute attempt to rouse Ida, or the lunar nerve on
the left side, to activity, thus neutralizing the dreadful burning effect of the
devouring fire within. With my mind reeling and senses deadened with
pain, but with all the will-power left at my command, I brought my
attention to bear on the left side of the seat of Kundalini, and tried to force
an imaginary cold current upward through the middle of the spinal cord. In
that extraordinarily extended, agonized, and exhausted state of
consciousness, I distinctly felt the location of the nerve and strained hard
mentally to divert its flow into the central channel. Then, as if waiting for
the destined moment, a miracle happened. There was a sound like a nerve
thread snapping and instantaneously a silvery streak passed zigzag through
the spinal cord, exactly like the sinuous movement of a white serpent in
rapid flight, pouring an effulgent, cascading shower of brilliant vital
energy into my brain, filling my head with a blissful lustre in place of the
flame that had been tormenting me for the last three hours. Completely
taken by surprise at this sudden transformation of the fiery current, darting
across the entire network of my nerves only a moment before, and
overjoyed at the cessation of pain, I remained absolutely quiet and
motionless for some time, tasting the bliss of relief with a mind flooded
with emotion, unable to believe I was really free of the horror. Tortured
and exhausted almost to the point of collapse by the agony I had suffered
during the terrible interval. I immediately fell asleep, bathed in light and
for the first time after weeks of anguish felt the sweet embrace of restful
sleep.

Very interesting is the modality through which Gopi Krishna started a

process of recovery. Convinced he had aroused Kundalini through Pingala,
he made a last desperate attempt to bring in activity Ida, thus neutralizing
the internal fire that was devouring him. There is an action he did, which,

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patiently repeated, helped him out of his predicament. He mentally created
a cold current coming up within the central channel of the spine. This was
enough to save him!

From then onwards, Gopi Krishna believed that this experience originated
a healing process. He wrote about the mystical experience and the
evolution of consciousness from a scientific point of view. He theorized
that there existed a biological mechanism in the human body, known from
ancient times in India as Kundalini, which was responsible for creativity,
genius, psychic ability, religious and mystical experience. In his opinion,
Kundalini was the true cause of evolution. He understood that only a
balanced method could put in motion a healthy process of Kundalini
awakening.

Another interesting testimony about Kundalini awakening is that of B. S.

Goel's (1935- 1998) described in his: Psycho-Analysis and Meditation. He
was a very rare individual. His experience of Kundalini awakening
happened when he was 28 and was quite dramatic. Kundalini got awakened
on its own. During this long process, his friends thought he was "losing his
mind". He went up and down India looking for someone who could
explain what was happening to him. He found many people that had
theories. However they did not know. His uniqueness lies in his experience
of classical psychoanalysis along with meditation, which he advocated.
When he was 35, his Guru appeared in his dream, and told him that
Psycho-analysis and Marxism, both of which he had embraced, were false
ways to happiness. He told him the only path to inner peace and joy was
through God. In 1982, he opened an ashram in the Himalayas to help and
guide other aspirants who had Kundalini experiences.

What is interesting for us is that Dr. Goel talks about the different degrees
of suffering he went through as his ego was destroyed and rebuild. He was
the first, apart late Swami Satyananda Saraswati, who studied the role of
Bindu point, in the occipital region. He explained that "when the
consciousness marches toward Bindu (which he calls Brahma-randhra) the
ego-formations will get exposed before the consciousness in free-
associations, in free writings, in dreams, and above all, in meditation itself.

In the last part of his book, while discussing "signals toward the final
goal", among a lot of signals he had the courage to quote one in particular
whom is not usually treated in book but in those book who want of mimic
all the gurudom matter. He quotes "the great desire for being pierced and
penetrated." About "pierced", he exemplifies it with the "desire of putting a
nail at the mid-point between the two eyebrows. About "penetrated", he

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clarifies that the desire of penetration at Bindu may, out of ego-ignorance
"turn into the desire of passive anal-penetration." He clarifies that an
ordinary sexual act cannot satisfy the person who need really penetrated at
the Bindu to get final spiritual bliss. He adds that: "as long as he does not
reach that stage, he may often indulge in compulsive homo-sexuality. It is
very probable that many saints of all ages might have remained great
homosexuals if they had stopped their spiritual effort in their pre-sainthood
period."

Let us try to conceive a wise and safe behavior to be promptly adopted

when, after our practice of Kriya, we face disagreeable or negative or
worrying moods

Kriya is a spiritual path, nothing else, but its procedures can touch the
subconscious sphere. Even if one practices in the best of the ways, he/she
could experience negative moods like depression, unmotivated fear,
anxiety etc. Close to glorious experiences, a kriyaban could feel
overwhelmed by an unknown power and experience a panic attack. What is
then the best behavior in order to retrieve the lost tranquility?

1. Avoid long concentration on the Sahasrara

Apart from Anahata and Kutastha, don't utilize techniques that work on a
single Chakra. If you want to unlock an energetic, psychic knot, remember
that a knot (Granti) is not as we usually visualize it, namely like an
ordinary rope-knot. It has a kind of mutual dependence with all the other
knots, they are subtly inter-twined, one inside the other. If you concentrate
for long time upon one single knot, you risk to lose your mental peace.
Don't be like a surgeon who wants to remove a gallstone embedded in a
organ, without taking all the care not to destroy the organ and kill the
patient. After an understandable momentarily drop of your practice of
Kriya during depressive moods, when you resume your Kriya, give the
same concentration to all the Chakras and always end by concentrating
either on the heart Chakra or on the point between the eyebrows. If the
result of your practice is a state of greyish mind, it you have the impression
that your soul is scratched, this is a sign that you practice is not well
balanced.

2. Nadi Sodhana followed by Sitali

You surely know the basic technique of Nadi Sodhana. 7 Practice it every
day, even different times a day. This technique is always all right but, for
the problems we are dealing with, add Sitali Pranayama. (Creating a

7
It is explained in the first chapter of this book.

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cooling sensation coming up through the spine was exactly what Gopi
Krishna did to get out of his awful situation. )

To practice Sitali, sit with erected spine and concentrate all your mental
strength in the point between the eyebrows. Use all your imagination to
raise a fresh current up the spine. This can be done by inhaling through the
mouth while keeping the tongue in a particular position. Curl comfortably
your tongue and protrude it slightly past the lips to form a tube. Inhale
deeply and smoothly through the tongue and mouth – a cooling sensation is
felt over the tongue and into the throat. Exhale through the nose, ideally
directing the breath to all the parts of your body. Repeat at least 12 times.

3. Practice intensely Mula Bandha for 108 repetitions

Forget the breath, try to attune to calmness in the point between the
eyebrows. Practice slowly, but intensely, 108 Mula Bandha. Contract the
muscles at the base of the spine, maintain the contraction for a couple of
seconds and relax. Repeat... Don't be in a hurry: each hold and relax
should last at least four seconds. You can have more than one session in
order to complete 108 repetitions. The benefit of this practice is almost
immediate.

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APPENDIX N.3
SPIRITUAL PATHS WORTH STUDYING
[Radhasoami – Hesychasm - Sufi - Internal Alchemy (Nei Dan)]

Usually, when we start the Kriya path, we are naïve. We would like to find
a book that explains Kriya techniques in detail, with beautiful pictures and
clear diagrams helpful and supportive of our efforts. We purchase what we
find on the market. Often, skimming through those books, we are likely to
be disappointed. We won't find what we look for: there are no practical
information. The first reaction is to throw the book in the wastebasket.
Unfortunately most books on Kriya contain tedious rhetoric and
innumerable repetitions, all drenched in useless references to abstruse
philosophical theories such that, apart from one or two interesting lines, all
the rest is be discarded.
I don't dissuade anyone from reading a book: students must gain
first-hand experience. For example, like thousand of persons, I also read
avidly the commentaries, attributed to Lahiri Mahasaya, of some sacred
writings. Lahiri Mahasaya's great disciple P. Bhattacharya, printed these
interpretations. These books were little known for a long time, as they were
written in Bengali. Recently they were translated into English. I studied
these books with enthusiasm, hoping to find some key useful to my
understanding of Kriya. I was disappointed. Their value, from an exegetic
point of view, is almost null. It seems almost impossible to me that they
really come from Lahiri Mahasaya: I am not able to find the same practical
wisdom and tremendous realization expressed in his diaries and letters. I
find rather a mind with an almost maniacal tendency to interpret each thing
in the light of Kriya, as if centuries ago, the authors of those spiritual works
knew exactly one by one all the Kriya techniques.
I think that Lahiri Mahasaya explained orally the meaning of some
Indian sacred books. Perhaps, reading the verses of those texts, Lahiri
Mahasaya was transported from the force of his insight, forgot completely
the starting point and, entranced, talked extensively and freely about the
subtleties of Kriya Yoga. Very probably what he said on that occasion could
have been taken as a specific comment to that text. Furthermore, it is
possible that, in order to publish those hard-to-understand notes, the editor
had them completed with parts of his own comprehension.
What I would suggest is to study Kriya in the light of other mystical
traditions. I will bring here precise examples. They can inspire us, fostering
an unexpected deepening of our understanding of our spiritual discipline.
We do not know what did Lahiri Mahasaya exactly teach, what

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suggestions he gave to his disciples. It is not correct to live in the fixation
that it is possible to reconstruct them. Let us be inspired by what is found
in the nucleus of the great mystical paths.

[I] RADHASOAMI
Why should kriyabans give their time to study the Radhasoami cult?
Because it has so many similarities with the Kriya path. It teaches
procedures that are very similar to the techniques Hong Sau, Om, Kriya
Pranayama and the technique that PY calls Second Kriya. Sri Yukteswar
and P. Y. were part of this movement.
A kriyaban who feels a strong tie with PY's teachings will surely
read with shivers of surprise what comes out from Radhasoami literature. It
is reasonable to infer that some disciples of Lahiri Mahasaya belonged to a
Radhasoami group and perhaps, without even being fully aware of this,
added to Kriya some elements of theory and practice which belonged to
this movement.

Radhasoami is a monotheistic religion that has the Omkar Reality as

''Single God.'' Well, the Kriya path is a process of refinement, in
progressive stadiums, of the tuning with the Omkar vibration. Omkar is the
final destination of Kriya, the unique essence that permeates every of its
phases. This is what you will find in this path.... that's saying a lot.

Practical teachings
The following procedures in their entirety are called Surat Shabda Yoga
(Surat means "soul," Shabda means "word". The "word" is the "Sound
Current", the "Audible Life Stream" or the "Essence of the Absolute
Supreme Being".

Meditation happens in the quiet of the early morning (before breakfast),

and before sleep. Meditation begins with first relaxing the body and
making it still. The position is comfortable either sitting in a chair or in a
cross-legged position with spine erect, keeping spine, head and neck
aligned naturally. It is important to gradually develop the ability of sitting
relaxed and without any bodily tension.

The teacher gives the disciple a Mantra: its repetition helps the mind to
come to complete rest. Repeating internally the Mantra in Kutastha helps
one to raise the consciousness of the Self to higher regions. This is the key
that helps transcending thought (time and space) and opens the door of the
inner being. Disciples are invited to use the "5 Names of God": 1. Jot
Nirinjan 2. Ongkar 3. Rarankar 4. Sohang 5. Sat Nam
One sits still, eyes closed, mentally repeating the Mantra, gazing into

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the middle of the darkness lying in front of him. If one perceives the inner
light, the concentration is on it. Breathing is natural and free flowing. This
process automatically draws the spirit-currents, normally dissipated all over
the body, toward the spiritual center.

They explain that the seat of the Spirit is at the point between the two
eyebrows. It is on this point that the devotee having closed his eyes must
focus his attention. The instruction is to repeat there your Mantra.

I have not found in Radhasoami the exercise of Talabya Kriya but only the
following instruction. ''Curl your tongue up to the roof of your mouth. Get
the tip to touch the uvula make contact with Amrita (the divine nectar) that
is constantly flowing through your body. Go further and enter the nasal
passage. Usually you will experience the nectar only after much practice.''
It is claimed that this nectar is the ''living water'', the ''bread of life'' of
which Jesus spoke.

Listen to internal sounds

Radhasoami teaches a spiritual path that is intentionally easier than those
described in the ancient scriptures as it requires nothing more than sitting
quietly and looking and listening within.'' They teach that there are no other
means of spiritual liberation, except through the Omkar experience.
Without actual, conscious, participation in the internally audible Life
Stream, no one can ever escape the net of Karma and reincarnation, or ever
become free and happy. They explain that no other system leads so easily to
the highest regions of mystical experience.

In order to begin the upward journey, a devotee must learn to "go within."
The procedure involves concentrating on the primordial vibration that
activates the Universe, the so-called ''Music of the Spheres.'' In order to
hear the ''divine sound'', novices are asked to block their ears with the
thumbs so they cannot hear any external sounds. This technique is
practiced using an arm prop.

One can hear the inner sounds – the same described in Kriya literature. One
listens to the internal sounds coming at first from the right side and
ultimately from the top of the head. To some devotees this sounds like a
bell. At a certain moment, it begins to fairly enchant you and to pull you
up with increasing attraction and power. You will find yourself listening to
it with rapt attention and deep delight, completely absorbed in it. You will
never wish to leave it. This experience is deepened by perceiving the light
in Kutastha.

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Utilizing the breath to increase the Omkar experience.
There are plenty of variations of that procedure adopted by the different
Radhasoami groups. Here I hint to one variation which represent, in my
opinion, the most effective and efficient way to merge into the Omkar
dimension.

Inhale slowly, deeply, through your nose, and then slowly exhale, but
before all the air is out you start breathing in again, and you just keep
going, never quite letting all the air out. Perceive two currents in the right
and in the left lobe of the brain, respectively. The inhaling current moves
upward, the exhaling current moves downward. You can actually hear the
sound of the in and out breath as ''so-hung'' (soham): ''so'' on the in-breath,
''hung'' on the out-breath. The Divine Word is the sound your breath makes.
This technique, in the classic Yoga literature, is referred to as Kewali
Kumbhak because if you are constantly aware of the breath and of Soham
you achieve the breathless state. This perception, if it is repeated for a long
time, will help you to perceive the astral sounds in the internal part of each
ear. You will hear internal sound inside the right ear, then inside the left ear
also.

Through a long practice of this breathing exercise, you will hear a ringing
about an inch above the right ear. You will hear a ringing about an inch
above the left ear. It may take you about five minutes to hear both tones at
the same time. Each breath should give momentum to this circular
movement. Perceive inside the central part of the brain a counterclockwise
movement (when looked from behind.) When the energy in the two is
balanced, a circular force field is formed. Follow both tonal vibrations
from the ears into the center of the cranium, where they will meet and
blend into a slightly different sound. At the apex of this procedure you
will have the revelation of the spiritual eye. When the breath disappears,
the movement goes ahead through the sheer power of concentration. The
white spiritual light appears in the central part of your head. Go ahead,
relentlessly absorbed in it. A deep Bell sound will lead you in the Samadhi
state. This is the culmination of this particular practice.

