PART II: METHODOLOGY AND TECHNIQUES OF KRIYA YOGA
Disclaimer of Responsibility 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 art !! and art !!! of this book so you have a thorough understanding of the matter. "ou#ll find that as you go through it many questions will be answered. ! wish to make clear that this book is not a $riya "oga manual% ! may write one and face the problem of dividing it into different lessons and giving all the necessary instructions for each level. &owever, certain delicate techniques e.g. 'aha 'udra, $riya ranayama, Thokar, and "oni 'udra cannot be learned from a manual and require the help of an expert to check their execution. (ach 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 techniques are practiced without first having their execution 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. )hen you go to an expert, please advise them of physical problems, such as high blood pressure, lung problems, or signs of hyperventilation *. !f you have a particular physical problem or handicap, an expert can lead you through a very mild form of $riya ranayama and the corresponding 'udras + and if necessary, may recommend that you practice them only mentally.
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&AT( THE BASIC TECHNIQUES OF K RIYA RIYA YOGA FIRST STEP
Localization of the Chakras and of particular centers in the brain The Chakras are Chakras are subtle astral 0ethereal1 organs inside the spinal cord2 ideal steps on a mystic ladder guiding one safely to the deepest ecstatic experience. !n Kriya !n Kriya we don#t try to visuali3e a Chakra but Chakra but to perceive approximately its location. The practice of the different d ifferent levels of Kriya of Kriya Yoga Yoga will will refine this perception. 4urely it is not possible to eliminate visuali3ation completely but if waste time in trying to recreate internally the attractive images you find on the 5ew Age books, you could could run the risk risk of losing losing the real real meaning meaning of the Kriya the Kriya techniques. techniques. 6n the contrary, when certain particular conditions are established + mental silence, relaxation, an intense desire of the soul + the practice of Kriya of Kriya Pranayama takes, Pranayama takes, so to say, the 7inward route7 and the 4piritual eality manifests. "ou will then perceive the reality of the Chakras in Chakras in the astral dimension. "ou "ou will be able to listen to their astral vibration as well as hues of light pouring forth from their locations. "ou will also develop the ability to single out the different rates of vibra vibratio tion n of each each Chakra. Chakra. The pract practic icee of Kechari Mudra Mudra 0explained in this chapter1 chapter1 will foster this this experience experience especially especially when the 7wind7 7wind7 of the breath subsides. Therefore, don#t be maniacally precise about each Chakra location. Chakra location. &ere you will not find instruction like8 ##Third Chakra is Chakra is located at 9: 0:rd 9umbar ;ertebra1 behind navel## or ##
ust above the coccygeal coccygeal 0tailbone1 region. The second Chakra, Chakra, Swadhisthana, is in the sacral regi region on,, half halfwa way y betw betweeen Muladhara Muladhara an and Manipura. Manipura. The third Chakra, Chakra, Manipura, is in the lumbar region, at the same level as the navel. The fourth Chakra, Chakra, Anahata, is in the dorsal region2 its location can be felt by bringing the should shoulder er blad blades es clos closer er and and conc concen entr trat ating ing on the tense tense musc muscle less in the area area between them or >ust below them. The fifth Chakra, Chakra, Vishuddha, is located where the neck >oins the shoulders. !ts 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 7cracking7 sound. Through the practice of Kriya of Kriya Pranayama you Pranayama you will learn how to detect the sea seat of the the Medulla 0##'edulla oblongata## on top of the spinal cord1. )hile center centered ed in the Medulla, Medulla, conver converge ge your inner ga3e on Bhrumadhya, the point between the eyebrows, and observe a faint internal light in that region. !f you come straight back about - centimeters from where the light appears, you have found the the seat seat of the sixth sixth Chakra Ajna. This Chakra is considered the ##seat of the soul# soul### or the ##doo ##doorr to the the kingdo kingdom m of 4pir 4pirit. it.##. ##. By findi finding ng stabi stabilit lity y of conc concen entr trat atio ion n ther there, e, the the inte intern rnal al ligh lightt in !hrumadhya will will expa expand nd in the the experience of the spiritual eye 0 Kutastha1 Kutastha1 a luminous point in the middle of an infinite spherical radiance. This experience is the royal entrance to the @ivine onsciousness immanent in our physical universe. "ou will experience the entire universe as your own body. This experience is also called Kutastha called Kutastha Chaitanya. Chaitanya. 4ometimes the term Kutastha term Kutastha is is utili3ed at the place of !hrumadhya of !hrumadhya. .
The The ener energy gy flowi flowing ng throu through gh the "adi of the the tong tongue ue duri during ng Kechari Mudra pituitary y ga!" ga!". The stim stimul ulat ates es the the pituitar The pitu pituit itar ary y glan gland, d, or hypo hypoph phys ysis is,, is an endocrine gland about the si3e of a pea. !t forms a protrusion at the bottom of the brain hypothalamus. !t is said to be the physical counter part of #$na of #$na Chakra. Chakra. 6ne of the greatest mystery of the spiritual path is the role of the pi!#a ga!", or epiphysis epiphysis.. This is another another small small endocr endocrine ine gland in the brain. brain. !t is shaped like a tiny pine cone 0symbolically, many spiritual organi3ations, have used the pine cone as an icon1. !t is located behind the pituitary gland, at the back of the third ventricle of the brain. &aving full experience of the white spiritual 9ight there is considered the apex of your 4adhana 0spiritual practice.1
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!n the commentary on the Bhagavad Eita by 4wami ranabananda Eiri there is a hint to two further further spiritual spiritual centers centers in the brain8 brain8 Roudri and Bama. Roudri is located on the left side of the brain above the left ear, while !ama is !ama is located on the right side of the brain above the right ear. )e shall have the opportunity to utili3e them during the practice of those %igher those %igher Kriyas happening Kriyas happening in the region of the brain above the ideal plan containing #$na containing #$na Chakra. Chakra. hairline Bindu is located in the occipital region. !t is the Sikha point where the hairline twists in a kind of vortex 0!t is here that &indus with shaved heads leave a lock of hair.1 @uring @uring the first first part of Kriya Pranayama the Pranayama the consciousness touches briefl fly y at the end end of each inhala inhalatio tion. n. !n the the high higher er phases phases of Kriya !indu brie Pranayama, Pranayama, when our awareness finds tranquility in !indu in !indu,, we become aware of the Fontanelle ) )ee mean mean the the ante anteri rior or font fontan anel elle le more more prop proper erly ly call called ed ##Bregma##. Sahasrara is is at the top of the head. !t is perceived perceived as light radiating from the upper part of the cranium. The #ig$t$ Chakra is the highest center center we are going to consider. !t is located at about :D centimeters above
P%&iti%! '%r M#"itati%! 6ne should sit facing facing east. Accord According ing to atan>a atan>ali, li, the yogi#s yogi#s posture 0Asana1 0Asana1 must be steady and pleasant.
kriyabans are relaxed in this sitting position, which has been Half-lotus: Half-lotus: 'ost kriyabans are used since time immemorial immemorial for meditation, meditation, because itFs itFs comfortable comfortable and easily easily managed. managed. The key is to maintain maintain an erect spine by sitting on the edge of a thick cushi cushion on so the the butto buttock ckss are are sligh slightly tly rais raised. ed. 4it 4it cros crossGl sGleg egge ged d with with the knees knees resting on the floor. Bring the left foot toward the body so its sole is resting against the inside of the right thigh. @raw the heel of the left foot in toward the groin as much as possible. The right leg is bent at the knee and the right foot is comfortably comfortably placed over the left thigh or calf or both. 9et the right knee drop as far as possible toward the floor. The shoulders are in a natural position. The head, neck, chest, chest, and spine are in a straight line as if they were linked. linked. )hen the legs get tired, reverse them to prolong the position. The best hand position is with fingers interlocked as in the wellGknown photo of 9ahiri 'ahasaya. This balances the energy from the right hand to the left and vice versa. The hand position for meditation and for Pranayama for Pranayama is is the same same beca becaus usee you you move move from from Pranayama Pranayama to meditation without interruption. Hsually you don#t even reali3e it. oint relaxed%
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Siddhasana: Siddhasana: 0erfect ose1 is of medium difficulty. The sole of the left foot is placed against the right thigh while the heel presses on the perineum. The right heel is against the pubic bone. This leg position combined with Kechari with Kechari Mudra closes the pranic circuit and makes Kriya makes Kriya Pranayama easy Pranayama easy and beneficial. !t is said the position helps one to become aware of the movement of Prana of Prana.. Padmasana: Padmasana: 0lotus position1 a difficult, uncomfortable position2 the right foot is placed on the left thigh and the left foot on the right thigh with the soles of the feet turned up. !t is explained that when this #sana this #sana is is combined with Kechari with Kechari and and &hambha' &hambha'ii Mudra Mudra, it resu result ltss in an ener energe geti ticc cond condit itio ion n that that prod produc uces es the the experience of the internal light coming from each Chakra. Chakra. !t helps keep the body from bending or falling over as it tends to do when deep Pratyahara deep Pratyahara is practiced. Padmasana is Padmasana is uncomfortable for a beginner because the knees and the ankles become extremely painful. ! would not advise anyone to perform this difficult posture2 some yogis yogis have had to have knee cartilage removed after years of forcing themselves into the Padmasana the Padmasana.. Eig$t Ba&i( B a&i( T#($!i)u#& T#($!i)u#& %' Kriya Y%ga Y%ga C The following techniques are usually given during the first initiation into Kriya into Kriya Yoga8 Yoga8 (alaby alabya a Kriy Kriya a )m *apa *apa +in +in the the Chak Chakra ras, s, Kriy Kriya a Prana Pranaya yama ma 0often denoted denoted simply simply by Pranayama, by Pranayama, in four parts "a'i Kriya Maha Mudra Kriya Pranayama -ith short breath mental Pranayama and Yoni and Yoni Mudra. Mudra. I *+ Taa,ya Taa,ya Kriya Kriy a 4tart with the tongue in a relaxed position with the tip lightly touching the back of the upper teeth. ress the body of the tongue against the upper palate to create a suction suction cup effec effect. t. 'any 'any practi practice ce (alabya Kriya incorrectly Kriya incorrectly by instinctively turning their tongue backwards 0or keeping it vertical1 but this cancels the whole effect. effect. !t is important important to have the tongue tip touching the back of the upper teeth before pressing its body against the upper palate. )hile pressing the tongue against the upper palate 0roof of the mouth1, drop/ drop/lo lowe werr the the botto bottom m >aw >aw until until you you clea clearl rly y feel feel the the stret stretch ch in the the lingual frenulum 0the frenulum 0the small fold of tissue under the tongue that attaches it to the base of the mouth.1 elease the tongue with a clicking sound then stick it out of the mout mouth h and and poin pointt it towa toward rd the the chin chin.. At the the begi beginn nnin ing, g, do not not exce exceed ed CD repetitions repetitions a day to avoid straining the frenulum the frenulum.. (ventually (ventually,, you want to do JD repetitions in about I minutes 0CCDGCID seconds.1 After After some months of practic practicing ing (alabya Kriya Kriya regularly, it should be possible to insert the tongue into the nasal pharynx cavity 0This is Kechari Mudra described Mudra described in detail in the second part of this chapter.1 C
To chec check k if refi refine neme ment ntss have have been been adde added d to the the desc descri ript ptio ion n of the the tech techni niqu ques es,, visi visitt www.kriyayogainfo.net at www.kriyayogainfo.net at least once a year.
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The technique of Pranayama -ith short breath could be considered a variation of Kriya Pranayama and introduced in the next chapter. There are good reasons to introduce it here. This issue will be discussed in the next chapter.
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(ven (ven afte afterr mast master erin ing g Kechari Mudra (alabya Kriya shoul should d cont continu inuee to be practiced because it creates a perceivable relaxing effect on the thinking thinkin g process. !t is not not know known n why why str stretch etchin ing g the the frenulum reduce reducess thought thought product production ion,, however, anyone practicing the technique can readily verify this.
Remark C !n %atha Yoga books books there there are are diffe differe rent nt sugg sugges estio tions ns for for leng lengthe theni ning ng the the frenulum. frenulum. 6ne which is well known one is wrapping a piece of cloth around the tongue and, with the help of the hands, gently pulling 0relaxing and repeating different times1 the cloth both hori3ontally and also up, toward the tip of the nose. nose. 9ahiri 9ahiri 'ahasa 'ahasaya ya was absolutel absolutely y agains againstt cutting cutting the frenulum frenulum to obtain faster faster and easier easier results. results. The techniq technique ue of (alabya Kriya Kriya can be enriched by massaging both the muscles of the tongue and the frenulum with one#s own fingers. Remark I (alabya Kriya and Kriya and Kechari Kechari Mudra are Mudra are completely different% 6pen your mouth in front of a mirror during the first part of (alabya Kriya to Kriya to see the hollow parts on each side of the frenulum which frenulum which appear isolated from the body of the tongue2 during Kechari during Kechari Mudra it Mudra it is the uvula that comes forward and only the root of the tongue is visible%
-+ O. /apa i! t$# C$a0ra& 4tar 4tarti ting ng with with the the firs firstt Chakra Muladhara Muladhara, chant the Mantra 76m7 76m7 while while concentrating on it2 then do the same with the second Chakra and Chakra and so on up to the fifth Chakra 0ishuddha1 ishuddha1 and then with !indu with !indu + &ikha &ikha point.1 point.1 @uring the ascent, do your best to intuiti intuitivel vely y touch touch the inner inner core core of each each Chakra. Chakra. The descent =:
begins by chanting 76m7 in the Medulla the Medulla,, then in the cervical Chakra and Chakra and so on, all the way down to the first Chakra. Chakra. @uring this descent of awareness, try to perceive the subtle radiation of each Chakra. Chakra. 6ne ascent 0Chakras 0Chakras C, C, I, :, K, J, !indu J, !indu11 and one descent 0 Medulla, Medulla, J, K, :, I, C1 represent one cycle that lasts IJG:D seconds. @o to CI cycles. @o not pay any attention to the breath other than to breathe naturally. naturally. The )m Mantra )m Mantra may be chanted aloud during the first three cycles. !n the remaining cycles chant )m mentally. The correct pronunciation for ##)m ##)m#### is like the ##ong## ##ong## in ##song## ##song## but drawn drawn out. !t must not be pronounced like the ##om## in Tom e.g. ##ahm.## !n this technique, 7)m 7)m77 is a pure prolonged vowel sound pronounced like the alphabet letter ##o.## The ##m## is silent and the ##o## sound is lengthened. At the end, the mouth is not completely closed + thus creating creating the nasal sound 7ng7. )hen pronouncing !ndian Mantras !ndian Mantras,, like )m namo bhaga'ate bhaga'ate * or )m namah &hi'aya *, &hi'aya *, the consonant 7m7 in 76m7 is heard. 4ome say the correct note of )m is )m is B 04i1 before 'iddle 0@o1. This This exerci exercise, se, perfor performed med with with concen concentra tration tion,, makes makes the best best form form of Kriya Pranayama happen during your meditation routine. !f one cycle lasts IJG :D seconds, then each )m chant )m chant last about I seconds, which is very good. 4ure enough, a longer cycle e.g. KK seconds, as counseled by 9ahiri 'ahasaya, would be very v ery appropriate, app ropriate, providing provi ding oneFs concentration is always constant. The ideal practice is when a cycle lasts D seconds. But this creates boredom and many kriyabans would tend to skip this introductory procedure. 1+ Kriya Pra!aya.a 2Spi!a Br#at$i!g3 Kriya Pranayama Pra nayama is is the most important technique. technique. !t acts directly on the energy 0 Prana1 Prana1 present in the body. Kriya body. Kriya teachers teachers use different methods to introduce it. &ere ! describe my own didactic strategy. Fir&t Part: %!g ,r#at$ 4it$ &tr%!g &%u!"& i! t$# t$r%at 4it facing east. "our posture should be steady and pleasant. 'aintain an erect spine.
!n order to locate Medulla locate Medulla raise raise your chin and tense the muscles of the neck at the base of the occipital bone2 concentrate on the small hollow under that bone. Medulla is Medulla is >ust anterior to that hollow under the occipital bone near the brain stem. !n order to locate the #$na the #$na Chakra move from that point toward the point =K
between the eyebrows. !f you slowly swing your head sideways 0a few centimeters left and right1 having the sensation of something connecting the two temple temples, s, it is possible possible to locate locate the seat of #$na. #$na.
breaths in around ? minutes. Remark The path taken by the energy gradually reveals itself during practice. 5o difficult visuali3ation of energy coming up to Medulla to Medulla is is required. required. @uring the pause, the radiance of Kutastha of Kutastha appears as a blurred light or glow permeating the frontal part of the brain. "ou can sometimes perceive a slight sensation of crepuscular light permeating the upper part of the head. !n this sweet way of starting the Kriya practice Kriya practice the the energy cannot reach either the region between the eyebrows nor &ahasrara2 &ahasrara2 this will happen later. later. Breat Breathing hing during during Kriya Pranayama is not free breathing but restricted breathing that creates a clearly heard sound in the throat. This sound while inha inhali ling ng is like like a quie quiett schhhh /L/. /L/. The The sound sound is simi simila larr to the the ampl amplif ifie ied d background noise of a loudspeaker2 loud speaker2 there is only on ly a slight hiss during exhalation. There are many poor !nternet video clips of 1$$ayi Pranayama with Pranayama with yogis yogis who make a horrible sound because they are using /vibrating their vocal chords8 this is not correct in Kriya in Kriya Pranayama. Pranayama .
!f you want to have a sure progress, try to practice always in a >oyful mood. (n>oy the sounds, the sensations, the pauses. As for the value of the pauses, the more you became aware of them, the deeper your practice becomes. @uri @uring ng the the firs firstt Kriya not chan chantt )m or ano anoth ther er Mantra Kriya breaths do not Mantra in any Chakra8 Chakra8 you are employing employing a great mental mental intensity intensity of awareness awareness to follow follow all the points we have already described. 9et weeks or months pass by before experiencing the second part of Kriya of Kriya Pranayama. Pranayama. S#(%!" Part: S#(%!" Part: .#!ta .#!tay y ($a!ti ($a!ti!g !g O. i! #a($ #a($ C$a0ra C$a0ra 4$i# 4$i# i&t# i&t#!i! !i!g g t% i!t#r!a &%u!"& After some weeks you are ready to add to your CI Kriya breaths Kriya breaths another set of CI breaths which will bring you nearer to what 9ahiri 'ahasaya referred to as 1ttam Pranayama, Pranayama, a higher form of Kriya of Kriya Pranayama. Pranayama. : !n this new set of Kriya of Kriya breaths, breaths, during inhalation, )m is )m is mentally chanted 0or, more simply, 7mentally placed71 in each one of the six Chakras from Chakras from Muladhara Muladhara to Medulla. to Medulla. @uring @uring the pause you can remain thoughtless thoughtless or chant an additional additional )m in )m in the point between the eyebrows. @uring exhalation, chant again )m in )m in the Medulla and Medulla and in all the other Chakras coming Chakras coming down to Muladhara. to Muladhara. As long as it comes natural to you, place )m in each Chakra as Chakra as gently 7tou 7touch chin ing7 g7 it from from the the back back.. Ther Theref efor ore, e, whil whilee comi coming ng down down to Muladhara, Muladhara, visuali3e the energy flowing down along the back of the spinal column.
5ow let me introduce a very subtle detail. "our attention should be also focused on the astral sounds that come from the Chakras rather Chakras rather than on the sound of the breath. These sounds are not physical sounds2 they have nothing to do with the soun sound d prod produc uced ed by the the air air in the the thro throat at.. They They appe appear ar in dif differe ferent nt form formss 0bumblebee, flute, harp, drum, hum like an electrical transformer, bell....1 and capture a kriyaban#s kriyaban#s awareness leading it to greater depths without any danger of getting getting lost. (ach chanting chanting of the syllable syllable )m should )m should be accompanied by an unswerving will to track down the echo of this vibration until you become aware of the astr astral al sound sounds. s. "ou need need a cont continu inuou ouss will will to liste listen n inte intern rnal ally ly.. "our our listening skills will improve and you will become more sensitive. A very important fact to understand is that the event of perceiving those soun sounds ds is not not prod produc uced ed by the the int intensi ensity ty of a uniq unique ue mome moment nt of deep deep concentration but by the accumulation of effort manifested during daily sessions of Kriya of Kriya 0effort 0effort is the meticulous meticulous attention to any internal sound, no matter how faint1. Those who are not able to hear any internal sound should not conclude something is wrong. 'aybe they have done an enormous effort whose fruits will be en>oyed during the next day#s practice p ractice or some day in the future. A sign one is heading in the right direction is a sense of mild pressure, like a sensation of liquid peace above or around the head often accompanied by a certain humming :
Pr anayama the Prana enters the &ushumna channel and the breath disappears, )hen, )hen, during during Kriya Pranayama this is called 1ttam 0higher1 Pranayama. There cannot be throat sounds but only real )mkar sound.
