kriyayoga tecniques

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PART II: METHODOLOGY AND TECHNIQUES OF K RIYA YOGA

Disclaimer

The techniques described herein are exposed for study purposes only and shouldserve 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 are practiced without first having their execution

checked by an expert. Those who intend to carry on this practice should do so

with a due sense of sacredness and awareness of the wealth it can bring to their

life. Although you should have the right and the duty to control your own

destiny, securing expert counsel or guidance is indispensable.

)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.

To check if refinements have been added to the description of the techniques, visit

www.kriyayogainfo.net at least once a year.

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&AT(0 1

FIRST STAGE OF K RIYA YOGA

Introduction: loction o! t"# C"$r% nd &o%ition !or '#dittion

The Chakras are subtle astral 2ethereal3 organs inside the spinal cord4 ideal

steps on a mystic ladder guiding one safely to the deepest ecstatic

experience. !n Kriya Yoga it is not as much important to visuali5e a Chakra

with petals, with a Bija Mantra in its center with a Yantra... and with all

you can find in 6ew Age books, as to perceive approximately its location.

The practice of Kriya Yoga will refine this perception. )hen certain particular conditions are established + mental silence, relaxation, an intense

aspiration of the soul + the practice of Kriya Pranayama takes, so to say,

the 7inward route7 and the 8piritual 0eality manifests. "ou will then

perceive the reality of the Chakras in the astral dimension. "ou will be able

to listen to their astral vibration as well as hues of light pouring forth from

their locations. The practice of Kechari Mudra 2explained in chapter 1 and

93 will foster this experience especially when the 7wind7 of the breath

subsides.

The nature of each Chakra reveals two aspects, one internal and one

external. The internal aspect of a Chakra, its essence, is a vibration of

7light7 attracting your awareness upward, toward the 8pirit. The external

aspect of a Chakra, its physical side, is a diffuse 7light7 enlivening and

sustaining the life of the physical body.

6ow, while climbing the ladder of the spine during Kriya

Pranayama, you can conceive the Chakras as tiny 7twinkling lights7

illuminating a hollow tube which is the spinal cord. Then, when the

awareness is brought down, the Chakras are internally perceived as organs

distributing energy 2coming from !nfinity above3 into the body. :uminous

rays depart from their locations, enlivening the part of the body which is infront of them.

The first Chakra, Muladhara, is at the base of the spinal column ;ust above

the coccygeal 2tailbone3 region. The second Chakra, Swadhisthana, is in

the sacral region, halfway between Muladhara and Manipura. The third

Chakra, Manipura, is in the lumbar region, at the same level as the navel.

The fourth Chakra, Anahata, is in the dorsal region4 its location can be felt

by bringing the shoulder blades closer and concentrating on the tense

muscles in the area between them or ;ust below them. The fifth Chakra,

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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

!n order to locate Medulla , raise your chin and tense the muscles of

the neck at the base of the occipital bone4 concentrate on the small hollowunder that bone. Medulla is ;ust anterior to that hollow under the occipital

bone near the brain stem.

'ove from the seat of Medulla toward the point between the

eyebrows. !f you slowly swing your head sideways 2a few centimeters left

and right3 having the sensation of something connecting the two temples, it

is possible to locate the seat of Ajna. =ocus your awareness at the

intersecting point of two lines> the line connecting the hollow under the

occipital bone with the point between your eyebrows and the line

connecting the two temples. This is the seat of Ajna Chakra.This Chakra is considered the ##seat of the soul## or the ##door to the

kingdom of 8pirit.##. By finding stability of concentration there, the internal

light in Bhrumadhya will expand in the experience of the spiritual eye

2 Kutastha3 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 Chaitanya.

@8ometimes the term Kutastha is utili5ed at the place of Bhrumadhya.

=igure . :ocation of the hakras

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The energy flowing through the Nadi of the tongue during Kechari Mudra

stimulates the &ituitr( )lnd. The pituitary gland, or hypophysis, is an

endocrine gland about the si5e of a pea. !t forms a protrusion at the bottom

of the brain hypothalamus. !t is said to be the physical counter part of Ajna

Chakra.

Cne of the greatest mystery of the spiritual path is the role of the&in#l )lnd. This is another small endocrine gland in the brain. !t is

shaped like a tiny pine cone 2symbolically, many spiritual organi5ations,

have used the pine cone as an icon3. !t is located behind the pituitary gland,

at the back of the third ventricle of the brain. &aving full experience of the

white spiritual :ight there is considered the apex of your 8adhana 2spiritual

practice.3

!n the commentary on the Bhagavad Dita by 8wami ranabananda Diri

there is a hint to two further spiritual centers in the brain> Roudri and Bama. Roudri is located on the left side of the brain above the left ear,

while Bama is located on the right side of the brain above the right ear. )e

shall have the opportunity to utili5e them during the practice of those

igher Kriyas happening in the region of the brain above the ideal plan

containing Ajna Chakra.

Bindu is located in the occipital region. !t is the Sikha point where the

hairline twists in a kind of vortex 2!t is here that &indus with shaved heads

leave a lock of hair.3 ?uring the first part of Kriya Pranayama, the

consciousness touches Bindu briefly at the end of each inhalation. !n the

higher phases of Kriya Pranayama, when our awareness finds tranquility

in Bindu, we become aware of the Fontanelle @)e mean the anterior

fontanelle more properly called ##Bregma##. Sahasrara , is at the top of the

head. !t is perceived as light radiating from the upper part of the cranium.

The #i)"t" Chakra is the highest center we are going to consider. !t is

located at about E centimeters above =ontanelle.

Position !or MeditationCne should sit facing east. According to atan;ali, the yogi#s posture

2Asana3 must be steady and pleasant.

Half-lotus: 'ost kriya"ans are relaxed in this sitting position, which has

been used since time immemorial for meditation, because itFs comfortable

and easily managed. The key is to maintain an erect spine by sitting on the

edge of a thick cushion so the buttocks are slightly raised. 8it crossGlegged

with the knees resting on the floor. Bring the left foot toward the body so

its sole is resting against the inside of the right thigh. ?raw the heel of the

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left foot in toward the groin as much as possible. The right leg is bent at the

knee and the right foot is comfortably placed over the left thigh or calf or

both. :et the right knee drop as far as possible toward the floor. The

shoulders are in a natural position. The head, neck, chest, and spine are in a

straight line as if they were linked. )hen the legs get tired, reverse them to

prolong the position.The best hand position is with fingers interlocked as in the wellG

known photo of :ahiri 'ahasaya. This balances the energy from the right

hand to the left and vice versa. The hand position for meditation and for

Pranayama is the same because you move from Pranayama to meditation

without interruption. Hsually you don#t even reali5e it.

=or certain health or physical conditions, it may be beneficial to

practice the half lotus on an armless chair provided it is large enough. !n

this way, one leg at a time can be lowered and the knee ;oint relaxed%

Siddhasana: 2erfect ose3 is of medium difficulty. The sole of the left

foot is placed against the right thigh while the heel presses on the

perineum. The right heel is against the pubic bone. This leg position

combined with Kechari Mudra closes the pranic circuit and makes Kriya

Pranayama easy and beneficial. !t is said the position helps one to become

aware of the movement of Prana.

Padmasana: 2lotus position3 a difficult, uncomfortable position4 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 Asana is combined

with Kechari and #ham"ha$i Mudra, it results in an energetic condition

that produces the experience of the internal light coming from each

Chakra. !t helps keep the body from bending or falling over as it tends to

do when deep Pratyahara is practiced. Padmasana is uncomfortable for a

beginner because the knees and the ankles become extremely painful. !

would not advise anyone to perform this difficult posture4 some yogis have

had to have knee cartilage removed after years of forcing themselves into

the Padmasana.

Routin# Fir%t Kri(

6ow we give a simple description of the techniques of the %irst Kriya

&e$el . A good use of it is to read one single technique at a time and

familiari5e with it.

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*+, M" Mudr

Hse a carpet placed on the pavement to practice the following procedure.

