Kriya Yoga: synthesis of a personal experience

Author: Ennio Nimis

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 CONTENTS

Contents ii
Synopsis
iii
PART I
A PERSONAL ACCOUNT OF MY SEARCH OF THE
ORIGINAL KRIYA

1. Yoga Self-Taught 6
2. Kriya Yoga from Organizations 19
3. The Value of Japa 37
4. Traveling Gurus 51
5. Again Alone on the Spiritual Path 74

PART II
DEFINITION OF THE KRIYA YOGA TECHNIQUES

6. The Basic Techniques of Kriya Yoga 86

7. Further Information about the First Kriya Set of Techniques 102
8. Definition of the Higher Kriyas in Six Phases 122

PART III
KRIYA YOGA IN PRACTICE

9. Remarks on the Potential Dangers of Meditation and Kriya 151

10. Incremental Routines. Building the Best Foundation of the 163
Spiritual Path 181
11. The Irreplaceable Experience of Continuous Prayer (Japa) 193
12. Kriya of the Cells. Exploring the Ultimate Perfection of Kriya
Pranayama 203

Appendix: Remarks on Simplified Kriya 218

234
Glossary
Bibliography

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 SYNOPSIS

PART I: A PERSONAL ACCOUNT OF MY SEARCH OF THE ORIGINAL

KRIYA
The first part contains the story of the different phases of my spiritual search: self
teaching of Yoga; Kriya Yoga received from an organization; Kriya Yoga received from
traveling gurus; final decision of putting in a book all what I knew about Kriya Yoga
techniques and go ahead alone.

Chapter 1 Yoga Self-Taught

My spiritual search began early, after I bought an introductory book on classical Yoga.
I considered Yoga a discipline capable to produce an internal change in my personality.
I began with an exercise, to be done in Savasana, where the thinking process was
disciplined to create a state of "mental void". I decided also to extend the mechanism of
this technique to my student life. I decided to reinforce my discipline through the art of
Pranayama. The first result was the experience of a vast joy springing from the
fundamentals of my being, not provoked by any external cause. After three months of
practice, I experienced what Yoga books call : " Kundalini awakening." This experience
was preceded by a couple of days characterized by fear and anguish,

Chapter 2 Kriya Yoga from Organizations

Enthusiast of Pranayama, I decided to devote my life to perfect it. I became to know of
the existence of Kriya Yoga: a four-phased Pranayama path taught in our age by the
great Lahiri Mahasaya. I would have done whatever to learn it immediately but this
clashed with the rules of the organization spreading it: it was necessary to follow a
correspondence course. Meekly, I accepted to put aside my already consolidated
practice of classic Pranayama and abide only by the written teachings of my
correspondence course. A year and a half later, I received the First Kriya set of
techniques. I was blissfully happy but unable to conceive a working routine -- the one I
followed was neither functional nor rational

Chapter 3 The Value of Japa

When I learned the so called Higher Kriyas, this problem became more and more critic,
also because they were not completely explained. Later, when one of the organization's
representatives refused to clarify my doubts, reluctantly, I decided to address my search
toward other sources. I had no concrete results but, thanks to some good readings, the
practice of Japa entered my life; with it, the experience of the breathless state became
part of my life

Chapter 4 Traveling Gurus

Possessed by an eager desire to learn the so-called "original Kriya", I made the great
mistake of neglecting that state for many years. I followed three different teachers.
Among many not very important details, I learned something valuable: 1. the
importance of listening to the internal sounds during Kriya Pranayama; 2. the
frenulum-stretching technique (Talabya Kriya) leading to mastery of Kechari Mudra; 3.
the mysterious Tribhangamurari movement and, at last: 4. the concept of Incremental
Routine.