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in the entire occipital region. !f you perceive it, it serves no purpose wondering if this is the real )m because it is probably >ust a signal that the real experience is approaching. Oust intensify intensify your awareness awareness of that region, region, especially especially its right part. atience atience and constancy constancy are of prime importance. importance. 6ne day, day, you will awaken to the reali3ation reali3ation that that you are are actu actual ally ly hear hearing ing a sound sound of 7run 7runnin ning g wate water7 r7.. 9ahir 9ahirii 'aha 'ahasa saya ya described described it as a sound 7produced by a lot of people continually striking striking the disk of a bell and as continuous as oil flowing out of a container7. 4urely, when you hear the sound of running waters or of waves breaking over cliffs, you can be sure you are on the right track. A great experienc experiencee is hearin hearing g a distant distant sound sound of a longGsu longGsusta stainin ining g bell. bell. )hen )hen this this happen happenss there there is no more distinctio distinction n between between Pranayama Pranayama and the deepest meditation state. Remark Both part one and part two of Kriya of Kriya Pranayama are Pranayama are important. @on#t skip the first. The first part is very powerful because you devote all your attention to the sound sound of brea breath th until until you you produ produce ce a part partic icula ularr flute flute sound sound.. This This stimu stimulat lates es Kundalini Kundalini and therefo therefore re &amadhi. &amadhi. And, of course, don#t skip the second part. ather, ather, instead instead of being content with the required CI additional Kriya additional Kriya breaths, extend your effort with one or two more cycles of breaths. 9ahiri 'ahasaya wrot wrotee that that going going ahea ahead d witho without ut chan chantin ting g )m in each Chakra, Chakra, your Kriya becomes 7tamasic7 of negative nature and many kinds of useless thoughts arise. The mind won#t focus on the @ivine but distract you. T$ir" Part: (#!t#ri!g y%ur t$# a4ar#!#&& at t$# upp#r part %' t$# $#a" This This third third part part of Kriya Pranayama Pranayama can be approached only when you have reache reached d a daily number number of K- Kriya Kriya breaths and, possibly possibly, when real Kechari Mudra is achie achieved ved.. Always Always start start your your prac practic ticee with with the the firs firstt part part of Kriya Pranayama for at leas leastt CI bre breaths aths22 then then en>o en>oy y the the seco second nd par part of Kriya Pranayama until Pranayama until you have completed K- Kriya K- Kriya breaths breaths altogether altogether 0CI of Cst P: of Ind.1
&hambha'i Mudra is Mudra is the act of concentrating on the space between the eyebrows, bringing the two eyebrows toward the center with a slight wrinkling of the forehead. There is a higher form of &hambha'i that &hambha'i that requires closed or halfGclosed eyelid eyelids. s. 09ahir 09ahirii 'ahasa 'ahasaya ya in his wellGknow wellGknown n portra portrait it is showing showing this Mudra this Mudra.1 .1 The eyes look upward as much as possible as if looking at the ceiling but without any head movement. The light tension perceived in the muscles of the eyeballs grad gradua uall lly y disap disappe pear arss and and the the posit position ion can can be maint maintai aine ned d rathe ratherr easi easily ly.. A bystander would observe o bserve the sclera 0white of the eye1 under the iris because very often the inferior eyelids relax. Through this Mudra this Mudra,, all one#s Prana one#s Prana collects collects at the top of the head. @uring @uring this this Mudra Mudra you practice the instructions of the second part of Kriya Pranayama Pranayama 0chanting 0chanting of )m in )m in the prescribed places1 but the center of awareness is now at the upper part of your head. Become stable in this 'udra =-
and complete the number of repetitions you have decided to practice 0D, =I or more.1 This practice is a real >ewel. Time goes by without much notice and what could seem to be an exhausting task e.g. CD- or CKK repetitions + turns out to be as easy as a moment of rest. "ou will notice the breath is rather slow. "ou will en>oy the beautiful feeling of fresh air that seems to come up through the spine and pierce each Chakra and Chakra and of the warm exhaled air permeating each 3one of the body from top to bottom. "ou will actually perceive this and it is not a figment of your imagination% "our attitude is apparently passive, in actual fact fully sensitive, and therefore active in an intelligent way. The sound of the breath is smooth and unbroken like the continuous pouring of oil from a bottle. The practice reaches its maximum power and seems to have a life of its own. "ou will eventually have the impression of crossing a mental state, which is like falling asleep, then suddenly suddenly returning to full awareness awareness and reali3ing reali3ing you are basking in a spiritual spiritual light. !t#s like a plane emerging from clouds into a clear transparent sky. F%urt$ Part: I!t#r!a Br#at$i!g @uring !nitiation, !nitiation, it is not possible to understand all the aspects of the procedure procedure of Kriya of Kriya Pranayama. !t Pranayama. !t is likewise difficult to master it in few months, even if the commitment is excellent. Eood Eood tea teacher chers, s, who who impl imply y that that thei theirr teac teachi hing ng ste stems from rom Lahiri Mahasaya4s legacy utili3e utili3e differ different ent didactic didactic strate strategie giess in order order to gradual gradually ly guide their disciples toward higher and higher levels of performance. 'y personal strategy is to introduce Kriya introduce Kriya Pranayama in four parts. By practicing the first three faithfully, one day you will reach something impossible to be rationally grasped. The four part we describe now embodies the essence of the original Lahiri original Lahiri Mahasaya4s Kriya. Kriya. )e )e are approaching approaching that level of practice practice where where the breath breath disappe disappears ars and the current current moves by itself. itself. )hat )hat you have sown now is ready to flower. "ou "ou effort is needed to admire it in full splendor.
9et us reconsider the path followed up to now. !n the first part we have en>oyed a sweet and calm abdominal breathing.
9et be inspir inspired ed by the experienc experiencee that that 9ahiri 9ahiri 'ahasaya 'ahasaya refers refers in his diaries diaries when, a couple of years after his initiation in the &imalayas, wrote8 7
c @uring @uring exhalation exhalation create create a strong pressure pressure of the awareness awareness on the whole body. body. erceive how the downward flow of energy permeates all the parts of the body8 muscles, internal organs, skin, cells. Therefore infuse energy in the cells of the body as if the breath that goes down internally divided itself in a boundless number of microscopic hypodermic needles that in>ect energy and light in every cell. &owever keep your visuali3ation simple. d )hile during inhalation, inhalation, you expand the abdomen by pushing out the navel, during exhalation you concentrate intensely on the navel which is moving toward the spine. )e have learned this with the first part of Kriya of Kriya Pranayama8 Pranayama 8 now this detail is intensified at maximum. This fact has as a result result that the exhalation lasts more more than the inhalat inhalation. ion. &ow much longer longer it#s not important important.. Breath Breath after after breath you will have the impression that exhalation can be lengthened indefinitely. indefinitely. All of a sudden sudden you will know an irresistib irresistible le >oy. >oy. "ou "ou will find yourself near the end of this practice with the chin slightly lowered, attracted toward the navel as if it were a magnet. 5ote. 'y suggestion to a beginner beginner is8 wait before practicing practicing this fourth part, but when you start, start, don#t let it creates creates problems problems to you. ! mean8 mean8 don#t worry worry about the end result result.. As soon as certain certain interna internall obstacle obstacle melt melt away 0the %igher Kriyas are specifically conceived to wear out those obstacles1 it will me more and more easy to master this procedure. &ere ends the explanation of $riya ranayama 04pinal Breathing.1 9et us resume the description of the other techniques 0to be practiced after $riya ranayama.1
5+ Na6i Kriya Hsing the same method described described in )m *apa and *apa and without attempting attempting to control the breath, one#s awareness slowly moves up along the spinal column. The Mantra )m is placed placed in the first five five Chakras, Chakras, in the the !indu and !indu and in the point between the eyebrows. The chin is then tilted t ilted down toward the throat cavity. The hands are >oined with the fingers interlocked, palms face downward, and the pads of both thumbs are touching. )m is )m is chanted from =J to CDD times in the navel 0umbilicus1 either aloud or mentally. The thumbs lightly press the navel for each )m. )m. )hile doing this, a calm energy it is called &amana &amana expands from the lowerGmiddle part of the abdomen. The chin is then raised as much as possible + the muscles at the back of the neck are slightly contracted. The concentration shifts first to the !indu the !indu and -D
then to the third Chakra 0moving downward in a straight line, outside the body1. The hands are kept behind the back and >oined by interlocking the fingers and the palms face upward with the pads of both thumbs touching. )m )m is chanted + aloud or mentally + approximately IJ times in the third Chakra. Chakra.
7+ Ma$a Mu"ra 6ne starts by bending the left leg under the body so the left heel is as near as possible to the perineum 0between the scrotum and anus for males and between the anus and cervical opening for females1 with the right leg fully extended in front. !deally, but not necessarily, you want the left heel exerting pressure on the perineum. This pressure is the best means of stimulating one#s awareness of the Muladhara Chakra in Chakra in the coccyx region at the root of the spine. Through a deep inhalation, inhalation, the energy is brought up the spine to the #$na the #$na Chakra. Chakra. This is a very simple and easily acquired sensation so there is no need to complicate it. &olding the breath, stretch forward 0in a relaxed way1 and interlock hands so you can grasp your big toe. !n this outstretched position, the chin is pressed naturally against the chest. ontinue holding the breath and mentally chant )m in the region between between the eyebrows eyebrows GCI times. )hile holding the breath, return to the starting position and with a long exhalation, visuali3e sending the warm energy down to the base of the spinal column. epeat the procedure with the leg positions reversed2 right heel near the perineum and the left leg outstretched. epeat with both legs outstretched.
This is one Maha one Maha Mudra2 Mudra2 it requires about DG-D seconds. ractice three Maha three Maha -C
Mudra for Mudra for a total of ? movements. Remark 4ome 4ome scho school olss sugg sugges estt draw drawin ing g the the knee knee 0or 0or both both knee knees, s, befo before re the the thir third d movement1 against the body so the thigh is as close to the chest as possible during inhalation. The interlocked fingers are placed around the knee to exert pressure on it. This helps to keep the th e back straight and make the inner sound of the #nahata the #nahata Chakra audible. Chakra audible. Maha Mudra must Mudra must be comfortable and it must not hurt% !nitially, most kriyabans will kriyabans will not be able to do the forward forward stretch without without risking back or knee in>ury. To avoid pain or in>ury, keep the outstretched leg bent at the knee until the position feels comfortable. )hile holding holdin g the breath in the outstretched position, contract the anal and the abdominal muscles and draw the abdominal muscles in slightly so the navel moves inward toward the lumbar center. As we have seen, the big toe is grasped while one is in the outstretched position. 4ome schools insist on this detail and explain that by repeating this action action on each each leg, leg, the balance balance between between the two channels channels 3da 3da and Pingala and Pingala is improved. A variation is to squee3e the toenail of the big toe with the thumb of the right hand2 the index and middle fingers are behind it and the left hand cups the sole of the foot. )hen the procedure is repeated with both legs outstretched, outstretched, both toes are grasped with the interlocked hands. 0A variation is that the thumbs of each hand press the respective toenails and the index and middle fingers hold the toe from behind1. Maha Mudra incorporates Mudra incorporates all the three !andhas three !andhas.. )hen applied simultaneously with the body bent forward and without excessive excessive contraction, contraction, it helps one to be aware of both ends of &ushumna and &ushumna and produces the feeling of an energetic current moving up the spine. !n due course, one will be able to perceive the whole &ushumna as a radiant channel.
8+ Kriya Pra!aya.a 4it$ &$%rt ,r#at$ -I
"our our eyeb eyebro rows ws are are rais raised ed to faci facili lita tate te the the expe experi rien ence ce of divi divine ne 9igh 9ight. t. oncentration is upon 4oulGcenter #$na 4oulGcenter #$na.. The tongue is in Kechari in Kechari Mudra or Mudra or baby Kechari. Kechari. Pranayama -ith short breath is breath is based upon letting the breath move freely, obser observin ving g it, it, bein being g consc consciou iouss of each each move moveme ment nt + pause pausess incl include uded d + and coor coordi dina nati ting ng it with with a part partic icul ular ar move moveme ment nt of ener energy gy.. Ther Theree is a loving loving awareness of your breathing. After having drawn three deep breaths, each of them ending with a fast and complete complete an exhalation like a sigh, your breath will be very calm. The breath enters through the nose and dissolves in #$na in #$na.. !f you place your y our finger under both nostrils, the ingoing or outgoing breath will barely touch your finger. This is the indication that the breath is internali3ed . 5ow, 5ow, part of your awareness goes to Muladhara. to Muladhara. )hen it feels natural to inhale, inhale only what is necessary, as quickly as per instinct 0about one second1 second1,, then pause pause an instant instant in the second second Chakra. )hen Chakra. )hen it feels natural to exhale, exhale, and pause in Muladhara. in Muladhara. )hen it feels natural to inhale, inhale, and pause in the third Chakra. )hen it feels natural to exhale, exhale, and pause in Muladhara. in Muladhara. ontinue ontinue like that, repeating repeating the procedure procedure between Muladhara between Muladhara and the fourth Chakra, Chakra, Muladhara and the fifth Chakra 0then Muladhara5!indu, Muladhara5!indu, Muladhara5Medulla, Muladhara5Medulla, Muladhara5 fifth, Muladhara5 fifth, Muladhara5 fourth, Muladhara5 fourth, Muladhara5 third and Muladhara5 second second Chakra.1 Chakra.1 6ne cycle cycle comprises comprises CD short breaths. breaths. epeat epeat the cycle until you perceive your breath is very calm + almost imperceptible.
9+ M#!ta Pra!aya.a
sensation, one may also perceive the subtle radiation of each Chakra in the body. 'ake sure that this does not become a technical detail to be applied through will and concentration. concentration. @on#t disturb the sweetness sweetness of the absorption process. process. This is only a spontaneous reali3ation that the Chakras are Chakras are sustaining each part of the body#s vitality. The process of rising and descending through the Chakras is Chakras is carried on as long as it is comfortable. 06ne complete round lasts about IGK minutes.1 This is the most pleasing part of the routine. routine. Kriyabans do Kriyabans do not feel they are practicing practicing a tech techniq nique ue but but en>oy en>oyin ing g a few few mome moment ntss of sooth soothing ing rela relaxa xatio tion. n. This This is the the moment when a deep mental silence settles silence settles in the consciousness and in the body. Tranquility 7&thir (att-a7 static Prana1 (att-a7 0calm, static Prana1 is experienced in the seventh Chakra. Chakra. 9ahiri 9ahiri 'ahasaya 'ahasaya called called this state Para'astha or Kriyar Para'astha Kriyar Para'astha 6 7the state that comes after the action of Kriya of Kriya77. !f, through sheer willpower, such a state were brought to awareness as often as possible amid one#s daily activities, the results would be extraordinary. extraordinary. &ere ends the main routine. 5ow follows the explanation of "oni 'udra to be practiced >ust before going to bed.
+ Y%!i Mu"ra At night, before going to bed, begin your practice by calming the psychoG physical system by a short Kriya short Kriya routine routine 0for example )m *apa in *apa in the Chakras followed by Pranayama by Pranayama -ith short breath1. breath1. Then, with a deep inhalation, raise the energy into the central part of the head. !f you are able to do Kechari do Kechari Mudra, Mudra, press the tongue firmly on the highest point inside insi de the nasal pharynx + otherwise leave the tongue in its normal relaxed position. At the same time, close every 7opening7 in the head + the ears with the th e thumbs, the eyelids with the index fingers, the nostrils with the middle fingers, the lips with the ring and the little fingers. !n this way the Prana the Prana will will 7light up7 the region between the eyebrows. Throughout the practice, both elbows are parallel to the floor and pointing out to the side. @o not let them drop, prop them up somehow, if necessary. @uring @uring this special special lightGw lightGwitne itnessin ssing g act, act, the index index finger fingerss must must not put any pressure on the eyes + this would be harmful and serve no purpose% "ou can draw the eyelids down with the index fingers and apply pressure on the upper cheekbones at the corners of the eyes. )hile )hile ment mental ally ly repe repeat atin ing g )m seve severa rall times times and and holdin holding g the the brea breath, th, observe the light of the 7spiritual eye.7 The light intensifies and condenses into a golden ring. &old the breath as long as is comfortable and until the necessity to breathe out o ut distracts d istracts your y our attention. attentio n. (xhale (xhal e and bring the awareness down along the spine spine.. Yoni Mudra is usually performed performed only once. Traditional Traditional instruction instruction advises increasing )m repetitions )m repetitions by one per day up to a maximum of IDD. 6f course, forcing is always to be avoided. After Yoni Mudra Mudra remain concentrated as long as possible at the point between the eyebrows trying to perceive the light in Kutastha in Kutastha.. Then open your eyes and stare at what is before you but do not observe anything in particular. )atch without watching. Euide your attention to fontanelle. After a while you -K
will become aware of a subtle line of white 9ight, softened, as a fog, around all ob>ects. The 9ight will become progressively white and greater. Avoid thinking. $eep the ga3e fix. After J minutes close your eyes and rest for awhile before standing. Remark C Remark C &olding the breath causes discomfort. To reduce it and make it possible to deepen the practice, practice the following8 At the end of a moderate inhalation 0not a typical Kriya typical Kriya Pranayama one Pranayama one but a shorter one1, a kriyaban 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 inhalation8 this will give the sensation that the breath has become quiet in the area between the throat and the point between the eyebrows. !n this situation, the repet repetit ition ion of )m several )m several times while concentrating on the point between the eyebrows can be en>oyed to its fullest.
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&AT( = HO; TO EN/OY AT THE BEST THE FIRST STAGE OF K RIYA RIYA
hapter contains the description of the techniques of the 7irst the 7irst Kriya Le'el . A good use of it is to read few pages at a time, patiently familiari3ing with each procedure. @on#t expect to reach immediately a ##perfect## practice. "ou "ou will also have many questions. 'any of them will be answered by the practice itself. !n this chapter = you will find further material about 7irst about 7irst Kriya. The Kriya. The main purpose is to encourage a more comforting and reassuring approach to Kriya to Kriya.. ! know that the experience with Kriya with Kriya Yoga Yoga can can be blissful as long as one is able to conceive a personal routine, considering, if necessary, appropriate variations of the main techniques.
FIRST PART: A ;ORK PLAN I' y%u ar# a! a,&%ut# ,#gi!!#r !n my opinion you should test your predisposition to Kriya to Kriya Yoga Yoga.. To To this purpose, a very good routine is to practice "adi practice "adi &odhana Pranayama followed Pranayama followed by 1$$ayi Pranayama. " Pranayama. "ou ou can find a description description of these two techniques in the Appendix C to this chapter. chapter. I' y%u 4a!t t% &tart Kriya 'r%. !%4 %! 4uccess in Kriya in Kriya comes comes by building a solid foundation. The first step is to free your mind from ##fren3ies and obsessions## and study in chapter one technique at a time avoiding rushing along to next one until you are comfortable with the one you you are are study studying ing.. "ou can can prin printt chap chapte terr and, and, when when you you are are sittin sitting g for for meditation, put it on a desk in front of you like a score. 9ater you could patiently take into consideration this chapter =. !t will help you to plan your personal routine. !f you have no idea of what ! mean with ## fren3ies and obsessions## please study the Appendix I to this chapter. ;$y 6ariati%!&< There There are three three main traditio traditions ns of Kriya Yoga8 oga8 the lassical 4chool2 4wami &ariharananda#s 4chool and the so called @ynastic 9ineage. 9ineage. )hat ! describe in chapter 0 7irst Kriya1 Kriya1 and in chapter - 0 %igher Kriyas1 Kriyas1 is based upon the lassical 4chool. 4ome technical variations that ! am going going to discu discuss ss in this this chap chapter ter = are are base based d upon upon 4wam 4wamii &ari &ariha hara rana nanda nda#s #s teachings2 others have different origins. 4ome have a good connection with the Radhasoami &ant Mat , others with Kundalini with Kundalini Yoga2 Yoga2 some betray the influx of the 3nternal #lchemy 8 "ei Dan the central practice of (aoism. (aoism. ! have quoted the @ynastic 9ineage school. This is described only in chapte chapterr ?. !ts main charac character terist istic ic is that its %igher Kriyas are Kriyas are based upon the (ribhangamurari movement. (ribhangamurari movement. 'any are enthusiastic of this school.
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'y plan is to bring to your attention only the best from the secondary schools + you will see that it is really worth it.