Bend the left leg under the body so the left heel is as near as possible to the

perineum4 the right leg is fully extended in front.!nhale deeply, feel the energy coming up in the head. &old the

breath, stretch forward 2in a relaxed way3 so that you can grasp the toes of

your right foot with both hands and gently pull them backwards. !n this

outstretched position, the chin is pressed naturally against the chest.

ontinue holding the breath and mentally chant 'm in the region between

the eyebrows 1GI times. Then, holding the breath, return to the starting

position and with a long exhalation, visuali5e sending the warm energy

down to the base of the spinal column.

Maha Mudra must be comfortable and it must not hurt% 'any are not able

to do keep the leg straight> in this situation, it is important to keep the

outstretched leg bent at the knee until the position feels comfortable%

0epeat the procedure with the leg positions reversed and finally

repeat the procedure with both legs outstretched. This is one Maha Mudra4

it requires about 1EG-E seconds. ractice three Maha Mudras.

=igure I. 'aha 'udra

*+- N.i Kri(

Assume your favorite meditation position. 8it facing east. =rom now

onwards you can utili5e the trick described previously sitting on the edge

of a thick cushion so the buttocks are slightly raised. The chin is little

down, near the chest 2your neck muscles maintain an even slight tension.3

"our fingers are interlocked like in the wellGknown photo of :ahiri

'ahasaya.

0est the chin on the throat cavity. 'm is chanted EE + aloud or mentally +

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times in the third Chakra Manipura( The chin is then raised as much as

possible and 'm is chanted approximately I times in the third Chakra

Manipura. !n this exercise forget the breath. :et your breath be natural.

This is one Na$i Kriya. ractice four Na$i Kriyas.

=igure . 8imple form of 6avi $riya

*+/ Kri( Prn('

Kechari Mudra means inserting the tongue in the nasal pharynx. ractice it

if you are able, otherwise practice #)"a"y Kechari## + touch with the tip ofthe tongue the upper palate at the point where the hard palate becomes soft.

!n the next hapter we shall introduce a method 2*ala"ya Kriya3 to achieve

Kechari Mudra. &owever the ##"a"y Kechari## is enough to make the mind

completely still. 'outh and eyes are closed. =eel that the center of your

awareness is located at Medulla while the inner ga5e converge effortlessly

on Kutastha.

6ow start practicing a sweet and calm abdominal breathing. This means

that during inhalation, the upper part of the thorax remains almostimmobile. &ave a deep breath, then another> don#t worry about the length

of inhalation and of exhalation. 'erge your awareness with the beauty of

this deep breathing.

?uring inhalation, the abdomen expands and during exhalation the

abdomen is drawn in. ?uring inhalation, the upper part of the lungs is filled

two thirds full. ?o not raise the shoulders. Breathe again and again and you

will discover that you breath becomes naturally long, always giving a

comforting relaxing sensation.

About visuali5ation, it suffices to visuali5e the spine as a hollow

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tube, very thin, like a subtle straw to sip a drink, even subtler.

!nhale deeply through the nose producing an unvoiced sound in the throat

2like in +jjayi Pranayama3, which acts like a hydraulic pump to raise the

energy 2 Prana3 from the base of the spinal column up to the Medulla( This

sound of inhalation is like a quiet schhhh /K/. There is only a slight hissduring exhalation. The sound of inhalation is similar to the amplified

background noise of a loudspeaker. :et us consider terms like> 7laryngeal

contracture7 or 7inspiration against airway resistance7, they give the idea

of what is happening.

To make certain the sound is correct, concentrate only on increasing

the friction of the air flowing through your throat. A muffled sound will

originate. !ncrease its frequency. !f the surroundings are perfectly still, a

person could hear it within a #heee #heee @KiL. The meaning and the

implications of this sound are discussed later. Hp to this point there is no

substantial difference between this way of breathing and classic +jjayi

breathing.

6ow Kriya proper starts.

?uring inhalation, 'm is mentally chanted 2or, more simply, 7mentally

placed73 in each one of the six Chakras from Muladhara to Medulla( Then

there is a short pause 2two seconds.3 ?uring exhalation, 'm is mentally

chanted in the Medulla and in all the other Chakras coming down to

Muladhara( =rom this moment onwards start to count the number of

breaths utili5ing a Mala or the fingers. To start, you will practice I<

breaths. !n time you will increase by I.

?on#t lose the focus of your inner ga5e on Kutastha. !t is clear that going

up and down the spine producing the throat sound and at the same time

placing 'm in each Chakra is difficult. &owever, :ahiri 'ahasaya wrote

that going ahead without chanting 'm in each hakra, your Kriya becomes7tamasic7 @of negative nature and many kinds of useless thoughts arise.

Therefore try to calm yourself and get this result.

After some days or weeks of regular practice, during inhalation, you will

perceive a cold current coming up through the spine + or simply a diffused

fresh sensation. ?uring exhalation you will perceive a lukewarm sensation

in the spine. (xhalation could be longer than inhalation. ?uring the last

part of the exhalation, there is a clear perception of the navel moving in

toward the spine. By refining this experience + being more aware of the

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navel moving inward and of the action of the diaphragm muscles + you

will feel an increasing ;oy sensation.

Do ahead in this way without expecting more. Try to practice

always in a ;oyful mood. (n;oy the sounds in the throat, the sensations,

and also the short pauses between inhalation and exhalation and between

exhalation and inhalation. The pauses do no last more than IG seconds.(ach pause is a moment of comfortable peace.

0eference literature says that perfect Kriya Pranayama is -E breaths

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&old your breath while mentally repeating 'm several times and, observe

any light in the point between the eyebrows. &old the breath as long as is

comfortable. Then exhale and bring the awareness down along the spine.

Yoni Mudra is usually performed only once.After Yoni Mudra, remain concentrated as long as possible at the

point between the eyebrows trying to perceive the light in Kutastha. Then

open your eyes and stare at what is before you but do not observe anything

in particular. )atch without watching. After a while you will become

aware of a subtle line of white :ight, softened, as a fog, around all ob;ects.

The :ight will become progressively white and greater. Avoid thinking.

$eep the ga5e fix. After minutes close your eyes and rest for awhile

before standing.

*+1 M#ntl Prn('

After three deep breaths, let your breath be natural and forget it. 'ove your

awareness up and down the spine pausing in each spinal center. 8tart with

the first, pause there, move to the second, pause....and so on. After

ascending to the Medulla, begin the descent, pausing in the fifth Chakra,

fourth Chakra, and so on. !t is convenient to center your attention for EGIE

seconds on each Chakra. 2'm may be mentally chanted in each Chakra but

it is better not to disturb the mental silence.3

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

sensation of sweetness is felt, as if the Chakra were 7melting7. Chakras are

like knots that can be untied if 7touched7 by one#s concentration. Besides a

melting 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. ?on#t disturb the sweetness of

the absorption process. This is only a spontaneous reali5ation that the

Chakras are sustaining each part of the body#s vitality.

The process of rising and descending through the Chakras is carried

on as long as it is comfortable. 2Cne complete round lasts about IG<minutes.3 This is the most pleasing part of the routine. Kriya"ans do not

feel they are practicing a technique but en;oying a few moments of

soothing relaxation.

*+* Pr.%t"

?uring the practice of Mental Pranayama, a deep silence settles in the

consciousness and in the body. Tranquility , 7#thir *atta7 2calm, static

Prana3 is experienced in the seventh Chakra. :ahiri 'ahasaya called this

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state Para$astha or Kriyar Para$astha - 7the state that comes after the

action of Kriya7(

6ow let the state of intoxication take you and you fully accept it without

undertaking any other procedure. This step is very important. There is not

nothing to be done but accept the ;oy of the formless state, vast and free asthe sky. There is no point on which to focus. The mind must become

empty, disappear. The breath calms down. 0emain like this EGIE minutes.

!f, through sheer willpower, you are able to recreate this state as often as

possible amid one#s daily activities, the result is extraordinary.

Ri)"t ttitud#

8uccess in Kriya comes by building a solid foundation. The first step is to

free your mind from ##fren5ies and obsessions## . 6ow ! will try to clarifywhat ! mean. :et us have a little digression highlighting some points.