The Radhasoami movement believes that besides the 6 Chakras in the

physical body, there are 6 Chakras in the gray matter of the brain, and 6 in
the white matter. The 6 spinal Chakras are materialistic in nature, therefore
they are not to be stimulated (you don't use specific bija Mantras to

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activate them as you do in Kundalini Yoga) but they are simply astrally
located. Strange as it may sound, long meditation upon the Chakras is not
the right action to be done in order to achieve ''Mukti'' (liberation.) But by
astrally locating them we acquire the ability to leave the human body at
will – a practice sometimes referred to as "dying while living". The
technique consists in assuming Kechari Mudra, focusing the internal gaze
in Kutastha, while part of the attention locates the seat of a Chakra until its
particular luminous vibration begins to appear. When this happens you
don't dwell upon that Chakra; you focus on the physical location of the
next each Chakra and so on. In other words, the pause upon a Chakra lasts
only for the necessary time to have that subtle perception of it.

The location of the other 12 Chakras in the brain is gradually revealed by

moving the Prana in a circular way inside the brain. A very slight breath
can be used just at the very beginning of this procedure, then breath is
forgotten and you use only the pure strength of your will.

After completing a great number of rounds, the soul has sufficient force to
penetrate the 18th portal. Radhasoami teaches that is the most elevated
Chakra; its seat is in the white part of the brain. This portal opens on the
true, indestructible ocean of the Spirit. This is the ultimate goal to be
achieved via meditation practices.

Kabir and Guru Nanak inspired the Radhasoami movement

Kabir
The writings of Kabir (1398 Benares - 1448/1494 Maghar), have deep
similarities with the Radhasoami teaching. Kabir’s concept of Shabda,
which can be translated as "Word" (the word of the Master), can be related
to the Omkar teaching. According to Kabir this Shabda-Om dispels all
doubts and difficulties: is vital to keep it constantly in our consciousness as
a living presence.

The literature about Kabir and Guru Nanak (1469 Nankana Sahib - 1539
Kartarpur) is very inspiring. Their teachings overlapped perfectly. Kabir, an
illiterate Muslim weaver, was a great mystic, open to the vedantic and
yogic influence, and an extraordinary singer of the Divine, conceived
beyond name and form. The poems and sentences ascribed to him are
expressed in a particularly effective language that remains permanently
emblazoned in the reader's memory.

In the last century, Rabindranath Tagore, the great mystic poet of Calcutta,
rediscovered the reliability of his teachings and the power of his poetry,

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and made beautiful translations of his songs into English. Kabir conceived
Islam and Hinduism to be two roads converging toward a unique goal. He
was convinced of the possibility of overcoming the barriers that separate
these two great religions. He did not seem to base his teaching upon the
authority of the holy writings; he shunned the religious rituals. Kabir taught
not to renounce to life and become a hermit, not to cultivate any extreme
approach to the spiritual discipline, because it weakens the body and
increases pride. God has to be recognized inside of one's own soul - like a
fire fed by continuous care, burning all the resistances, dogmas and
ignorance. This is beautifully stated in Kabir's: "One day my mind flew as
a bird in the sky, and entered the heavens. When I arrived, I saw that there
was no God, since He resided in the Saints!"

Hinduism gave Kabir the concept of reincarnation and the law of Karma;
Islam gave him the absolute monotheism - the strength of fighting all the
forms of idolatry and the caste system. I found the full meaning of the
yogic practice in him. He says that there is a garden full of flowers in our
body, the Chakras, and an endless beauty can be contemplated if the
awareness is established in the ''thousand-petal Lotus''.

Who is there playing upon a flute in the middle of the sky? The flute is
being played in trikuti (eyebrows center), the confluence of the Ganga and
Jamuna. The sound emanates from the north! Cowherd girl, hear the sound
of the flute and lo, they are all hypnotized by the nada." "It is a music
without strings which plays in the body. It penetrates the inner and the
outer and leads you away from illusion." (Kabir).

Guru Nanak
Beloved Guru Nanak gave the same teaching. He disapproved of ascetic
practices and taught instead to remain inwardly detached whilst living as a
householder. "Asceticism doesn't consist in ascetic robes, or in having a
walking staff, nor in visiting burial places. Asceticism is not mere words;
asceticism is to remain pure amidst impurities!" Traditionally, release from
the bondage of the world was sought as the goal, therefore the
householder's life was considered an impediment and an entanglement. In
contrast, in Guru Nanak's teaching, the whole world became the arena of
spiritual endeavor. He was bewitched by the beauty of creation and
considered the panorama of nature as the loveliest place for worship of the
Divine. He expressed his teachings in Punjabi, the spoken language of
northern India. His disregard for Sanskrit suggested that his message was
without reference to the existent Holy Scriptures. He made a deliberate
attempt to completely cut off his disciples from all the ritualistic practices,
orthodox modes of worship, and from the priestly class.

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His teaching demanded an entirely new approach. While a full
understanding of God is beyond human beings, he described God as not
wholly unknowable. God must be seen through "the inward eye", sought in
the "heart". He emphasized that the revelation of this is to be achieved
through meditation. In his teachings there are hints as to the possibility of
listening to an ineffable internal melody (Omkar) and to taste the nectar
(Amrit).

"The Sound is inside us. It is invisible. Wherever I look I find it."

(Guru Nanak).

In conclusion, the Radhasoami path deserves our respect: there are

teachings in it that complement wonderfully Lahiri's legacy. Let us say in
general that the literary material produced by this movement is very
inspiring for all those who are seeking to be in tune with the Omkar Realty.

[II] HESYCHASM
As we have said, an easy way to come closer to the Hesychast teaching is
to read The way of the Pilgrim. This is a novel written by ''Anonymous'' in
the mid-nineteenth century and translated into English in 1930.
As for the story contained in that book, no one knows for certain if it
is a true story about a particular pilgrim or a spiritual fiction created to
propagate the mystical aspect of the Orthodox Christian faith. Some, on the
basis of other witnesses, identify the author as the Russian Orthodox monk
Archimandrite Mikhail Kozlov. Whatever the historical truth, this pilgrim
is the ideal representative of a vast category of people who spent their life
visiting sanctuaries, churches, monasteries, the Athos Mountain, the Holy
Land seeking God through the Continuous Prayer.

The story is about a pilgrim returning from the Holy Sepulcher who
stopped at Mount Athos. One is immediately struck by the opening words:
"By the grace of God, I am a Christian, by my actions, a great sinner, and
by calling, a homeless wanderer of the humblest birth roaming from place
to place. My worldly goods are a knapsack with some dried bread in it, and
in my breast pocket a Bible. And that is all". Then we learn how the pilgrim
at the start of his path was resolute about covering an infinite distance
across the steppes, if he had to, in order to find a spiritual guide that would
reveal to him the secret of Continuous Prayer. The novel is therefore a tale
of the pilgrim's lifelong search for the teaching on how "to pray
continually" – the way Saint Paul had recommended.

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One day, the pilgrim's ardor was awarded when a spiritual teacher accepted
him as a disciple, clarifying every detail of the practice. It is interesting to
read how the Pilgrim was instructed to repeat the Jesus Prayer 3,000 times
a day, then 6,000, then 12,000. By following this counsel, one day the
pilgrim discovered that the Prayer had reached the mysterious secret zone
in the heart. It happened spontaneously that the syllables of the Prayer
were pronounced in synchronous with the pulse. From then on, whatever
happened, it could not separate the pilgrim from God.

The spiritual practice starts by murmuring the Prayer just audibly enough
that you can hear yourself. Then you skip to mental repetition. Then you
can make a few prostrations (bows from the waist, while the rest is
immobile.) Twelve prostrations will suffice in the beginning. Hesychasts
explain that the prostrations warm up the body and strengthen fervor in
Prayer.

You sit comfortably and try to lengthen the rhythm of your breath. You
breathe through the nostrils in a way that the breath produces a noise in the
throat. 8 When the breath reaches a stable and regular rhythm, combine the
Prayer with the ingoing and outgoing breath. Go ahead with this for a
minimum of 15 minutes; after a couple of weeks practice for 30 minutes.
Very useful is to count the number of repetitions on rosary beads. Then
move on to pure mental repetition.

Very interesting is the instruction of this unknown author that many call
Pseudo-Symeon:

Then sit down in a quite cell, in corner by yourself, and do what I tell you.
Close the door, and withdraw your intellect from everything worthless and
transient. Rest your beard on your chest, and focus your physical gaze,
together with the whole of your intellect, upon the center of your belly or
your navel. Restrain the drawing-in of breath through your nostrils, so as
not to breathe easily, and search inside yourself with your intellect so as to
find the place of the heart, where all the powers of the soul reside. To start
with you will find there darkness and an impenetrable density. Later, when
you persist and practice this task day and night, you will find, as though
miraculously, an unceasing joy. For as soon as the intellect attains the
place of the heart, at once it sees things of which it previously knew
nothing. It sees the open space within the heart and it beholds itself
entirely luminous and full of discrimination.
8
This is what Hesychasm teaches and everyone acknowledges this is pure Yoga.

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Hesychasts explain that the region between the eyebrows is not fit for all
the phases of meditation. If the energy of your thought comes down to the
level of the throat – as it normally happens while reciting the Prayer – it
acquires an evocative power recharged with emotional values. As a
consequence there is the tendency to become lost in mental associations. If
you move the center of your awareness towards the heart center, the
attention reaches complete cohesion. It is sustained by a higher intensity
and nothing extraneous can disturb it.

Interesting is to see how the Hesychasm introduce a procedure very similar

to our Navi Kriya. The instruction is to sit (comfortably and without strain)
with your head bowed and your eyes directed toward the abdomen. You
pray with concentrated focus on the navel. You try to enter it, as if the
navel were only a ''door''. Esicasmo explain that you will find a joyless and
dull obscurity but with persistence, a limitless happiness will be reached.
You will see the open space within the heart and contemplate the
"Uncreated Light". Your heart will be filled with the most loving bliss!
After achieving this state you will have a drastic realization that ''what you
have lived till now had been nothing.''

All this is wisely and masterfully explained in the book The Way of a
Pilgrim. As you understand, the main reason for the work's attraction is the
presentation of a pilgrim's life as the model pattern of life for those who
truly wish to lead a spiritual life.
Surely, we kriyabans are ''pilgrims'', worn-out and exasperated,
moving from a pseudo guru to another – each one woefully ignorant, slave
of their own fixed idea: that we westerners are pushovers enjoying to be
fooled.
Thanks to the inspiration coming from The Way of a Pilgrim we
decide to test the practice of Japa, to murmur mentally our chosen Prayer
for a couple of hours a day. Instead of just hanging around doing nothing
of fantasizing about how to guess the original techniques of Kriya Yoga, we
taste the divine honey of the Contemplative Prayer. This leads us to a
sincere act of opening our heart to God. We shall gradually discover that
the goal that the Russian Pilgrim had set for himself – achieving the state
of Continuous Prayer, a real heaven on this heart, a state of unparalleled
Beauty – is not a myth, it is feasible in our life.

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[III] SUFI
Soul stirring ardent feelings and sincerity are to be found in Sufi literature:
the celebration of the Creator of the universe shines with a strength and
amplitude beyond comparison. Sufis tell us of their love for earthly Beauty,
letting you guess how they are carried away by their ardent form of Prayer,
from the contemplation of that Beauty to the direct experience of the
Divine.

Consider how great is the inspiration that we receive from these lines by
Rumi:

I died as a mineral and became a plant; I died as plant and rose to animal; I died
as animal and I was Man. Why should I fear? When was I less by dying? Yet
once more I shall die as Man, to soar with angels blessed; but even from
angelhood I must pass on: all except God doth perish. When I have sacrificed my
angel-soul, I shall become what no mind e'er conceived. (Rumi,Translated
by A.J. Arberry)

Many Sufi practice a private and silent Adoration. Their belief is that when
you open your heart to Allah and utter words in His praise, Allah fills you
with strength and inner peace:

When praying, the individual bows as a human person and gets up as God.
(Al-Junayd)

The word Dhikr [which is the Thokar procedure we learn in Kriya] is

commonly translated as "remembrance". Essentially, the practice of Dhikr
is a form of Prayer in which the Muslim expresses their remembrance of
God. Through Dhikr the seed of remembrance is planted in the heart and
nourished daily, until the tree of Dhikr becomes deeply rooted and bears its
fruit. Dhikr is something of tremendous importance. Sufi teach that the
purpose of Dhikr is to purify hearts and souls in order to move toward the
Light of the Divine without being deflected by anything.

Interesting is to study how they begin the practice of Dhikr by uttering the
Mantra aloud (Dhikr of the tongue) until a state of great absorption makes
it impossible to go on in this way (aloud.) At this point the mental practice
commences. By persevering assiduously in this way, the syllables chanted
mentally are gradually effaced from our awareness and only the meaning of
the Prayer remains. The mind becomes so calm that it is unable to think,
while the deepest sentiments are awakened – the touch of Divine
Recollection drives the mind crazy and the most intoxicating of joys begins
to expand within.

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"Heavens and earth contain Me not, but the heart of My faithful servant
containeth Me."
(Prophet Muhammad conveying the words of God, Hadith Kudsi.)

If you want to follow the Sufi path and at the same time utilize the Kriya
techniques, you will encounter no difficulties whatsoever. Of course, you
should be endowed with a strong self-teaching spirit. At the first place put
those procedures in which the chanting of the ''Lâ Ilâha Illâ Allâh'' is
accompanied by the movements of the head. Lahiri Mahasaya gave the
Islamic mantra ''Lâ Ilâha Illâ Allâh'' to his Muslim disciples. 9

We don't have the exact details of that procedure but it seems reasonable
that the head was lifted (with or without the help of the breath) from under
the navel up to the brain; after reaching the brain, it moved from the brain
to the one shoulder, then to the other shoulder and then it hit the heart.

Some Sufi order explains that he who wants to guide his Prayer into his
heart, first of all must keep the tongue pressed against the roof of his
mouth, his lips and teeth firmly shut, and hold his breath. Then starting
with the word "Lâ" , he makes it ascend from the navel to the brain.

After "Lâ" is placed in the head, he puts "ilâha" in the right shoulder (and
upper part of the chest under the right shoulder) with head bending to the
right; "illâal" is put in the left shoulder (and upper part of the chest under
the left shoulder) with head bending to the left. Then "lâh" is driven
forcefully into the heart with the head bending down. From this position,
"Lâ" is again brought into the head, while raising the chin.

At the end of the chosen number of repetitions, the phrase ''Muhammad

rasul Allah'' is made to incline from the left to the right side, and then one
says, ''My God, Thou art my goal and satisfying Thee is my aim.''

When the number of repetitions of the technique increases in intensity, a

deep intoxication is felt in the heart. One may abide by the number of
repetitions given in Kriya schools (related with the practice of the basic
form of Thokar) or can go beyond them in a completely different
dimension. I know that the Sufis reach a number of repetitions that is
inconceivable to a kriyaban.