SECOND SECO ND PART ART: REFL REFLEC ECTI TION ONS S ABOU ABOUT T TH THE E USEFUL >ARIATIONS
TECH TE CHNI NIQU QUES ES =
Taa,ya Kriya This is a technique the besides its utility to achieve Kechari Mudra creates a perceivable relaxing effect on the thinking process. !t ! t should not be considered a simple lingual frenulum frenulum stretching process. )hen )hen 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 static Prana located located in the upper part of our head is momentarily healed. This introduces you to meditation. 'ore 'ore in gene genera ral, l, (alabya Kriya Kriya an and )m *apa 0cha 0chant nting ing of )m )m in the Chakras Chakras up and down1 usher a kriyaban into kriyaban into a state that is considered a real 7benediction.7 7benediction.7 A kriyaban should kriyaban should never overlook them. Their value in calming your mind is fantas fantastic tic.. A meditatio meditation n session session could be compos composed ed of only only these these two techniques followed by a few minutes of en>oying the induced calmness. (ven in this short time you will taste a very deep calmness. 6ddly enough, (alabya Kriya doesn#t Kriya doesn#t require concentrating on anything, it is purely physical. Oust as an attempt to >ustify this, we can say that merely pressing the tongue against the upper palate and maintaining the suction effect on the palate for CDGCJ seconds, can, in and of itself, generate sensitivity in the Medulla area Medulla area in a very short time. The detail of extending the tongue plays an important part too. )hen the tongue is fully extended, it pulls on some cranial bones and leads to decompression of the whole area. !f you want to know more about Kechari about Kechari Mudra please study the Appendix : to this chapter. chapter.
Remark 4ome kriyabans do kriyabans do not do (alabya Kriya correctly. Kriya correctly. They have not understood how to make their tongue adhere to the upper palate before opening the mouth and stretching the frenulum. 4ometimes, even when they are shown in person, they are still not able to do it correctly. correctly. &ere ! can only emphasi3e emphasi3e that 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 tongue8 the tip of the tongue has no role%
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O. /apa i! t$# C$a0ra& 9et us consider some useful variations >AR
)ther bi$a Mantras instead of )m 4ome schools teach to chant 0loudly or mentally1 am or !am or %rom at the place of )m. )m. (specially %rom (specially %rom 0a 0a sustained &rooooooom1 turns out very effective in flooding with euphoria those who practice. 1tilizing the breath )hen you mentally chant )m in )m in a Chakra, Chakra, you can emphasi3e emphasi3e the effect effect of this action by inhaling ##in## it and exhaling ##from## ##from## the same. To To be more clear, clear, f ocus your awareness on the Muladhara the Muladhara Chakra and Chakra and breath deeply visuali3ing the air coming in and out from that point. epeat this for each Chakra. Chakra. /ith a strong focus in Medulla
Kriya Pra!aya.a 2Spi!a Br#at$i!g3 The division of Kriya of Kriya Pranayama Pran ayama in four parts that you have found in chapter
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embodies only my didactic strategy. !t is clear that one can start directly from the fourth part 0!nternal 0!nternal Breath.1 The first part 0with strong sounds in the throat and no )m chanting )m chanting in the Chakras1 Chakras1 is in my opinion the most natural and easy. !t is very very effe effecti ctive ve and and has has the power power of activ activat ating ing Kundalini. Kundalini. The second part introduces you to the )mkar sound sound experience, but if you breath is too short and you are not able to chant )m six )m six times during inhalation and another six times during exhalation, you can chant one single )m during )m during inhalation and the same during exhalation8 focus on exerting a continuous will to listen internally. About the third part, forget time and numbers. (n>oy it fully8 let it gradually become mental Pranayama mental Pranayama.. Be lost in (ternal Tranquility. As for the fourth part, it is difficult to apply, however remember that we shall consider it again 0chapter CI1 therefore don#t worry. >AR
/ith Long e9halation and Kumbhaka There are those who find that the ratio I8: for inhalation inhalation and exhalation is more comforting and natural than C8C. I8: means that if inhalation lasts CI seconds, exhala exhalatio tion n lasts lasts C- seconds. seconds. !n time time you can add Kumbhaka after Kumbhaka after inhalation. 4tarting with K seconds you can hold your breath for a time equal to inhalation. ust a sensation.1 This This prac practic ticee crea create tess the the condi conditio tion n for for Kundalini awak awaken ening ing.. As you you know know, Kundalini awak awaken enss only when when Prana Prana an and #pana unite. 5ow, through #s-ini Mudra, Mudra, you gently push the #pana current #pana current upward to the navel region where it meets Prana meets Prana.. !f this procedure procedure may seem annoying and disturbing, it is essential to be unshakeable and go ahead with it. At a certain point you will have the certainty that something positive is happening. "ou perceive a pleasurable shiver in the spine. The day after this practice, a diffuse >oy will permeate your activities and even the most simple Kriya simple Kriya routine routine will fill you with >oy. Kriya Pranayama +: st part, -ith Mula !andha @uring @uring the last instants instants of inhalation inhalation of a Kriya Kriya breath, visuali3e the current reachin reaching g !indu, !indu, then 7rotating7 left, coming down a little bit and entering the Medulla. !t Medulla. !t is in this moment that Mula that Mula !andha is practiced intensely, the breath is held and the eyebrows are raised. The sensation is that the energy is pushed from Medulla from Medulla into into Kutastha Kutastha.. )hen the exhalation starts, the tension is released and the energy energy goes down to Muladhara to Muladhara.. !f you practice Kechari practice Kechari Mudra during Mula !andha, !andha, push the tongue 0inside the nasal pharynx1 upward and forward.
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Kriya Pranayama +: st part, -ith particular perception of rotating energy )hat ! am going to describe, comes comes out very easily to those who have practiced practiced the two previous instructions. After some days of successful practice of #s-ini of #s-ini Mudra or Mula or Mula !andha during !andha during Kriya Kriya Pranayama, Pranayama, the spinal path of the energy is perceived as an helix. !n a nutshell, starting from the base of the spine, the energy comes up rotating counterclockwise along the spinal channel. Then the energy comes down along the same path, hence rotating clockwise. "ou will experience a strong sensation of physical immobility2 your spine will be felt as a steel bar. Ereat bliss ensues. Kriya Pranayama + ;nd part, -ith particular Chakra stimulation )hat we are going to describe concerns only the exhalation of the I nd part of Kriya Pranayama. Pranayama. !t comes out easily to those who have practiced the previous instructions. @uring exhalation, reali3e that it is not difficult to give a particular ##>erk## at each Chakra location. Chakra location. (ach kriyaban has kriyaban has such power. )hen you give a >erk, it is impossible to tell if you have a short pause of the breath or, or, quite the reverse, there there is a short short emis emissio sion n of brea breath th.. )hat )hat you feel feel is an inten intensif sific icat ation ion of awareness awareness of each Chakra. Chakra. The final >erk in Muladhara in Muladhara at at the end of exhalation creates an intense outburst outburs t of >oy. )hile )hile progre progressin ssing g in this practice practice,, you can experi experienc encee an internalized exhalat exhalation. ion. 3nternalized exhalation is not accompanied by the exit of the air throug through h the nose. nose. This This is one one of the myst myster erio ious us fact factss of Kriya, Kriya, difficult to understand with the sheer logic. "ou will experience this in particular when you give a >erk to Medulla to Medulla88 the physical breath will disappear immediately. &o %am Kriya Pranayama Try to reali3e that the bright current of Prana of Prana that that enters the spine along with the inhaling air vibrates as a long8 ## 4oooooooo....## Then we have the pause2 then the current goe goes down own in the who whole body wit with the vibra bration ion of a lon long ## &aaaaammmm....## These sounds are not strong and clear as other audible sounds. 5evertheless, they can be perceived in a silent environment. !f you succeed in constantly maintaining the awareness of this, you will calm breath and mind in a definite way. way. )hen the physical location of the six Chakras is Chakras is clearly established in the mind, mind, the Kundalini the Kundalini energy energy can be stimulated creating a strong mental pressure on them. )hile you visuali3e the air coming up with 4ooooo.... , the pressure of the Prana the Prana contained contained in the air surrounds, surrounds, winds and tights around each Chakra2 Chakra2 while you are exhaling, exhaling, the subtle vibration of &aaaaamm &aaaaammmm. mm. ..... fills, section section after section, each part of the body from top down. epeating many, many times this action, increasing the pressure upon each Chakra and Chakra and on the whole body, you will reach the breathless state. Therefore this technique is also called Ke'ala called Ke'ala Kumbhaka. Kumbhaka. Kechari Mudra and Kriya Pranayama. Kechari Mudra enables Mudra enables a kriyaban to take a giant step toward perfecting perfecting Kriya Kriya Pranayama Pra nayama.. @uring Kriya @uring Kriya Pranayama Pr anayama ?D
with Kechari with Kechari Mudra, Mudra , the exhalation arising in the nasal pharynx has a fine fluteG like sound like a faint faint whistle. whistle. 4ome 4ome school schoolss call call it the &hakti Mantra. Mantra. !t has been likened to the 7flute of $rishna7. $rishn a7. Blowing Blowi ng gently g ently on the t he edge of a sheet s heet of of paper approximates the sound. 9ahiri 'ahasaya described it as 7similar to blowing air through a keyhole7. &e described it as 7a ra3or which cuts off ever everyth ything ing rela relate ted d to the mind mind7. 7. !t has has the powe powerr to cut out out any exte extern rnal al distr distrac acti ting ng fact factor orss inclu includi ding ng thoug thought hts, s, and and come comess at the maxim maximal al point point of relaxation. )hen distraction and anxiety arise, the sound vanishes. racticing Kriya racticing Kriya Pranayama in Pranayama in this way and en>oying its aftereffects is an enchanting enchanting and astonishing experience, experience, one of the best moments in a kriyabanF kriyabanFs life. ultivating the perfection of this sound and concentrating firmly on it, means creating the best basis to arouse the )m sound )m sound in a way stronger than can be achieved through the practice of the second part of Kriya Pranayama. Pranayama. 9ite 9itera ratu ture re on Kriya Yoga expla explain inss that that when when this this even eventt happe happens ns,, the )mkar experi experienc encee acquir acquires es the dynamism dynamism of Kundalini2 Kundalini2 the soul travels through the spinal cord and burns in the >oy of &amadhi. &amadhi. 'odest 'odesty y is always always welcome welcome but when this result is achieved, the positive euphoria is so overwhelming that it cannot be contained 0like finding AladdinFs magic lamp.1 !n Kriya !n Kriya literature, literature, it is said that those who reali3e a perfect Pranayama perfect Pranayama can can achieve everything through it. it. )ell, ell, if we drea dream m of a faul faultl tles esss Kriya Pranayama, Pranayama, then what we have described matches the ideal of perfection. 3s Kechari Mudra indispensable0 indispensabl e0 Kriya literature Kriya literature affirms that Kechari that Kechari Mudra is Mudra is decisi decisive ve to receive receive initiatio initiation n into into the %igher the %igher Kriyas. There Kriyas. There is nothing unusual that that a Kriya teacher Kriya teacher wants the student#s mouth opened in front of them and see the tongue disappear into the nasal pharynx. &owe &oweve verr grea greatt the the effe effect ct of Kechari Mudra, Mudra, ! firml irmly y beli believ evee it is important but not indispensable. The affirmation that ! have often heard8 7Hntil one is esta establi blishe shed d in Kechari Mudra, Mudra, one cannot achieve the state of (ternal Tranquility7 is false% Those Those who are depressed depressed because because they are not able to achiev achievee Kechari Mudra, Mudra, should remember that many mystics who experienced the @ivine never heard of Kechari Mudra. Theree are are many many who who have have prac practi tice ced d (hokar with Mudra. Ther enthu enthusi siasm asm and and with with admi admira rable ble comm commitm itmen ent, t, who who have have bene benefi fite ted d from from its its remarkable effects but who have not reali3ed this Mudra this Mudra.. But the crucial point is that we cannot conceive that the achievement of Kechari was intended intended to create create a sharp sharp division division among among people people.. onfin onfined ed to a lower class are those poor little fellows who will never get the %igher the %igher Kriyas >ust Kriyas >ust because they don#t succeed in reali3ing something physical that doesn#t depend on their efforts but on their constitution. They They will never succeed in speeding up their their spiritua spirituall path path like like those those kriyabans that kriyabans that nature has endowed with a longer bridle or with a nasal pharynx more accessible to the tip of the tongue. .".#s .".#s decision to allow initiation into int o the %igher the %igher Kriyas to Kriyas to those unable to practice Kechari Mudra shoul should d have have our our full full prai praise se.. onsi onside deri ring ng 9ahir 9ahirii 'ahasaya#s attitude to partake of our imperfection and suffering, ! believe he too behave similarly + although we don#t know for certain. ?C
Na6i Kriya 5avi $riya as exposed in chapter is somehow boring. 5ow you will understand why why it is so help helpfu full ! would would say say ##pr ##provi ovide denti ntial al#### to know know some some tech technic nical al variations. variations. ! would bet that if you try the second variation, variation, you will never return return to the basic technique ... >AR
Chanting )m alternati'ely bet-een Kutastha and na'el All the details of the standard "a'i standard "a'i Kriya given Kriya given in chapter up to the forward movement of the head remain unchanged. The )m The )m Mantra is Mantra is mentally chanted in alternation alternation between the point between between the eyebrows eyebrows and the navel 0)m 0)m in in the point between the eyebrows, )m in the the navel navel,, )m )m in the point between the eyebrows, )m in )m in the navel* and so on1. The most useful way of doing it is to synchroni3e synchroni3e the breath with the )m chanting. chanting. ;isuali3 ;isuali3ee a tiny silver cord that comes out from the point between the eyebrows bends slightly and goes down to the navel. )hen it comes natural to have have a very very short short inhala inhalation tion,, inhale inhale 0only 0only what what is necessa necessary1 ry1,, visuali visuali3e 3e the movement of air rising, through the visuali3ed duct, from the navel to the point between the eyebrows, pause an instant there >ust chant )m mentally. )m mentally. )hen it comes natural to exhale, exhale, visuali3ing the movement of air going down into the navel, pause and chant )m mentally )m mentally in the navel. By repeating this, you will markedly feel that your breath begins to subside and disappear. )hen this happens, go on mentally chanting the the )m Mantra Mantra in alternation between the point between the eyebrows and the navel and moving the focus of your awareness between these two points, without ceasing being aware of the 7silver cord7. arry on. )hen )m )m is chanted about =J times, bend your head backwards and repeat a similar procedure by chanting )m in )m in alternation alternation between between the !indu the !indu and and the third Chakra. ;isuali3e another tiny silver cord that connects 0outside your body1 the !indu the !indu to to the third Chakra. Chakra. 9et your breath + if there is still a trace of breath + flow freely through that cord. cord. )hen )hen )m is )m is chanted about IJ times, resume the chin#s normal position and chant mentally )m in )m in the point between the eyebrows eyebrows Medulla Chakras J, K, :, I and C. This is one "a'i one "a'i Kriya. Kriya. The optimum is to have K cycles of "a'i of "a'i Kriya. Kriya. "a'i Kriya coming do-n through four directions K The following variation of "a'i of "a'i Kriya is Kriya is the one that many kriyabans like kriyabans like the best. @uring the basic form of "a'i of "a'i Kriya, Kriya , a kriyaban#s kriyaban#s awareness goes slowly up along the spinal column placing the syllable )m in the six Chakras. Then the chin is brought down toward the throat cavity. 5ow, 5ow, a short inhalation 0two seconds maximum, without concentrating on the Chakras1 Chakras1 is followed by a very long exhalation, during which, the energy is K
The Dantian can be visuali3ed as a ball about one and oneGhalf inches in diameter. diameter. !ts center is located about one and oneGhalf inches below the bell y button and about two and oneGhalf inches inside.
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felt descending from the frontal part of the brain, along a path outside the body to the navel, reaching through it the Dantian the Dantian region. @uring this long exhalation, )m is )m is chanted mentally, rapidly, CDGCJ times, accompanying the descent of energy throughout the path. After a short pause in the Dantian the Dantian,, the head resumes its normal position. 5ow each detail is repeated but the descent of the energy happens through throu gh a different path. A short inhalation draws the energy into the head again. again . The head bends but not in the front8 it bends toward the left shoulder, left shoulder, without turning the face face.. A long long exha exhala latio tion n 0with 0with the the same same chan chantin ting g of )m )m )m )m )m< )m<1 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 0as if shoulder or arm would not exist1. The energy comes down to the waist, cross it and moves toward the Dantian the Dantian..
The head moves back into its normal position. After After a short inhalation inhalation the head bends backwards. A long expiration 0with the same chanting of )m of )m )m )m<1 )m<1 accompanies accompanies the downward movement of energy which starts from the occipital region and moves 0outside the body1 down to the waist where it bends, pierces the third Chakra Manipura and Manipura and moves toward the inside of the abdominal region 0 Dantian1. Dantian1. The procedure is repeated likewise on the right side. side. This last exhalation concludes a mini cycle of four exhalations accompanied by four descents of energy towards towards the waist and, crossing it, towards the region of low abdomen. This mini cycle is repeated ? times. !n conclusion we have had ?:
Kx? Q : descents of energy energy.. After these exhalations, exhalations, the procedure procedure ends with a mental chanting of )m in )m in each Chakra from Chakra from #$na #$na Chakra to Chakra to Muladhara Muladhara.. )hat )hat we have have desc descri ribe bed d last lastss -GCD -GCD minu minute tess and and is equi equiva vale lent nt to K repetitions of the basic form of "a'i of "a'i Kriya. Kriya. Remark As the practitioner proceeds with the rotations and the effects of the technique become more and more perceptible, the movements of the head become less marked + the process internali3es. 6ne phenomenon is remarkable8 at the very moment the order to exhale has been imparted by the mind, it feels as if the lungs cannot cannot move. move. 4ome 4ome instant instantss later later comes comes the awaren awareness ess of somethi something ng subtle subtle descending into the body. A new kind of exhalation is en>oyed, like an internal allGpervading pressure. !t brings about a peculiar feeling of wellGbeing, harmony, and freedom. 6ne has the impression one could remain like that forever. 9ogic 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 of Pranayama -ith internal breath 0also called Kriya called Kriya of the cells1 cells1 that we are going to discuss in chapter CI. "a'i Kriya -ith Kumbhaka !nhale, hold the breath and intensify the concentration on the navel through the three !andhas three !andhas 0 Mula Mula !andha, !andha, 1ddiyana 1ddiyana !andha !andha and *alandhara and *alandhara !andha1. !andha1. !n this position, with the chin tilted down, mentally chant )m CI )m CI times in the navel exerti exerting ng a continu continuous ous mental mental pressur pressuree upon it. Then Then exhale exhale unleas unleashing hing the !andhas and !andhas and raising the chin with a slight tension. )ith the chin raised, inhale through the nose. )hile holding the breath, focus the concentration on the third Chakra Manipura. Manipura. 'entally chant )m Ctimes in Manipura in Manipura exerting a form of mental pressure upon that center. Then exhale keeping the chin in the normal hori3ontal position. art one R part two are one "a'i one "a'i Kriya. Kriya. epeat four times. times.
Ma$a Mu"ra !t is very wise that a kriyaban practices kriyaban practices Maha Maha Mudra before Mudra before Kriya Kriya Pranayama. Pranayama. !t is good to feel the difference between Kriya between Kriya Pranayama with Pranayama with and without Maha without Maha Mudra. Mudra. The most most seriou seriouss school schoolss of Kriya of Kriya recommend recommend that for every CI Kriya CI Kriya Pranayama, Pranayama, one should perform one Maha one Maha Mudra 8 three remains the minimum number number.. 0To 0To make make it clear clear,, those those who practice practice D Kriya Pranayamas Pranayamas should perform Maha perform Maha Mudra five Mudra five times, while those who practice CI or IK Pranayamas should should perfor perform m it three three times. times.11 Hnfortu Hnfortunat nately ely,, having having listene listened d to differ different ent kriyabans, kriyabans, ! dare say it would be a miracle if kriyabans regularly kriyabans regularly practiced even the three required repetitions. 6thers believe they are practicing Kriya practicing Kriya correctly correctly without ever practicing one single Maha single Maha Mudra% Mudra% There is no doubt that if you regularly skip this technique and lead a sedentary life, the spinal column will lose its elasticity. 6ne#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 why Maha Mudra is Mudra is so important for kriyabans. kriyabans. Ther Theree are are repor reports ts of yogis yogis having achieved fantastic experiences using ?K
only this technique. According to their accounts, the perception of &ushumna has increased increased tremendously. tremendously. There are kriyabans kriyabans who have set aside all the other Kriya techniq techniques ues and practice practiced d CKK Maha Mudra Mudra in two sessions daily. They consider Maha consider Maha Mudra the Mudra the most useful among all Kriya all Kriya Yoga Yoga techniques. ! vividly recommend to study the variation of Maha of Maha Mudra that Mudra that ! will describe now. now. !t comes from the school of 4wami 4wami &ariharananda &ariharananda.. This school does not expl explai ain n ever everyt ythi hing ng 0 Kechari Kechari Mudra Mudra pr proper, "a'i Kriya, Kriya, (hok (hokar ar -ith -ith Kumbhaka... Kumbhaka..... are not given1 given1 but Maha Mudra is Mudra is given with unsurpassed care, making )mkar reali3ation reali3ation almost tangible even to a beginner. By considering the followi following ng variation variation of Maha Mudra your your person personal al Kriya Kriya routine will surely benefit. The listening to the astral sounds and )mkar sound sound will happen during and after this practice without the need of closing the ears.