@ ?on#t believe that something valuable can spring only from an

impeccable execution of the 7magic recipe7 of Kriya. 0eali5e how

important it is to en;oy the practice as it comes out naturally. )ork on

refinements only afterward> the practice itself will help you.

?on#t call your teacher every other day with tortuous and bi5arre

questions. !f you have many questions, many of them will be answered by

the practice itself.

0emember that excessive expectations are a shield that prevents the

genuine beauty of Kriya from entering your life. Behave like a maid who

does her daily duties in all tranquility. 8he takes care of all the details and

the awareness of having completed her ;ob is her gratification.

@I 8ome kriya"ans believe it necessary to couple Kriya with a 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. They think that

only by tormenting their psychological structure it will be possible touproot the bad habits and the very roots of iniquity and egoism.

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. As

you see, religious conditioning can be very strong, fatal in certain cases%

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 periods where there will be nothing

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pleasurable or exciting. The best attitude is to let Kriya enter your life and

bring all the possible benedictions without tormenting yourself. Blessed are

those who have the courage to go ahead unswervingly, in spite of their

failures, and worthlessness complex%

@ 8ome kriya"ans impose upon themselves useless privations and attemptunnatural renunciations. 8ome entertain the thought of retiring from active

life in order to live a life of selfGdenial. The few who have the opportunity

to achieve this 2not necessarily entering a convent but for example quitting

their ;ob and living by a modest lifetime annuity3 are 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 feeling of total freedom from worldly engagements

breeds good results in meditation but not so deep as imagined. They suffer

from an inexplicable drastic diminishing of the sharpness of theirconcentration. 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 or to .apa or whatever spiritual activity they choose, is depleted in

too many useless occupations.

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vogue than as a result of a lucid vision of one#s addiction to nicotine.

2"t (ou cn r#%on3l( #4ct

!n time there is a greater reward for those who practice Kriya

conscientiously even if they see no apparent result. 8omething

tremendously vast will manifest and crush down any dichotomy ofworthy/unworthy, pure/impure. !t is not only a matter of astral sounds and

light, cosmic expansion, or basking in endless ;oy + your very perception

of 0eality will change. 8ome will rediscover an almost forgotten

potentiality of aesthetic en;oyment 2as if they had eyes and heart for the

first time34 others will be deeply moved by the significance of their family,

by the value of lifelong friendship and will be surprised by the intensity of

the responses of love from their heart.

8ometimes the experience of a substantial and spontaneous rising of energythrough the spine happens. Although being blissful in itself, you could

react with a feeling of uneasiness and undefined fear. Hsually this fear

2which can turn into real anguish or panic3 is absorbed in a short time,

without problems. 8ometimes, you might feel being walking in equilibrium

on a rope between mental health and alienation. This phenomenon has

happened to almost all mystics. There is nothing to fear% &owever it is

always wise to know what to do in case of emergency + this is described in

the third part of the book, appendix n. about $undalini 8yndrome.

!n time you will be able to see the ?ivine in everything, to find ;oy in

everything> work, free time, family, friends, contemplation of nature, art ...

you will learn to achieve the breathless state and after the practice of

Kriya, you will have tears of ;oy in your eyes. "ou will have no doubt

about the purpose of life> to fully en;oy the spiritual dimension and to

create harmony between it and the normal active life.

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&AT(0 9

ADDITIONAL INFORMATION ON FIRST K RIYA

This chapter is for those students who have shown a passionate

commitment to the practice of Kriya Yoga. The right moment to study it is

1GI months after practicing Kriya daily, when the coarseness of the

breathing process has decreased. !n my opinion what is essential is the

genuine longing to deepen the meditation experience.

5+, Tl3( Kri( nd K#c"ri Mudr

Kechari Mudra means inserting the tongue in the hollow of the nasal

pharynx. To get Kechari Mudra we practice *ala"ya Kriya which isdescribed now.

8tart 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 cup effect. 'any practice *ala"ya Kriya

incorrectly by instinctively turning their tongue backwards 2or keeping it

vertical3 but this cancels the whole effect. !t is important to have the tongue

tip touching the back of the upper teeth before pressing its body against the

upper palate.

=igure . $ey part of Talabya $riya

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)hile pressing the tongue against the upper palate 2roof of the mouth3,

drop/lower the bottom ;aw until you clearly feel the stretch in the lingual

!renulum 2the small fold of tissue under the tongue that attaches it to the

base of the mouth.3 0elease the tongue with a clicking sound then stick itout of the mouth and point it toward the chin. At the beginning, do not

exceed E repetitions a day to avoid straining the !renulum. (ventually,

you want to do E repetitions in about I minutes 2EGIE seconds.3

8ome kriya"ans are not able to do *ala"ya Kriya right after explanation.

They have not understood how to make their tongue adhere to the upper

palate before opening the mouth and stretching the frenulum. 8ometimes,

even when they are shown in person, they are still not able to do it

correctly. &ere ! can only emphasi5e that the main mistake is concentratingtoo much on where to place the tip of the tongue. The suction effect is

obtained with the whole body of the tongue> the tip of the tongue has no

role%

Note

!n atha Yoga books there are different suggestions for lengthening the

!renulum. Cne which is well known one is wrapping a piece of cloth

around the tongue and, with the help of the hands, gently pulling 2relaxing

and repeating different times3 the cloth both hori5ontally and also up,

toward the tip of the nose. :ahiri 'ahasaya was absolutely against cutting

the !renulum to obtain faster and easier results. The technique of *ala"ya

Kriya can be enriched by massaging both the muscles of the tongue and the

frenulum with one#s own fingers.

Note I

*ala"ya Kriya and Kechari Mudra are completely different% Cpen your

mouth in front of a mirror during the first part of *ala"ya Kriya to see the

hollow parts on each side of the !renulum which appear isolated from the

body of the tongue4 during Kechari Mudra, it is the uvula that comesforward and only the root of the tongue is visible%

*ala"ya Kriya is a technique the besides its utility to achieve Kechari

Mudra, creates a perceivable relaxing effect on the thinking process. !t

should not be considered a simple lingual frenulum stretching process.

)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

located in the upper part of our head is momentarily healed. This

introduces you, in the best of the ways, into the meditation state.

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(ven after mastering Kechari Mudra, *ala"ya Kriya should continue to be

practiced because it creates a perceivable relaxing effect on the thinking

process. !t is not known why stretching the !renulum reduces thought

production, however, anyone practicing the technique can readily verifythis.

Cddly enough, *ala"ya Kriya doesn#t require concentrating on

anything, it is purely physical. Nust 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 EG seconds, can, in and of itself,

generate sensitivity in the Medulla area in a very short time. The detail of

extending the tongue plays an important part too. )hen the tongue is fully

extended, it pulls on some cranial bones and leads to decompression of the

whole area.

)hen you are sure to practice *ala"ya Kriya correctly, after several months

of regular practice of it, try to attempt Kechari 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. Do ahead in this way

for weeks.

=igure 1. osition of the tongue when you enter the nasalGpharynx

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Cne day, the tip of the tongue will enter a centimeter or so into the nasal

pharynx but slip out when the fingers are removed. But, after some more

days, on removing the fingers, the tip of the tongue will remain 7trapped7

in that position. This happens because the soft palate 2the part from whichthe uvula hangs3 is soft, movable and acts like an elastic band and creates a

hook. This prevents the tongue from slipping out and returning to its usual

flat position. This is the turning point. By striving each day to practice at

least 1GI Kriya Pranayama with the tongue in this position + despite some

discomfort such as an increase in salivation, swallowing, and occasional

interruptions to reestablish the position + its practice becomes easy and

comfortable. The sense of irritation and the increase in salivation are soon

left behind. After about three weeks of practicing in this way, you should be

able to reach the same position without using the fingers. The tongue will be able to insert itself into the nasalGpharynx cavity. There will still be

enough space left in the cavity to inhale and exhale through the nose.