9
If you prefer to utilize a 12 syllable Mantra you can consider: Allahu la ilaha illa
huwal hayyul qayyum (Allah—there is no god except He—is the Living One, the
All-sustainer.) A good division into 12 parts is: 1- AL 2- LA 3-HU 4-LA 5-ILAHA 6-
ILLA 7- HU 8-WAL 9-HAY 10-YUL 11-QAY 12-YUM

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For a good practice of Thokar I recommend the correct attitude which is
not to prepare to experience something tremendously powerful but that to
lose oneself in the beauty of the prayer, of the Mantra -- as the Sufis do.
The simplest way is the best.

"When a servant of Allah utters the words ''Lâ Ilâha Illâ Allâh'' (There is none
worthy of worship except Allah) sincerely, the doors of heaven open up for these
words until they reach the Throne of Allah."

[IV] INTERNAL ALCHEMY (NEI DAN)

The Taoist Internal Alchemy is a spiritual discipline, the esoteric core of
Taoism, the mystical tradition of ancient China. My first reference book
was Taoist Yoga: Alchemy and Immortality by Charles Luk & Lu Kuan.
My attention was considerably stirred up; I photocopied many pages, cut
out the most important pieces, put them in order and glued them onto four
sheets of paper, highlighting the four phases of Taoist Internal Alchemy.

When I read the description of the basic procedure (Microcosmic Orbit) of

this ancient discipline, I saw it was very similar to Kriya Pranayama – but
not exactly equal! However, studying deeply the former helps us to
penetrate the mysteries of the hidden laws of the latter. Various metaphors
used to explain its mechanism of the Micro Orbit (bagpipe turned upside-
down, flute with no holes...) brought back to my mind, with surprising
similarity, some weird explanation about Kriya Pranayama which I had
once received from an eminent source.

The difference between Microcosmic Orbit and Kriya Pranayama is that in

the first the energy goes down in the body touching not the Chakras but the
points on the surface of the body which are connected with the Chakras:
Adam's apple, the central region of the sternum, the navel, the pubic region
and the Perineum. By going ahead with the practice, the difference
between the two procedures fades away, as the result produced upon the
body’s energy is the same.

I was surprised: perhaps Kriya Yoga was the Taoist Internal Alchemy,
taught within an Indian context, with clear use of both purely Indian
techniques and procedures (like Navi Kriya) that were Indian only in
appearance? Actually, Kriya Yoga is a discipline which could be described
through the symbols of two different cultures. Surely Kriya Yoga is
definitely deeper and richer than Tantric Kundalini Yoga.

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I thought that it was not a weird idea that the mythical Babaji was/is one of
the "immortals" of the Taoist tradition. My enthusiastic response derived
from the intuition that the study of the Internal Alchemy would prove to be
absolutely profitable.

[I] Small Heavenly Orbit (Lesser Celestial Circuit)

The first stage is the basis of the whole internal alchemical process, it
consists in activating the Small Heavenly Orbit.

Let your breath free. Raise your eyebrows, become sensitive to the internal
light. Try now to intuitively perceive this light in the ''frontal component"
of each Chakra. "Frontal" means that its location is on the anterior part of
the body. After Kutastha, the awareness goes down, through the tongue, in
the superior frontal part of the throat (this is the frontal component of the
fifth Chakra.) The perception of the internal light in that point happens for
few second. Then the awareness goes down in the central region of the
sternum... you perceive internal light... then in the navel... then in the pubic
region and finally in the perineum. Then the concentration moves upwards
behind the vertebral column and the same perception of light happens in
the second Chakra; then in the third one... and so up to the Medulla, the
occipital region, the Fontanelle, ending again in the Kutastha where you
stop for a longer time. Do this only mentally for weeks, then utilize the
deep breathing (just as we do in Kriya Pranayama.)

Awareness and energy (Qi) are then raised during inhalation along the
Governor channel at the back of the spine and let flow down along the
Functional channel during exhalation. The purpose of this action is "to
bring Three to Two, Two to One". What does it mean this last riddle?

''Three'' are the three energies: Jing=sexual energy, Qi= love energy and
Shen=spiritual energy .

The sexual energy is not only what this name implies but also the agent
that makes us rejoice in the sensory perceptions, and that which gives us
the strength and the determination to fight the battle of life and to achieve
all the things we need (unfortunately, another reason we fight is to achieve
superfluous things but this is another problem...).

Love Energy is a deep feeling toward another person, living creatures, life
in general and also the joy felt beholding a work of art. It is the fuel of
fair-minded actions born out of inner, noble instincts and ethical laws.

The Spiritual Energy vibrates during the highest peaks of aesthetic

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contemplation, where the vast prophetic visions may manifest.

It has been explained that these three energies derive from one unique
realty, their division originated at our birth and reinforced by education
and social living. Now, the Small Heavenly Orbit [our Kriya Pranayama
works exactly in the same way] redress this primeval harmony. Breath
after breath, the sexual thoughts (which seem to be reinforced) will turn
into love thoughts. The energy of love acquires strength, the determination
not to succumb to any obstacle; it is then raised into the head where it
mixes with the energy of the Spirit. In this way any split in our personality
disappears: our many-sided life begins to flow naturally, unimpeded
toward Spirit. We understand that the Small Heavenly Orbit [and therefore
our Kriya Pranayama as well] bring about a permanent healing action
upon our personality.

While through Kundalini Yoga one is just trying to climb up to the crown
of their head to experience there divine ecstasy, in the Taoist Internal
Alchemy one utilizes that state to reach the body, nurture and transform it.
It is well-known that Kriya Yoga is substantially a path of "ascent". This
means that it is incomplete and has to be balanced by a movement
downward, until one settles in a still point of balance and harmony. Many
religious paths teach to maintain, rather to cultivate as a virtue, the division
between matter and spirit, and sexuality is repressed as unholy. This point
is the main cause of nerve-wracking conflicts in spiritually minded people.
10

No tradition respects the whole mystery of human nature as deeply as the

Taoist Internal Alchemy. One who wants to follow the spiritual path should
listen to the practical wisdom that this path embodies. Thus could avoid a
wide range of problems. Only commonsense, love for natural laws and

10
Some kriyabans develop sexual thoughts and become sexually aroused during the
initial deep breaths of their Kriya Pranayama. We will never get tired of repeating:
this is perfectly normal! Those who assume Kechari Mudra, either proper or a
simplified form of it, and concentrate, during exhalation, on the flow of Prana in the
body (it is very beneficial to visualize it passing through the tip of the tongue into the
throat and into the body, each part of the body, as a beatific, healing rain restoring
life in each cell) will immediately experience how sexual thoughts disappear and
become pure love. This great energy of love will gradually turn into pure aspiration
for the spiritual goal.

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meditation-born intuition promotes the true self-inquiry which leads to Self
Realization. One should consider the teaching received by the tradition,
feel heavy conditioning, see all their limits and dangers and take the
courage to rectify them.

[II] Guiding the energy to the lower Dantian

We know that the Dantian (here is is indicated as the ''Lower Dantian'') has
the dimensions of a ball whose diameter is about two-and-a-half inches
long. In order to localize its position, one has to concentrate on the belly
button, to come about one and a half inches behind and below to the same
extent.

After a normal deep inhalation (which increases the energetic sensation in

the brain) a long exhalation guides the energy in the Dantian. This action is
repeated many many times – visualization helps to compress this energy to
the size of a pearl in the center of Dantian. Internal heat increases.

This description of the second phase of the Taoist Internal Alchemy

completes our understanding of the First Kriya level because it shows the
necessity of practicing Navi Kriya. Here we understand that through the
simple Navi Kriya [the same happens through the advanced technique of
Navi Kundalini] the energy stored in the head (as a result of the Kriya
Pranayama), should be conveyed into the Dantian.

We kriyabans say that after the mixing of Prana and Apana through Kriya
Pranayama, the Samana current enters into play. Internal Alchemy has
much more inspiring expressions like: "Coming back to the center"; "The
union of heaven and earth"; "The birth of the golden flower"; "The creation
of the dazzling gem"; "The creation of the elixir of immortality."

What we need to understand is that becoming stable in this unfathomable

deep region of Dantian means to be born to the spiritual life. [This is the
same event described in the teachings of Hesychasm.]

[III/FIRST PART] Pushing the energy up to Middle Dantian

The Third Internal Alchemy phase is conceived to reach the ''Middle
Dantian'' which is the heart region.

It is difficult to understand which procedures are prescribed in this phase

because in the relating literature, some hints about this topic are
abnormally embellished with a lot of evocative terms, metaphors which
make almost impossible to have a clear idea of what they mean in practice.

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What I have understood is this: you simply focus on the vibration produced
in the Lower Dantian. That vibration ascends spontaneously into the heart
region and illuminates the ''Space of the heart.'' [The space of the heart is
the Middle Dantian.] The contemplation of the Light shining there brings
the manifestation of the "true serenity." This reveals one's fundamental
nature. The spiritual experience happens without mental pollution. The
devotion knows no limits.

Some schools (near to the Tibetan teachings) add a small detail about the
way to breathe. Precisely the inspiration that was normal at the beginning
of the process becomes typical of the Reversed Breath. In practice you
inhale deeply drawing inward the abdomen contracting and holding the
anal region. The breath becomes more and more subtle. The energy that is
found in the abdomen condenses more and more and is invited to come up
in the region of the heart.

[III/SECOND PART] Pushing the energy up to Higher Dantian

The thrusting channel runs like a tube from the Perineum to the Fontanelle
through the center of the body in front of the spine. We increase the Prana
inside it. This is not a new phase of our work but the completion of the
third phase. The purpose is to prepare the momentum necessary to set in
motion the Macrocosmic Orbit.

In Tibetan Yoga we reach the same result through the practice of Tummo.

[IV] Greater Celestial Circuit

The Fourth Stage is a great event which happens when the time is ripe
through the full mastery of the Third Stage.
When the energy increased in the thrusting channel reaches the Upper
Dantian (Kutastha: the region between the eyebrows) a spontaneous
phenomenon of circulation of energy in the body, (the Macrocosmic Orbit)
which has vast implications, happens.

The three energies (sexual, love and spiritual) are mixed harmoniously,
they have created the elixir of immortality. It trickles down into the body
and feeds every cell. This happens in a state called "prenatal breathing"
which is a movement of internal energy that gives perceptions similar to
those obtained through the Microcosmic Orbit but is now experienced in
the breathless state (Kevala Kumbhaka). This refined experience makes the
spiritual path complete: the Divine is infused into our body. The spiritual
path does not end with a flight out of the body toward the rarefied
dimensions of the Spirit. The Macrocosmic Orbit discloses undreamed of

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scenarios. It appears as an experience of perfect Beauty.

From a certain moment onwards, descending movement turns into an

indefinite pressure on all the cells of the body. This event widens – in an
unexpected way – the boundaries of the awareness. Experiencing this
means to have entered at the full the last part of the spiritual path.

We have all the reasons to believe that this is the same experience called in
Kriya Yoga: Pranayama with Internal breathing. This is a peculiar
phenomenon of circulation of energy in the body. The breath is absent, the
body is loaded with static Prana. The obstruction at the base of the spine is
perfectly removed. One perceives the circulation of the energy as an
''internal breath.'' A person enters spontaneously a state of well being and
perceives a great infusion of energy coming down as a golden liquid
outside and inside the body, in all its cells. We say that the breath is totally
internalized.

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Final remark to Appendix 3

There are many important spiritual figures that were not part of a religious
movement. A study of their works (conferences, talks included) is a valuable
activity. Let me add here two words about J. Krishnamurti.

It was my last Kriya teacher that counseled me to start studying Krishnamurti.

The strange thing is that thanks to this study I found the crucial and conclusive
boost that would assist me, after many years of controversial but loyal
discipleship, to break my dependence on him.

Krishnamurti said what was then difficult to fully agree with: What is the need of
a Guru? [...] You have to walk by yourself, you have to take the journey alone,
and on that journey you have to be your own teacher and pupil. While I was
reading these lines I felt undoubtedly that they expressed a deep truth, but my
logic suggested peremptorily, "This is a sophism; even Krishnamurti acted as a
Guru and acts upon me now just through his writings." I could not actualize his
wise warning; fear and conditioning held me back. How many mistakes would I
still have to make, how many slaps would I still have to take before I could
affirm my freedom from gurus!

I studied many books of this author but nobody has the beauty of The only
revolution. It is not easy to understand immediately its meaning. It is necessary
to read only one chapter at a time and read it again in the following months.

Only repeated exposure to sunlight can lead to tanning; it is similarly necessary

to expose our mind many times to this teaching before realizing its meaning.
Bring with you this small book during your walks until you understand why this
teaching is so important for our life!

The only revolution is a perfect synthesis of poetry and wisdom. "Life begins
where thought ends,'' writes Krishnamurti. Do you want to realize this teaching?
Take the whole necessary time. The practice of your Kriya will inexplicably turn
out to be deepened.

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APPENDIX N.4
FICTIONAL KRIYA

At that epoch of my life, I received a couple of initiations by other ''minor''

teachers that had once been the right-hand man of one or another illustrious
Guru but then became independent because the Guru disowned them. We
agreed our teachers were mostly mediocre, sometimes impolite and
unethical. Some trifling episodes confirmed our first impressions of mental
instability. They knew little about Kriya Yoga and they taught it in a
superficial way, but we believed they taught the ''Original Kriya'' and this
blinded us. Just for this reason we treated them with a deferential and
tolerant attitude, forgiving them when they betrayed our trust.

We accepted the farce of the initiations as an inevitable drawback to

success in acquiring the information we were searching for with so much
passion. Generally speaking after attending many different rituals, the
explanations were always quick and shallow; a destructive criticism was
often raised against information coming from other sources.

I would finish every initiation thinking I had found the keys of Original
Kriya. Often a vague sense of well-being perceived while practicing a
certain technique for the first time was the proof of the excellence of the
technique itself. I did not realize that, in this way, I had made my ego the
compass needle of my spiritual journey. I could not realize that my past
achievements – listening to the Om vibration, breathless state... – were no
more with me, were forgotten. It was like I had been hypnotized.

I ignored any awareness that the new initiation had only added something
insignificant to what I already knew and I was confining myself to a "cage"
from which I would sooner or later break loose.

To many among us those initiations were a true vice. We stocked up on

techniques like food for a famine. Just to give an example, at almost all
initiation seminars a solemn pledge of secrecy was the password to be
accepted. Every one took this pledge but as soon as the meeting was over,
some shared the coveted news with other students by cell-phone who, in
turn, would take part in other initiations and reciprocate the favor.

The mindset I developed in following these teachers led me to meet one

particular school where Kriya Yoga was dramatically deprived from the
classic Higher Kriyas and filled with fragments of ''Classic Yoga.'' For

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some of my friends who followed me in this trip, it turned to be the scene
of bitter disappointments and marked the definitive abandonment of the
spiritual pursuit.

Therefore let me describe the most disappointing meeting of my life. I

came in contact with a Kriya school very far from Lahiri Mahasaya's
teachings. I just want to drop a quick note on this school (I don't want to
even mention its name) where I touched the lowest point of my spiritual
path.

The Kriya Yoga they taught was based upon the teachings of an Indian
personage who claimed he was a direct disciple of Babaji. The school
offered three levels of Kriya, easy to obtain in about three years if you
showed enough commitment. The idea of having found a source from
which I could learn everything about Kriya excited me tremendously.

