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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 $riya ranayama and the corresponding 'udras + and if necessary,
may recommend that you practice them only mentally.
To check if refinements have been added to the description of the techniques, visit
www.kriyayogainfo.net at least once a year.
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http://www.kriyayogainfo.net/http://www.kriyayogainfo.net/
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&AT(0 1
FIRST STAGE OF K RIYA YOGA
Introduction: loction o! t"# C"$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
per hour + about
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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.
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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
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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.
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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.
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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