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Maha Mudra 8 first part 4it 4it on the the pave paveme ment nt in the the half halfGl Glot otus us posi positi tion on or on the the heel heels. s. (xha (xhale le.. oncentrate on #$na on #$na in in the center of your head. Through a deep inhalation 0not necessarily as long as in Kriya in Kriya Pranayama1 Pranayama1 visuali3e the breath coming from the physical location of Muladhara up Muladhara up the spine until you complete the breath at #$na. #$na. &old your breath. Bend at the waist and preferably touch the floor with your head. 0The head is placed in the region between between the knees. Hse your hands freely in order to achieve this position comfortably.1 Eently breathe out and let the breath free. After touching the forehead to the floor, floor, twist first to the right, nearing nearing the right earlobe earlobe to the right knee. The head comes 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 head2 a sensation of space is perceived inside the left side of the brain. emain in this position for : to :D seconds. 'ove head back to center until forehead touches ground. Then repea repeatt the the same same exer exerci cise se with with the the other other side side of your your body body,, reve revers rsin ing g the the perceptions. 'ove your head until your left ear is directly over the left knee. Try to experience internal pressure in the leftGside of your head2 a sensation of space is perceived perceived inside the right side of the brain. brain. emain in this position for : to :D seconds. seconds. Then the head is placed placed in the region between between the knees again, again, the face turned downward. A pressure is felt on the forehead. A sensation of space is perceived inside the occipital region. @uring this delicate process you are breathing normally and your awareness is mainly at #$na at #$na while your eyes are focu focuse sed d on Kutastha. Kutastha. Then sit up straight, straight, inhali inhaling ng deeply deeply. Through Through a long exhalation let the energy go down from #$na from #$na to Muladhara to Muladhara..
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Through a deep inhalation visuali3e the breath coming from the physical location of &-adhisthana up at #$na.... .... epeat all &-adhisthana up the spine until you complete the breath at #$na the previous previous process. process. Then repeat repeat the same same proces processs for Manipura #nahata ishuddha and ishuddha and Medulla Medulla.. !n this way you will en>oy six bows. 5ote To increase the power of this procedure, procedure, you can hold your breath when you are down. "ou will get a very strong sensation of energy rising up and intensifying in the the point point betwe between en your your eyeb eyebro rows. ws. Brea Breath th reten retenti tion on is a powe powerf rful ul Kundalini stimulator. !f you are not ready for the power generated by this procedure, if you feel like 7spaced out7 after your meditation or if you feel too much irritable, don#t hold your breath. )hen you bend your body left, your right nostril will open. )hen you bend your body right, your left nostril will open. )hen you bend your body in the front, you get equal pressure of flow of breath inside your nostrils. "ou "ou get balance balance of the mind and calmness in your body. "our "our spinal chord passage will open. The lunar channel of 3da of 3da is is situated at the left side of the spine2 the solar channel channel of Pingala of Pingala is is situated 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, consequence, an hollow passage is opened between the two. The opening opening of the spiritual passage within the spine 0&ushumna 0&ushumna11 is the starting point of the practice of meditation.
Maha Mudra 8 second part Bend the left leg under the body so the left heel is near to the perineum. @raw the right knee against the body so the thigh is as close to the chest as possible. The interlocked fingers are placed >ust below knee applying pressure to your internal organs. Take J to very deep breaths with moderate pressure applied to knee. Then inhale deep and hold, extend the right leg, bow down, breath normally normally and massage the right leg from the foot to the thigh and hip. Then grasp the right foot in this way8 the right hand grabs the right toes while the left hand grabs the inner ?
side of the middle part of the right foot 0the arch of the foot1. The face is turned to the left. "ou perceive a sensation like an inner pressure on the right side of the head. !t contrasts with the free space sensation in the left side of the brain. hant )m six )m six times in the point between your eyebrows. Then inhale and hold, sit back up onto your left foot with right knee folded into your chest, then exhale into normal conscious breathing. ractice the whole procedure by reversing the perceptions and the position of the legs. ! won#t repeat repeat everything + don#t forget the chant of )m six )m six times in the point between your eyebrows.
5ow, 5ow, draw both knees against your body. body. (xtend both legs, bow down, breath normally and massage both legs from feet to thighs and hips. Then grasp both feet8 right hand to right toes, left hand to left toes. Breathe normally, flex feet K or J time timess then then rela relax x with with the the head head down down as near near to knee kneess as poss possib ible le.. (xperience internal pressure on the front part of the head. A sensation of space is perceived inside the occipital region. hant )m six )m six times in the point between your eyebrow eyebrows. s. Then inhale inhale and hold, sit up and massage massage toes, then fold fold legs legs back to chest and exhale. As usual, this exercise is repeated three times. After After this intense intense form of Maha Mudra you you can can use use your hands hands like like in Yoni Mudra, Mudra, close only left ear and listen to the internal sounds. Then close only the right ear and listen. Then close both ears and listen. Then try to listen without closing ears. The final note at the explanation of the
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basic one and be busy only with it Pranayama it Pranayama -ith short breath.## breath.## !nstead, for those people that don#t have problems with Kriya with Kriya Pranayama, Pranayama , this technique is very useful to invite the Prana the Prana present present in the body to enter the spine. Therefore it magnificently closes the cycle of the preceding techniques and prepares you to mental Pranayama mental Pranayama..
>AR The Kriya The Kriya Pranayama -ith short breath is breath is such a beautiful practice that ! am happy to introduce here a variation as it was taught by 4wami &ariharananda. )ith the tip of the tongue turned upwards, touching the center of the palate and the center of attention attention in #$na in #$na,, allow that part of your attention attention goes down in the Muladhara. Muladhara. Thanks to a short inhalation, this Chakra is Chakra is ideally raised in #$na in #$na.. Thanks to a short exhalation, this Chakra is Chakra is ideally brought back into its seat at the bottom of the spine. art of the attention is it now placed on the second Chakra. Chakra. Than Thanks ks to a short short inha inhala lati tion, on, this Chakra Chakra is ideall ideally y raised raised into #$na into #$na.. Thanks to a short exhalation, this Chakra is ideally brought back into its seat. The same happens to the Chakras :, Chakras :, K, J and Medulla. Then, Medulla. Then, you repeat all in reve revers rsed ed orde orderr 0bre 0breat athe he again again fro from m the Medulla to #$na, #$na, from the cervical Chakra to Chakra to #$na #$na...1 ...1 CI breaths is one cycle. Eo ahead repeating the whole cycle at least three times. The breath is short and becomes shorter and shorter as we proceed. Between the inhalation and the exhalation and between the exhalation and the inhalation some en>oyable pauses start to appear2 they must always be encouraged.
M#!ta Pra!aya.a 6ne day during mental Pranayama, Pranayama, the breathless state will surprise you. But the breathless state will not appear if you practice wrongly. wrongly. onsider the sentence 0chapter 18 ##The secret lies in maintaining the awareness in each of them until a sensation of sweetness is felt, as if the Chakra were melting.## This is the key to success.
lease lease remark remark the differ differenc encee betwee between n )m *apa *apa an and mental Pranayama. Pranayama. )m *apa is designed designed to stimulate stimulate the Chakras. Chakras. "ou "ou make a short pause in each and vibrate the )m Mantra )m Mantra.. @uri @uring ng mental Pranayama Pranayama, you are more willing to perceive than to stimulate. The pause in each Chakra is Chakra is longer. )hen your awareness stays for some seconds in a Chakra, Chakra, and you are relaxed there comes the perception of a pleasurable sweet sw eet sensation and your breath slows sl ows down do wn noticeably n oticeably.. 4ome inner sounds as well as hues of light in the screen of Kutastha of Kutastha deepen deepen your contact with the )mkar dimension. dimension. 4ome 4ome people people lament lament they they get nowhere nowhere with mental mental Pranayama. Pranayama. !f you verify the reason of such despondency, you reali3e that they have not understood the meaning of this technique. They keep on exerting a mental and even physical pressure on each Chakra unable Chakra unable to relax and catch the sweetness sweetness that emanates ?-
from them. They embellish the teaching teaching with various various details details like contracting contracting the muscles near each Chakra... Chakra... therefore all the sweetness is dispelled...
Y%!i Mu"ra There are some schools that state that Yoni Mudra should Mudra should not be practiced during the day. day. "ou "ou can actually actually practice it% &owever &owever the technique technique is best done in the deep calmness of the night, when silence is all around and one is totally and perfectly relaxed. !f the main routine is practiced at night, you can simply add Yoni Mudra at Mudra at the end. 6therwise, during the main routine avoid Yoni Mudra while at night create special conditions for en>oying its full power. Yoni Mudra generates generates such a concentratio concentration n of energy energy at the point between the eyebrows eyebrows that the quality of the ensuing sleep changes for the better. !n other words, after crossing the subconscious layers, your awareness may succeed in reaching the soGcalled 7super conscious7 state.
4ome 4ome find find that that this this tech techniq nique ue is disag disagre reea eabl ble, e, unple unpleas asing ing.. Ther Theref efor oree it is interesting to study a couple of variations8
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Pressure Pressure on the -hole spine reate, during inhalation, a great mental pressure on the spine. Then, while holding holding your your breath breath and closing closing the opening openings, s, you increase increase this pressur pressuree by applying Mula applying Mula,, a$roli, a$roli, 1ddiyana and 1ddiyana and *alandhara *alandhara !andha. a$roli a$roli means working with the muscles which control the passage of urine. "ou have to observe first what muscles are acting when passing urine and suddenly cause the flow to stop. By repeatedly doing this you will learn to exercise the proper muscles only. As for *alandhara for *alandhara !andha !andh a you rotate the face left and right and then lower the chin as far as it is comfortably. @uring these movements, movements, you let your fingers stay in place, closing the openings. !t is easy to feel the stretching of &ushumna from &ushumna from the third eye to the root. &old your breath for a time that does not create discomfort. The internal pressure upon the spine becomes the only focus of your concentration. !n other words you don#t chant )m )m... )m... in Kutastha in Kutastha.. @uring Kumbhaka you Kumbhaka you focus on this this colum column n of light light from from Muladhara to the the fift fifth h Chakra. Chakra. (xhale (xhale smoothl smoothly y, relaxing relaxing each tension, tension, and you will discover discover how sweet sweet and comforting comforting is the focu focuss on Kutastha that ensues ensues consequently consequently.. "ou "ou will practice practice only three three of these Yoni Mudra. Mudra. Lift each Chakra separately 4tar 4tartt your your prac practi tice ce by clos closing ing the openin openings gs.. Beco Become me awar awaree of Muladhara Chakra. Chakra. ontrac ontractt the muscles muscles near near Muladhara8 Muladhara8 the back part of the perineum. "ou can keep the contraction until the abdomen and spine vibrate. Then lift this ??
Chakra through Chakra through an inhalation to the point between the eyebrows. &old the breath for as long as you feel comfortable 0about CD GCJ sec1 while trying to perceive the particular light of Muladhara of Muladhara in in Kutastha Kutastha.. ela elax the the phys physic ical al tens tensio ion n and and exha exhale le.. Brea Breath thee out out with with 7huh 7huhGG huhhhhhhhh7 and ideally place place Muladhara Chakra Chakra back down to its original position. Then make a ##leap of awareness## to the second Chakra &-adhisthana and contract contract the muscles muscles of the sex organ organ and the sacrum sacrum.. "ou can practice practice airoli Mudra 0contract 0contract and relax both the urethral sphincter sphincter and the muscles muscles of the back near the sacral center.1 Then do exactly what you have done with the Muladhara Chakra... Chakra... )hen &-adhisthana is agai again n in its its init initia iall posi positi tion on,, with with a ##le ##leap ap of awaren awareness ess#### focus on the third Chakra Manipura. Manipura. Tighte ighten n the the muscl muscles es of the abdomen at the level of the navel8 quickly contract and relax the navel, the abdominal muscles and the lumbar area of the spine. Then do exactly what you have done with the previous two Chakras... epeat the same scheme for #nahata for #nahata Chakra. Chakra. (xpand the chest. Bring the shoulder blades together and concentrate on the spine near the heart.
Remark 'any find the following technical detail very useful8 before raising a Chakra, Chakra, let the inhalation ideally start from its 7frontal7 component, come towards its location in the spine and then come up to the point between the eyebrows. The erineum is the frontal component of Muladhara of Muladharathe the pubic area is the ##frontal## part of &-adhisthana Chakra2 Chakra 2 Manipura is Manipura is linked with the navel2 the central region of the sternum is the ##frontal## part of #nahata of #nahata22 the upper front part of the throat is linked with ishuddha. ishuddha.
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How to onei!e onei!e a simplified simplified "riya routine routine
The complete routine, which we have already implicitly given by numbering the techniques from C to = 0P - at night1, might be perceived as too long for a beginner. "ou can simplify it, but pay attention it has three essential parts8 preparation, central part where you keep your awareness moving up and down the spine and, finally, the meditation phase. As a simple i!tr%"u(t%ry pra(ti(#, you can utili3 utili3ee (alabya Kriya Kriya and )m *apa or *apa or practice Maha practice Maha Mudra and Mudra and "a'i "a'i Kriya in Kriya in order to avoid techniques requ requir irin ing g move moveme ment nt after fter Kriya Pranayama. Pranayama. &owe &oweve verr the the poin pointt is this this88 experiment and choose. The (#!tra part is Kriya is Kriya Pranayama but Pranayama but in particular occasions you can utili3e utili3e Kriya Kriya Pranayama -ith short breath at breath at its place. )e have clarified that occasionally e.g. during a longer meditation once in a week, you can add more repetitions repetitions to to Kriya Pranayama2 Pranayama2 in that that case case,, en>o en>oy y the the thir third d part part of Kriya Pranayama also. Pranayama also. @on#t utili3e only the third part of Kriya of Kriya Pranayama% Pranayama% A routine totally based on a strong concentration on the &ahasrara is &ahasrara is not appropriate for beginning or medium level students. @eveloping a strong magnet in &ahasrara thr through ough the the thir third d part part of Kriya Pranayama is the the most most powe powerf rful ul way way of stim stimul ulat atin ing g the the Kundalini awak awaken enin ing. g. This This impl implie iess brin bringi ging ng up a lot lot of information from the subconscious mind to the surface. "ou might experience an entire range of negative moods. As for the last part 0 .#"itati%! 1, for sure it does not consists of the elaboration of lofty thoughts supported by fervid imagination. 5ot in the least% J est in calmness, en>oy your calm breath8 mental Pranayama is Pranayama is all in all. A good choice choice is to length lengthen en the practice practice of mental Pranayama Pranayama to occupy C/: of the whole whole time. time. Eiving Eiving the highe highest st impo import rtan ance ce to the the soothi soothing ng phas phasee of mental Pranayama is Pranayama is the key to success in Kriya in Kriya.. Mental Pranayama has Pranayama has a divine beauty. )ithout mental Pranayama Kriya Pranayama Kriya Yoga Yoga risks becoming a selfGimposed torture, a nightmare. ! bet that without it one unfailingly gives up Kriya up Kriya Yoga, oga, unless one is sustained by the excitement and expectations created in him by a heavy process of indoctrination. A Kriya rout routine ine that that does does not not end end with with mental Pranayama Pranayama is like an orches orchestra tra going going on stage, stage, unpacki unpacking ng the instrum instruments ents,, tuning tuning them and then then leaving at once% !t is this phase that brings everything together2 the ripples in the mind#s lake are stilled, stilled, the awareness awareness becomes becomes transparent, transparent, and the Last Reality is revealed. !t is a diffuse calmness2 the mind is at rest and silent and gains the energy energy necessary necessary to be more acutely alert. alert. !t is like a spiral which gradually and systematically takes care of all the levels of one#s being8 it is a healing process. !f the practice happens in the right spirit, then it gives birth to one of the J
7)hat do you meditate aboutN## aboutN## 6ften we hear this question. eople find it difficult to understand understand that the prescribed sub>ect/ob>ect of contemplation in the practice of Kriya Yoga is the )mkar reality that manifests during mental Pranayama.
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rare moments in the day where you can utili3e your meditation born intuition for effective effective handling any issue that arises arises from life. Therefore Therefore the value of Mental of Mental Pranayama becomes Pranayama becomes apparent when important decisions have to be taken. 6ne has the impression that nothing can get in the way and that even the greatest difficulties will dissipate. !nside the perfect transparency of an inner order, all problems are solved. 6ne is born to Kriya Kriya through the engaging practice of mental Pranayama8 Pranayama8 it pro>ects pro>ects us into sheer heaven heaven and its beauty overflows our lives. 7... it#s hard to stay mad, when there#s so much beauty in the world. 4ometimes ! feel like !#m seeing it all at once, and it#s too much, my heart fills up like a balloon that#s about to burst... And then ! remember to relax, and stop s top trying tr ying to hold on to it, and then it flows through me like rain and ! can#t feel anything but gratitude gratitude for every single moment moment of my my stupid stupid little little life. life. 0
E?a.p# %' a &i.p# Kriya r%uti!#
!ntroductory practice
&ariharananda#s va variation of of 'a 'aha 'udra 0
entral part
$riya ranayama : repetitions 0
'editation part
'ental ranayama
oy the 7irst the 7irst Kriya by Kriya by studying and applying applying chapters chapters and = of this book. !! Then read what you can find about *apa about *apa,, from any source8 book, videos and obviousl obviously y what what you find in the third third part part of the book. book. 4tart to practic practicee *apa during the day. day. !!! @evout one day a week the deepen the )mkar experience. experience. The chant of )m in each Chakra is Chakra is the starting point of this blissful experience. )hile listening to the sounds sounds eman emanat ating ing from from the the Chak Chakras ras 0the 0the astr astral al sound soundss of the the firs firstt thre threee hakras should become audible1 your awareness will be spontaneously absorbed in a dimension that lies beyond the material life. Besides Besides chanting chanting of )m in )m in each Chakra during Chakra during )m *apa or *apa or during Kriya during Kriya Pranayama, Pranayama, there is a great opportunity of losing oneself in that dimension by following a counsel given by 4wami &ariharananda8 ##!f you want to make CDI
remarkable spiritual progress, you should engage yourselves in being aware of at least C=I- breaths 0during one single Kriya single Kriya routine.1## routine.1## This happens by practicing the technique of Pranayama of Pranayama -ith short breath for about three hours. "ou will listen to the sound of a ##bell## in #nahata. in #nahata. This This will change into the sound of ##many ##many waters## waters## and the state or peace will become become solid. Eo ahead listening to it and each part of your psyche will be harmoniously affected. !; reate an ideal pause in your life. "ou have learned, now you must practice. 5o further techniques. 4implify and en>oy what you have learned and create your routine. App#!"i?* @ I' y%u ar# a! a,&%ut# ,#gi!!#r Na"i S%"$a!a Pra!aya.a: !t is important to clean the nostrils before beginning the exercis exercisee so the breath can flow flow smooth smoothly ly.. This This can be done done with with water water or inhalin inhaling g eucal eucaly yptus ptus essen essence ce and and blow blowin ing g the the nose. nose. !f one one of the the nostr nostrils ils is perm permane anent ntly ly obstructed, that is a problem that needs to be solved medically. !f the obstruction is due to a severe cold, no Pranayama no Pranayama exercise exercise should be practiced.
C. The The mout mouth h mus mustt be clos closed ed.. I. lose the the right nostril nostril with with the right right thumb thumb and inhale inhale through through the left left nostril nostril slowly, slowly, uniformly, and deeply for GCD seconds. :. ause ause for a menta mentall count count of : after after each inhal inhalatio ation. n. K. lose the the left nostril nostril with the the right right little finger finger and ring finger finger of the the same hand. hand. J. (xhale (xhale through through the right right nostril nostril with the the same uniform uniform and and deep rhyth rhythm. m. . han hange ge nost nostri rils ls.. =. $eep the left left nostril nostril closed, closed, inhale through through the the right right nostril. nostril. -. lose the the right nostril nostril with with the right right thumb thumb and exhale exhale through through the the left nostril nostril slowly, slowly, uniformly, and deeply for GCD seconds. This corresponds to one cycle. cycle. Begin with cycles cycles gradually working up to CI cycles. Hse a mental count to make sure the time is the same for both the inhalation and the exhalation. @o not overdo the breathing to the point of discomfort. The nostrils can be closed with the fingers in different ways depending on the preference of the practitioner. Uayi Pra!aya.a: The technique technique consists consists of breathing breathing in and and out deeply deeply through through both nostrils while producing a sound/noise s ound/noise in the throat. After a few daysF practice, the respiratory action is lengthened without effort. This exercise is normally practiced CI times. 'entally 'entally count to ensure ensure that the inhalation inhalation and the exhalation exhalation have the same same duration. oncentration on the comfort and the induced calmness is important8 this allows the concentration to become deeper. C%!(#!trati%! #?#r(i: emain perfectly immobile and relaxed for at least J minutes. The breath is natural and calm, the attention intensely focused on the point between the eyebrows.