/hat literature e0plains a"out Kechari Mudra

Kechari Mudra has a remarkable effect upon our psycho physical system>

we notice a quieting of all useless, unwanted thoughts and intrusive mental

processes. Kechari Mudra causes the life force to be withdrawn from

thought processes. Bypassing the mind#s energy system and changing both

the path and the direction of Prana flow, Kechari connects our awareness

with the 8piritual dimension whose seat is in the upper part of the brain.

The internal chatter ceases4 silence and transparency become the features of

oneFs consciousness. The mind works in a more restrained way and en;oys

an essential rest4 each thought becomes more concrete and precise. )hen,

during the daily activities Kechari Mudra is practiced, moments of pure

calmness and mental silence fill oneFs entire being% 8ometimes, mental

silence turns into an explosion of inner ;oy. The only problem might be that

during the first three weeks of Kechari Mudra, you experience 7di55iness7

and fogged up mental faculties. Be prepared for this eventuality and

consider abstaining from driving and any work involving a significant proportion of risk during this time.

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 as the 7uvula above the uvula7. The tip of the tongue reaches this

small area and remains 7stuck7 there comfortably.

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According to Kriya literature, the tongue can be pushed even farther up.

Any good anatomy book will reveal that the tongue cannot extend any

farther when it fills up the nasal pharynx. That assertion should therefore

be understood as a hint to what a normal person thinks is happening.

Actually, by extending the tongue to its limit, it is possible to experience agreat attraction toward the region between the eyebrows along with the

sensation of having reached, with the tip of the tongue, a higher position.

:iterature affirms that through Kechari Mudra we close a circuit between

the fifth Chakra and the Medulla> Amrit 21Nectar1, the elixir of life G a

sweet tasting fluid3 begins to trickle down through the tongue into the spine

and then in the whole body. This brings about a rekindling of the vital force

in the body. To have this experience, the tip of the tongue should touch

three points in sequence> 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 IEGE seconds4 then, in the manner of sipping a liquid or testing a

food, an essence will be savored on the tongue#s surface. The exercise

should be repeated several times during the day. I

Additionl in!or'tion 3out #c" on# o! t"# Kri( t#c"ni6u#%

d#%cri3#d in t"# &r#.iou% c"&t#r

M" Mudr

!t is very wise that a kriya"an practices Maha Mudra before Kriya

Pranayama. !t is good to feel the difference between Kriya Pranayama

with and without Maha Mudra. The most serious schools of Kriya

recommend that for every I Kriya Pranayama, one should perform one

Maha Mudra 2 three remains the minimum number. 2To make it clear,

those who practice 1E Kriya Pranayamas should perform Maha Mudra

five times, while those who practice I or I


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column will lose its elasticity. Cne#s physical condition deteriorates over

the years and it becomes almost impossible to maintain the correct

meditation position for more than a few minutes + that is why Maha

Mudra is so important for kriya"ans.

There are reports of yogis having achieved fantastic experiences

using only this technique. According to their accounts, the perception of#ushumna has increased tremendously. There are kriya"ans who have set

aside all the other Kriya techniques and practiced


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Maha Mudra incorporates all the three Bandhas. )hen applied

simultaneously with the body bent forward and without excessive

contraction, it helps one to be aware of both ends of #ushumna and

produces the feeling of an energetic current moving up the spine. !n duecourse, one will be able to perceive the whole #ushumna as a radiant

channel.

3mportant $ariation o! Maha Mudra

! vividly recommend to study the variation of Maha Mudra that ! will

describe now. !t comes from the school of 8wami &ariharananda. This

school does not explain everything 2 Kechari Mudra proper, Na$i Kriya,

*hokar ith Kum"haka.... are not given3 but Maha Mudra is given with

unsurpassed care, making 'mkar reali5ation almost tangible even to a beginner. This Maha Mudra is divided into two parts.

Maha Mudra !irst part4 !orard "endings

8it on the pavement in the halfGlotus position or on the heels. (xhale.

oncentrate on Ajna in the center of your head. Through a deep inhalation

2not necessarily as long as in Kriya Pranayama3 visuali5e the breath

coming from the physical location of Muladhara up the spine until you

complete the breath at Ajna. &old your breath. Bend at the waist and

preferably touch the floor with your head. 2The head is placed in the region

between the knees. Hse your hands freely in order to achieve this position

comfortably.3

Dently breathe out and let the breath free. After touching the

forehead to the floor, twist first to the right, nearing the right earlobe to the

right knee. The head comes near the right knee, the face is turned toward

the left knee so that it is possible to perceive a pressure on the right side of

the head4 a sensation of space is perceived inside the left side of the brain.

0emain in this position for to E seconds. 'ove head back to center until

forehead touches ground. Then repeat the same exercise with the other side

of your body, reversing the perceptions. 'ove your head until your left earis directly over the left knee. Try to experience internal pressure in the leftG

side of your head4 a sensation of space is perceived inside the right side of

the brain. 0emain in this position for to E seconds. Then the head is

placed in the region between the knees again, the face turned downward. A

pressure is felt on the forehead. A sensation of space is perceived inside the

occipital region.

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=igure 9. =orward bent. =irst position

?uring this delicate process you are breathing normally and your

awareness is mainly at Ajna while your eyes are focused on Kutastha. Then

sit up straight, inhaling deeply. Through a long exhalation let the energygo down from Ajna to Muladhara. Through a deep inhalation visuali5e the

breath coming from the physical location of #adhisthana up the spine

until you complete the breath at Ajna. 0epeat all the previous process ;ust

as we have done for Muladhara. At the end through a long exhalation you

guide the energy from Ajna to #adhisthana. Then repeat the same process

for Manipura, Anahata, 5ishuddha and Medulla. !n this way you will en;oy

six bows.

6oteTo increase the power of this 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 point between your eyebrows. Breath retention is a

powerful 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 bodyin the front, you get equal pressure of flow of breath inside your nostrils.

"ou get balance of the mind and calmness in your body. "our spinal chord

passage will open.

The lunar channel of 3da is situated at the left side of the spine4 the

solar channel of Pingala is situated at the right side of the spine. Both

chords cling to each other. By repeating the previous procedure, they are

separated and, as a consequence, an hollow passage is opened between the

two. The opening of the spiritual passage within the spine 2#ushumna3 is

the starting point of the practice of meditation.

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Maha Mudra 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 to 1 very deep breaths with

moderate pressure applied to knee. Then inhale deep and hold, extend the

right leg, bow down, breath normally and massage the right leg from the

foot to the thigh and hip. Then grasp the right foot in this way> the right

hand grabs the right toes while the left hand grabs the inner side of the

middle part of the right foot 2the arch of the foot3. 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 times in the point between your eyebrows. Then inhale andhold, 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 everything + don#t forget the chant of

'm six times in the point between your eyebrows.

=igure -. &ere the face is turned to the left

6ow, draw both knees against your body. (xtend both legs, bow down,

breath normally and massage both legs from feet to thighs and hips. Then

grasp both feet> right hand to right toes, left hand to left toes. Breathe

normally, flex feet < or times then relax with the head down as near to

knees as possible. (xperience internal pressure on the front part of the

head. A sensation of space is perceived inside the occipital region. hant

'm six times in the point between your eyebrows. Then inhale and hold, sit

up and massage toes, then fold legs back to chest and exhale. As usual,

this exercise is repeated three times.

After this intense form of Maha Mudra you can use your hands like in Yoni

Mudra, close only left ear and listen to the internal sounds. Then close only

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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 first part applies also to this second

part.

N.i Kri(

Role o! the na$el

!n Na$i Kriya the navel can be involved. The hands are ;oined with the

fingers interlocked, palms face downward, and the pads of both thumbs are

touching. 'm is chanted EE times in the navel 2instead of third Chakra3

either aloud or mentally. The thumbs lightly press the navel for each 'm.

)hile doing this, a calm energy @it is called #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

Bindu and then to the third Chakra 2moving downward in a straight line,

outside the body3. 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 is chanted + aloud or mentally + approximately I

times in the third Chakra. =or every 'm, the thumbs apply a light pressure

to the lumbar vertebrae. By no means should the breath be synchroni5ed

with the chanting of 'm( This technique is repeated four times.