The introductory book to this school was very strange: its illustrations gave
the impression of a fairytale. In this book there was no mention of
techniques like Talabya Kriya, Kechari Mudra, Navi Kriya, Omkar
Pranayama, Thokar.... The main technique was called Kriya Kundalini
Pranayama. It was coupled with many other teachings grouped under four
main headings: Hatha Yoga, Dhyana Yoga, Mantra Yoga and Bhakti Yoga.

The first instructions I received didn't disappoint me, but did leave me a bit
perplexed. The teacher was obsessed with the precept of not holding one's
breath, therefore the technique of Yoni Mudra, which is fundamental for
Lahiri Mahasaya, was considered dangerous and thus banned. Their Kriya
Kundalini Pranayama was indeed beautiful. The most annoying thing was
that once you had completed the prescribed number of breaths, the process
you had put into motion had to suddenly be relinquished and switched to
Dhyana Kriya, a meditation which had nothing to do with spine, Chakras
etc.

There is a principle that is always valid in any form of Kriya Pranayama:

what you have done, or tried to do, utilizing your breath, you must bring it
ahead by utilizing a subtler breath and finally only through mental effort.
Another point is this: if during Kriya Pranayama, you create a particular
throat sound, you must train yourself to make it become mental substance,
pure astral vibration without physical component. Thus your effort will
have a tremendous effect. This activity requires time, at least 10-20
minutes after the main exercise requiring the utilization of deep breath. It is
clear then how stupid is to avoid this marvel and practice an exercise trying
to realize quite another thing with our imagination.

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Before receiving instruction from this school, I had mixed what I had
learned from PY's organization with Swami Hariharananda's teaching and
had created a very pleasant routine whose final part (concentration on the
Chakras) was pure delight. Seriously practicing this new routine, there
grew within me a marked longing for what I had relinquished. [I had the
heavy sensation of gaining nothing substantial. ]

The central core of the Second Level was initiation into Indian Mantras.
This subject was more appealing to me. The day of initiation into a Mantra
was proceeded by a day of silence; entranced we listened a splendid lesson
upon the utility of practicing Japa. There were other teachings that left me
perplexed. Since I had placed much hope on the upcoming third level, I
endured it all.

The third final level was an atrocious delusion. There were no proper
Higher Kriyas but instead classic Yoga techniques, suitable for a
preparatory course to Kriya. The six Samadhi techniques, given at the
conclusion of that enervating and boring course, were: a variation of the
Hong Sau technique, three fairly common techniques of visualization, the
classic instruction of continuous awareness during the day and, at the end,
a variation of the same Om meditation technique I had received from my
first Kriya organization. The variations of the Hong Sau technique, as well
as of the Om technique, seemed devised by a lazy mind whose only
purpose in modifying them was to avoid the accusation of having copied
from PY's organization, with no concern as to whether the resulting
techniques were devoid of their power. For example, in the first technique,
the ''Hong Sau'' Mantra was replaced by "Om Babaji" forgetting that Hong
Sau is a universal Mantra whose syllables were specifically chosen for
their power of calming the breath, with which they have a vibratory
connection. The three techniques of visualization were of a genre one
could find in any book on concentration and meditation. For many of us
who had yearlong experience with the preliminary-to-Kriya techniques
offered by PY's organization, being re-taught those techniques, disguised
and passed off as Samadhi techniques, was actually like a cold shower.

Some of us dared to ask to the teacher his opinion about Lahiri Mahasaya's
Kriya. At first he was reticent and did not seem glad about our interest, then
he shared his views. He believed that Lahiri Mahasaya had not practiced
with total commitment the teachings he received from Babaji, therefore
he ... died. Astounded, we realized that since Lahiri Mahasaya had not
obtained immortality (as should happen to those who give their all to
applying Kriya integrally),he was dismissive of him.

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APPENDIX N.5
RIGHT AND WRONG ATTITUDE TOWARD THE SPIRITUAL
PATH

The problem of considering the wrong attitudes towards the Spiritual path
is more serious than what is commonly perceived. Do we really think that
the kriyabans who stick faithfully to a schedule of regular practice are free
from insane and totally irrational expectations that contradict the very basis
of the mystical path? Human fragility while approaching the spiritual path
is really substantial. Many enter the Kriya path with a wrong attitude.
When I was part of PY's organization – and also afterwords – I saw
different attitudes towards Kriya, some were blatantly improper.

The right attitude is not that of a student of occult science, inspired by sheer
curiosity to test hasty some esoteric teachings. The devotee who surrenders
to the divine Law, who understands that his birth on the earth plane was
determined by the same law he is pursuing, has the right attitude and will
not fail in his search.

A ''clean mystical path'' is a path directed one pointedly towards the total
surrender to God and not a path polluted by the fantasies and deformations
of the human mind. One's spiritual path of Kriya should be ''clean''
otherwise failure with colossal loss of time will happen.

Technically speaking, a kriyaban is required to have a certain control over

the mind and an adequate power of concentration. A minimum ability of
visualization is also necessary. The breath is utilized to calm the Prana, to
give a stimulus to each Chakra. Other ''strange'' paranormal powers are not
required. Working with these tools, a kriyaban enters (after calming the
breath) the ecstatic state where one is totally absorbed in the Divine
essence. Intense joy is the first effect which produces love for the Divine.
This love is deep, passionate, overwhelming, hitting the limit of the ability
to endure its intensity. This is Kriya. No other quality, effort, knowledge is
necessary.

Unfortunately, the mind, so acute in science and technology, often starts to

play an incongruous role. When the mind wanders in the realm of
esotericism or New Age dimension, this fact gives all deformations green
light.

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A cleaning process
I personally experienced this degeneration. I know how acute is the
temptation to let our mind explore useless and deviating pseudo spiritual
processes.
I began to free myself from all esoteric-magic conditioning when I
was invited by a local cultural institution to give lessons on the present
tendency of creating a self-made religion.
In order to prepare those lessons I had to go through the whole
history of western esoteric movements. It was necessary to reflect where
the boundary line between the genuine mystical quest and the cultivation of
magic ambitions lay.
This was an unclouded period of my life: I was very gratified to have
time and opportunity to read the best available essays and textbooks – I
mean books written by academics who didn't belong (or were so smart as
to hide their membership or affiliation) to any particular mystical school
and manifested a detached attitude toward the whole matter. I appreciated
those texts that were capable of presenting the essence of those mystic
movements that flourished freely around the great religions.
Sometimes I didn't feel enjoyment but sorrow and a sense of
discouragement in front of dazzling falsehoods and deceptive reasoning.
The real field of study was the human psyche and its suggestibility and
vulnerability when it deals with approaching the spiritual path.

Since the first lesson, I tried to communicate what is being expressed

clearly with the word ''mystic.'' I repeated that even if in some context the
word mystic evokes a relationship with the mystery, with the concept of
initiation (from the Greek μυστικός [mustikos], an initiate) into secret
religious rituals (also this from the Greek μύω, to conceal), a mystic is one
who tries sincerely (adopting any form of mental and or bodily discipline)
to surrender themselves to something which is the quintessence of supreme
comfort, something existing beyond the territories of the mind –
unattainable by the acrobatics of a never satisfied mind.
The problem was that this ''something beyond mind'' was
unintelligible and had no appeal for most part of my listeners.

I talked privately with some students and they revealed to cultivate the
most striking illusions. I was aghast at discovering that most of them came
to my lessons in order to receive support and fuel for those illusions.
Despite all my explanations they had not understood what a mystical path
really is, and above all, what amount of joy could come by working to
clean their spiritual understanding.

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One day, after talking with some of them, feeling lost and gasping in order
to ''find my Self again'', I felt the need to walk in the open air. The feeling
of alienation seemed to stretch out as far as the horizon and touch the rim
of the sky. I had a thought, luminous and warm: even if the people I mix
with, are not attracted by the teachings of the great saints of the past, and
nurture instead the instinct of devastating any sacred and liberating
teaching, I would stand fast anyway in my path, not because I have faith in
obtaining one day the coveted good effects from it, but because Kriya has
already given me something incomparable. I don't need a recharge of
motivation: it is the radiance of my memory that saves me each time, every
day.

EXAMPLES

[1] New Age Kriya

Coming across this group of people, was like meeting a family a little bit
more vast and varied than my first Kriya group who strictly followed PY's
teachings. I am reminded of those days whenever I listen to the tape
recordings of devotional chants which I obtained at that time. Usually I fell
in love with an Indian Bhajan and sang it within me all through the day.
For me it had the same nature of food; I really had the impression of eating
that music.

This group had a sincere heart's affection for their Guru. Looking back at
those times, I wonder what their opinion was about my impatient attitude in
contrast to their passiveness. Basking in my state of elation, sometimes I
was not able to understand much about their actual day-to-day life. The
only odd trait I noticed was a clumsy attempt to abide by the rules of an
oriental lifestyle. They particularly loved a way of behaving characterized
by innocent frenzies.

While their effort in practicing the Kriya techniques was not remarkable,
they tried by external means (readings, devotional chanting,
convocations...) to extract from the depths of their psyche any trace of
religious attitude, any scrap of spiritual aspiration.

Among them, there were those who added to Kriya practice some
''cathartic'' [causing purification] processes. They wanted to produce a
cleaning effect on their psyche by unearthing any kind of unconsciously

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repressed material. They explained – and this idea is not absurd – that
such processes favored the removal of the internal blocks. Hence, the
evolutionary process of Kriya became more quick.

I was struck by their tendency of spending lots of money on training

workshops focused on strange therapeutic methods like aromatherapy,
crystal therapy, color therapy…

When I dared to call into question the validity of the whole thing, they,
feeling annoyed, rebuked that there was no reason to be perplexed about
their practices, without having tried them. They would comment: "It is our
Karma that is giving us the best of all the opportunities to grow in all the
planes". "We are expected to answer in a positive way. We don't have to
stay jammed against this beneficial current otherwise we could have … to
die and be born again just to live those experiences!"

They would add that "Our Kriya technique will receive a great benefit
because Kriya is practiced with the energy present in the body and it is
recharged by the flow of the Universal Energy. Kriya is also practiced in
the astral world; finding a guide in that dimension is important...''
In other words they gave me the idea that the benefit of all their
search, of all their expensive activities was that their spiritual path became
more and more easy, like a stroll.

Research on alternative medicines, group therapies directed by eccentric

individuals devoid of academic formation, were expensive distractions to
be added to Kriya. These harmless distractions aroused great enthusiasm,
seemed to intensify their experience of Kriya. Apparently they seemed to
be very effective for some time, afterwords they were forsaken.
Living a multidimensional cleaning process: there existed no other
reality to be sought.

Once I attended a group therapy session. We were in a room, filled with

multicolored posters and cushions, decorations, crystals and other objects.
The persons felt perfectly satisfied by the beautiful atmosphere.

The session was guided by a cunning fellow who assumed the role of the
psychotherapist. With a pendulum in his hand, he was able to diagnose
everything, from the slightest indispositions to the most serious illnesses,
as well as to suggest remedies. His methods to clean away their internal
conflicts gave great importance to revealing one's childhood traumas in
group discussions. Sitting on the ground in a circle, they formed work

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groups and, overcoming inner resistances, shared, sometimes with acute
suffering, experiences we had never told anyone before.

I learned to relate to each person the way an explorer deals with unknown
animals, waiting for any eccentric revelation. Sometimes I could not
abstain from reacting to their oddness sarcastically; it was something I just
could not help, it came out so spontaneously.

During advanced seminaries, they would be guided to find, through

hypnotic regression, their past lives in order to revive, and therefore
understand, their deeper traumas. From a legal point of view, this
alternative psychotherapy had to be camouflaged as a cultural or religious
activity.

After many years, some friends are still there, to obtain a deeper cleaning
of their subconscious mind – so they assure. What I sense is that the effort
with Kriya is totally forgotten and reduced to a nothing.

What I would like to say to them is that theirs is a colossal loss of time but
I have not the guts to affirm that. Too much insistence on the cleaning
process is like preparing one's house for a distinguished guest; endlessly
polishing and decorating it, delighted by entranced awareness of the
different comforts our house allows – meanwhile, after having repeatedly
rung the bell, the guest is standing neglected on the doormat…

What I want to underline is that my relationship with those researchers was

based on real affection and it never came to disagreement, bitterness or
formality They were always generous toward me and respectful of my
personality. While passionately sharing everything they had learned, no
matter if it cost them much money, they never tried to force something on
me.

[2] Expansion of the previous experience

Kriya has nothing to do with paranormal studies or unfruitful attempts to
develop the latent powers of the mind. Kriya is not a series of secrets (of
growing effectiveness as soon as one moves towards the Higher Kriyas) to
be exploited in the most cunning possible way.

I was stricken by the weakness of the human mind, by its discouraging

slowness in dissolving glaring deceptions. Many esoteric movements,
widely recognized as demanding and elitist, which would have once allured
me, turned out to be an obscenity brought forth by a monster.

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In the New Age group described before I had long discussions with a friend
who an entirely childish idea of Kriya. Mixing Kriya with esoterica was
normal for him. Following the flickering of his moods, it became evident
the reason of his failures.

He was always in the search of a technique of spiritual evolution that, in his

opinion, had to be superior to Kriya. He was sure that this technique was
once taught only to the most advanced people, people who are no longer
present on this planet.

He had studied some of the so-called ''masterpieces'' of esoteric literature. I

accepted to read the one he enthusiastically lend to me. I entered an almost
hypnotic state and didn't immediately realize that each chain of ideas
therein contained had no basis at all, but was only offspring of the
unbridled imagination of the author. Through an intoxication profusion of
words, the author dared to develop free from the relationship with reality
and from the rules of logic. Actually, the whole thing was only a mental
pastime. Reading a fantasy novel was surely more profitable.

One day he met a self-named expert in occult matters who purported to

know the secrets of an almost extinct esoteric path and, in particular, a
spiritual technique far more advanced than those known today, which was
practiced centuries or millennia ago, by a few very evolved beings. This
"expert" guided him sweetly but with the surety of a mature professional,
towards a situation in which his economic base, essential to his living, was
at risk of being swept away, completely reduced to shambles.
He easily bewitched him. "Now that humanity is different from
before, such teachings are not revealed to just anyone" he started off, then
after a pause and with a sigh, finally concluded: "Today's students would
not know how to appreciate them and, in their hands, they could be
dangerous."
The expert created the impression of being a dreamer, but was not so naïve
as it seemed; he used an enchanting terminology similar to that of the
Kabbalah and talked effortlessly about original Christianity also, whose
texts (canonical and apocryphal) he was able to interpret in a non-
conventional way.
My friend tried to captivate the teacher in order to present himself as
a true adept. Confiding that he was willing to accept whatever toll and
deprivation, consenting to whatever behest, provided that this extraordinary
secret will be revealed to him, he actually fell into the trap. After having

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expressed some reservations, our smart teacher at long last capitulated,
murmuring: "Only for you, only because I feel I am guided to make an
exception". My friend, a poor victim quivering with emotion, lived the
best moment of his life, convinced that the meeting with the expert had
been decided in the higher spheres. The requested donation to be given
during Initiation – united to the promise of keeping absolute secrecy – was
conspicuous, since in that way he would confirm the great value attributed
to that event. The teacher said that the donation would be transferred to a
monk who was helping an orphanage. (It is a real classic! ... there is always
an orphanage in these stories.)
While my friend, completely satisfied, was preparing to receive such
an incomparable gift (he received the explanation that it was a gift and that
nothing could adequately compensate the benedictions that such an
initiation would bring to his life) the scoundrel distractedly decided what
kind of trash-stuff he was going to demonstrate with glaring solemnity. My
friend received with indescribable emotion, the new technique and spent
two days in sheer fervor.