After After an initi initial al peri period od of pract practic ice, e, the the !andhas are are adde added d duri during ng "adi &odhana Pranayama. Pranayama. 9et us define the !andhas the !andhas88 !n *alandhara !n *alandhara !andha the neck and the throat are slightly contracted, and the chin tilts down toward the breast. !n 1ddiyana !andha 0in a simplified form1 the abdominal muscles are slightly contracted2 the perception of
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energy inside the abdominal region and in the spinal column is intensified. @uring Mula !andha the perineum muscles + between the anus and the genital organs + are contracted in an attempt to lift the abdominal muscles in a vertical way, while pressing back the inferior part of the abdomen. @uring "adi @uring "adi &odhana Pranayama , after having inhaled 0either through the left or through the right nostril1 the yogi the yogi closes closes both nostrils2 during the ensuing short pause the three !andhas three !andhas are are applied simultaneously. racticing with intensity and strength of concentration, you#ll feel a sensation of energetic current sliding up along the spinal column + an almost ecstatic internal shiver. 9ater, if it is comfortable, one can vary the time ratio of inhalation, retention 0 Kumbhaka1, Kumbhaka1, and exhalation. The exhalation should last twice the time necessary for the inhalation inhalation and the pause after the inhalation should should be four times as long. long. This scheme will will be deno denoted ted as C8K8 C8K8I. I. @uri @uring ng the the long long paus pause, e, the the three three !andhas are applied applied simultaneou simultaneously sly.. Time can be measured through mental chanting of )m. )m. !nhale for a slowly count of : )m. )m. &old the breath for a count of CI )m. )m. (xhale for a count of )m. )m. Those who undertake undertake constant constant practice of this routine routine will start to perceive the flow of energy that moves up and down the spine. !t goes without saying that students who do not succeed in practicing practicing such an elementary elementary routine regularly regularly for at least : to weeks should not even consider the idea of practicing Kriya practicing Kriya Yoga Yoga.. 4ome 4ome book bookss quot quotee scie scient ntif ific ic rese resear arch ch endo endors rsin ing g the the bene benefi fitt of "adi &odhana Pranayama. !t Pranayama. !t should be practiced first because it balances 3da balances 3da and Pingala and Pingala currents. 3da 0feminine 3da 0feminine in nature, tied to introversion and to the state of rest1 flows vertically along along the left side of the spinal spinal column, column, while Pingala Pingala 0masculine in nature, tied to extroversion and to the state of physical activity1 flows parallel to 3da to 3da on on the right side. &ushumna flows &ushumna flows in the middle and represents the experience halfway between the two8 the ideal state to be achieved right before beginning the practice of meditation. An imba imbala lanc ncee betw betwee een n 3da 3da an and Pingala is resp respon onsi sibl blee for for a lack lack of intro introve versi rsion onGG extroversion harmony in many people. 6verGfunctioning of the 3da channel 3da channel results in introversion, while predominance of the Pingala the Pingala leads leads to a state of extroversion. There are times when we feel more externali3ed2 others when we are more internali3ed. internali3ed. !n a healthy person, person, this alternation alternation is characteri3ed characteri3ed by a balance balance between a life of positive relationships and a serene contact with one#s own depths. (xcessively introverted persons tend to lose contact with external reality. The consequence is that the ups and downs of life seem to gang up against them in order to undermine their peaceful composure. (xcessive extroverts betray frailty in dealing with their uncons unconscio cious us feeling feelingss and might might face unexpe unexpected cted distre distressin ssing g moments moments.. 5ow, 5ow, the exercise fosters fosters an equilibrium equilibrium between between 3da 3da and Pingala and Pingala and and in due time, between a tendency to introversion and a tendency to extroversion. There There are four four type typess of brai brain n wave waves. s. @uri @uring ng deep deep sleep sleep,, delta delta wave wavess are predominant 0CGK oscillations per second1, and in a do3e, the theta waves 0KGoscillations per sec.1 dominate. The brain waves that interest us are the alpha waves 0-G C: oscillations per sec.1. They are mostly present when the person has closed eyes, is mentally relaxed but still awake and able to experience. )hen the eyes are opened, or the person is distracted in some other way, way, the alpha waves are weakened, weakened, and there is an increase of the faster beta waves 0C:GKD oscillations per sec.1. The amount of alpha waves shows to what degree the brain is in a state of relax relaxed ed awar awaren eness ess.. ((E ((E measu measurem remen ents ts prov provee that that alpha alpha wave wavess incre increase ase duri during ng CDK
meditation and the amount of alpha waves in each brain half balance out. 5ow, the more we practice "adi practice "adi &odhana, &odhana , the more the alpha waves tend to become equal. "adi equal. "adi &odhana creates &odhana creates that perfect balance which is the best condition to enter the meditation state. 1$$ayi is the very foundation of Kriya of Kriya Pranayama. Pranayama. Those who practice it and pay due atte attent ntio ion n to the the natu natura rall thro throat at soun sound d of the the brea breath th will will disc discov over er that that the the core core phenomenon of Kriya of Kriya Pranayama happens spontaneously. spontaneously. oyous discovery of wellGbeing and >oy that they may develop an 7addiction7 to it. (ven if they won#t ##upgrade## to Kriya to Kriya,, a minimal practice of these two techniques will always be part of their life. App#!"i? - @ 'r#!i#& a!" %,&&i%!& %,&&i%!& There is a fren3y that accompanies accompanies a traditional traditional Kriya Kriya initiation initiation where all the practical practical instructions are transmitted hastily in one single lesson% This is what happens with mass initiations. )ithin a few days, almost all details are forgotten and one goes through a crisi crisis. s. The The teach teacher er is no long longer er there there and and the the othe otherr fello fellow w kriyabans kriyabans dismiss their fraternal duties by stating they are not authori3ed to give counsels. eceiving Kriya eceiving Kriya during during a one to one session is the best alternative. alternative. eople who had this privilege usually remember the words of their teacher, with the same voice inflection, for all of their lives. !n certain circumstances, a student is introduced to the Kriya the Kriya techniques techniques a bit at a time so that they can experience them without any tension. !f you have this blessing, blessing, please don#t call your your teacher teacher every other day with tortuous and bi3arre questions. @on#t believe that something valuable can spring only from an impeccable execution of the 7magic recipe7 of Kriya of Kriya.. eali3e how important it is to en>oy the practice as it comes out naturally. )ork on refinements only afterward8 the practice itself will help you. Those who pour into their Kriya their Kriya path path a remarkable commitment, but get nothing in return are those whose expectations expectations are a shield that prevents prevents the genuine genuine beauty of Kriya from Kriya from entering their their life. Hsually they are soon tired of asking questions questions and will eventually abandon everything.
4ome kriyabans exacerbate exacerbate the previous previous obsession for technical details by not trusting the sheer employment of a technique, even it is done correctly, unless it is coupled with toilsome psychological work. They want to build brick by brick, by the sweat of their brow, as if it were a highly complex pro>ect of adding new structure to old structure, the ma>estic building of their redemption. redemption. They think that only by tormenting their psychological psychological structure is it possible to uproot any deeply ingrained bad habit and the very roots of iniquity and egoism. 6ften they impose upon themselves useless privations and attempt unnatural renunciations. They do not understand what the spiritual dimension of life is. Their idea is that the @ivine resides outside our human dimension and therefore we can progress only if we start a strenuous fight against our instincts. eligious conditioning can be very strong, fatal in certain cases. 4ome entertain the thought of retiring from active life in order to live a life of selfG denial. The few who have the opportunity to achieve this 0not necessarily entering a convent convent but for example example quitting their >ob and living by a modest lifetime lifetime annuity1 are CDJ
doomed to discover that this sudden leap into this so ardently longedGfor condition does not fulfill their desire for perennial peace coupled with ardent mystical inspiration. The initial initial feeling feeling of total total freedom freedom from from worldly worldly engageme engagements nts breeds breeds good good results results in meditat meditation ion but not so deep deep as imagin imagined. ed. They suffer suffer from an inexpl inexplica icable ble drastic drastic diminishing of the sharpness of their concentration. They are fully aware of how insane this is, yet they cannot >ustify why their free time, instead of being devoted to a deep practice of Kriya of Kriya or or to *apa to *apa or or whatever spiritual activity they choose, is depleted in too many useless occupations. @o not impose on yourself perfect chasti chastity ty.. There There are famous famous books books on Yoga demanding impossible things. &ow precious would be a book that teaches how to use one#s own intelligence and to think with one#s own head% Avoid any compulsive process of self analysis. @o not try to discover exact grounds on which to >ustify continuous fluctuations between feelings of wellGbeing and >oy during Kriya and Kriya and periods where there will be nothing pleasurable or exciting. The best attitude is to let Kriya Kriya enter your life and bring all the possible benedictions without tormenting yourself because you feel unworthy. Blessed are those who have the cour courag agee to go ahead ahead unsw unswer ervi ving ngly ly,, in spit spitee of thei theirr failu failures res,, wort worthl hles essne sness ss and and unsuitability% Behave like a dedicated maid who does her daily duties with patience and circumspectio circumspection. n. 4he prepares prepares the daily meal, meal, taking care of all the details details from the tedious task of peeling potatoes to the final art of putting on the finishing touches. The awareness of having completed her >ob well is her gratification. !n time there is a greater reward for those who practice Kriya practice Kriya conscientiously even if they see no apparent result. 4omething tremendously vast will manifest and crush down any dichotomy of worthy/unworthy, pure/impure. !t is not only a matter of astral astral sounds sounds and light, light, cosmic cosmic expans expansion ion,, or baskin basking g in endles endlesss >oy 8 your very perception of eality will change. 4ome will rediscover an almost forgotten potentiality of aesthetic en>oyment 0as if they had eyes and heart for the first time12 others will be deeply moved by the significance of their family, family, by the value of lifelong friendship fri endship and will be surprised by the intensity of the responses of love from their heart. At the onset onset of their their Kriya Kriya path, some students are far from abiding by not only atan>ali#s moral rules but also commonGsense guided health rules. 6ften there is a clear split between the new interest in meditation and other wellGrooted social habits. !t#s a good rule for a teacher to pretend not to notice problematic delusive student student behavior behavior.. Hndoubted Hndoubtedly ly after months months of practice, some changes changes in a kriyaban#s kriyaban#s temperament and habits will appear, but they will be unstable. A teacher values the constancy constancy of the practice of meditation meditation and avoids censorial attitudes. attitudes. 6ften, to help a kriyaban get kriyaban get free from a harmful habit, you need only to give him a glance and a smile. The point is that beginners are not able to reali3e they are slaves to bad habits. 9et us take for example the problem of smoking. &ow many have a clear vision of the real situationN aradoxically, it is easier to quit smoking because of a new ecological vogue than as a result of a lucid vision of one#s addiction to nicotine. App#!"i? 1 @ gui"# t% t% K#($ari Mu"ra Mu"ra A great great event event in the the 7irst Kriya &tep is the achiev achievem emen entt of Kechari Mudra. 9ahiri discovered the importance of connecting the tongue with the great deposit of energy in the brain. Hsually our tongue is normally unable to touch the uvula and, consequently, enter the nasal pharynx. pharynx. Because of this, we are not kept connected connected with that reservoir of energy.
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)hen you are sure to practice (alabya Kriya correctly, Kriya correctly, after several months of regular practice of it, try to attempt Kechari attempt Kechari Mudra. Mudra. The test is whether the tip of the tongue can touch the uvula. !f so, then for a few minutes a day use the fingers to push the base of the tongue inward until the tip goes beyond the uvula and touches the pharynx behind it. Eo ahead ahead in this way for weeks.
oys an essential rest2 each thought becomes more concrete and precise. )hen, during the CD=
daily daily activiti activities es Kechari Mudra Mudra is practiced, moments of pure calmness and mental silence fill oneFs entire being% 4ometimes, mental silence turns into an explosion of inner inner >oy. >oy. The only problem problem might might be that during during the first first three three weeks weeks of Kechari Mudra, Mudra, you experience 7di33iness7 and fogged up mental faculties. Be prepared for this eventuality eventuality and consider abstaining from driving and any work involving involving a significant significant proportion of risk during this time. time. After several months of tireless practice, your tongue will reach the >unction 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 Kriya literature as the 7uvula above above the uvula7. uvula7. The tip of the tongue reaches this small area and remains 7stuck7 there comfortably. According to Kriya to Kriya literatur literature, e, the tongue tongue can be pushed even even farther up. 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. happening. Actually Actually,, by extending extending the tongue to its limit, it is possible to experience a great attraction attr action toward the region between the eyebrows along with the sensation of having reached, with the tip of the tongue, a higher position. #mrita e9perience. 9iterature affirms that through Kechari through Kechari Mudra we Mudra we close a circuit between the fifth Chakra and Chakra and the Medulla the Medulla88 #mrit 0="ectar= the elixir of life G a sweet tasting fluid1 begins to trickle down through the tongue into the spine and then in the whole body. body. This brings about a rekindling of the vital force in the body. To have have this this experi experience ence,, the tip of the tongue tongue should should touch three points points in sequence8 the uvula, a small asperity on the roof of the nasal pharynx under the pituitary gland, and the soft tissue above the nasal septum. The tip of the tongue should rotate on each of these spots for at least IDG:D seconds2 then, in the manner of sipping a liquid or testing a food, an essence will be savored on the tongue#s surface. The exercise exercise should be repeated several times during the day. day.
!Fm unable to comment on the importance of sipping the nectar since ! haven#t had the experience nor, nor, ! admit, have ! even tried to have it. !Fm sharing this information for the sake of accuracy and completen completeness. ess. !t may fascinate a kriyaban but after an initial period of intense excitement, it is forgotten.
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&AT( THE HIGHER K RIYAS RIYAS
This chapter is for those students who have shown a passionate commitment to the practice of Kriya of Kriya Yoga. oga. The right moment to study it is GCI months after practicing Kriya practicing Kriya daily, when a good level of balance between 3da between 3da and and Pingala Pingala is is established and the coarseness of the breathing process has decreased. About the necessity of having achieved Kechari achieved Kechari Mudra before Mudra before practicing (hokar , consider the related note in the previous chapter. !n my opinion what is essential is the genuine longing to deepen the meditation experience.
The 7irst The 7irst Kriya &tep described &tep described in chapters and = contains all what is necessary to enter the meditation state. The breath is lengthened, the Prana the Prana is is pacified in all the body, the mind en>oys tranquility tranquility.. !n time, tranquility tranquility becomes becomes stable. This comes from the balance created between the tendency to introversion and the opposite tendency to extroversion. After your Kriya routine, Kriya routine, if you close your eyes, you feel an inner radiance and you have no doubt about the purpose of life8 to fully en>oy the spiritual dimension. dimension. @uring the day, day, you find that your perception perception of things has changed. "ou become more and more aware that all matter and all living beings are made of the intelligent i ntelligent energy.
!n this chapter we are going to learn8 C )mkar Pranayama I >lementary I >lementary form of (hokar : #d'anced : #d'anced form of (hokar K Micro K Micro (hokar J ?ayatri Kriya )mkar Pranayama Pranayama is a very very subtl subtlee vari variat atio ion n of the seco second nd part part of Kriya Pranayama2 Pranayama2 the the >lementary form of (hokar is is a technique based on directing, through a particular particular movement movement of the head, the calm Prana 8 collected in the head through Kriya through Kriya Pranayama 8 towards the location of the heart Chakra. The #d'anced The #d'anced form of (hokar is an acceleration of the >lementary the >lementary form of (hokar 8 the action of (hokar is repeated while holding the breath. !n Kriya !n Kriya literature it is explained that the heart knot is struck by the >lementary the >lementary form of (hokar and then cut by the #d'anced form of (hokar . The The proc proced edur uree of 3nteriorization of the practice of (hokar is a wonderful way to deepen the concentration in the heart Chakra or Chakra or in each Chakra. Chakra. The procedure of ?ayatri Kriya completes Kriya completes the spiritual path guiding a kriyaban towards kriyaban towards the full stability of his/her consciousness in Kutastha in Kutastha..
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The The ##he ##hear artt knot# knot### is cons conside idere red d a grea greatt obsta obstacl clee beca becaus usee it keep keepss the mood mood continuously influenced by superficial fleeting emotions and, consequently, the mind always restless. "ou unders understand tand the differ differenc encee betwee between n superfi superficia ciall emotio emotions ns and deep deep sentiments. estless emotions are lethal if they become the propulsive force in taking crucial decisions. @estructive violent actions are born from them. The incremental routine of (hokar 0as 0as counseled1 will teach you how to meditate meditate without mental pollution, and without imaginings. imaginings. After mastering mastering it, you are, so to say, restored to health from an evil that we frail human beings brought with us since adolescence. ##(motional 'aturity7 is the first glaring effect of the long and deep deep pract practice ice of (hokar . eople around you will notice your transf transform ormati ation. on. The first first effec effectt of (hokar is is a healthy relationship with one#s emotions and instincts. But the most precious effect is the development of a particular >oy in the heart as if you were going around with a burning bra3ier in your heart. This will develop in a !hakti a !hakti whose intensity intensity will surprise you. "ou "ou will learn to practice the presence of Eod and carry out your daily duties in &is presence.
* OMKAR PRANAYAMA First part# with fra$mented %reath This This partic particular ular form form of Pranayama is to be pract practic iced ed after after at leas leastt IK Kriya Pranayama breaths. Pranayama breaths. The hands, with fingers intertwined, rest on the abdomen. !nhalation and exhalation exhalation are fragmented fragmented into P parts. 4tarting 4tarting with your chin on the chest, inha nhale, movi oving you your awareness upw upwards along the the spin pinal colum lumn. 4imultaneously, slowly raise the chin as if to accompany the energy and push the energy up. @ifferently from 7irst from 7irst Kriya Pranayama, Pranayama, during your inhalation you should slightly contract abdomen and stomach. The muscles at the base of the spinal column should be also slightly contracted. This contraction is maintained not only to the end of the inhalation but also throughout the ensuing pause2 then it is released and the exhalation begins. 0This detail should be introduced gradually so it does not disturb the general harmony.1 harmony.1 The syllables of the asude'a Mantra 0 Mantra 0)m )m "amo !haga'ate asude'aya asude'aya11 are mentally placed in each Chakra location, Chakra location, while making a short pause in each. each . @uring the first 7sip7 of inhalation, the concentration is on the Muladhara the Muladhara,, where the syllable )m is )m is ideally ideally ##put##2 during the second 7sip7, the concentration concentration is on the second Chakra, Chakra, where the syllable "a syllable "a is is ideally put * Mo * Mo in in the third !ha in the fourth ?a in ?a in the fifth and !a and !a in !indu in !indu 0medulla is medulla is not ideally hit. , 5ow , 5ow the inhalation is completed and the chin is hori3ontal. hori3ontal. The exhaling breath too is divided into six punctuated parts or pulses. )hile lowering the chin at a slow pace, the awareness comes down along the spinal column. The syllable (e 0usually is the final ##e## is lengthened8 (eeee1 (eeee1 is placed in Medulla in Medulla,, a in the fifth Chakra* Chakra* and so on * &u* &u* De* De* a, until Ya
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0length 0lengthene ened8 d8 Yaaaa1 Yaaaa1 is menta mentall lly y chant chanted ed in the the Muladhara. Muladhara. = )hile coming down, don#t be in a hurry, become familiar with the abdominal expansion. As soon as it is comfortable, add a pause of IG: seconds both at the end of inhalation and of exhalation. @uring the pause after inhalation, the awareness make makess a compl complet ete, e, count counter erGc Gclo lock ckwis wisee turn turn along along the the crown crown of the the head head.. 7ounterclockwise7 in this book is always intended as if viewing from top. @uring the pause after exhalation, the awareness makes a complete, counterG clockwise turn around the Muladhara the Muladhara Chakra. Chakra. The rotation above happens inside the brain, under the cranial bone, starting from the occipital region, over !indu over !indu + &ikha &ikha point,, point,, and coming back to it2 the head accompanies accompanies this inner movement with an almost imperceptible rotating movement 0tilting back slightly, then to the right, the front, the left, and finally to the back1. The rotation of the awareness around Muladhara around Muladhara does does not require physical movement. "ou have have prob probab ably ly read read that that in a deep deep Pranayama, Pranayama, the energy crosses the Chakras >ust Chakras >ust like the thread of a necklace passes through the pearls. @o not force the visuali3ation of a similar hypothetical event because this does not happen. Actually Actually, the ##thread## ##thread## of energy energy envelops envelops each ##pearl##. The counter clockwise rotation of awareness around the crown shrinks while coming down, >ust like a vortex, winding around the Medulla the Medulla.. )hen exhalation begins and you mentally chan chantt (eeee, (eeee, you can use the starting instants of exhalation to intensify the psychic pressure around the Medulla the Medulla.. This internal action is extended in a natural way way to the other other Chakras. Chakras. The path of descent is a ##helix## that surrounds and creates pressure around each Chakra. Chakra. Eo slowly and do not be in a hurry and let the process proceed at its own pace. The The timi timing ng of one )mkar )mkar Pranaya Pranayama ma depends on the individual8 usually it is approximately IDG:D seconds but from a certain point onwards, the speed of each repe repeti titio tion n of )mkar Pranayama Pranayama slows down. The breath is 7sucked in7 and seems to be dissolved.