Those who find 6avi $riya boring, will be glad to know the two following

variations.

%irst $ariation

All the details of the standard Na$i Kriya given in chapter 1 up to the

forward movement of the head remain unchanged. 'm is mentally chanted

in alternation between the point between the eyebrows and the navel. Then

in alternation between Bindu and the third Chakra.

#econd $ariation

This variation envisages a remarkable work upon Dantian( !t rivets the

attention in a way that no other variation is able to produce. !ts smooth

shifting of energy along the circumference of the head has an unparalleled

effect.

The Dantian can be visuali5ed as a ball about one and oneGhalf inches in diameter.

!ts center is located about one and oneGhalf inches below the belly button and about

two and oneGhalf inches inside.

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The chin is brought down toward the throat cavity. "ou have a short

inhalation 2two seconds maximum, without concentrating on the Chakras3

followed by a very long exhalation during which the energy is felt

descending from the frontal part of the brain, along a path outside the bodyto the navel, reaching through it the Dantian region.

?uring this long exhalation, 'm is chanted mentally, rapidly, EG

times, accompanying the descent of energy throughout the path. After a

short pause in the Dantian, the head resumes its normal position.

6ow each detail is repeated but the descent of the energy happens

through a different path. A short inhalation draws the energy into the head

again( The head bends but not in the front> it bends toward the le!t

shoulder, without turning the face. A long exhalation 2with the same

chanting of 'm, 'm, 'm63 accompanies the downward movement ofenergy which starts from the brain#s left side and moves along a path

outside the body at its left side 2as if shoulder or arm would not exist3. The

energy comes down to the waist, cross it and moves toward the Dantian.

=igure J. !mportant variation of 6avi $riya> the energy enters the Dantian along

four directions

The head moves back into its normal position. After a short inhalation , the

head bends backwards. A long expiration 2with the same chanting of 'm,

'm, 'm63 accompanies the downward movement of energy which starts

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from the occipital region and moves 2outside the body3 down to the waist

where it bends, pierces the third Chakra Manipura and moves toward the

inside of the abdominal region 2 Dantian3. The procedure is repeated

likewise on the right side.

This last exhalation concludes a mini cycle of four exhalations

accompanied by four descents of energy towards the waist and, crossing it,towards the region of low abdomen. This mini cycle is repeated J times. !n

conclusion we have had at the very moment the order to exhale has been imparted by

the mind, it feels as if the lungs cannot move. 8ome instants later comes

the awareness of something 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. Cne has the

impression one could remain like that forever. :ogic 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 ith internal "reath 2also

called Kriya o! the cells3 that we are going to discuss in the fourth appendix

to the book.

Kri( Prn('

3mportance o! listening to internal sounds

?uring Kriya Pranayama your attention should be also focused on the

astral sounds that come from the Chakras rather than on the sound of the

breath. These sounds are not physical sounds4 they have nothing to do with

the sound produced by the air in the throat. They appear in different forms

2bumblebee, flute, harp, drum, hum like an electrical transformer, bell....3and capture a kriya"an#s awareness leading it to greater depths without any

danger of getting lost. (ach chanting of the syllable 'm should be

accompanied by an unswerving will to track down the echo of this

vibration until you become aware of the astral sounds. "ou need a

continuous will to listen internally. "our listening skills will improve and

you will become more sensitive.

A very important fact to understand is that the event of perceiving those

sounds is not produced by the intensity of a unique moment of deep

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concentration but by the accumulation of effort manifested during daily

sessions of Kriya 2effort is the meticulous attention to any internal sound,

no matter how faint3.

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 or some day inthe future. A sign one is heading in the right direction is a sense of mild

pressure, like a sensation of liquid peace above or around the head often

accompanied by a certain humming in the entire occipital region.

!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. Nust intensify your awareness of that region, especially its

right part. atience and constancy are of prime importance.

Kechari and the !lute sound Kechari Mudra enables a kriya"an to take a giant step toward perfecting

Kriya Pranayama. ?uring Kriya Pranayama with Kechari Mudra, the

exhalation arising in the nasal pharynx has a fine fluteGlike sound like a

faint whistle.

Cne day you will be surprised by an acute sound like a feeble

whistle4 feeble but sufficient to pierce your brain... !n order to have an idea

of it, take a whistle, blow, diminish, diminish *. until it is barely audible.

@6ote. onsider an empty perfume sample, without cap. alm yourself.

lose one nostril. ut the opening of the sample under the open nostril and

have a long but subtle exhalation. 'ove up and down the sample

experiencing all the variations of the produced whistle sound. At a certain

point you will obtain a fantastic whistle and say> ##This is it##

The shee shee sound is produced in a similar way in the upper part of your

nasal pharynx. The sensation is that it originates behind your Kutastha. !f

you feel this, you have only one duty> to relax more and forget everything.

8ome schools call it the #hakti Mantra. !t has been likened to the 7flute of

$rishna7. :ahiri 'ahasaya described it as 7similar to blowing air through a

keyhole7. &e described it as 7a ra5or which cuts off everything related to

the mind7. !t has the power to cut out any external distracting factors

including thoughts, and comes at the maximal point of relaxation. )hen

distraction and anxiety arise, the sound vanishes.

racticing Kriya Pranayama in this way and en;oying its aftereffects

is an enchanting and astonishing experience, one of the best moments in a

kriya"anFs life. ultivating the perfection of this sound and concentrating

firmly on it, means creating the best basis to arouse the 'm sound in a way

stronger than can be achieved through the practice of the second part of

Kriya Pranayama. :iterature on Kriya Yoga explains that when this event

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happens, the 'mkar experience acquires the dynamism of Kundalini7 the

soul travels through the spinal cord and burns in the ;oy of #amadhi.

'odesty is always welcome but when this result is achieved, the positive

euphoria is so overwhelming that it cannot be contained 2like finding

AladdinFs magic lamp.3 !n Kriya literature, it is said that those who reali5e

a perfect Pranayama, can achieve everything through it. )ell, if we dreamof a faultless Kriya Pranayama, then what we have described matches the

ideal of perfection.

Yoni Mudr

:et us take into consideration a very particular fact> traditional instruction

advises increasing 'm repetitions 2while holding the breath3 by one per

day up to a maximum of IEE. Cf course, forcing is always to be avoided.

&ow can this result be achievedM

!n my opinion this ability can be achieved only in time, especiallyafter a confrontation with the *hokar procedure and with its particular

incremental routine. !n chapter E you will find some instructions about

Kum"haka that could help you. =or the present moment ! share a simple

remedy that can reduce the discomfort of a long Kum"haka.

At the end of a moderate inhalation 2not a typical Kriya Pranayama one

but a shorter one3, a kriya"an fully plugs all the head openings except the

nostrils, exhales a very small quantity of air, then immediately closes the

nostrils. The thoracic muscles are to be relaxed as if one intended to begin

a new inhalation> this will give the sensation that the breath has become

quiet in the area between the throat and the point between the eyebrows. !n

this situation, the repetition of 'm several times while concentrating on the

point between the eyebrows can be en;oyed to its fullest.

There are some schools that state that Yoni Mudra should not be practiced

during the day. "ou can actually practice it% &owever the 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 the end. Ctherwise, during the main routineavoid Yoni Mudra, while at night create special conditions for en;oying its

full power. Yoni Mudra generates such a concentration of energy at the

point between the eyebrows that the quality of the ensuing sleep changes

for the better. !n other words, after crossing the subconscious layers, your

awareness may succeed in reaching the soGcalled 7super conscious7 state.

M#ntl Prn(' nd Pr.%t"

?uring mental Pranayama, you are more willing to perceive than to

stimulate. The pause in each Chakra is longer. )hen your awareness stays

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for some seconds in a Chakra, and you are relaxed there comes the

perception of a pleasurable sweet sensation and your breath slows down

noticeably. 8ome inner sounds as well as hues of light in the screen of

Kutastha deepen your contact with the 'mkar dimension.