Later, imprisoned in his chimera, he witnessed the rekindling of his passion

and the comedy repeated. He heard about other incomparable valuable
"revelations". This illusion is, in effect, indomitable. After having received
his "drug", he continued his inexorable run toward the abyss. I cannot
predict if, one day, he will realize that the techniques for which he paid a
fortune had been taken from some books and altered, so he would not to
guess their origin.

Some time ago, I came to know that he poses as the spiritual guide of a
small group of persons. I can't imagine what he is teaching to them since he
never talked with me about this activity. What I never understood of him
was that now and then he assists to the liturgical practices of a Catholic
church since, in his opinion, this may work as a ... bland form of exorcism!

[3] Mental disorder

Let us consider the case of a person who has a serious mental disorder, is
aware of it and seeks in Kriya a remedy. His/her disorder may be insomnia,
anxiety, panic attacks... [The case of Psychosis is not even taken into
account here.] The person is honest and has a great will to work. The point
is that often they pretend a nonexistent spiritual interest

Well, in my opinion, embarking on the Kriya path with the hope of getting
free from depression or other common forms of neuroses leads nowhere.
False publicity has guided many to believe that it is possible to work out

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their psychological problems, and perhaps physical problems too, with a
regular practice of Kriya. But on the spiritual path there cannot be
guaranteed results, everything depends on the the sincere involvement that
one puts in it.

If you have a sick mind and after having experimented with alternative
remedies, you follow the counsel of a too much enthusiastic friend and try
the Kriya path too, you won't obtain anything, except for a headache. Not
only that: if, through this process something good in your psycho-physical
system happens, you will not recognize it and get only anguish. In this
situation there is no love for Kriya. There is fear in your heart that you will
be disappointed and you will.

The faith in the ''remedy'' of Kriya often disappears for reasons of a chilling
banality, like meeting a kriyaban who seems dependent on smoking. "How
is such a thing possible! Kriya has no value!" … and the person stop
practicing.

Now, Kriya works when there is love for the Divine and great appreciation
for the Kriya techniques. You cannot look at Kriya with suspicion: "Does it
really work"? No human can ever touch the supreme Good of Kriya unless
you place it, with unshakeable trust, above all the other achievements of
the world. You cannot clumsily try to deny to yourself your doubts, your
skepticism. Kriya can work even if you are not a "religious" person, but it
should be the object of your enthusiasm and aspiration.

We must be wise and sincere with this person and explain that Kriya is a
spiritual path and it is possible to follow it even if you are plenty of
problems but one thing is required: you must be able to find during a 24-
hour day to find at least 20 minutes in which the mind is calm and serene
like the mind of a healthy human being.

If you have a mental disorder and there is no serenity in your life, accept to
go ahead with your search of a scientist (doctor, psychologist,
psychiatrist ...) who can help you. Then all will be possible for you.

[4] Situations without remedy: impossibility to have a rational talk.

[4a]: Salvation comes from Baraka

The belief that the power (Baraka) of the great Teachers of the past, is still
present in their descendants, as a non-stop chain is common enough. A
kriyaban whom I had only a phone contact was convinced that the spiritual
progress cannot happen except through receiving this "power". In his life

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he tried to receive multiple Kriya Initiations from those who claimed to
have a valid lineage although their teachings didn't add nothing to what he
already knew. He was spellbound by the idea of "transmission of power."
He believed that the power received through initiation had in itself the
power of redemption.
He gave not so much importance to the practice of the Kriya
techniques – he said they were just to purify oneself before receiving the
real ''initiation'' which for him meant ''power.''

While seeking the transmission of power, he gave small attention to the

practice of Kriya. He believed that the power received through initiation
had in itself the power of redemption. He said that ''line of descent'' was the
most important thing to care while approaching a spiritual teacher. He went
on receiving Kriya from those who claimed to have a valid lineage
although their teachings didn't add nothing to what he already knew.

He talked very much about the importance of following the moral rules
[Patanjali's Yama and Niyama.] The phases of Pranayama and Pratyahara
which were for me my alpha and omega were for him nothing without
Yama and Niyama. He behaved toward me in a very cordial way but, when
he talked about the absolute place to be given to the ethic rules listed by
Patanjali, he was able to make me feel a worm.

However, I saw that his way of following the moral rules were a farce, with
no level of deepness and understanding of human nature.

He criticized my obsession to perfect the practice of Kriya. He explained

that the very desire to master a meditation technique meant cultivating
desire and this was against Buddhist principles.

At this point there is nothing to reply. When there is no brain, there is no

remedy for this situation.

[4b] Illusion: we are already enlightened

If you want to do nothing, if you want to avoid discipline and live of
illusions, the mind is very good in nurture these illusions. There is a vast
group of people who once practiced Kriya, or some form of Yoga,
constantly who, with a mechanism similar to self hypnosis, had convinced
themselves that they are already free from Maya, in other words they are
''enlightened'' people, like Ramana Maharshi, just to give an example.

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Consider a person lying on an air mattress floating over of pond of manure.
The miasma of the fetid substance sustaining the mattress sends out a
revolting smell. But the person look the sky and dreams to be immersed in
a pure dimension of air and light. It suffice to hold one's nose to ignore the
stink.

When they say: 'we are already free from Maya', they are neither naïve nor
dishonest. They know that potentially we are Divine, but they also know
that when they openly affirm that, in that precise moment they are lying.
They know that illusion is prevalent.

In their philosophical perspective, we who practice Pranayama have been

duped and lie in a state of illusion. We love work hard and struggle. They
say: the human suffering is an illusion.

They say, but don't fully believe, that it is of no use to discipline oneself by
control of breath and therefore control of mind, that it is sufficient to
believe, be mental acrobatics, to be already free in order to be actually free.

Sometimes I felt myself inclined to discuss with them, to the point of

exhaustion, completely forgetting the time. I saw how their mind was able
to destroy, impoverish everything that I treasured. I was trying to tune with
their reasoning but their wrong attitude and way of thinking succeeded in
bringing me to a state of alienation. I remember one who tried to show me
the state of Samadhi. Staring at me with eyes wide open he took the
likeness of a mad.

[4c] Illusion: only in a monastery my practice of Kriya will become

good.
These people desire to live a life of self-denial, usually retiring from active
life for example entering a convent or living alone in a retired place
quitting their job and living by a modest lifetime annuity.
They are doomed to discover that this sudden leap into this so
ardently longed-for condition does not fulfill their desire for perennial
peace coupled with ardent mystical inspiration. Imposing upon yourself
useless privations and attempt unnatural renunciations is not a good idea.
The initial feeling of total freedom from worldly engagements breeds
good results in meditation but not so deep as imagined. They suffer from
an inexplicable drastic diminishing of the sharpness of their concentration.
They are fully aware of how insane this is, yet they cannot justify why their
free time, instead of being devoted to a deep practice of Kriya or to Japa or
whatever spiritual activity they choose, is depleted in too many useless
occupations.

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Do not try living like a saint. Some rational and intelligent kriyabans
believe impossible things. For example, they lament how difficult is to be
free from sexuality. They state authentic nonsenses and live excruciating
conflicts getting to the refusal of love. Don't try to amputate your
individuality and desires; don't try to cut you from everything interesting
and thrilling in life. Learn to use your intelligence and to think with your
head!

Lahiri Mahasaya admitted in his diary that at times his sexual desire was
really strong. One day a disciple put him a direct question: "How can one
be definitively free from sexuality?" He replied in a way that let struck
dumb the disciple: "I will be free from sexuality only when my body will
lie on the funeral pyre." God bless his sincerity! (I knew a kriyaban who
was so bound to his illusions that he took the aforementioned episode as a
sign that ... Lahiri Mahasaya was not spiritually realized! )

RELAX – PRACTICE - ENJOY

There are persons who wait that everything is perfect before practicing
Kriya. This will never happen. Start your Pranayama now. When you
think: I must prepare myself before starting..., you are already fallen in the
trap of the mind. You are already lost. You will never feel that you are
ready. I am sorry for you.

There are persons who practice conscientiously the Kriya techniques but
are convinced that they have to carry on a formidable work on the
psychological plane in order to "grow" on the spiritual plane. They brood
over one single worry: "What can I do in the domain of my mind, of my
habits, in order to ameliorate myself?" They do not relax. They are
involved in self analysis. I say: Enjoy Kriya. Accept what you are.

Don't think that the Divine resides outside our human state and that an
individual can come closer to the Divine only by gaining some merit. Don't
think that by working very hard through self discipline and hard
renunciations it is possible to destroy in your consciousness the roots of
iniquity and egoism.

The employment of the Kriya Pranayama technique does not need to be

coupled with a toilsome effort of tormenting your psychological structure.
Don't want to build brick by brick, fatiguing at the extreme, just as if it

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were a complex construction, your. Redemption. Many are entangled with
this illusion. I say: stop with this.

Relax and enjoy. Enjoy Pranayama without fear to die, to become mad.
Often this fear comes. Many try to go ahead along the spiritual path
without enjoying, without swimming in the sea of mirth. No, one last time I
say: enjoy!

And finally, there are persons who live in the simplicity of Lahiri's promise
"Banat, banat, ban jay!" [By doing and doing, one day done!]

The go ahead and see that the Kriya path is very simple. This means that
they have found the right path. The right path is clean, unpolluted by
thinking. Instead of thinking, they live in a state of continue joy.

Memory of a loving person and faithful friend

I became acquainted with an elderly kriyaban, worthy of maximum respect
and admiration, who had begun the Kriya path many years before. We met
each other in the last years of his life. He was totally alone and I felt very
bad when I could not see him for months at a time; for various reasons this
was inevitable. We always met for short and fleeting afternoons, walking
and speaking quietly. I was witness to an inexorable process that brought
him to the point of living solely for the memory of the warm rays of a
glance and simple nod once received from the woman who was head of the
Kriya organization and the spiritual successor of PY. His dream was to
form a friendship with that divine being, whom he felt was the epitome of
perfection. He firmly believed that his supreme Good depended on a loving
benignity from that person he thought divine! I tried to convince him that to
deify this inspiring figure could constitute the end of his spiritual
adventure.

I write these lines, with a pang in my heart because I have never met a
person kind and altruistic like him.

He was discouraged because he saw God in that person, but didn't have the
courage to see God in himself. He was discouraged, and I went ahead
telling him: you don't see the Divine in you because you don't want to see
Him! My words were of no use at all.
The problem was that this fixed mindset had already corrupted the
innocence of his spiritual disposition. He expressed something that years
before he would not have even dared to think: the presumed spiritual
evolution of the individual through Kriya was undeniable, but so slow as to
be practically negligible. The Kriya technique was for him like a religious

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ritual which had to be performed scrupulously just to give proof of loyalty.
He had given his full approval to the idea that on this planet there were on
the one end special people, Self realized, forever free from Maya whereas,
on the other end, there were irreparably common ones who had to wait
many incarnations in order to receive a spark of enlightenment.
Unfortunately, this view was the framework upon which he had been
interweaving his thought.
One day he vented all of his gloom. Looking at how superficially –
so he said – he had practiced the techniques of meditation, he had no
doubts that in this life he had certainly missed the "target". He was already
dreaming of future incarnations in which he could practice inside an
ashram near a Self Realized Master. To this situation he already had his
heart set on.
I felt a giant wave of inexplicable nostalgia which was ready to
overwhelm me, but it remained curbed, as if suspended around us. Now
that he is no longer alive, I wonder if the idea of the transforming power of
Kriya that eased and sustained the first years of his path, was gradually
erased from his mind by the human tendency to emphasize (and sustain
through a constant barrage of anecdotes) the greatness of certain persons
who were "impudently" saintly, perfect, majestic. My friend had made the
unfortunate mistake of believing that the eternal spiritual Source in the
center of his being would wither when he was contemned to live far from a
divine being, similar to the one toward whom he had directed the warm
aspirations of his heart.

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 GLOSSARY

This glossary has been added for those who already know the meaning of the
most common terms used in Kriya but do not wish to retain uncertainties about
the way they are utilized in this book.

Alchemy [taoist internal -- Nei Dan] The Taoist Internal Alchemy is the
mystical tradition of ancient China. It reminds us of the techniques of First Kriya
with such precision that we have all the reasons to assume that it consists of the
same process.

Apana Apana is one of the five forms of energy in the body. Associated with
the lower abdominal region, it is responsible for all the bodily functions
(elimination for example) that take place there. Kriya Pranayama, in its initial
phase, is essentially the movement of Prana (the particular form of energy
present in the upper part of the trunk – lungs and heart) into Apana and the
movement of Apana into Prana. When we inhale, the energy from outside the
body is brought within and meets Apana in the lower abdomen; during
exhalation, the Apana moves from its seat up and mingles with Prana. The
continuous repetition of this event generates an increase of heat in the navel
region: this calms the breath and kindles the light of the Spiritual Eye.

Asana Physical postures fit for meditation. According to Patanjali, the yogi's
posture must be steady and pleasant. The most part of the kriyabans are
comfortable with the so-called Half-lotus [see]: this, indeed, avoids some
physical problems. For the average kriyaban, Siddhasana [see] is considered
superior to any other Asana. If we take finally into account those kriyabans who
are expert of Hatha-Yoga, who have become very flexible, the perfect position is
undoubtedly Padmasana [see].

Aswini (Ashwini) Mudra "Ashwa" means "horse"; "Aswini Mudra" means

"Mudra of the female horse" because the anal contraction resembles the
movement a horse makes with its sphincter immediately after evacuation of the
bowels. There may be slightly different definitions of it and, sometimes, it is
confused with Mula Bandha [see]. The basic definition is to repeatedly contract
the muscles at the base of the spine (sphincter) with the rhythm of about two
contractions per second. This Mudra is a direct way of getting in touch with the
locked and stagnant energy at the base of the spine and to pump it up.

Bandha [See Jalandhara Bandha, Uddiyana Bandha and Mula Bandha]

Bandhas are like valves, locks concerning the energetic system of the body. They
prevent the Prana from being dissipated and redirect it inside the spine. No
practice of Pranayama is considered complete and correct without the Bandhas.

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In the very beginning of the Kriya path, a yogi has only an approximate
understanding of the Bandhas, later one will come to a complete command and
will be able to use them, with slight adaptations, in most of the Kriya techniques.
The three Bandhas, applied simultaneously, create an almost ecstatic inner
shiver, a feeling of energy current moving up the spine. Sushumna Awakening is
thus favored.