! am sure the reader reader knows knows the correct correct pronunci pronunciati ation on of the Mantra2 phonetic symbols are not includ included. ed. 5otice 5otice that in the !indu we don#t mentally mentally verbal verbali3e i3e a bu but !a8 this convention has established itself over the years.
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our (go consciousness. This is the moment when the )mkar reality is revealed. )ithout ithout this this revela revelation tion,, the practice practice of )mka )mkarr Kriya Kriya is deprived of its own essence. Seond part# part# with alm %reath %reath The The brea breath th is natu natura rall 0as 0as in mental Pranayama. Pranayama.11 !n each Chakra we shall mentally repeat its associated syllable many, many times. !n Muladhara Muladhara repeat )m )m )m )m )m... )m ... a minimum of : times. 0@o not use Mala use Mala to to count + remain immobile.1 The speed at which you chant the syllabl syllables es is about about two per second second.. ;isuali3 isuali3ee that that Chakra as Chakra as a hori3ontal disk, having a diameter of approximately one inch. ;isuali3e these syllables moving on the surface of the disk in counterclockwise direction, near the circumference. After the first round, another comes, inside the previous and so on ... Hsually those rounds come more an more near the center of the disk. Then Then focus focus on the seco second nd Chakra where Chakra where you will do exactly the same action, utili3ing the second syllable of the Mantra the Mantra,, namely8 "a namely8 "a "a "a "a "a... about : times. Then focus on the third, repeating Mo repeating Mo Mo Mo Mo Mo.... Mo.... about : times. Then focus on the fourth, repeating !ha repeating !ha !ha !ha !ha !ha ... !ha ... then on the fifth 0?a ?a ?a ?a ?a ....1, then on !indu on !indu 0 !a !a !a !a !a !a ....1. Then rotate the awareness many times around the crown while mentally remaining silent. Then focus on Medulla repeating Medulla repeating many times (ee (ee (ee (ee (ee * (ee * Then Then you will focus focus on the the fift fifth h Chakra Chakra utili3 utili3in ing g a a a *. then fourth.... third *. second *. Muladhara *. Muladhara.. Eoin Eoing g up this this way way from from Muladhara to !indu and coming down from crown own to Muladhara is one one roun round8 d8 the time time requi require red d is appr approxi oxima mate tely ly KG KG minu minute tes. s. epe epeat at :GK times times and then then be lost in the medita meditativ tivee stat statee + the the ##absorption state## is very strong indeed.
)hen you are familiar with the practice of )mkar Pranayama, Pranayama, you can consider practicing the ## >lementary >lementary form of (hokar. (hokar.##
- ELEMENTAR EL EMENTARY Y FORM OF THOKAR !n many schools this procedure is called 4econd $riya
Oust as in )mkar Pranayama, Pranayama, the syllables syllables of the asude'a 'antra asude'a 'antra 0)m 0)m "amo !haga'ate asude'aya asude'aya11 are to be placed mentally in each Chakra location. )ith the chin resting on your chest, inhale while simultaneously raising your awareness along the spinal column. Touch each Chakra with Chakra with the first six syllable of the Mantra the Mantra 0)m is )m is placed in the first Chakra, Chakra, "a in "a in the second, Mo second, Mo in in the third, !ha third, !ha in in the fourth, ?a in ?a in the fifth and !a and !a in !indu. in !indu.11 aise the chin as if following the inner movement. The hands 0with interlocked fingers1 are placed on the navel area to create a mental pressure on the first three Chakras. Chakras. ontract moderately the muscles at the base of the spine. The breath produces only a CCI
slight, weak sound in the throat or it comes out soundless. )hen the chin is up and hori3ontal, the inhalation ends, and the awareness is in !indu. in !indu. &old your breath. &old the muscle contraction at the base of the spine. The head begins its rotation by moving to the left shoulder 0left ear moves slightly toward the left shoulder, the face does not turn left or right and the movement is free of all bouncing12 (eeee is the Medulla.. The head tilts (eeee is thought in the Medulla back a little and in a sweeping arc reaches the right shoulder, 0the right ear coming near the right shoulder1, the syllable a is thought in the cervical Chakra. Chakra. The rotation proceeds, the head bends forward >ust a little and moves left until the left ear is near the left shoulder 0the face is not turned to the left1. ust what is needed to be enraptured in the radiation of energy emanating from that Chakra. Chakra. The contraction at the base of the the spinal column is eased off2 off2 via a very subtle exhalation the remaining syllables of the Mantra the Mantra are are 7placed7 in the first three Chakras 8 De into De into the third one, a into the second one, and Yaaaa into the first one. )hile doing this, the head is usually kept down. !f you want want to practice practice with more more intensit intensity y your can keep the duratio duration n of the exhalation longer than the duration of the inhalation, then at the moment of the strike at the heart Chakra with Chakra with &u, &u, while applying all the three !andhas three !andhas 0 Mula Mula 1ddiyana, 1ddiyana, and *alandhara and *alandhara1, 1, continue to hold the breath there for an extra few seconds before raising your head. A warm sensation will be felt around and inside the fourth Chakra region. Chakra region. The duration of this process is about IK seconds. epeat the procedure CI times. Traditiona Traditionally lly,, one begins with CI rotations and increases increases by one every day up to a maximum of IDD repetitions. (hokar is pract practic iced ed after after Kriya Pranayama if possi possible ble with with the the tongue tongue in Kechari Mudra. At the end of this practice, relax by en>oying CI repetitions of the )mkar 0only y firs firstt par part1 then then prac practi ticce mental )mkar Pranayam Pranayama a 0onl mental Pranaya Pranayama ma 0optionally preceded by Kriya by Kriya Pranayama -ith short breath.1 breath.1 Then pause with the awareness centered both in the heart Chakra and Chakra and in the light manifesting at the point between the eyebrows. Remark C @o not allow the weight of the head to be the sole force pushing the chin toward toward the chest8 letting your head simply drop would definitely definitely be harmful. A mindful mindful physical effort is needed to lower the chin. )hen you practice over JD repetitions, the movements of the head should be only hinted at8 the chin does not come close to the chest and the striking of the fourth Chakra is Chakra is mainly achieved by the sheer power of mental concentration. !f you have any difficultly difficultly whatsoever, whatsoever, stop and do not try at any cost to reach the IDD repetitions. CC:
The presence of physical problems 0the cervical vertebrae are indeed vulnerable1 may require practicing on alternate days. !t is better to add more cycles over time rather than face the prospect of experiencing continuous head and neck pain throughout the entire day% Remark I As you have read, a kriyaban is kriyaban is guided to perform this technique CI times a day, then to gradually increase the number of repetitions of one a day. The goal is to achieve IDD repetitions. !nstead !nstead of increasing increasing the number of repetitions repetitions of one a day, day, you can add six repetition per week. !n this way it is more easy to remember the number of repetition you are supposed to do. @uring the first week practice CI repetitions each day. Then consider the practice of C- repetitions each day et cetera. !f there are problems, practice this technique every other day. The third week 0>ust to give you an example1 you can practice IK repetitions on alternate days. !t is not necessary to practice every day2 rather it is wise to work three days a week on the average. average. )hen )hen you reach reach a consist consistent ent number number of repetitio repetitions ns 0more that D1 the effects are very strong. Therefore be very careful.
3ntroduction to Re'ersed !reathing !reathing The Re'ersed !reathing is a way way of prac practi tici cing ng Pranayama Pranayama which is usually discussed in Taoist !nternal Alchemy. The point is that if we want to practice the #d'anced form of (hokar in in the best of the ways, we must fully learn and perfect this form of breathing. Therefore do not overlook the present explanation8 it consists in an important clarification that usually kriyabans do kriyabans do not receive. !n the previous procedures of )mkar Pranayama and Pranayama and >lementary >lementary form of (hokar we we have partially partially used the reversed form of breathing8 during inhalation we have contracted abdomen and stomach. !n Kriya Pranayama we Pranayama we use the abdominal breathing. @uring inhalation we expand our belly creating more room to hold the air in. Abdomen and stomach expand as we breathe in, contract as we breathe out. This relaxes, calms down the mind and gives an increase of energy from the fresh air entering our body. 3nternal body. 3nternal #lchemy calls #lchemy calls this breathing8 7ostGBirth breathing7 because it is the breathing pattern we use after our birth. The Re'ersed The Re'ersed breathing is the opposite of abdominal breathing. Abdomen and and stoma stomach ch contr contrac acts ts as we brea breathe the in, expa expand nd as we brea breath thee out. out. 3nternal #lchemy calls #lchemy calls this breathing8 7reGBirth breathing7 explaining that it produces an intake of pure energy through the navel. eceiving nutrients by a fetus from its mother via the umbilical cord, reminds what happens in this new breathing process.
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Always keep in mind that8 C Kriya C Kriya Pranayama is Pranayama is always to be practiced with abdominal breathing2 then in "a'i Kriya we Kriya we create something something particula particularr in the navel region region and it is with this ##some ##somethin thing## g## 0they call it &amana &amana current1 that we are going to practice any possible %igher possible %igher Kriya. Kriya. 6nly after deep relaxation and balance of Prana of Prana 6 #pana, #pana, the ##
1 AD>ANCED AD>ANCED FORM FO RM OF O F THOKAR !n many schools this procedure is called Third $riya
After inhaling 0with )m "a Mo...1 Mo...1 and raising the Prana the Prana to to the upper part of the lungs, partially relax the muscles of the thoracic cage as if you were going to begin a new inhalation. The act of sealing the lungs 0trachea1 as when diving, should be avoided. !n this relaxed mood, repeat numerous cycles of the head movements movements unhurriedly unhurriedly.. onsequently onsequently the mental mental chanting chanting of (e in Medulla in Medulla,, a in the cervical and &u in &u in the heart Chakra is Chakra is done several times 0(e 0(e a &u (e a &u (e a &u ...1 ...1 while holding holding the breath. breath. 4top the procedure procedure and and exhale CCJ
when feeling discomfort% Then slowly exhale and place the syllables De syllables De a Ya in Chakras three, two, one respectively. )hile doing this, keep your head down. This practice is done rigorously once a day. As for the repetition of (e a &u (e a &u... as soon as you feel your attention totally focused on the heart Chakra put Chakra put not only the syllable &u &u but also the two previou previouss ones, ones, (e and a in a in the heart Chakra. Chakra.
C 'ake Prana 'ake Prana pervade pervad e the rib cage and become calm and stable there.
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empt empty y stom stomac ach1 h1 you you will will noti notice ce that that your your bre breath ath is diss dissol olve ved d in som some inexplicable way in the body. I 4implify the dynamic and the physical intensity of the movements. 'ove the chin toward the chest before completing the head rotation. 5amely, after rotating your head from left to right, let your chin 7fall7 toward the chest from the right side, then lift it to left side and continue with the rotations. By increasing the rota rotatio tions ns,, the the move moveme ment ntss of the the head head shoul should d be only only hinte hinted d at and and the the chin chin should not come close to the chest. )hen you feel you have neared your limit holding your breath, while keep keepin ing g the the ches chestt expa expand nded ed and and the the abdo abdomi mina nall musc muscle less and and diap diaphr hrag agm m contracted and immobile, let a minimal 0almost imperceptible1 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. @o not do any specific act of inhaling or exhaling8 relax and allow the phenomenon we have described to happen of its own accord. The sensation will always be that of not breathing at all. "es, this is an unorthodox way of practicing (hokar but (hokar but if you go ahead with this and repeat it a sufficient number of times 0usually it#s a matter of a couple of months1, one day you will make a beautiful discovery8 this strategy is no more necessary% Thanks to the effect of this practice upon the ganglia exerting an influence on the central central cardioGrespirator cardioGrespiratory y mechanisms, mechanisms, the practice practice happens in better better and better conditions, until one day you will be able to complete the IDD rotations without breathing, without hurry, while experiencing a state of consciousness characteri3ed by heightened feeling of freedom from physical laws. !t is a matter of inner reali3ation + an instinct which is discovered in time. This is the moment where the most important part of the practice happens8 the revelation of the secret point of the heart. 7$now that there is a physical &eart in each body. There is a spiritual &eart in each &eart. There is a 4ecret in each spiritual &eart. There is a &idden in each 4ecret, and there is a 'ost &idden in each &idden. ! am in that 'ost &idden.7 0(he &ecret of 3slam I=K, 3slam I=K, by &enry Bayman1
The secret secret point point is the door of the subtle spinal spinal channe channell 04ushum 04ushumnad nadwar wara.1 a.1 Actually this door and the star of Kutastha of Kutastha are are one and the same thing. )hen this effulgent point this is the real !indu real !indu appears to your inner vision, you are in an ecsta ecstati ticc state state immo immobil bili3 i3ed ed by the the radia radianc ncee of it, it, full fully y awar awaree of the @ivin @ivinee presence behind it. -
The suggest suggestion ion of the ##ant ##ant crawli crawling ng up the spine## spine## comes comes from from a Kundalini Yoga technique. The complete technique is the following8 !nhale from the :rd eye and follow the internal breath/energy down the Chakras all all the the way way to Muladhara. At At Muladhara, hold the breath, practice practice Mula !andha while expanding the chest and the ribcage a little further. At this point come up inside the spine continuously repeat repeating ing menta mentally lly )m6)m6)m6)m6)m6)m * all all the the way way to Kutastha. &aving &aving actually actually reached Kutastha, release Mula !andha and exhale into the space of Kutastha. epeat.
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)hen this reali3ation does not happen, breathe deeply and complete the practice of (hokar with with mental Pranayama or Pranayama or the Micro the Micro (hokar that that now we are going to describe. !f you have a lot of time at your disposal, en>oy the procedure of ?ayatri Kriya. Kriya.
5 MICRO THOKAR After having completed a comfortable number of rotations of the #d'anced the #d'anced form of (hokar we we breathe freely. The fourth Chakra is visuali3ed as a hori3ontal disk having a diameter of approximately one inch. 9et us learn how to perceive an inner movement sensation on its surface. To this purpose we go ahead with the head movements, but only hinting at them. )hile the head is moving left, we perceive in the heart Chakra a weak internal movement to the left. )e mentally chant chant the syllabl syllablee (eee. (eee. )hen the head moves right, we perceive a movement rightward. rightward. )e )e think the syllable a. )hen the head bows forward 0it is a not marked movement1, we perceive that the inner movement reaches the center of the fourth Chakra fourth Chakra.. )e vibrate there the syllable &u. &u. )e go ahead repeating8 (e a &u (e a &u.... &u .... while taking care that each physic movement movement 0of the head1 is only hinted and gradually disappears. After a couple of minutes, your attention is totally introverted and the breath imperceptible.
Become Become receptive to your heartbeat. heartbeat. Eo ahead with the repetition repetition of (e a &u synchroni3ing the three syllables with the pulsation. 4ooner or later you will enter the state of ecstasy. 5othing will exist except a gilded light that becomes a CC-
white white splendo splendorr that that all pervad pervades. es. !t is endles endlesss Beauty Beauty and incomm incommens ensura urable ble Eood. Eood. The answer answer of your heart is a giant giant wave wave of pure @ivine @ivine 9ove 0 !hakti1. !hakti1. The strength strength of this 9ove intensi intensifie fiess around around the fourth fourth Chakra, Chakra, as if a mighty hand were squee3ing the chest region. emark The described practice can inspire you to recall it in every moment of the day, even during your nights when you awaken from sleep and desire to turn your mind to Eod. "ou can utili3e whatever Mantra whatever Mantra or or rayer, experiencing it in your heart. This lofty practice is commonly known as the ##rayer of the heart.## hapter CC is dedicated to it. There we shall reflect upon the right attitude necessary to practice (hokar , Micro (hokar and and the rayer or the heart. 5ow, let me say that it is necessary to abandon entirely the idea that this practice may give you the control upon the physical heart. !f you entertain this though, how can you reali3e the Dhyana the Dhyana state state where you contemplate the meaning of the syllables while letting the devotion growN )ithout the right attitude, a safe and reliable result is not possible. ! think that this is the reason reason why few persons persons have receive received d initiati initiation on in the 7ourth the 7ourth Kriya le'el . The ##right attitude## is total of ##surrender## to Eod, being free from all expectations. E?t#!&i%! %' t$i& pr%(#"ur# t% t$# %t$#r C$a0ra& The Micro The Micro (hokar procedure procedure can be extended to each Chakra. Chakra. This encourages encourages Kundalini to com come up Chakra Chakra af after ter Chakra up to to Kutastha Kutastha and find there stability. A very en>oyable practice is to perceive the Micro the Micro (hokar three three times in each Chakra, Chakra, up and down for at least three complete rounds. Another good way of utili3ing the Micro the Micro (hokar is to complete one round, going up and down, with : repetitions in each Chakra. Chakra.
Among the debris of past illusions, such experience open the doors of the spiritual spiritual reali3ation reali3ation.. This internal movement embodies embodies the deeper aspect of the )mkar reality. reality. erceiving it means to annihilate any form of duality present in the Chakras and Chakras and therefore, in your awareness. !t is as if the center between the eyebrows become one with each lower Chakra, Chakra, fusing them in a unique reality. This will lead you out of time and space. A burning aspiration towards the th e @ivine is born from this.
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INTRODUCTION TO FOURTH KRIYA KRIYA
!n Kriya literat literature ure you read read that the 7ourth Kriya procedure Kriya procedure is spontaneously revealed. &ence some students delight in imagining the strangest scenario8 a voice coming from beyond that instructs you.... or a sudden vision of a yogi practicing that technique in a way that you guess its mechanism.... The best explanation ! have heard is the following8 9et 9et us cons consid ider er the pranic effe effect ctss obtain obtained ed in the heart heart Chakra Chakra through the practice of the #d'anced the #d'anced 7orm of (hokar. This (hokar. This pranic pranic experience experience can be had in each other Chakra making a full intuitive experience of each of the five (att-as. 9ahiri 'ahasaya has named this process ## Dhyana Dhyana Kriya.## Kriya.## !t will accelerate the experi experienc encee of opening opening the door of the spinal channe channell 04ushum 04ushumnad nadwar wara1 a1 + or rather, of penetrating the star of Kutastha of Kutastha.. (ach procedure which goes in this direction can be called 7ourth called 7ourth Kriya. Kriya. A well known example is ?ayatri Kriya. Kriya. 7 GAYATRI KRIYA This technique is very ancient and existed before 9ahiri 'ahasaya begun his mission of spreading Kriya spreading Kriya.. !ts structure is well known in !ndia and is considered the subtlest way of using the ?ayatri Mantra. Mantra. This Mantra This Mantra is considered considered to be a supreme vehicle for gaining spiritual enlightenment. The purest form of ?ayatri Mantra is (at &a'itur &a'itur areny arenyam am !harg !hargho ho De'asy De'asya a Dhimahi Dhimahi Dhiyo Dhiyo Yonaha onaha Prachodayat. 06h, 06h, grea greatt 4pir 4pirit itua uall 9ight 9ight who has has crea create ted d the Hniv Hniver erse se,, we meditate upon "our glory. "ou are the embodiment of $nowledge. "ou are the remove removerr of all !gnora !gnorance nce.. 'ay "ou "ou enlight enlighten en our !ntell !ntellect ect and awaken awaken our !ntuition.1 This Mantra This Mantra is is prefaced with either a short or a long invocation. The short invoc invocat ation ion is8 )m !hur !hur )m !hu' !hu'ah ah )m &-ah &-aha. a. The The terms terms !hur !hur !hu'ah &-aha are &-aha are invocations to honor the three planes of existence 0physical, astral, and and caus causal al resp respec ectiv tivel ely1 y1 and and to addr address ess their their pres presidi iding ng deit deitie ies. s. The The long long invocation is8 )m !hur !hur )m !hu'ah !hu'ah )m &-aha &-aha )m Mahah Mahah )m *anah )m (apah )m &atyam. This invocation is more complete since it recogni3es that there are more planes of existence8 the seven Lokas seven Lokas.. Mahah is Mahah is the mental world, the plane of spiritual balance2 balance2 *anah is *anah is the world of pure knowledge2 knowledge2 (apah is the world of intuition2 &atyam intuition2 &atyam is is the world of Absolute, Hltimate Truth. )e can be satisfied with the explanation that these sounds are used to activate activate the Chakras Chakras and connect them to the seven spiritual realms of existence. !n our procedure, we use only on ly the opening long invocation in its complete form and not all the parts of the ?ayatri Mantra. Mantra. The Kriya The Kriya tradition tradition we are following here links Manipura links Manipura with with )m )m Mahah and Mahah and #nahata #nahata with with )m )m &-aha. &-aha. The reason is that
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the world of thinking, evoked by )m Mahah is Mahah is more appropriate to the nature of the third Chakra, Chakra, while the causal world of pure ideas, evoked by )m &-aha is &-aha is related to #nahata to #nahata Chakra. Become Become aware of the Muladhara the Muladhara Chakra. Chakra. ontract the muscles near its physical locat locatio ion8 n8 the contr contrac actio tion n can can be repe repeat ated ed twoG twoGthr three ee times times.. Thro Throug ugh h a deep deep inha inhala lati tion on 0not 0not nece necess ssar aril ily y as long long as in Kriya Pranayama1 Pranayama1 visu visuali ali3e 3e the the Muladhara Chakra coming Chakra coming up into the point between the eyebrows, where you perceive it as a full moon. "ou don#t come up ##touching## the other Chakras. Chakras. 5ow they don#t exist. &old &ol d the breath and focus on the t he 7inner space7 between the eyebrows. This comes out easily with Kechari with Kechari Mudra. Mudra . ? 6n the screen between the eyebrows, a particular color experience happens + this color is different for each each Chakra. Chakra. 'ental 'entally ly chant at least least three times the specific specific Mantra Mantra for the Muladhara Chakra@ )m !hur Then, through a long exhalation, exhalation, ideally lower this Chakra from Chakra from the point between the eyebrows ey ebrows to its proper location in the spine. 5ow you know what to do with each other Chakra. Chakra. The Mantras The Mantras to to be utili3ed are8 )m !hur for for Muladhara2 Muladhara2 )m !hu'ah for &-adhisthana2 &-adhisthana2 )m Mahah for Manipura for Manipura22 )m &-aha for #nahata for #nahata22 )m *anah for ishuddha2 ishuddha2 )m (apah for (apah for Medulla Medulla Add a particularly intense concentration at the point between the eyebrows. &old your breath2 raise your eyebrows, become aware of the light. l ight. epeat )m &atyam. 5ow complete the 7round7 by lifting Chakras J, Chakras J, K, :, I, C, always using the contraction, the chanting of the Mantra the Mantra being being aware of any particular 9ight experience in Kutastha in Kutastha.. !f possible repeat the procedure to CI rounds. !n Kriya !n Kriya tradition, tradition, the Chakras are Chakras are related to the five (att-as8 (att-as8 earth, water, fire, air, and ether. 6ffering each (att-a individually (att-a individually to the light of the 7spiritual eye7 gathering and intensifying in the region between the eyebrows is the highest action ever conceived to dispel the last shell of illusion. The experience of the changing colors in the spiritual eye means to perceive the particular vibration and light frequency of each Chakra. Chakra. By familiari3ing with these frequencies leads you to the reali3ation that all the universe exists in Kutastha in Kutastha.. ?