8ome people lament they get nowhere with mental Pranayama. !f

you verify the reason of such despondency, you reali5e that they have notunderstood the meaning of this technique. They keep on exerting a mental

and even physical pressure on each Chakra, unable to relax and catch the

sweetness that emanates from them. They embellish the teaching with

various details like contracting the muscles near each Chakra... therefore

all the sweetness is dispelled...

Mental Pranayama has a divine beauty. )ithout mental Pranayama,

Kriya Yoga risks becoming a selfGimposed torture, a nightmare. ! bet that

without it one unfailingly gives up Kriya Yoga, unless one is sustained by

the excitement and expectations created in him by a heavy process ofindoctrination.

A Kriya routine that does not end with mental Pranayama is like an

orchestra going on stage, unpacking the instruments, tuning them and then

leaving at once% !t is this phase that brings everything together4 the ripples

in the mind#s lake are stilled, the awareness becomes transparent, and the

&ast Reality is revealed. !t is a diffuse calmness4 the mind is at rest and

silent and gains the energy necessary to be more acutely alert. !t is like a

spiral which gradually and systematically takes care of all the levels of

one#s being> it is a healing process.

!f the practice happens in the right spirit, then it gives birth to one of

the rare moments in the day where you can utili5e your meditation born

intuition for effective handling any issue that arises from life. Therefore the

value of Mental Pranayama becomes apparent when important decisions

have to be taken. Cne 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. Cne is born to

Kriya through the engaging practice of mental Pranayama> it pro;ects us

into sheer heaven and its beauty overflows our lives.

... it#s hard to stay mad, when there#s so much beauty in the world.

8ometimes ! 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 trying to hold on to it, and then it flows through me like rain and

! can#t feel anything but gratitude for every single moment of my stupid

little life. 2=rom the movie American Beauty4 JJJ3

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A&ndi4: %o'# clri!iction% 3#!or# !cin) t"# n#4t c"&t#r%

A simple and effective theoretical vision of the whole set of Kriya Yoga

procedures is very useful. )ithout it, we risk perceiving Kriya Yoga as achaotic a set of techniques. This leads to relinquish Kriya practice after

some unhappy attempts to devise a rational routine.

:ahiri 'ahasaya said that a spiritual path foresees four footsteps in which

four internal knots 2the 8rantis mentioned in Yoga tradition3 are

unfastened. They are> tongue, heart, navel, coccyx.

!t this the meaning of the four Kriya initiationsM

=irst $riya P Cpening the knot of tongue

8econd $riya P Cpening the knot of heart

Third $riya P Cpening the knot of navel

=ourth $riya P Cpening the knot of 'uladhara

!#m sorry to say that the answer is negative. There are many reasons to

consider the following vision.

Fir%t Kri(> we are not occupied in unfastening particular knots but we try

to make the breath subtle and enter the #ushumna Nadi(

)hat can we say about Kechari Mudra and unfastening the knot ofthe tongue 2 .iha 8ranthi3M :ahiri 'ahasaya discovered the importance of

connecting the tip of our tongue with the energy in the brain. Hsually our

tongue is normally unable to touch the uvula and, consequently, enter the

nasal pharynx. Because of this, we are limited in our connection with the

great reservoir of energy existing in the #ahasrara region. )e cannot deny

that achieving Kechari Mudra means a great step forward in the Kriya

path. The practice of Kechari implies a subtle process of transformation in

our psychoGphysical system.

The problem is that not all kriya"ans are able to practice it even aftermany years of precise attempts 2through *ala"ya Kriya(3 6ow, when ;ust

"a"y Kechari is practiced, we notice a quieting of all useless, unwanted

thoughts and intrusive mental processes. !t becomes easier to listen to astral

sounds, and to merge with the 'mkar aspect of the ?ivine.

6ow, when :ahiri says that Kechari Mudra is the first step of the

spiritual path, this surely has a meaning. But should we perhaps accept that

without Kechari we shall remain ;ust at the anteroom of the spiritual

reali5ationM Ck, we shall be in good company> many saints had not

Kechari. Those who are depressed because they are not able to achieve this


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Mudra, should know that it is possible to experience the ?ivine without it.

)e cannot conceive that the achievement of Kechari creates a sharp

division among people. onfined to a lower class are those poor little

fellows who will never get the igher Kriyas ;ust because they don#t

succeed in reali5ing something physical that doesn#t depend on their efforts

but on their constitution. They will never succeed in speeding up theirspiritual path like those kriya"ans that nature has endowed with a longer

bridle or with a nasal pharynx more accessible to the tip of the tongue... the

whole idea is absurd.

.".#s decision to allow initiation into the igher Kriyas to those

unable to practice Kechari Mudra should have our full praise. onsidering

:ahiri 'ahasaya#s attitude to partake of our imperfection and suffering, !

believe he too behave similarly + although we don#t know for certain.

)e only state that the first step of Kriya is meant to enter #ushumna

2 and that#s saying a lot%

S#cond Kri(> !n this step we work not only on the knot of heart but on

the knot of each hakra. !n this way all the obstructions tied with the five

hakras are removed. !t is true that the most difficult obstructions to cross

are the knot of the coccyx 2 Muladhara 8ranthi or Brahma 8ranti3 and the

knot of the heart 2 ridaya 8ranthi or 5ishnu 8ranti(9

The first prevents a kriya"an from entering #ushumna and moving

toward Kutastha. This fact keeps the veil of illusion real. Hnfastening such

knot means opening the door to inexhaustible spiritual reali5ation. The

second obstructs the downward ;ourney of static Prana from #ahasrara

toward Muladhara( 8uch descending flux is a true blessing> it brings the

spiritual reali5ation into the daily life. !t dominates the superficial

emotions. The mind rests in stillness and the heart is full of inexpressible

;oy. Qualities like love, compassion, kindness, sympathy, empathy, and

magnanimity manifest.

Then it is possible to invite the Kundalini energy to come up Chakra

after Chakra absorbing the meaning of each *atta. This is made with

calm breath or in the breathless state. The more resistant forces that prevent

the vision of the #piritual &ight are going to be dissolved.

T"ird Kri(> we enter the star of $utastha. Another world opens.

Fourt" Kri(> we experience the true meditation upon 'mkar in its

aspects of 8ound, :ight and sensation of being ##touched## by the ?ivine.

A"out the origin o! Kriya Yoga

There is a mythology about Kriya practices made popular through .".#s

AC". According to what is written there, immortal master Baba;i, during

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the nineteenth century, decided it was time to help not only a few

spiritually advanced mystics, as he did in the past, but many many more.

&e appeared to :ahiri 'ahasaya revealing the sacred technique of Kriya

Yoga. :ahiri received this teaching and gave it to humanity through

different disciples.

8ome believe blindly to this legend, other re;ected it wholly. ! don#tknow what really happened. ! like to integrate that legend with something

plausible. ! believe that :ahiri 'ahasaya met a 'aster of exceptional

spiritual caliber and received from him what was necessary for his

evolution + this means something that was chosen specifically for him. !n

my opinion what he received was the secret of !nternal Alchemy. A very

difficult procedure + a technique beyond breath. Therefore ! think credible

that he received from Baba;i only the key process of Kriya Pranayama,

perhaps not the one we received from him, and call ##original Kriya)), but

the Pranayama ith internal "reath which he mastered at a degreeinconceivable for us. &e then developed and implemented a plan to

facilitate each devotee to reali5e in the course of one lifetime the same

goal.

&e was extremely skilled in the art of meditation + so skilled it is hard to

conceive. !t is possible that the igher Kriyas and many Kriya variations

2about which we are still fighting to the present day3 originated from :ahiri

'ahasaya himself% :ike the great mystic $abir, his teaching epitomi5e the

best of great traditions.

robably his disciples added other procedures not to willingly damage the

purity of Kriya but to couple it with something that they considered great,

important. ! think that some added what they had already learned from the

Radhasoami movement. )e shall discuss this later, in the third part of the

book

Purpose o! the "ook

The main purpose of the book is to share everything that that ! know about

$riya and the reasons for such sharing are explained in the first part of the book. Cften, year after year, there is some addition. Before accepting

something new and publish it ! follow some precise criterion. ! accept what

agrees with what :ahiri 'ahasaya affirms in the comments to the sacred

writings, in the letters to the disciples, in the Puran Purush 2drawn by his

diaries.3

The secondary purpose of the book is to explain that the path of

Kriya Yoga possesses an important component that is that of the

De$otional Prayer . !n the third part of the book ! try to make the reader

aware of this.