Bindu A spiritual center located in the occipital region where the hairline twists
into a kind of vortex. (This is the Sikha point where the Hindus leave a lock of
hair after having shaved their head.) It is not considered a Chakra in itself.
However it is an important spiritual center because it works as a door leading the
awareness to Sahasrara – the seventh Chakra located at the top of the head. Until
the energy, scattered in the body, reaches the Bindu, a sort of shroud prevents the
yogi from contemplating the Spiritual Eye. Bringing all one's force there, in that
tiny place, is not an easy task because the deeper roots of the Ego are to be found
right there; they must be faced and eradicated.

Breathless state It is experienced after years of Kriya practice. It has nothing

to do with holding the breath forcefully. It does not simply mean that the breath
becomes more and more quiet. It is the state where the breath is entirely non-
existent, with the subsequent dissolution of the mind. Many kriyabans are not
able to conceive such a state. There is a halo of mystery that surrounds its
description; people think it is impossible and that any affirmation about its
occurrence is false. Nevertheless, it is possible, even if it is experienced only
after years of Kriya practice. When it manifests, a kriyaban does not feel the
need to take in any breath at all or one takes in a very short breath but doesn't
feel the need to exhale for a very long time. (Longer than the time which medical
science considers possible.) The breath becomes so calm that the practitioner has
the factual perception that one is not breathing at all; one feels a fresh energy in
the body, sustaining its life from inside, without the necessity of oxygen.
According to the Kriya theory, this state is the result of having entered with the
awareness (therefore with Prana) the Sushumna channel inside the spine.
See also the entry: Kumbhaka

Bhrumadhya The space between the eyebrows, linked with Ajna Chakra and
with the vision of the third eye (Kutastha).

Chakra The word Chakra comes from the Sanskrit cakra meaning "wheel" or
"circle". The Chakras are the "wheels" of our spiritual life; they are described in
the tantric texts as emanations from the Spirit, whose essence gradually has
expanded in more and more gross levels of manifestation, reaching eventually
the dimension of the base Chakra, the Muladhara, embodying the physical world.
The descended energy-consciousness lies coiled and sleeping at the base of the
spine and is called Kundalini – she who is coiled. We human beings consider
only the physical world as real: it is only when our Kundalini awakens that we
regain the full memory of the reality of the subtle dimension of the Universe.

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 No author has ever "proven" the existence of the Chakras – as no man has
ever proven the existence of the soul. It is difficult to describe them: we cannot
bring them onto a table in a laboratory. In any Yoga book we find descriptions
which rest on a translation of two Indian texts, the Sat-Cakra-Nirupana, and the
Padaka-Pancaka, by Sir John Woodroffe, alias Arthur Avalon, in a book entitled
The Serpent Power. The matter depicted there seems to be unnaturally
complicated, almost impossible to be utilized.
These concepts had been further polluted by theosophy and similar
esoteric literature. The controversial C. W. Leadbeater book "The Chakras," is in
large part the result of the mental elaboration of his own experiences.
Through the practice of Kriya, we can have an experience of the Chakras.
Located over the anus at the very base of the spinal column, in the lower part of
the coccyx, we encounter the root Chakra - named Muladhara in Sanskrit, a
center which distributes energy to the legs, to the lowest part of the pelvis,
irradiating especially the Gonads (testes in men, ovaries in women). Muladhara
symbolizes the objective consciousness, the awareness of the physical universe.
It is related to instinct, security, to our ability to ground ourselves in the physical
world, to the desire for material goods and also the building of a good self-
image. If this Chakra is in a harmonious state, we are centered and have a strong
will to live.
The second, or sacral Chakra - Swadhisthan - is placed inside the spine
between the last lumbar vertebrae and the beginning of the sacrum. It is said that
its energetic projection is the area of the sexual organs - in part it intersects the
region of Muladhara's influence. Since it is related to base emotion, sexuality
vitality, creativity, and to the deepest part of the subconscious realms, a deep
stimulus of it produces deep involving dreams; its action may be perceived as a
feeling of living a fable, whose nature is sweet and alluring.
The Manipura - navel center or solar plexus - is placed in the spine at the
level of the navel, near the end of the dorsal vertebrae and the beginning of the
lumbar vertabrae. It is said to influence the pancreas and the adrenal glands on
top of the kidneys. This connection gives fuel to the idea that this Chakra has the
same role played by those glands: higher emotion and energy - just like the role
played by adrenalin. It is said that it fosters a sense of personal power, secure
feeling of "I Am.". Grounded and comfortable with our place in the universe, we
are able to affirm with determination the purpose of our life.
The Anahata - heart center, located in the spine at the height of the
middle part of the dorsal vertebrae - is said to influence the thymus, which is part
of the immune system. There is a universal agreement that it is related to higher
emotion, compassion, love and intuitiveness. When a person concentrates on it,
feelings of profound tenderness and compassion will start to develop. A healthy
and fully open heart Chakra means to be able to see the inner beauty in others –
in spite of their apparent faults. One is able to love everyone, even the strangers
we meet on the street. There is a progression from the instinctual "gut emotions"
of the lower Chakras to the higher emotions and feelings of the heart Chakra.
What is of great interest for us, is that opening this center means to see life in a
more neutral manner and see what others cannot see. It ends the predisposition to

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being influenced by other people, by churches and by organizations in general.
Vishuddha - throat center, exactly amid the last cervical vertebrae and the
first dorsal vertebrae - is said to influence thyroid and parathyroid. Since it
controls the activity of the vocal cords as well, it is said that it has something to
do with the capacity to express our ideas in the world. It seems to be related with
the capacity for communication and with taking personal responsibility for our
actions. The person with a healthy throat Chakra no longer thinks to blame others
for his or her problems and can carry on with life with full responsibility. Many
authors state it awakens artistic inspiration, the ability to develop superior
aesthetic perception.
Ajna - the third eye Chakra, located in the central part of the brain -
influences the pituitary gland [hypophysis] and the small brain. The hypophysis
has a vital role in organism, in the sense that together with the hypothalamus it
acts as a command system of all other endocrine glands. In Sanskrit, "Ajna"
translates to "command," which means it has the command or control of our
lives: through controlled action, it brings to reality the fruit of our desires.
Consequently, it is said that Ajna Chakra has a vital role in the spiritual
awakening of a person. It is the seat of the intuition.
The supreme Chakra is the Sahasrara - crown Chakra - right above the
top of the head. It is said that it influences, or is bound with, the pineal gland. It
allows detachment from illusion and is related to one's overall expansion of
awareness and degree of attunement with the Divine Reality. It is a superior
reality and we can experience it only in the state of breathlessness. It is possible
to "tune" into it by utilizing the Bindu as a doorway.

Teachings pertaining to the "Frontal Chakras" are to be found by some

kriyabans coming from Sri Yukteswar's disciple lineage. The perineum is the first
one, the genitals region is the second one, the navel is the third, the central part
of the sternum region is the fourth, the Adam's apple is the fifth and the point
between the eyebrows may be considered as the sixth. The core of the Kriya
teaching regarding them, is that when these points are touched with
concentration, the energy around the correspondent Chakra in the spine is
revived.

Dharana According to Patanjali, Dharana is the concentration on a physical or

abstract object. In Kriya, Dharana consist in directing the focus of our attention
toward the revelation of Spirit: Omkar's inner sound, light, and movement
sensation. This happens just after having calmed the breath.

Dhyana According to Patanjali, Dhyana ensues from contemplating the

essential nature of the chosen object as a steady, uninterrupted flow of
consciousness. In Kriya, the awareness, dwelling upon the Omkar reality, is soon
lost in Samadhi.

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Flute sound (during Kriya Pranayama) During the exhalation of Kriya
Pranayama, a slight hiss is produced in the throat; when a kriyaban succeeds in
assuming the position of Kechari Mudra, then the quality of that sound increases.
It has been likened to the "flute of Krishna". Lahiri Mahasaya describes it: "as if
someone blew through a keyhole". This highly enjoyable sound cuts to pieces
any distraction, increases mental calmness and transparency and helps to prolong
effortlessly the practice of Kriya Pranayama. One day the flute sound turns into
the Om sound. In other words, it gives rise to the Om sound, whose vibration
will be so strong as to overwhelm the flute sound. During this event, a strong
movement of energy climbs up the spine.

Granthi [see knot]

Guru The importance of finding a Guru (teacher) who supervises the spiritual
training of the disciple is one of the tenets of many spiritual paths. A Guru is a
teacher, a guide and much more. The scriptures declare that the Guru is God and
God is the Guru. We are accustomed to explaining the term "Guru" on a
metaphorical interplay between darkness and light, in which the Guru is seen as
the dispeller of darkness: "Gu" stands for darkness and "Ru" for one who
removes it. Some scholars dismiss that etymology; according to them "Gu"
stands for "beyond the qualities" and "Ru" for "devoid of form". In order to gain
all the benefits from the contact with the Guru, a disciple has to be humble,
sincere, pure in body and mind and ready to surrender to his Guru's will and
instructions. Usually, during initiation (Diksha) Gurus bestow the esoteric
knowledge upon their disciples, through which they will progress along the path
to Self realization. The internal phenomenon of Shaktipat happens: the dormant
spiritual realization within the disciple is awakened.
Kriya organizations don't insist upon the concept of Shaktipat but accept
all the rest, rather they are founded upon the afore summarized tenets. On the
contrary, Lahiri Mahasaya's ideas seem to go in a significantly different
direction. Once he said: "I am not the Guru, I don't maintain a barrier between
the true Guru (the Divine) and the disciple". He added that he wanted to be
considered a "mirror". In other words, each kriyaban should look at him not as an
unreachable ideal, but as the personification of all the wisdom and spiritual
realization which, in due time, the Kriya practice will be able to produce.
Now the question is: do the Kriya techniques work outside the Guru-
disciple relationship? There is of course no scientifically proven answer. In this
matter we can use either faith or reason. Many kriyabans are confident they are
able to transform the no-matter-how-received instruction into "gold". They think:
"Beyond either reasonable or improbable expectations of finding a Kriya expert
at my disposal, let me roll my sleeves up and move on!"

Half-lotus This asana has been used for meditation since time immemorial
because it provides a comfortable, very easily obtained, sitting position. The left

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leg is bent at the knee, brought toward the body and the sole of the left foot is
made to rest against the inside of the right thigh. The heel of the left foot should
is drawn in as far as possible. The right leg is bent at the knee and the right foot
is placed over the fold of the left leg where the thigh meets to hip. The right knee
is dropped as far as possible toward the floor. The hands rest on the knees. The
secret is to maintain an erect spine: this can be obtained only by sitting on a
cushion, thick enough, with the buttocks toward the front half of the cushion. In
this way the buttocks are slightly raised, while the knees are resting on the floor.
When the legs grow tired, the position is prolonged by reversing the legs. In
certain delicate situations, it may be providential to do it on a chair, provided it
has no arms and is large enough. In this way, one leg at a time can be lowered
and the knee articulation relaxed! Some Yoga teachers explain that the pressure
of a tennis ball (or of a folded towel) on the perineum can give the benefits of the
Siddhasana position.

Hesychasm The word Hesychasm derives from the Greek word "hesychia"
meaning inner quietness, tranquility and stillness. Outside this condition,
meditation is not possible. It is a discipline integrating the continual repetition of
the Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy on me, a sinner").
It was already used by the early Church Fathers in the 4th and 5th centuries) with
the practice of asceticism.
There were hermits dwelling in the desert, seeking inner peace and
spiritual insight, while practicing contemplation and self-discipline: they had no
doubts about the fact that knowledge of God could be obtained only by purity of
soul and prayer and not by study or mental amusements in the field of
philosophy. Later, their method of asceticism came to the fore as a concrete set of
psycho physical techniques: this is properly the core of Hesychasm. It was
Simeon, "the new theologian" (1025-1092), who developed the quietist theory
which such detail that he may be called the father of this movement. The
practice, which involved specific body postures and deliberate breathing
patterns, was intended to perceive the Uncreated Light of God. The monks of
Athos might have kept on contemplating peacefully this Uncreated Light (they
considered it to be the highest goal of earthy life) had not their methods been
denounced as superstitious and absurd. The objection was mainly based on a
vigorous denial of the possibility that this Uncreated Light was God's essence. In
approximately the year 1337, Hesychasm attracted the attention of a learned
member of the Orthodox Church, Barlaam of Seminara, a Calabrian monk who
held the office of abbot in a Monastery of Constantinople and who visited Mount
Athos. There he encountered the Hesychasts and heard the descriptions of their
practices. Barlaam, trained in Western Scholastic theology, was scandalized and
began to combat it both orally and in his writings. He called the Hesychasts
"omphalopsychoi" - people having their souls in their navels (owing to the long
time they spent concentrating on the navel region). Barlaam propounded a more
intellectual approach to the knowledge of God than the one taught by the
Hesychasts: he asserted that the spiritual knowledge could be only a work of
inquiry, brought ahead by one's mind and translated in discrimination between

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truth and untruth. He held that no part of God, whatsoever, could be viewed by
humans. The practice of the Hesychasts was defended by St. Gregory Palamas.
He was well educated in Greek philosophy and defended Hesychasm in the 1340
at three different synods in Constantinople, and he also wrote a number of works
in its defense. He used a distinction, already articulated in the 4th Century in the
works of the Cappadocian Fathers, between the energies or operations of God
and the essence of God: while the essence of God can never be known by his
creatures, His energies or operations can be known both in this life and in the
next; they convey to the Hesychast the truest spiritual knowledge of God.
In Palamite theology, it is the uncreated energy of God which illuminates
the Hesychast who has been vouchsafed an experience of the Uncreated Light. In
1341 the dispute was settled: Barlaam was condemned and returned to Calabria,
afterwards becoming bishop in the Roman Catholic Church. Later, Hesychast
doctrine was established as the doctrine of the Orthodox Church. Up to this day,
the Roman Catholic Church has never fully accepted Hesychasm: the essence of
God can be known, but only in the next life; there can be no distinction between
the energies and the essence of God.
Today Mount Athos is the well-known center of the practice of
Hesychasm.

Ida [see Nadi]

Jalandhara Bandha In Jalandhara Bandha the neck and the throat are slightly
contracted, while the chin is pressed against the breast.

Japa [See prayer]

Kechari Mudra This Mudra is carried in one of the two following ways:
1. By placing the tongue in contact with the uvula at the back of the soft palate.
2. By slipping the tongue into the nasal pharynx touching, if possible, the nasal
septum.
According to Lahiri Mahasaya a kriyaban should achieve it not by cutting
the tongue Frenulum but by means of Talabya Kriya [see]. Kechari is literally
translated as "the state of those who fly in the sky", in the "inner space". Kechari
is compared to an electrical bypass of the mind's energetic system. It changes the
path of Prana flow causing the life force to be withdrawn from the thinking
process. Instead of allowing the thoughts to jump like frogs here and there, it
causes the mind to be quiet and allows focusing it on the goal of meditation. We
do not realize the quantity of energy we squander away when we get lost in our
thoughts, in our plans. Kechari turns this pernicious way of exhausting all of our
vitality into its opposite. The mind begins to lose its despotic role: the "inner
activity" happens no more by the thinking process but by the effortless
development of the intuition. Coupled with Kriya it is a substantial aid in clarify
one's complicated psychological structures. A more elusive claim is the
experience of the elixir of life, "Amrita," the "Nectar." This is a fluid with sweet
taste perceived by the kriyaban when the tip of his tongue touches either the

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uvula or the bone protrusion in the roof of the palate under the hypophysis. The
Yoga tradition explains that there is a Nadi going through the center of the
tongue; energy radiates through its tip and when it touches that bone protrusion,
this radiation reaches and stimulates the Ajna Chakra in the center of the brain.