7$eGchari7 is literally translated as 7the state of those who fly in the sky, in the ether7. A particular 7space7 is created in the region between the tip of the tongue and the point between the eyebrows and is perceived as a 7vacuum7, 7vacuum7, although it is not a physical void. By merging into this empty empty space, it is easier for a kriyaban to perceive the rhythms of each Chakra and distinguish them one from another.
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!f you persevere 0refusing the scruple that this procedure doesn#t come out with tangible effects1 and give this technique a fair trial, you will experience a definite transformati transformation on of your state of consciousn consciousness. ess. !n whatever whatever way you look at it, the contribution of this technique in removing the last internal obstacles blocking our efforts to enter &ushumna is &ushumna is exceptional. !n time it will be possible for you to mentally repeat ##)m ## )m !hur 7 : times holding your breath. This gives you the power to tune with earthG(att-a earthG (att-a experiencing experiencing the peculiar ##vibration## of the Muladhara the Muladhara Chakra. Chakra. At the same time, by repeating the Mantra the Mantra ##)m ##)m !hu'ah## !hu'ah## : times it will be possible to tune with waterG(att-a waterG(att-a having its seat seat in the second Chakra.... Chakra.... then comes the turn of the fireG(att-a fireG (att-a... ...
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&AT( ?
IMPORTANT TEACHINGS TO HELP THE PRACTICE OF THE HIGHER K RIYAS RIYAS
!ndex ! &6) T6 (A( (A( T&( AT!65 AT!65 6< T&6$A !.a ;ariation ariati on of 6mkar ranayama !.b irculation of energy energy in the upper part of the brain !! &6) T6 6'9(T( T&( AT!65 6< T&6$A !!! ;A!A ;A!AT!654 T!654 6< T&6$A T&6 $A !!!.a Two variations of Thokar 0elementary 0elementary form1 !!!.b Thokar upon the first four hakras !; ;A!AT!65 6< <6HT& $!"A !;.a !;.a 6pening the 'uladhara knot !;.b !;.b @hyana on the @ivine 9ight
; ;A!AT!654 6< '!6 T&6$A ;.a 'icro Thokar with Bha Ea Ba Te ;a 4u ;.b ;.b Htili3ation of 'icro Thokar to stimulate stimulate particular centers in the brain ;.c ;.c Htili3ation of 'icro Thokar to enter the th e breathless state
T!B&A5EA'HA! T(A&!5E
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I HO; TO PREPARE PREPARE THE ACTION OF THOKAR I+a >ariati%! %' O.0ar Pra!aya.a
7irst part@ -ith fragmented breath !nhale as you have learned in )mkar Pranayama. The Pranayama. The inhalation is fragmented into parts. The syllables )m "a Mo !ha ?a !a are mentally placed in each Chakra location, Chakra location, while making a short pause in each ... )hen ... )hen the inhalation is completed hold your breath and practice the following8 '%r4ar ar" " towards the throat cavity2 then resume the normal The The chin chin bends bends '%r4 position of the head. Bend your head toward the #'t shoulder, without turning the face2 then resume the normal position. Then the head bends ,a(04ar"&.... then toward the rig$t shoulder, without turning the face. To close the round, the chin bends '%r4ar" then resumes resumes its normal normal position.
)ell, what is the point, what is the difference with the canonical techniqueN 4wami &ariharananda explained that after many repetitions of this procedure, the upper part of the brain will remain ideally in the space, separated from the physical body. body. &e said that this procedure ends in ##cracking the coconut.## The coconut is the head, whose upper part is detached from the lower part. "ou must actively cooperate to reach this result. result. "ou "ou must induce, invite the divine energy energy in each each part part of the head. The spiritua spirituall 9ight 9ight will will gradua gradually lly pervade the upper part of the head. (hird part@ Chakras radiating Light !n this practic practicee you visuali3 visuali3ee each each Chakra radiating Chakra radiating @ivine 9ight through its petals. ;isuali3e the number of petals assigned by yogic tradition in counterclockwise direction. 4tar 4tartt by calm calmly ly focu focusi sing ng upon upon Muladhara. Muladhara. ust repeat !a repeat !a !a !a... !a... *. (e (e (e... in (e... in 'edulla... I petals *. a a a... in a... in ;ishuddha *. &u &u &u... in &u... in Anahata *. De *. De De De... in De... in 'anipura *. a a a * in 4wadhisthana *. Ya Ya Ya... in Ya... in 'uladhara After this complete round, now visuali3e that each petal is in the crown. !n this way, the spiritual 9ight will radiate from the upper part of the head. The syllables )m )m )m... )m... "a "a "a "a *. "a *. Mo Mo Mo Mo *. Mo *. !ha !ha !ha !ha.... !ha.... 0each one repeated more or less the same number of times, at your discretion1 are spiraled around the cranium, activating the perception of white @ivine 9ight. 4tarting from !indu from !indu + &ikha &ikha point,, point,, make different counterclockwise tours. to CI rotatio rotations ns is a good choice. choice. The good effec effects ts of this proced procedure ure are easily easily to be perceived and therefore this procedure is perceived as ##heaven sent.## CIJ
I+, Cir(uati%! Cir(uati%! %' #!#rgy i! t$# upp#r part %' t$# ,rai!
This rotation of energy energy is, by some teachers, teachers, called (hokar Kriya. Kriya. The reason is that that during during this this prac practic ticee the the ener energy gy move movess -ith pressur pressuree through through the brain substance. eflect8 (hokar has not the unique meaning of ##blo## blo-#### but also that of ##touching ##touching -ith pressure. pressure.#### This internal pressure, this friction 0which will reach its peak during the next technique1, creates the @ivine 9ight manifestation. The experience of this 9ight comes coupled with that of the )mkar internal internal 4ound. CI
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. epe epeat at ment mentall ally y, witho without ut hurry hurry and and withou withoutt movi moving ng your your head, head, the the syll syllab able less !ha ?a !a (e !a &u tryin trying g to perc percei eive ve the same same ener energe geti ticc movement you have previously induced. A ball of 9ight is turning inside your brain. After each round, this 9ight comes internally from the point between the eyeb eyebro rows ws into into the the cave cave of !rahma. !rahma. The The pitui pituita tary ry and and the pine pineal al glan gland d are are enlivened and stimulated. ractice about : rounds during each Kriya each Kriya routine. Then deepen your concentration in the ##ave of Brahma.## This is the seat of resonance with the ocean of cosmic )m vibration. )m vibration. )hen the soul rests here witho without ut though thoughts ts,, expe experi rien enci cing ng the @ivin @ivinit ity y of crea creati tion on throug through h )m, )m, then then Kundalini starts Kundalini starts her >ourney upwards. 3mportant remark !f this practice makes you feel unfocused or spacey + as if you were under the influence of drugs, experiencing a state of too much euphoria + then it is wise to comp comple lete te the the prac practi tice ce by focu focusin sing g upon upon the the Chakras, Chakras, namely practicing the mental Pranayama. Pranayama.
II HO; TO COMPLETE THE ACTION OF THOKAR
To comple complete te the action of (hokar you you can utili3e some techniques of classic %atha Yoga Yoga.. !hastrika Pranayama The classic classic techniq technique ue of !hastrika Pranayama can Pranayama can be utili3ed during the long session sessionss to guide guide the Prana the Prana,, which tends to be dispersed in the body, into the dorsal region, around the fourth Chakra. Chakra. "ou know that that !hastrika !hastrika consists in forced rapid deep breathing, done with with the the diaph diaphra ragm gm only only.. Afte Afterr a mode modera rate te numbe numberr of brea breaths ths,, a peac peacef eful ul Kumbhaka follows. @uring each phase, the focus is always on the heart Chakra. Chakra. "ou breath through the nose, about one complete breath per second, being aware of what is happening in the spine. "ou can begin with six repetitions. By focusing focusing behind the heart Chakra, Chakra, you feel the energy oscillating approximately : centimeters below and above it. !t is like cleaning vigorously the area behind this Chakra. Chakra. "ou will feel warm in that region. region. Then you inhale inhale deeply, deeply, hold your breath and feel the warm sensation increasing there. (xhale intensifying that sensation. !ncrease gradually the repetitions of this technique. "abhi Kundalini "abhi Kundalini Kundalin i is a breathing process that intensifies the &amana the &amana current current in the navel region and then guides it to cross the heart Chakra. Chakra. The action of (hokar is is thus ideally completed. CI=
The Mantra The Mantra utili3ed utili3ed in this practice is !ha6?a6!a6( is !ha6?a6!a6(e6!a6&u e6!a6&u,, the central part of the Mantra the Mantra utili3ed utili3ed in &econd Kriya 07)m 07)m "a Mo !ha ?a !a (e !a &u De a a Ya Ya71. This This Mantra resonates Mantra resonates as 44 as 44 !haga'an (at (at ('am #si4 # whose meaning is8 ###The @ivine you have worshiped is your higher 4elf. "ou are that @ivine Being%## mentally y chanted chanted followin following g air and Prana !ha ?a and !a are mentall Prana coming down from from Kutastha Kutastha in into Manipura2 (e a and &u are are mental mentally ly chante chanted d following air and Prana and Prana rising rising up from Manipura from Manipura to to the head. !nhale in three portions. Through the first portion of inhalation, draw breath and energy energy from the point between the eyebrows into Medulla into Medulla where where you vibrate the syllable !ha syllable !ha.. Through the second portion of inhalation, draw breath and energy from Medulla into into the cerv cervic ical al Chakra wher wheree you you vibr vibrat atee the the sylla syllable ble ?a. ?a. Through the third portion of inhalation, draw breath and energy from the cervical Chakra into Chakra into heart Chakra where Chakra where you vibrate the syllable !a syllable !a.. Abid Abidin ing g by the the prin princi cipl ples es of Re'ersed !reathing , duri during ng each each part part of the the inhalation continuously contract the abdomen. 5ow make a short pause 0:G seconds, holding your breath1 intensifying the pressure upon the navelGthird Chakra region Chakra region 0 Dantian.1 Dantian.1 CD
After the pause, exhale in three portions. @uring the first portion of exhalation, CD
The Dantian can be visuali3ed as a ball about one and oneGhalf inches in diameter. diameter. !ts center is located about one and oneGhalf inches below the bell y button and about two and oneGhalf inches inside.
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feel the energy from the Dantian the Dantian rising into the heart Chakra where you vibrate the syllab syllable le (eee. eee. @uring the second portion of the exhalation feel the warm energy rising from the heart Chakra into the cervical Chakra where Chakra where you vibrate the syllable a. Through a. Through the last portion of the exhalation guide the energy from the cervical Chakra into Chakra into the sixth Chakra sixth Chakra vibrating vibrating the syllable &u. epeat &u. epeat this practice CI times. After some weeks of practice, intensify the procedure. At the the end end of inha inhala lati tion, on, make make a longe longerr paus pause, e, addi adding ng 1ddiyana 1ddiyana !andha, !andha, *alandhara !andha and Mula and Mula !andha. !andha. The chest is relaxed, the pressure is upon the navelG Manipura region diaphragm in Manipura region 0 Dantian.1 Dantian.1 ush down gently with your diaphragm order to firmly compress the energy brought down from above. The air energy is completely locked in, compressed both from above and below. below. Eo ahead holding your breath for at least CI mental counts + increasing with time as long as it is comfortable.
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III >ARIATIONS OF THOKAR III+a T4% 6ariati%!& %' T$%0ar 2##.#!tary '%r.3
&-eet 'ariation onsi onside derr the >lementary form of (hokar . 4tart with your chin parallel to the ground. After inhaling with )m with )m in in Muladhara Muladhara,, "a in "a in the second Chakra, Chakra, Mo in Mo in the third, !ha third, !ha in in the fourth, ?a in the fifth and !a and !a in in !indu !indu.. The chin bends forward, toward the throat cavity8 a certain internal pressure is felt on frontal part of the heart Chakra. Chakra. The head resumes its normal position and then bends slightly toward the left shoulder, without turning the face. The same experience happens8 a certain internal pressure is felt on the left part of the heart Chakra. Chakra. The head resumes its normal position and tilts backwards8 the same experi experienc encee happens happens and pressur pressuree is felt on the back of the heart heart Chakra. Chakra. The head resumes its normal position and bends slightly toward the right shoulder, without turning the face8 the pressure is felt on the right part of the heart Chakra. Chakra. The head resumes its normal position, then the chin bends forward, toward the throat cavity... pressure is felt on the frontal part of the heart Chakra. Chakra. The head resumes its normal position. @uring these five bends, holding the breath, no Mantra no Mantra is is needed. Then the exhalati exhalation on guides guides the awarenes awarenesss through through the Chakras to Muladhara. Muladhara. The syllable (eee is (eee is vibrated in Medulla in Medulla a in the fifth Chakra.... Chakra.... and so on....Y on.... Ya is vibrated in Muladhara in Muladhara.. The time involved for this (hokar depends depends on the individual2 usually usually it is approximatel approximately y IDGIJ seconds, but it can be longer. longer. The procedure procedure is repeated repeated at least CI times. !t should be noted that the different pressures on the heart Chakra are more similar to a supply of energy flowing down in a tranquil way from a region above the head than the typical tapping of the (hokar . &trong ariation onside onsiderr the >lementary the >lementary form of (hokar . 9et us suppose you are at the end of inhalation, with chin parallel to the ground. Bend your head forward and touch your chin to your chest. &old your breath.
moving your head to the left, turning your face to the left and raising your chin until it is over the left shoulder. At that point, slightly raise your chin, contract the the cervi ervica call muscl uscles es and and chan chantt Va insi insid de the the hea heart Chakra. Chakra. ele eleas asee the the contraction contraction and continue the rotation, but this time when you reach reach the midpoint midpoint between the shoulders 0chin is not forcefully up like in the previous round1, gently tilt the head forward, bring the chin to the chest, and chant Su in the heart Chakra. Chakra. 5ow raise your chin until it is again parallel to the floor and start the exhalation. hant De hant De at at Manipura Manipura,, a at &-adhisthana, &-adhisthana, and Ya at Muladhara at Muladhara.. Remark The above descript description ion of the motion motion of the head is divided divided into parts. parts. But the complete movement should be smooth and without breaks. III+, T$%0ar up%! t$# 'ir&t '%ur C$a0ra&
&imple procedure procedure 4tar 4tartt by prac practi ticin cing g the #d'anced the #d'anced form of (hokar (hokar thus thus acti acting ng upon upon the hear heartt Chakra but Chakra but only CI times. Then exhale 0with De 0with De a a Ya. Ya. 5ow repeat the procedure of the #d'anced form of (hokar but each time you lower your chin, you will vibrate the syllable &u in &u in a different Chakra in this order8 third Chakra, Chakra, second, first, first again, second, second, third, fourth. As you direct your your stro stroke ke towa toward rd a Chakra, Chakra, the the musc muscle less near near that that Chakra Chakra can be slightly contracted, >ust to help the process. At the end of these these = repe repetit tition ionss of (e a &u, &u, exhale exhale and focus focus on the irradi irradiatio ation n that departs departs from the third third Chakra when when you you chan chantt De from the second Chakra second Chakra when when you chant a from a from the first hakra when you chant Ya. "ou can repeat this variation of (hokar (hokar for a reasonable number of times. times . At the end of it, focus on the energy that rises like waves of a tide from Muladhara growin growing g higher higher and higher, higher, reachi reaching ng a Chakra, Chakra, then again falling down and moving from the base of the spine to a higher center and so on, until you feel the energy in the heart Chakra and in the head. Remark This procedure requires great care because it affects the person#s behavior during daily daily life. life. "ou could could excess excessive ively ly react react to trivial trivial impedi impedimen ments ts and irrati irrationa onall behavior. !n short, some sharp personality traits of yours might surface with a force that in some cases cases could be ##destructiv ##destructive.## e.## 6bviously 6bviously, they do not appear out of nothing, they are not caused by the technique + they express what you had held within you for a long time. &tronger procedure An experienced kriyaban practices kriyaban practices (hokar directing directing the stroke repeatedly upon a hakra H5T!9 there there is a definite result8 ! mean experiencing experiencing the (att-a related to that Chakra. A Chakra. A good order is to practice upon heart Chakra, Chakra, then third, second, first, again second, third and fourth. The &amadhi state &amadhi state is often experienced at the end of the practice provided that the the kriyaban is kriyaban is able to regain complete C:C
mental and physical immobility. 6ften the effects of this practice practice are difficult to metaboli3e. metaboli3e. The process process tries to the limit your your psycholo psychologic gical al soundne soundness ss 0for 0for this this reason reason it is not commonly commonly taught. taught.11 !t is not surpris surprising ing that some some kriyabans reach kriyabans reach the conclusion that this procedure generates effects which are essentially negative. They have also reported reported to feel drained of any any devotion, motivation motivation and and >oy. >oy. 4ome hint at the ##dark night of the soul## described by mystics. This is surely an exaggeration. !n my opinion the best solution is to conclude conclude the routine by resuming resuming the practice practice of Kriya of Kriya Pranayama, Pranayama, second part, for a great number, until the breath seems to disappear disappear.. oncluding oncluding with "a'i with "a'i Kriya, Kriya, Maha Mudra Mudra and Yoni Mudra is Mudra is also advisable.
I> >ARIATION OF FOURTH KRIYA I>+a Op#!i!g t$# Mua"$ara 0!%t
The The full full mean meanin ing g of Kechari + Kechari + roaming in the space + is fully reali3ed now. Therefore Therefore practice Kechari Mudra to Mudra to the best of your ability. ust as you have learned to do previously. The rotation of the energy happens in the head h ead but, at the same time, it happens also around the real location of the Muladhara the Muladhara Chakra at the base base of the spine. spine. &ence, &ence, two rotatio rotations ns of energ energy y happen happen at the same time8 it seems difficult but it will become natural. emember also that at the end of each circle, the flow of energy is directed inside toward its center. This practice induces the experience of the )mkar sound. sound. "ou will focus only upon it and wonFt need Mantra need Mantra chanting. chanting. The ideal number of rotations associated with each Chakra is Chakra is : but a beginner is contented with a smaller number. Hsually the need to breathe will disappear. (xhale when you need to exhale and guide the Muladhara Chakra back Chakra back to its location at the base of the spine. !nhale !nhale raising raising the second second Chakra and repeat repeat the procedure procedure.. epeat epeat the procedure for each Chakra up to #$na. epeat epeat it again for #$na for #$na and and then for all Chakra up to #$na. the other Chakras Chakras down to Muladhara to Muladhara.. The practice ends by breathing freely, putting all the attention in the 7ontanelle. 7ontanelle. eace, eace, internal internal >oy, >oy, breathless breathless state, listening listening to internal internal sounds, perceiving the spiritual 9ight... 9ight... this is what you will experience. experience. "our practice of Kriya of Kriya will will become a love story with Beauty itself. Be sure, be confident8 after after a certain certain period of time, a remarkable experience experience of C:I
Kundalini Kundalini awakening awakening will happen. happen. !t will overcome overcome you you when you rest rest in the supine position. )ithout experiencing any start of surprise, you will find yourself ferried from a sweet dream to an authentic heaven2 you will return to daily life with tears in your eyes + tears born of endless devotion.