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&AT(0 -

OMKAR K RIYA 7Fir%t Prt8

@rocedures affecting the first six hakras

! think that there is only one method to deepen our Kriya practice> tuning

with the 'mkar reality. 8wami &ariharananda explained that the 'mkar

reality is made manifested as 8ound, :ight and 'ovement sensation.

The dawning of the spiritual awakening is when suddenly the 'mkar

dimension enters one#s life. Cne day, you will awaken to the reali5ation that

you are actually listening to a sound of 7running water7. :ahiri 'ahasaya

described it as a sound 7produced by a lot of people continually striking the

disk of a bell and as continuous as oil flowing out of a container7. 8urely,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 wonderful experience

is hearing a distant sound of a longGsustaining bell.

'mkar is important, very important. )ithout it, you can repeat all

day long> 7Thou art that7 but you don#t grasp its meaning. "ou are only

en;oying lofty ideas. (ven if you believe in a &igher #el! and desire to live

without betraying it, if you are not in contact with the 'mkar reality, you

betray your &igher #el! continuously. ! venture to say that without a

baptism in the 'mkar reality, one#s practice of Kriya is a caricature of

:ahiri 'ahasaya#s $riya.

!n the previous chapter, through mental Pranayama, we had a foretaste of

the meditation state. 6ow, in this and in the following chapter we

introduce good tools to deepen this state.

9+, E'&lo('#nt o! t"# O' Mntr 2with the voice, not only mentally as

in $riya ranayama3

hant the Mantra 7'm7 aloud in Muladhara Chakra while concentrating

on it4 then do the same with the second Chakra and so on up to the fifthChakra 25ishuddha3 and then with Bindu 2#ikha point(3 ?uring the ascent,

do your best to intuitively touch the inner core of each Chakra. The descent

begins by chanting 7Cm7 in the Medulla, then in the cervical Chakra and

so on, all the way down to the first Chakra. ?uring this descent of

awareness, try to perceive the subtle radiation of each Chakra.

Cne ascent 2Chakras , I, ,


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first three cycles. !n the remaining cycles chant 'm mentally.

The correct pronunciation for ##'m## is like the ##ong## in ##song## but drawn

out. !t must not be pronounced like the ##om## in Tom e.g. ##ahm.## !n this

technique, 7'm7 is a pure prolonged vowel sound pronounced like the

alphabet letter ##o.## The ##m## is silent and the ##o## sound is lengthened. At theend, the mouth is not completely closed + thus creating the nasal sound

7ng7. )hen pronouncing !ndian Mantras, like 'm namo "haga$ate * or

'm namah #hi$aya *, the consonant 7m7 in 7Cm7 is heard. 8ome say the

correct note of 'm is B 28i3 before 'iddle 2?o3.

#light $ariation o! 'm

8ome schools teach to chant 2loudly or mentally3 5am or Bam or rom at

the place of 'm. (specially rom 2a sustained &rooooooom3 turns out

very effective in flooding with euphoria those who practice.

+tili:ing the "reath

)hen you mentally chant 'm in a Chakra, you can emphasi5e the effect of

this action by inhaling ##in## it and exhaling ##from## the same. To be more

clear, focus your awareness on the Muladhara Chakra and breath deeply

visuali5ing the air coming in and out from that point. 0epeat this for each

Chakra. )hen this simple exercise is practiced with concentration, its

balancing and pacifying effect is immediately perceived.

9+- Prn(' it" %"ort 3r#t" c#nt#r#d in Muld"r

This procedure allows to make some definite steps in mastering Kriya by

those people who have a too short breath. There are people, especially

elderly, that lament they remain without breath when they try to have a long

inhalation chanting 'm in each Chakra. !t is wise to teach them this

Pranayama ith short "reath adding> ##=rom now on, this it is your Kriya

Pranayama. =orget definitely basic one and be busy only with it.

"our eyebrows are raised to facilitate the experience of divine :ight. Thetongue is in Kechari Mudra or "a"y Kechari.

Pranayama ith short "reath is based upon letting the breath move

freely, observing it, being conscious of each movement + pauses included +

and coordinating it with a particular movement of energy.

There is a loving awareness of your breathing. After having drawn

three deep breaths, each of them ending with a fast and complete an

exhalation like a sigh, your breath will be very calm. The breath enters

through the nose and dissolves in Ajna. !f you place your finger under both

nostrils, the ingoing or outgoing breath will barely touch your finger. This


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is the indication that the breath is internali5ed (

6ow, part of your awareness goes to Muladhara( )hen it feels

natural to inhale, inhale only what is necessary, as quickly as per instinct

2about one second3, then pause an instant in the second Chakra( )hen it

feels natural to exhale, exhale, and pause in Muladhara( )hen it feels

natural to inhale, inhale, and pause in the third Chakra( )hen it feelsnatural to exhale, exhale, and pause in Muladhara(

ontinue like that, repeating the procedure between Muladhara and

the fourth Chakra, Muladhara and the fifth Chakra 2then

Muladhara;Bindu, Muladhara;Medulla, Muladhara; fifth,

Muladhara; fourth, Muladhara; third and Muladhara; second Chakra(3 Cne

cycle comprises E short breaths. 0epeat the cycle until you perceive your

breath is very calm + almost imperceptible.

=igure E. Cne cycle of $riya ranayama with short breath

9+/ Prn(' it" %"ort 3r#t" c#nt#r#d in Kut%t"

=ocus on Kutastha. Allow that part of your attention goes down in the

Muladhara. Thanks to a short inhalation, this Chakra is ideally raised in

Ajna. Thanks to a short exhalation, this Chakra is ideally brought back into

its seat. art of the attention moves now on the second Chakra. Thanks to a

short inhalation, this Chakra is ideally raised into Ajna. Thanks to a shortexhalation, this Chakra is ideally brought back into its seat...

The same happens to the Chakras ,


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Remark

=or reasons that ! cannot explain the previous technique @-.I has the power

to foster more quickly the breathless state.

9+0 Int#n%i!iction o! t"# &r#.iou% &rctic# %irst part

Become aware of Muladhara Chakra. ontract the muscles near

Muladhara> the back part of the perineum. "ou can keep the contraction

until the abdomen and spine vibrate. Then lift this Chakra through an

inhalation to the point between the eyebrows. &old the breath for as long

as you feel comfortable 2about E G sec3 while trying to perceive the

particular light of Muladhara in Kutastha.

0elax the physical tension and exhale. Breathe out with 7huhG

huhhhhhhhh7 and ideally place Muladhara Chakra back down to itsoriginal position. Then make a ##leap of awareness## to the second Chakra

#adhisthana and contract the muscles of the sex organ and the sacrum.

"ou can practice 5airoli Mudra 2contract and relax both the urethral

sphincter and the muscles of the back near the sacral center.3 Then do

exactly what you have done with the Muladhara Chakra...

)hen #adhisthana is again in its initial position, with a ##leap of

awareness## focus on the third Chakra Manipura. Tighten the muscles of

the abdomen at the level of the navel> quickly contract and relax the navel,

the abdominal muscles and the lumbar area of the spine. Then do exactly

what you have done with the previous two Chakras(((

0epeat the same scheme for Anahata Chakra. (xpand the chest.

Bring the shoulder blades together and concentrate on the spine near the

heart. =eel the contraction of the muscles near the dorsal center. Then do

exactly what you have done with the previous three Chakras(((

=ocus on the fifth Chakra 5ishuddha. 'ove your head quickly from

side to side 2without turning your face3 a couple of times, perceiving a

grinding sound in the cervical vertebrae. This is only to locali5e the

cervical center. 6ow contract the muscles of the back of the neck near the

cervical vertebrae. Then lift this Chakra through an inhalation to the point between the eyebrows. &old .... etc.