Kevala Kumbhaka [see Breathless state]

Knot The traditional definition of the Granthis identifies three knots: the
Brahma Granthi at the Muladhara Chakra; the Vishnu Granthi at the heart Chakra
and the Shiva or Rudra Granti at the point between the eyebrows. Those are the
places where Ida, Pingala and Sushumna Nadi meet.
Brahma Granthi is related to our physical body: it preserves the
ignorance of our infinite nature and is the first obstacle in the spiritual search,
since it obstructs the Kundalini's path as she begins to move toward the higher
centers. The world of names and forms creates restlessness and prevents the
mind from becoming one pointed. Ambitions and desires trap the mind. Until one
unties this knot, one cannot meditate effectively.
Vishnu Granthi is related to the astral body and to the world of emotions.
Lord Vishnu is the lord of preservation. This knot creates the desire to preserve
ancient knowledge, traditions, institutions... It produces "compassion", a keen
desire to help suffering humanity. Discriminating knowledge combined with
Yoga effort can unfasten the Knot of Vishnu and obtain deliverance from the
traditional bonds, deeply rooted in our genetic code.
Rudra Granthi is related to the causal body and to the world of ideas,
visions, and intuitions. After piercing the Rudra knot, the time bound
consciousness dissolves – the yogi establishes himself in the supreme Atman
whose seat is Sahasrara Chakra. Perfect emancipation is achieved.
Lahiri Mahasaya underlines the importance of overcoming two other
obstacles: tongue and navel which are unfastened by Kechari Mudra and by Navi
Kriya, respectively. The knot of the tongue, cuts us off from the reservoir of
energy in the Sahasrara region. The knot of the navel originates from the trauma
of cutting the umbilical cord.

Kriya Yoga If we want to understand the essence of Kriya Yoga it is necessary

to put aside some definitions found on the web. "Kriya Yoga is the science of
controlling life energy [Prana]." "Kriya Yoga is a technique that activates the
astral cerebrospinal centers." "Kriya Yoga hastens the practitioner's spiritual
development and helps to bring about a profound state of tranquility and God-
communion." "Kriya Yoga brings about the stilling of sensory input."
I don't want to contest them, but I think that Kriya is broader than what is
implied. There are definitions which say nothing: they make a misleading
synthesis of its methods and list its effects in the same way one would describe
Hatha Yoga or Raja Yoga practice. Patanjali refers once to Kriya Yoga: "Kriya
consists of body discipline, mental control, and meditating on Iswara." [Yoga
sutras II:1] This is definitely correct, but by following the further evolution of his
thought, we are led astray. Although he states that by constantly remembering the

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inner sound of Om we can achieve the removal of all the obstacles that block our
spiritual evolution, he does not develop this method. He is far from describing
the same spiritual discipline taught by Lahiri Mahasaya.

Kriya Yoga is a "mystic path" utilizing the best tools used by the mystics of all
religions. It consists of control of breath [Pranayama], prayer [Japa] and pure
effort of attuning with the Omkar Reality. The soothing process of calming the
breath, followed by the Thokar procedure, guides the bodily energy into the heart
Chakra, holding thus, as in a grip of calmness, the unceasing reflex originating
the breath. When a perfect stillness is established, when all the inner and outer
movements cease, the kriyaban perceives a radiation of fresh energy sustaining
each cell from inside; then the breathless state settles in. When the physical
breath is totally transcended and a circulation of energy happens in the body –
the breath is said to have become "Internal" – a feeling of infinite safety, solidity
and reliance originates. It is like having crossed a barrier and moved into a
measureless space: Kriya yoga is a miracle of beauty.

Kumbhaka Kumbhaka means holding the breath. It is such an important phase

in Pranayama that some Yoga teachers doubt whether a modified way of
breathing which does not include any Kumbhaka can be called Pranayama at all.
It is observed that when we are about to do something which requires our total
attention, our breath is automatically held. We are not deliberately doing
Pranayama, but our breath is suspended of its own accord; this demonstrates how
natural this fact is. In Pranayama the inhalation is called Puraka, which literally
means "the act of filling"; the exhalation is called Rechaka, meaning "the act of
emptying". Retention of breath is called Kumbhaka, meaning "holding". Kumbha
is a pot: just as a water pot holds water when it is filled with it, so in Kumbhaka
the breath and the Prana is held in the body. In the classic Yoga literature there
are described four types of Kumbhaka.
I. We breathe out deeply and hold the breath for a few seconds. This is known as
"Bahir Kumbhaka" (External Kumbhaka).
II. The second, " Antar Kumbhaka" (Internal Kumbhaka), is holding the breath
after a deep inhalation. Usually this kind of Kumbhaka is accompanied by the
use of the Bandhas.
III. The third type is that practiced by alternate breathing – breathing in deeply
through the left nostril, then holding the breath and then exhaling through the
right… It is considered the easiest form of Kumbhaka.
IV. The fourth type is the most important of all, the peak of Pranayama. It is
called Kevala Kumbhaka or automatic suspension of breath: it is the breathless
state where there is no inhalation or exhalation, and not even the slightest desire
to breathe.
In the Kriya praxis, the underlying principle of I. is present in all those
procedures involving a series of very long and calm exhalations which seem to
end in a sweet nothing.
Internal Kumbhaka II. happens in different Kriya techniques; particularly
in Yoni Mudra, Maha Mudra and Thokar.

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 Maha Mudra, with its balancing action on the right and on the left side of
the spine, contains also – in a broader sense - the principles of III.: alternating
breathing.
A turning point in Kriya is the achievement of IV. Kevala Kumbhaka.

In Kriya we distinguish between "Bahir" (external) and "Antar" (internal) Kevala

Kumbhaka. "Bahir (external) Kevala Kumbhaka" (the development and climax
of I.) appears during mental Pranayama after having relaxed and thus emptied
the rib cage.

"Antar (internal) Kevala Kumbhaka" (the development and climax of II.) appears
during the highest refining of Yoni Mudra, Maha Mudra and the Advanced form
of Thokar after having completed a long inhalation, with the rib cage moderately
full of air-Prana.

Kundalini The concept of Kundalini and, particularly, of its awakening,

provides a framework which is convenient for expressing what is happening
along the spiritual path. Most of the spiritual traditions have some awareness of
Kundalini; not all are equally open in exposing the practical details of the
process. Kundalini is Sanskrit for "coiled": it is conceived as a particular energy
coiled like a serpent in the root Chakra (Muladhara). The representation of being
coiled like a spring conveys the idea of untapped potential energy. It sleeps in our
body and underneath the layers of our consciousness, waiting to be aroused
either by spiritual discipline or by other means - like particular experiences of
life. It is depicted as rising from the Muladhara up through the Sushumna,
activating each Chakra; when it arrives at the crown Chakra (Sahasrara), it
bestows infinite bliss, mystical illumination etc. It is only through repeatedly
raising of the Kundalini, that the yogi succeeds in obtaining Self realization. Its
rising is not a mild sense of energy flowing inside the spine. Its movement is like
having a ''volcano erupting'' inside, a ''rocket missile'' shot through the spine! Its
nature is beneficial; there is an evident resistance in trusting the reports of
Kundalini awakening accompanied by troubles such as patently disturbed
breathing patterns, distortion of thought processes, unusual or extreme
strengthening of emotions… We are rather inclined to think that a dormant
malady, brought to open manifestation by thoughtless practice of violent
exercises or drugs is the cause of those phenomena. Insomnia, hypersensitivity to
environment may indeed follow the authentic experience. In a ''true awakening,''
the force of Kundalini eclipses the ego altogether and the individual feels
disoriented for some time. All is absorbed in a short time, without problems.
Alas, the search for a repetition of the episode may lead to disorderly and
careless practice of strange techniques, without ever establishing a minimal
foundation of mental silence. Each book warns against the risk of a premature
awakening of Kundalini and asserts that the body must be prepared for the event.
Almost any yogi thinks he or she is capable of sustaining this premature
awakening and the warning excites them more than ever: the problem is that
many do not have (or have lost) a genuine spiritual approach and nourish a fairly

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egotistical condition.

In the theoretical framework of Kriya Yoga we consider Kundalini to be the same

energy that exists throughout the body and not specifically residing in the
Muladhara Chakra. We seldom use the term "Kundalini awakening" and try to
avoid what could give the impression that such an experience has an alien nature:
Kundalini is our own energy; it is the purest layer of our consciousness.

Kutastha Kutastha, the "third eye" or "spiritual eye" is the organ of inner
vision (the unified astral counterpart of the two physical eyes), the place in our
body where the spiritual Light manifests. By concentrating between the
eyebrows, a formless darkness is first perceived, then a small crepuscular light,
then other lights; eventually there is the experience of a golden ring surrounding
a dark stain with a blazing tiny white point inside.
There is a connection between Kutastha and Muladhara: what we are
observing in the space between the eyebrows is nothing but the opening of the
spinal door, which is located at the root Chakra. Some Kriya teachers affirm that
the condition for entering the last and the highest Kriya stage is that the vision of
the spiritual eye has become constant; others identify it with the condition in
which the energy is perfectly calm at the base of the spine. Therefore both
affirmations are one and the same.

Maha Mudra Maha Mudra is a particular stretching position of the body. The
importance of this technique becomes clear as soon as we observe how it
incorporates the three main Bandhas of Hatha Yoga. There are indeed a thousand
and one reasons to practice Maha Mudra with firmness. There is a ratio between
the number of its repetitions and the number of the breaths: it is recommended
that for each 12 Kriya Pranayama, one should perform one Maha Mudra.

Mahasamadhi [see Second Kriya]

Mantra [See prayer]

Mental Pranayama In mental Pranayama a kriyaban controls the energy in his

body by forgetting the breathing process and focusing only upon Prana in the
Chakras and in the body. His awareness dwells on both the inner and the external
component of each Chakra until he feels a radiation of fresh energy vitalizing
each part of the body and sustaining it from inside. This action is marked by the
end of all the physical movements, by a perfect physical and mental stillness. At
times, the breath becomes so calm that the practitioner has the absolute
perception they are not breathing at all.

Mula Bandha In Mula Bandha the perinea muscles – between the anus and the
genital organs – are slightly contracted while a mental pressure is exerted on the
lower part of the spine. (Differently from Aswini Mudra, one does not simply
tighten the sphincter muscles; in Mula Bandha the perineum seems to fold

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upward as the pelvic diaphragm is drawn upward through the motion of the
pubic bone.) By contracting this muscle group, the current of Apana which
normally gravitates downward is pulled upwards, gradually uniting with Prana at
the navel. Mula Bandha has thus the effect of causing Prana to flow into
Sushumna channel, rather than along Ida and Pingala.

Nada Yoga Nada Yoga is the path of union with the Divine through listening to
inner sounds. Surat-Shabda-Yoga is another name for Nada Yoga. Nada Yoga is
an experiential meditation. It has its basis in the fact that one who follows the
mystical path infallibly meets this manifestation of Spirit – whatever may be
their preparation and their convictions. It is a highly enjoyable form of
meditation; anyone can be involved in this even without having fully understood
it.
You may use a particular position of the body – a squatting position with
the elbows resting on the knees, just to give an example – o plug both the ears.
Remaining quietly seated, you simply focus all your attention on subtle sounds
that come from within, rather than the audible sounds from outside. It is
recommended to repeat mentally, unremittingly, your favorite Mantra. Awareness
of inner sound must happen, sooner or later; your listening skills will improve
and you will become more sensitive. There are different levels of development in
the experience of inner sounds: you will hear a bumblebee, the drum, the lute,
the flute, the harp, the clapping of thunder or a hum like an electrical transformer.
Some of these sounds are actually just the sounds of your body, especially the
blood pumping. Other sounds are actually the "sounds behind the audible sound".
It is into this deeper realm that, while over time gently easing the mind into
relaxed concentration, your awareness is drawn. After some weeks of dedicated
practice you will tune in with a sound deeper than all the above-quoted astral
sounds. This is the cosmic sound of Om. The sound is perceived in different
variations; Lahiri Mahasaya describes it as "produced by a lot of people who
keep on striking the disk of a bell". It is continuous "as the oil that flows out of a
container".

Nadi Subtle channels through which life energy flows throughout the body.
The most important are Ida, which flows vertically along the left side of the
spinal column (it is said to be of female nature), and Pingala (of masculine
nature) which flows parallel to Ida on the right side; Sushumna flows in the
middle and represents the experience that is beyond duality.

Nadi Sodhana Alternate nostril breathing exercise, it is not a part of Kriya

Yoga proper. Yet, because its effects of appeasing and cheering up the mind
(especially if it is practiced in the morning) are unmatched, some kriyabans make
it a regular part of their routine.

Navi Kriya The essence of this technique is to dissolve inhalation and

exhalation at the state of equilibrium in the navel, the seat of the Samana current.
It is coupled in various ways with the practice of Kriya Pranayama. Some

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schools which do not specifically teach it provide some substitutes for it.

New Age The New Age sensibility is marked by the perception of something
"planetary" at work. Since distinguished men of science have contributed to the
New Age sensibility, there is no need to dwell on the affirmation, irrelevant for
our understanding, according to which such a progress coincided with the entry
of the solar system in the sign of Aquarius – from this belief it derived the term
"Age of Aquarius" or "New Age". The essential thing is that people realized that
the discoveries of Physics, of Alternative Medicine, the developments of the
Depth Psychology, all converged toward one and the same understanding: the
substantial interdependence among the universe, body, psyche and spiritual
dimension of human beings. The esoteric-initiation societies, overcoming for a
long time the differences of culture and religious vision, had already recognized
this truth, which now, has become common heritage. During the twentieth
century, human thought has made a strong step forward in a healthy direction.
There are many grounds to believe that, in the future, such an epoch will
be studied with the same respect with which nowadays Humanism, Renaissance
and Enlightenment ages are studied. The New Age thought deserves a deep
respect for many reasons. If I hint at some "frenzies" I refer to the excessive use
of alternative remedies for any type of real or imaginary troubles and to even
more dangerous theories borrowed with a lot of superficiality from various
esoteric currents, rather than to a depth progress in the understanding, in the
expansion of the awareness out of the narrow fences of the small ego tied up
obsessively to the maintenance of its petty conveniences.

Nirbikalpa Samadhi [see Paravastha]

Omkar Omkar is Om, the Divine Reality sustaining the universe, whose nature
is vibration with specific aspects of sound, light and inner movement. The term
"Omkar" or "Omkar Kriya" is also utilized to indicate any procedure fostering
the Omkar experience.