)hen you master this procedure + when effortless effortless Kumbhaka Kumbhaka stabili3es stabili3es and you are able to experience : 0complete1 rotations of Prana of Prana in in your brain for each Chakra, Chakra, namely namely K:I rotations rotations of energy energy during during CI Kumbhaka + Kumbhaka + then you will perceive the entire universe filled with the effulgence of @ivine 9ight.
Remark !t is perfectly natural to approach this practice by slightly rotating your head 0and also by mentally chanting the six syllables of the Mantra the Mantra.1 .1 Although this is not requi require red, d, this this migh mightt be usefu usefull for for begin beginne ners rs.. !f this this happe happens ns,, try try to move move gradua gradually lly toward physical physical immobil immobility ity and toward toward listeni listening ng to actual actual )mkar 4ound.
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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 >oy, >oy, having no reason whatsoever.
I>+, I>+, D$ya!a %! t$# Di6i!# Lig$t
Through this practice a kriyaban has kriyaban has full experience of @ivine 9ight. The state of TAT T;A' A4! manifests8 Thou and ! are 6ne, and always have been 6ne. @uring this time of divine oneness, one is devoid of body consciousness and unaware of oneFs surroundings. To ordinary people it is a deathGlike state, but for an advanced practitioner it is divine ecstasy. The Ath Chakra is Chakra is the door that puts you in contact with your astral body. !ts opening involves the cleansing of what holds you to the cycle of death and rebirt rebirth, h, namely namely wornGo wornGout ut psycholo psychologica gicall patter patterns. ns. !t is the center center of spiritua spirituall compassion and spiritual selflessness. A kriyaban who kriyaban who reali3es the essence of this Chak Chakra ra becomes completely selfless and lives with compassion rather than >udgment. 4ome Kriya 4ome Kriya or or Kundalini Kundalini Yoga Yoga teachers explain tha that this Chakra is located located JG cm. over oy the equilibrium state between inhalation and exhalation. (xhale sweetly, letting Prana desc descen end d from from the Ath Chakra Chakra to Muladhara. Muladhara.
inside inside the spine. This This point point become becomess the starting starting point of the ne9t ne9t inhalat inhalation ion.. !nhale then from this new starting point into the Ath Chakra. Chakra. The current current comes up through the spine8 now the length of the path is obviously shorter. oncentrate on the equilibrium state between inhalation and exhalation. (xhale sweetly down the spine8 probably the exhaling current makes a shorter path, shorter than the previous. This is the new starting point. !nhale from this new position upwards... By repe repeat atin ing g this this proc proced edur ure, e, you will will reac reach h a part partic icula ularr ment mental al and and physical condition in which you will remain breathless, -ith total focus on the Ath Chakra. Chakra. !f, after a long pause, the breath appears again, repeat the process from the beginning 0inhaling from Muladhara from Muladhara1. 1. Eo ahead patiently, unperturbed. The point is to make the breath cease, entering a dimension where it is no longer necessary. !! Circulation of Light around the Ath Chakra otate otate your awaren awareness ess around around the Ath Chakra. Chakra. erceive a ball of 9ight that makes a circulation around your Ath Chakra and then touches the center of this Chakra. Chakra. epeat epeat many times times this percepti perception on without without any mental mental chantin chanting g of Mantra. Mantra. @uri @uring ng the the next next days days incr increa ease se the the numb number er of rota rotati tion onss 0CD0CD- is a reasonable goal.1 !!! ?uide the Light to-ard the Cerebellum 9et the ball of 9ight do not come inward after tracing one circle but come down, piercing the
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!; Concentration on the Pineal gland erceiving constantly the @ivine 9ight in erebellum is a very high state, but you must learn how to go beyond it. 6ur goal is to learn to locate your ineal Eland and enter it. )hen you are fully immersed immersed in the experience experience of 9ight, very very slowly raise your chin 0only a few millimeters1 and your inner ga3e to a DS angle. !ntuitively condense all the 9ight and direct it toward your ineal Eland. The Pineal The Pineal ?land is located above and behind the #$na the #$na Chakra + Chakra + white in color. color. !ntuitively direct all the 9ight toward this point.
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The only information you need is that this point is very near the erebellum, but slight slightly ly forw forwar ard d and and above above it, along along a line line form forming ing a DS DS angle angle 0wit 0with h the pavement.1
epeat and repeat your attempt until you succeed in entering the ineal Eland. &ere the union with with the @ivine takes takes place. !t can take months months or even years to complete successfully this procedure. After the 6mkar sound ceases to exist the (ffulgent
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9ahiri 'ahasaya is 4hama hurn + 4hyama haran. This sentence is contained in 9ahiri 'ahasaya#s diaries. 'any sentences from the diaries are to be found in the book urana urusha by @r. Ashok $umar hatter>ee
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> >ARIATIONS OF MICRO THOKAR >+a Mi(r% T$%0ar 4it$ B$a Ga Ba T# >a Su
The rotation of the energy previously experienced in the higher part of the brain, is now experienced in smaller dimensions in each Chakra. Chakra. ;isua isuali li3e 3e each each Chakra as a hori hori3o 3ont ntal al disk disk,, havi having ng a diam diamet eter er of approximately one inch. 4tart with Muladhara with Muladhara Chakra. Chakra. ;isuali3e the syllables of the 'antra !ha ?a !a (e a &uU &uU inside it. it. 4tart from the frontal part of the Chakra where Chakra where you place !ha place !ha,, then go to its left where you place ?a, ?a, then back where you place !a place !a,, right where you place (e, front again where you place a and finally focus on the center of the Chakra where Chakra where you place &u. &u. )ith great calmness and no hurry at all, repeat two more times this experience. Then go to the second Chakra where you have the same experience of rotation of energy energy three times. The same happens in hakra :, then K , then J and in the upper part of the brain. Then Then come come down and and have have the same same experi experien ence ce in Medulla, Medulla, cervical Chakra and finally heart Chakra. Chakra. &ere you remain, repeating many, many times the experience of rotating energy. "ou can also also become become receptiv receptivee to the heart heart pulse. 9et your Mantra Mantra resonate harmoniously with the beating of the heart. eali3e that what you are perceiving happens not only in each Chakra but, Chakra but, at the same time, in Kutastha in Kutastha + + the spiritual eye. >+, >+, Utiiati%! Utiiati%! %' Mi(r% T$%0ar t% &ti.uat# parti(uar (#!t#r& i! t$# ,rai!
!nhale from Muladhara into the M#"ua. &old your breath. 6scillate slowly your head left + right + return to center, keeping the focus of concentration in Medulla. Medulla. 'entally chant (e when you move to the left, a when you move to the right, &u when &u when you return to the center. epeat three times, always holding your breath. A calm exhalation follows. 5ow inhale from the second Chak Chakra ra into into the the C#r#,#u. . &old &old your your breath. epeat three times the same oscillations of the head with (e a &u, &u, focusing all your attention on the erebellum. (xhale and come down to the third Chakra location. Chakra location. !nhale from the third Chakra into Chakra into the P%!& >ar%ii 0to perceive it, come from the cerebe cerebellum llum toward toward the center center of the head, head, over over Medulla 8 a few centimeters forward1. forward1. &old your breath. epeat the procedure with (e a a &u three times, focusing all your attention on this center. (xhale and come down in the fourth Chakra. C:-
!nhale !nhale from the fourth Chakra into Chakra into the T$aa.u& . To perceive it, slightly swing your head back and forth. acent part, to the right of !indu. !indu. acent to the previous part along the counterclockwise C:?
direction of our movement. * : Micro (hokar holding holding your breath... !nhale from the fifth Chakra into Chakra into the part of the crown over the eyebrows point. * : Micro (hokar holding holding your breath... !nhale from Medulla from Medulla into the central part of your brain under 7ontanelle under 7ontanelle.. * : Micro (hokar holding holding your breath... epeat this last action of inhaling inhaling from Medulla from Medulla... ... !nhale from the fifth Chakra into Chakra into the part of the crown over the eyebrows point. * : Micro (hokar holding holding your breath... 5ow we move our awareness into the left part of the brain in order to complete the round and return to the occipital region of the brain !indu.1 0!indu.1 !nhale from the fourth Chakra into Chakra into the part of the crown ad>acent to the previous part along along the countercl counterclockw ockwise ise direction direction of our movement. movement. * : Micro (hokar holding holding your your breath. breath... .. !nhale !nhale from the third Chakra into Chakra into the part of the crown over over your your left left ear ear. * : Micro (hokar holding holding your breath. breath... .. !nhale !nhale from the second Chakra into Chakra into the ad>acent ad>acent part. * : Micro : Micro (hokar holding holding your breath... !nha !nhale le from Muladhara into into the occip occipit ital al regi region on of the the brai brain n 0 !indu.1 !indu.1 * : Micro (hokar holding holding your breath... This is one round. After two or three rounds, a sudden bliss manifests and one is no longer able to mentally mentally chant anything. The procedure procedure ends in ecstatic ecstatic absorption. Remark The described procedures create a very strong effect. !n 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 structure8 it is not possible to destroy it, but it can be made transparent. There is a price to pay8 there might appear 0hours after the practice1 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.
>+( Utiiati%! %' Mi(r% T$%0ar t% #!t#r t$# ,r#at$#&& &tat#
Afte Afterr some some $riy $riyaa brea breath ths, s, focu focuss your your atten attenti tion on on the Muladhara Chakra. Chakra. ;ibrate 0think with emphasis1 7(e 7(e a &u7 &u7 in Muladhara in Muladhara.. @o it once. once. The Micro The Micro (hokar works works in a formidable way to bring your consciousness inside &ushumna calming calming significantly significantly your breath.
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Eo on like like that that,, repe repeat atin ing g the proc proced edur uree betw betwee een n Muladhara Muladhara and the fourth Chakra2 Muladhara Chakra2 Muladhara and and fifth Chakra2 Chakra2 Muladhara 8 Medulla2 Medulla2 Muladhara 8 fi fifth Chak Chakra ra22 Mula Muladh dhar ara a 8 fourth Chak Chakra ra22 Mula Muladh dhar ara a 8 third Chakra2 Muladhara 8 second Chakra. Chakra. As you see, one cycle is made of ? short breaths. epeat more than one cycle, increasing your concentration until your breath is almost nonexistent. Eo ahead until you reali3e that your body is sustained by internal energy. Eo ahead not only feeling the Chakras but Chakras but also the whole body. 6ne day your breath will stop completely8 it will be like a miracle. 75o me pidVis que lo explique. Tengo Tengo el fuego en las manos7 0?arcia Lorca1 Lorca1
TRIBHANGAMURARI TEACHING
This variation of (hokar is is so important that deserves a special analysis. !t would be most correct to say that this thi s is not even a variation of the procedure of (hokar but is a completely different teaching. This is the essence of the @ynastic lineage school. Actually it is taught in three separate sessions8 between the first and the second and between the second and the third, there is usually one year of lapse. )hen )hen you prac practi tice ce the the proc proced edur uree of the the seco second nd sess session ion you you prac practi tice ce the the procedure learned in the first session plus some new detail that makes the whole thing thing more more intense. intense. The same same happens happens when you practice practice the last stage. stage. The initial practice has grown into a powerful instrument. Through this procedure, Kundalini procedure, Kundalini is is invited to rise through &ushumna. &ushumna. !n the beginning, only a minimum of Prana of Prana is is able to enter the &ushumna and &ushumna and move upward + this is due to mental restlessness. restlessness. But sooner or later, Kundalini later, Kundalini enters enters the the spin spinee and and comes omes up to the the head head.. This This tech techni niqu quee helps elps grea greatl tly y thi this achi achiev evem emen ent. t. @uri @uring ng each each roun round, d, comi coming ng down down from from head head to Muladhara followi following ng the threeG threeGcur curved ved path (ribhangamurari ribhangamurari three main knots 0?rantis@ 0?rantis@ CI tongue/ Medulla, Medulla, heart, and coccyx1 are cut. A.a!tra0
#mantrak means ##without the use of a Mantra. a Mantra.#### ractice the following technique after the practice of Kriya of Kriya Pranayama and Pranayama and of "a'i of "a'i Kriya. Kriya. "our "our tongue is stable in Kechari Mudra Mudr a or at least baby least baby Kechari. !t is supposed supposed you practice practice with a very calm breath which may disappear in certain moments of internali3ation toward which the technique naturally leads. At the end of this practice, remain with the awareness centered in the light of Kutastha of Kutastha.. After After a deep deep breath breath,, forget forget it wholly wholly.. ;ery slowly raise Prana and awareness through the spinal channel, from Muladhara from Muladhara to to the &ikha the &ikha point point 0 !indu1 !indu1 + half a CI
TriGbhangaGmurari Q threeGbendGform
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minute is required. @o not pause in any Chakra. Chakra. Then let Prana let Prana and awareness come slowly downwards along the (ribhangamurari path (ribhangamurari path and reach Muladhara reach Muladhara.. Another half minute is required.
The (ribhangamurari path (ribhangamurari path starts from !indu from !indu,, bends to the left, descends into the seat of Medulla of Medulla,, crosses it, and continues toward the right side of the body. 6nce a particular point in the back 0JG centimeters above the right nipple1 is reached, it curves and moves leftwards to cross the heart knot. After reaching a point in the back that is JG centimeters under the left nipple, it changes its direction agai again n and and points points towa toward rd Muladhara Muladhara the seat of the last knot. 6ne round of #mantrak lasts #mantrak lasts one minute. !f you experience it in a shorter time, let us say KJ/JD seconds, it does not mean the procedure was executed too quickly. &owever, resolve to reach the exact timing.
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Sa.a!tra0
&amantrak means ##with the use of a Mantra. a Mantra.### The perception of the (ribhangamurari current (ribhangamurari current is intensified by mentally chanting the syllables of the asude'a Mantra. )m, )m, "a, "a, Mo, Mo, !ha ?a are are vibr vibrat ated ed into into the the firs firstt five five is chanted in a particular way in Medulla in Medulla88 (eee 0with Chakras !a in !a in !indu. !indu. (eee (eee is (eee 0with prolonged eee ...1 is a long l ong sound whose reverberation touches the point between the eyebrows. The syllables a &u De a are put in the four new centers outside the spine2 Ya is vibrated in Muladhara in Muladhara.. These four new centers are four 7vortexes7 inside the main flow of the current + they are not a new set of Chakras. Chakras. (ach syllable when vibrated is like a mental (hokar 0hit18 0hit18 since the technique is performed slowly, there is plenty of time to make this stimulation very effective. )e have now described one round of &amantrak , which lasts one minute. minute. !f you reali3e it is shorter, let us say KJ/JD seconds, again, it does not mean the procedure has been done too quickly. &owever, make a resolution to reach the exact timing.
Tri,$a!ga.urari T$%0ar
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)ithout turning the face, bend your head sideways a couple of centimeters to the left. aise the chin as much as possible 0contract the neck#s back muscles1 and return to the middle. eali3e how this simple movement accompanies perfectly the the desc descen entt of ener energy gy from from !indu to Medulla along along the the firs firstt curv curvee of the the (ribhangamurari path. path. emain emain only an instant instant in this this positio position, n, with the chin raised and vibrate the syllable (eee in the Medulla. the Medulla. erceive erceive how this vibration vibration reaches the point between the eyebrows.
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The essence of this particular form of ##(hokar ## (hokar #### consists not only in the five strokes but mainly in a constant intensification of the mental pressure along the whole whole circui circuit. t. onside onsiderin ring g the action of squee3i squee3ing ng an almost almost empty empty tube of toothpaste to get the last bit out gives you a good idea of what happens during this procedure. )hen the movements of the head are slow and enriched by a great strength of concentration and will, there is no limit to the increase of the internal energetic flow along the (ribhangamurari path. (ribhangamurari path. epeat the procedure : times. After completing the programmed number of rounds, rounds, calm the system with a minima minimall practi practice ce of &amantrak , then relax by practicing a simple mental Pranayama. Pranayama. The supervision of an expert helps to avoid any problems + ! am referring to stress and pain in the cervical vertebrae and in the muscles of the neck. Abrupt move moveme ment ntss shou should ld be avoi avoide ded2 d2 inst instea ead d use use a deep deep inte intens nsit ity y of ment mental al concentration.
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To those who have the time and good will to complete it, ! recommend this routine as a very important feat. A minimum of -GCD months is required to complete it.
After the 'acro movement (ribhangamurari we consider the 'icro movement (ribhangamurari Mi(r% Tri,$a!ga.urari
After a minimum of CI rounds of (hokar (ribhangamurari you learn learn now to experience the movement (ribhangamurari in smaller dimensions inside the CI CI centers of the Macro the Macro (ribhangamurari (ribhangamurari path. path. Through a short inhalation, raise the Prana the Prana from from the Muladhara the Muladhara Chakra into Chakra into the spiritual eye between your eyebrows. Eently lower your chin, hold your breath and and look look 7down7 7down7 at the Muladhara Chakra. Chakra. ;isuali3e it as a hori3ontal disk, havi having ng a diam diamet eter er of appr approx oxim imat atel ely y one one inch inch.. 6n that that disk disk perc percei eive ve the the (ribhangamurari movement (ribhangamurari movement in reduced dimensions.
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@on#t worry about the required time8 it may be short, it may be long *. it doesn#t matter. matter. (xert a moderate moderate but continuous pressure pressure on the disk as if you had a pen and were drawing a clear continuous mark. epeat two more times. "our breath is held held effo effort rtle lessl ssly2 y2 the the Prana rema remain inss tota totall lly y in #$na Chakra. Chakra. After After thre threee perceptions of the 'icro movement, you can relax and let Prana come Prana come down. A subtle exhalation happens but you may not be aware of it. 'ove 'ove to the the seco second nd Chakra and and repe repeat at the same proc proced edur ure. e. epe epeat at it for for Chakras :, K, K, J, then then for for !indu, !indu, then then for Medulla, Medulla, then for the four centers outside the spine, and finally for Muladhara for Muladhara.. This is round C8 practice two more rounds. Be faithful to this practice for at least six months before starting to increase the mental pressure upon each center employing the syllables of the asude'a Mantra.
Mi(r% Tri,$a!ga.urari 4it$ Ma!tra
ractic racticee Kechari Mudra. Mudra. Through Through a short short inhalation inhalation,, raise raise the Prana from the Muladhara Chakra Chakra into the spiritual eye between your eyebrows.
going slowly and with speed. !f you go slowly, you will perceive a tremendous power. power. epe epeat at the asude'a Mantra thre threee times. times. Prana Prana remains totally in the head. After three perceptions of the microGmovement, repeat the same procedure in Chakras I, Chakras I, :, K, J, then in !indu, !indu, then then in Medulla, Medulla, then in the four centers outside outside the spine, spine, and finally finally in Muladhara. Muladhara. This is one round8 practice :GCI 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. FINAL ;ORK PLAN
At the end of chapter chapter = we have discussed discussed a plan of work. The idea was to fully en>oy the 7irst the 7irst Kriya set Kriya set of techniques and, gradually, add *apa add *apa.. &aving taken this as a basis, the )mkar exper )mkar experience ience appears appears during Kriya during Kriya Pranayama Mental Pranayama Mental Pranayama and Pranayama and of course through other special efforts, like for example8 ##Being aware of C=I- breaths## during one single day, day, once in a week. week. ! 5ow we have studied the %igher the %igher Kriyas. Kriyas. )ith a pacified pacified heart, heart, utili3e utili3e your intuition to add or subtract what you feel appropriate in your routine. Ameliorate it continuously continuousl y. $eep a spiritual diary. !! )hen you feel you have assimilated the essential go to chapter CD. eflect upon upon the the impo import rtan ance ce of the goal goalss list listed ed ther there. e. After After faci facing ng two impo import rtan antt incre increme ment ntal al rout routine iness 0 "a'i "a'i Kriya Kriya and Kriya Pranayama1 Pranayama1 compl omplet etee the the incremental routine of the >lementary the >lementary form of the (hokar. (hokar. )hile increasing the repetitions of that technique, it is possible to achieve the breathless state. !!! Then deepen the practice of *apa of *apa and study study the sub>ect sub>ect of8 ##The rayer rayer of the heart.## !; 4tudy the great religions 0hristianity, !slam, Taoism, &induism...1 and what they have in common. eali3e how Kriya how Kriya Yoga embodies oga embodies the very nucleous of each great religion.
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