Medulla> raise the chin, tense the muscles near the Medulla 2under

the occipital region3, clench the teeth, and see the light at the point between

the eyebrows. =eel that you are offering your Ajna center to the light of the

spiritual eye in Bhrumadhya. (xhale and release all contraction.

9


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Remark

'any find the following technical detail very useful> before raising a

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 theeyebrows. The erineum is the frontal component of Muladhara,the pubic

area is the ##frontal## part of #adhisthana Chakra4 Manipura is linked with

the navel4 the central region of the sternum is the ##frontal## part of Anahata4

the upper front part of the throat is linked with 5ishuddha.

#econd part

!n this practice you visuali5e each Chakra radiating ?ivine :ight through

its petals. Risuali5e each Chakra as a hori5ontal disk, having a diameter of

approximately one inch. Risuali5e the number of petals assigned by yogictradition in counterclockwise direction.

8tart by calmly focusing upon Muladhara. =eel that each of the four

petals radiate white light. Risuali5e each petal while mentally chanting 'm.

0epeat some rounds> 'm, 'm, 'm, 'm, 'm, 'm ..... Do ahead at least for

about Na Na Na Na Na Na ..... Do ahead at least for about


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After this complete round, now visuali5e that each petal is in the crown. !n

this way, the spiritual :ight will radiate from the upper part of the head.

The syllables 'm 'm 'm... Na Na Na *. Mo Mo Mo *. Bha Bha Bha....

2each one repeated more or less the same number of times, at yourdiscretion3 are spiraled around the cranium, activating the perception of

white ?ivine :ight. 8tarting from Bindu, make different counterclockwise

tours. 1 to I rotations is a good choice. The good effects of this procedure

are easily to be perceived and therefore this procedure is perceived as

##heaven sent.##

9+1 G(tri Kri(

This technique is very ancient and existed before :ahiri 'ahasaya begun

his mission of spreading Kriya. !ts structure is well known in !ndia and isconsidered the subtlest way of using the 8ayatri Mantra. This Mantra is

considered to be a supreme vehicle for gaining spiritual enlightenment. The

purest form of 8ayatri Mantra is *at #a$itur 5arenyam Bhargho De$asya

Dhimahi Dhiyo Yonaha Prachodayat( 2Ch, great 8piritual :ight who has

created the Hniverse, we meditate upon "our glory. "ou are the

embodiment of $nowledge. "ou are the remover of all !gnorance. 'ay

"ou enlighten our !ntellect and awaken our !ntuition.3

This Mantra is prefaced with either a short or a long invocation. The

short invocation is> 'm Bhur, 'm Bhu$ah, 'm #aha( The terms Bhur,

Bhu$ah, #aha are invocations to honor the three planes of existence

2physical, astral, and causal respectively3 and to address their presiding

deities. The long invocation is> 'm Bhur, 'm Bhu$ah, 'm #aha, 'm

Mahah, 'm .anah, 'm *apah, 'm #atyam( This invocation is more

complete since it recogni5es that there are more planes of existence> the

seven &okas. Mahah is the mental world, the plane of spiritual balance4

.anah is the world of pure knowledge4 *apah is the world of intuition4

#atyam is the world of Absolute, Hltimate Truth. )e can be satisfied with

the explanation that these sounds are used to activate the Chakras and

connect them to the seven spiritual realms of existence. !n our procedure,we use only the opening long invocation in its complete form and not all

the parts of the 8ayatri Mantra. The Kriya tradition we are following here

links Manipura with 'm Mahah and Anahata with 'm #aha. The reason

is that the world of thinking, evoked by 'm Mahah, is more appropriate to

the nature of the third Chakra, while the causal world of pure ideas, evoked

by 'm #aha, is related to Anahata Chakra(

Become aware of the Muladhara Chakra. ontract the muscles near its

physical location> the contraction can be repeated twoGthree times. Through

J


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a deep inhalation 2not necessarily as long as in Kriya Pranayama3 visuali5e

the Muladhara 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. 6ow they don#t exist. &old the breath and focus on the

7inner space7 between the eyebrows. This comes out easily with Kechari

Mudra.

Cn the screen between the eyebrows, a particular colorexperience happens + this color is different for each Chakra. 'entally

chant at least three times the specific Mantra for the Muladhara Chakra4

'm Bhur

Then, through a long exhalation, ideally lower this Chakra from the

point between the eyebrows to its proper location in the spine. 6ow you

know what to do with each other Chakra.

The Mantras to be utili5ed are>

'm Bhur for Muladhara4

'm Bhu$ah for #adhisthana4

'm Mahah for Manipura4

'm #aha for Anahata4

'm .anah for 5ishuddha4

'm *apah for Medulla

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

&old your breath4 raise your eyebrows, become aware of the light. 0epeat

'm #atyam(

6ow complete the 7round7 by lifting Chakras , earth, water,

fire, air, and ether. Cffering each *atta 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 ofillusion.

The experience of the changing colors in the spiritual eye means to

perceive the particular vibration and light frequency of each Chakra. By

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, although it is not a

physical void. By merging into this empty space, it is easier for a kriya"an to

perceive the rhythms of each Chakra and distinguish them one from another.

IE


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familiari5ing with these frequencies leads you to the reali5ation that all the

universe exists in Kutastha.

!f you persevere 2refusing the scruple that this procedure doesn#t come out

with tangible effects3 and give this technique a fair trial, you will

experience a definite transformation of your state of consciousness. !nwhatever way you look at it, the contribution of this technique in removing

the last internal obstacles blocking our efforts to enter #ushumna is

exceptional.

!n time it will be possible for you to mentally repeat ##'m Bhur 7 1 times

holding your breath. This gives you the power to tune with earthG*atta

experiencing the peculiar ##vibration## of the Muladhara Chakra.

At the same time, by repeating the Mantra ##'m Bhu$ah## 1 times it

will be possible to tune with waterG*atta having its seat in the secondChakra.... then comes the turn of the fireG*atta...

=amiliarity with the breathless state gives you the ability to stop at

each Chakra 2like a bee on a flower3, bathing for a precise time in the

*atta linked with that Chakra. The ideal time is what is required to do 1

repetitions of the related Mantra. 8tay with the number 1 to resist the

tendency to lose yourself in a state of bliss arising from each Chakra. The

*atta related to a Chakra tends to entrap oneFs attention, resulting in an

indefinite pause on a Chakra with nothing being accomplished. The 1

repetitions of the Mantra will help you to have full experience of each

*atta but, at the same time, go beyond it. The meaning of the 8ayatri

Kriya is exactly this> tuning in with each *atta, one after the other, up and

down along the spine.

So'# coun%#l% to c"i#.# t"# 3r#t"l#%% %tt#

Breathlessness does not mean that the breathing process becomes very

quiet. The breathless state is characteri5ed by the fact that the breath is

entirely nonGexistent for long, long times + times that are considered

impossible by scientific knowledge. Hnfortunately it cannot be foreseen

exactly in which moment such state will be reached.The breathless state is the true !nitiation into the 8piritual ath of

Kriya Yoga. The impact of this experience means far more than the words

can convey. !n my opinion one needs on the average two to three years of

regular practice of the %irst Kriya techniques. The techniques described in

this hapter and in the following hapters coupled with intensive practice

of .apa is the ultimate decisive push. A kriya"an working upon

unfastening the heart knot soon notices how the breathing process tends to

calm down. alm down is not enough. =ollowing are some guidelines to

achieve the Breathless state.

I


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ascending to the Bindu, begin the descent, pausing in Medulla, fifth

Chakra, fourth Chakra and so on.

@ 76ow ! have it finally%7 The restless

mind is dissolved. "ou are perfectly aware, but in a calm and detached

way. "ou are pro;ected out of time, you feel you are above life.

)hen this happens, a great event happened> this is the true initiation

into Kriya Yog

kriyayoga tecniques

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