Padmasana In this asana the right foot is placed on the left thigh and the left
foot on the right thigh with the soles of the feet turned up. The name means the
"posture in which the lotuses (the Chakras) are seen." It is explained that,
combined with Kechari and Shambhavi Mudra, this Asana creates an energetic
condition in the body, suitable to producing the experience of the internal light
coming from each Chakra.
There are yogis who had to have cartilage removed from their knees after
years of forcing themselves into Padmasana. In Kriya Yoga, at least for those
living in the west and not used to assuming it since infancy, it is much wiser,
healthier and comfortable to practice either the Half lotus or the Siddhasana
posture.

Paravastha This concept is linked with that of "Sthir Tattwa (Tranquility)".

Named by Lahiri Mahasaya, Paravastha designates the state that comes by
holding onto the after-effect of Kriya. It is not just joy and peace but something

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deeper, vital for us as a healing. From our initial efforts directed at mastering the
techniques, we perceive moments of deep peace and harmony with the rest of the
world, which extend during the day. Paravastha comes after years of discipline,
when the breathless state is familiar: the tranquility state lasts forever, it is no
longer to be sought with care. Flashes of the ending state of freedom comfort the
mind while coping with life's battles.

Pingala [see Nadi]

Prana The energy inside our psychophysical system. Prana is divided into
Prana, Apana, Samana, Udana and Vijana, which have their location respectively
in the chest, in the low abdomen, in the region of the belt, in the head and in the
remaining part of the body - arms and legs. That the term Prana is interpreted in
two ways should not create confusion – provided that one considers the context
in which the word is used. In the initial phases of Kriya Pranayama we are
mainly interested in Prana, Apana and Samana. When we use Shambhavi Mudra
and during mental Pranayama we contact Udana. Through many techniques (like
Maha Mudra) and by the experience of Kriya Pranayama with Internal Breath we
experience the fresh vitalizing nature of Vijana.

Pranayama The word Pranayama is comprised of two roots: Prana is the first;
Ayama (expansion) or Yama (control) is the second. Thus, the word Pranayama
can be understood either as the "Expansion of Prana" or as the "Control of
Prana". I would prefer the first but I think that the correct one is the second. In
other words, Pranayama is the control of the energy in the whole psycho-physical
system by using the breathing process with the purpose to receive a beneficial
effect or to prepare the experience of meditation. The common Pranayama
exercises – although they may not involve the perception of any energetic current
– can create a remarkable experience of energy rising in the spine. This is not
negligible since this experience causes to the skeptical practitioner the discovery
of the spiritual dimension and pushes him or her to seek something deeper.
In Kriya Pranayama the breathing process is coordinated with the
attention of the mind up and down along the spinal column. While the breathing
is deep and slow, with the tongue either flat or turned back, the awareness
accompanies the movement of the energy around the six Chakras. By deepening
the process, the current flows in the deepest channel in the spine: Sushumna.
When by a long practice a subtle form of energy circulates (in a clearly
perceivable way) inside the body while the physical breath is totally settled
down, the kriyaban has an experience of unthinkable beauty.

Prayer [Japa] Prayer is an invocation that allows a person to make a reverent

plead or to offer praise to the Divine. The sequence of words used in a prayer
may either be a set formula or a spontaneous expression in the praying person's
own words. Whatever be the appeal to God, this act presupposes a belief in the
Divine Will to interfere in our life. "Ask, and ye shall receive" (Matt. 7:7, 8;
21:22). Prayer is a subject of wide range and scope; here I will restrict it to the

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repetitive prayer. In India, the repetition of the Name of the Divine is known as
Japa. This word Japa is derived from the root Jap - meaning: "to utter in a low
voice, repeat internally". Japa is also the repetition of any Mantra, which is a
broader term than prayer. Mantra can be a name of the Divine but also a pure
sound without a meaning. A certain number of sounds were chosen by ancient
yogis who sensed their power and used them extensively. (Some believe that the
repetition of a Mantra has the mysterious power of bringing about the
manifestation of the Divinity "just as the splitting of an atom manifests the
tremendous forces latent in it"). The term Mantra derives from the words
"Manas" (mind) and "Tra" (protection): we protect our mind by repeating
unrelentingly the same healthy vibration.
Usually a Mantra is repeated verbally for some time, then in a whisper and
then mentally for some time. In most forms of Japa, the repetitions are counted
using a string of beads known as a (Japa) Mala. The number of beads is generally
108 or 100. The Mala is used so that the devotee is free to enjoy the practice
without being preoccupied with counting the repetitions. It may be performed
whilst sitting in a meditation posture or while performing other activities, such as
walking.

Radhasoami The spiritual organization Radhasoami (Radha Swami) was

formally founded in 19th century India is also referred to as Sant Mat (Path of the
Saints). It is considered a derivation of Sikhism. Actually, the tradition is much
more ancient and it relates to the teaching of Kabir and then Guru Nanak. There
were also a group of teachers that assumed prominence in the northern part of the
Indian sub-continent from about the 13th century. Their teachings are
distinguished theologically by inward devotion to a divine principle, and socially
by an egalitarianism opposed to the qualitative distinctions of the Hindu caste
hierarchy and to the religious differences between Hindu and Muslim. In the
modern times the first name to signal is that of Param Sant Shiv Dayal Singh ji
who created the Radha Soami movement in January 1861 (the same year in
which Lahiri Mahasaya is reported to have received initiation into Kriya Yoga).
The founder Param Sant Shiv Dayal Singh ji died on 1878 in Agra, India. He did
not appoint a successor, resulting in a succession crisis upon his death. Several
disciples eventually came to be regarded as successors, which led to splits within
the group. These splits led to the propagation of Radhasoami teachings to a wider
audience although with slightly varied interpretations.

Sahasrara The seventh Chakra extends from the crown of the head up to the
Fontanelle and over it. It cannot be considered of the same nature as the other
Chakras, but a superior reality, which can be experienced only in the breathless
state. It is not easy therefore to concentrate upon it as we do with the other
Chakras. Only after a deep practice of Kriya Pranayama, when the breath is very
calm, is the attunement with it possible.

Samadhi According to Patanjali's Ashtanga (eight steps) Yoga, Samadhi is the

state of deep contemplation in which the object of meditation becomes

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inseparable from the meditator himself: it results naturally from Dharana and
Dhyana. In my opinion, Samadhi does not mean "union with God." We take so
many things for granted. Our language is strongly hampered: magniloquent
words risk meaning nothing. To become one and the same thing with God is
different from to awaken to the realization that we are a part of That One! Words
deceive our comprehension and kindle egoist expectations. One is thrilled by
words such as: absolute, eternal, infinite, supreme, everlasting, celestial,
divine….
I have half a mind to suggest a sober definition of Samadhi, which may
stimulate a reflection upon the meaning of the spiritual path. Let me therefore
define Samadhi as independent from any accident, beatific, near death
experience (NDE). The descriptions of Samadhi and of NDE follow the same
pattern: actually the nature of the phenomenon which takes place in the body is
almost the same. This opinion may disappoint those who smell a restrictive and
limiting shade of meaning in it; however I prefer to think in this way and ….
discover much more during the actual Samadhi experience than to thrive in
rhetoric. Even if Samadhi were no more than a NDE experience, however it
would have a superlative value. In both the experiences, the awareness can
provide a glimpse of the Eternity beyond mind; then (this happens to the trained
yogi) that lofty awareness blends, integrates with the customary life, which is
totally transformed for the better. To those who wonder if it is fair to diminish the
worth of the Kriya ecstatic state by reducing it to a process of contacting for
some time the after life dimension, we could reply that this genuine experience is
unmatched in fostering in a clean way the Kriya Yoga ideals of a balanced
spiritual life.

Second Kriya It has been reported that by using the Second Kriya technique,
Swami Pranabananda, an eminent disciple of Lahiri Mahasaya, left his body
consciously (this feat is called Mahasamadhi – the conscious exit out of the body,
at death). There was no violence to the body; the feat happened only at the most
proper moment - according to a Karmic point of view when the moment was
right. Now the debate is: what procedure did he make use of?

a… Many claim it was the technique of Thokar. It is possible that he arrested the
movement of the heart and therefore left his body. He might have done one
single Thokar and stopped his heart; this means he put so much mental strength
in this act as to block the energy which kept his heart throbbing.
b… Some believe that this supreme calming of the heart was achieved only by a
mental action of immersion in the point between the eyebrows, entering the light
of Kutastha. The reports say that those who were around him did not notice any
head movement. Similarly when other great ones left their body there was no
movement.
c… In my opinion, Mahasamadhi is not a "shrewd esoteric trick" to master the
mechanics of a painless suicide. Surely each great master relies upon his already
built ability to enter Samadhi. By creating a total peace in his being, the soul's
natural desire to regain union with the Infinite Source puts in action a natural

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mechanism of appeasing the cardiac plexus.

Shambhavi Mudra A Mudra in which the ocular bulbs and the eyebrows are
upturned as much as possible; often the inferior eyelids relax and a bystander can
observe the white of the cornea under the iris. All the visual force of the ocular
nerves is gathered on the top of the head. Lahiri Mahasaya in his well known
portrait is showing this Mudra.

Siddhasana The Sanskrit name means "Perfect Pose". In this Asana, the sole
of the left foot is placed against the right thigh so that the heel presses on the
perineum. The right heel is placed against the pubic bone. This position of the
legs, combined with Kechari Mudra, closes the pranic circuit and makes Kriya
Pranayama easy and profitable.

Sikhism The Sikh religion is founded on the teachings of Guru Nanak and nine
successive Gurus; it is the fifth-largest organized religion in the world. It is
interesting that the key distinctive feature of Sikhism is a non-anthropomorphic
concept of God, to the extent that one can interpret God as the Universe itself.

Sushumna [see Nadi]

Talabya Kriya It is a stretching exercise of the muscles of the tongue, and

particularly of the Frenulum. The purpose is to attain Kechari Mudra [see]. This
practice creates a distinct calming effect on the thoughts and, for this reason, it is
never put aside, even after Kechari Mudra is achieved.

Thokar A Kriya technique based on directing the Prana toward the location of
one Chakra by a particular movement of the head. Studying the practices of the
Sufis, we discover that Lahiri Mahasaya's Thokar is one among the many
variations of the Sufi's Dhikr.

Tribhangamurari Some Kriya Acharya teaches the practice of Thokar in a

very particular way. The central teaching is guiding your awareness along a
three-curved path called Tribhangamurari (Tri-bhanga-murari = three-bend-
form). These teachers explain that in the last part of His life, Lahiri Mahasaya
drew with extreme precision the three-bends form which is perceived by
deepening the after-Kriya-Pranayama meditation. This path starts from Bindu,
goes up to the left of a very short length, then descends toward the right
side of the body. Once a particular point in the back is reached, it curves
and moves leftwards cutting the Vishnu knot whose seat is in the heart Chakra .
After reaching a point in the left part of the bacl, it changes its direction
again pointing toward the seat of the Brahma knot in the coccyx region.

Uddiyana Bandha Abdominal lock: it is usually practiced with breath out but
in Kriya it is also utilized with breath in especially during the practice of the
main Kriya Mudras: Maha Mudra, Navi Kriya and Yoni Mudra.

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 To practice it with breath out, utilize, at least partly, Jalandhara Bandha.
Take a false inhalation (perform the same action of an inhalation without actually
pulling any air into the body.) Draw the belly up as much as possible. Hold your
breath out. To practice it with breath in, contract slightly the abdominal muscles
until you intensify the perception of the energy in the spinal column in the region
of Manipura Chakra.

Yama – Niyama Yama is Self-control: non-violence, avoiding lies, avoiding

stealing, avoiding being lustful, and non-attachment. Niyama is religious
observances: cleanliness, contentment, discipline, study of the Self and surrender
to the Supreme God (Brahman). While in most Kriya schools these rules are put
as premises to be respected in order to receive initiation, a discriminating
researcher understands that they are to be considered really as the consequences
of a correct Yoga practice. A beginner cannot to much depth understand what
"Study of the Self" means. Some teacher repeats, parrot fashion, the necessity of
observing those rules and, after having given absurd clarifications of some of the
above points (in particular which mental trick to utilize in order to … avoid
being lustful), passes on to explain the techniques. Why utter empty words?
Whom is he trying to fool? The mystic path, when followed honestly, cannot
compromise itself with any rhetoric. When an affirmation is made, it is that.
Yama and Niyama are a good topic to study, an ideal to bear in mind, but not a
vow. Only through practice is it possible to understand their real meaning and,
consequently, see them flourish in one's life.

Yoga Sutra (by Patanjali) The Yoga Sutras are an extremely influential text
on Yoga philosophy and practice: over fifty different English translations are the
testimony of its importance. Although we are not sure of the exact time when
their author Patanjali lived, we can set it between 200 B.C. and 200 A.D. The
Yoga Sutras are made up by a collection of 195 aphorisms dealing with the
philosophical aspects of mind and awareness, thus establishing a sound
theoretical basis of Raja Yoga - the Yoga of self discipline and meditation. Yoga
is described as an eight stage (Ashtanga) path which are Yama, Niyama, Asana,
Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. The first five steps
build the psycho-physical foundation for having a true spiritual experience; the
last three are concerned with disciplining the mind up to its dissolution in the
ecstatic experience. The Sutras define also some esoteric concepts, common to
all the traditions of the Indian thought, such as Karma. Although, at times,
Patanjali is called "the father of Yoga", his work is actually a compendium of
pre-existing oral Yoga traditions, an inhomogeneous whole of practices betraying
an indistinct and contradictory theoretical background. However, the importance
of Patanjali's work is beyond discussion: he clarified what others had taught;
what was abstract he made practical! He was a genial thinker, not just a compiler
of rules. His equilibrium between theism and atheism is very appreciable. We do
not find the least suggestion of worshiping idols, deities, gurus, or sacred books -
at the same time we do not find any atheistic doctrine either. We know that
"Yoga," besides being a rigorous system of meditation practice, implies devotion

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to the Eternal Intelligence or Self. Patanjali affirms the importance of directing
our heart's aspiration toward Om.

Yoni Mudra The potential of this technique includes, in all effects, the final
realization of the Kriya path. Kutastha - between the eyebrows - is the place
where the individual soul had its origin: the delusive Ego needs to be dissolved
there. The core component of this Mudra is to bring all the energy into the point
between the eyebrows and hinder its scattering by closing the head openings –
the breath is quieted in the region from throat to the point between the eyebrows.
If a deep relaxation state is established in the body, this practice succeeds in
generating a very intense ecstatic state, which spreads throughout one's being.
About its practical implementation, there are minor differences among the
schools: some give a greater importance to the vision of the Light and less to the
dissolution of breath and mind. Among the first, there are those who teach, while
keeping more or less the same position of the fingers, to focus upon each Chakra
and to perceive their different colors. One satisfactory remark, found in the
traditional Yoga literature, is that this technique gets its name "Yoni", meaning
"uterus", because like the baby in the uterus, the practitioner has no contact with
the external world, and therefore, no externalization of consciousness.

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