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Chapter 5 Again Alone on the Spiritual Path
After the break off with my third teacher, I decided to avoid seeking others. An
uncertain idea came also to put all what I knew about Kriya in a book. In this project I
was hampered by the deep conditioning I had received from my first Kriya
organization: the promise of keeping any technical detail of Kriya secret. Years went by
with very long session of meditation outdoors, looking for inspiration from my
privileged source: the Beauty of Nature. The mental clarity and stamina produced by
the incremental routines helped me to erase all conditionings. I began the work of
writing the book and posted it on the Web.

PART II: DEFINITION OF THE KRIYA YOGA TECHNIQUES

The second part is devoted to sharing what I know about theory and practice of Kriya
Yoga.

Chapter 6 The Basic Techniques of Kriya Yoga

In this chapter the essence of First Kriya is given through eight techniques -- Talabya
Kriya, Om Japa (in the Chakras), Kriya Pranayama (often called simply Pranayama),
Navi Kriya, Maha Mudra, Kriya Pranayama with short breath, mental Pranayama and
Yoni Mudra. In the technique of Kriya Pranayama we shall distinguish three phases.

Chapter 7 Further Information about the First Kriya Set of Techniques

After a theoretical digression on the four knots that prevent the spiritual experience
(tongue, heart, navel and coccyx) some variations of the basic First Kriya techniques
are described. We improve the discussion of Kechari Mudra.

Chapter 8 Definition of the Higher Kriyas in Six Phases

The Higher Kriyas are here described as a six steps system. Some variations are
discussed too.

PART III: KRIYA YOGA IN PRACTICE

The third part dwells with the practical aspects of teaching Kriya Yoga. The main theme
is how to assist students to coordinate and harness their efforts in a meaningful way,
making them able to withstand the transformative process that leads to the mastery of
the different steps of Kriya Yoga.

Chapter 9 Remarks on the Potential Dangers of Meditation and Kriya

The alleged danger of "premature Kundalini awakening" is not so real as it is described.
For sure, there are some norms to follow in order to avoid strong mood oscillations
caused by the practice of Kriya.

Chapter 10 Incremental Routines. Building the Best Foundation of the Spiritual

Path
After considering how to introduce the First Kriya in a gradual way, some practical

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examples clarify how to utilize the formidable instrument of the Incremental Routine.

Chapter 11 The Irreplaceable Experience of Continuous Prayer (Japa)

The breathless state is a decisive result marking a turning point in one's life: it is the
true Initiation. It is achieved by adding to a correct routine containing the essence of
Kriya the practice of Japa during the day. Through this action, one enters the dimension
of Unceasing Prayer (Prayer of the Heart) and lives the Kriya path with the right
attitude.

Chapter 12 Kriya of the Cells. Exploring the Ultimate Perfection of Kriya

Pranayama
The discussion is about what could be considered the final improvement of Kriya
Pranayama. A parallel is given with the Macrocosmic orbit of internal taoist Alchemy.
The intriguing effects of this practice are here taken into account.

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PART I: A PERSONAL ACCOUNT OF MY SEARCH OF THE ORIGINAL
KRIYA

CHAPTER 1
YOGA SELF-TAUGHT

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

classical Yoga. My interest in Yoga had been fueled by a certain expectation of
the effectiveness of the oriental forms of meditation, that had slowly
consolidated during my childhood and early adolescence. I don't remember the
title of the first book. Books of B.K.S. Iyengar followed, and then finally the
autobiography of an Indian saint where I found the term Kriya Yoga. But first
things first...

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

friends and I loved those books. I remember the first one I read from end to end
was on occultism. Knowing the book was considered unsuitable for my age, I
was proud to be able to read and understand it. I turned a deaf ear to any
persuasive advice to dedicate myself to more formative readings. I continued
these readings until I was about 11. I wasted a lot of time on worthless books and
stacks of specialized esoteric magazines with tantalizing titles and impossible
chimeras designed essentially to impress, and where it was impossible to
distinguish in advance between fact and fiction. I came into contact with the
main themes of occidental esotericism with short digressions into phenomena
like hypnosis and spiritualism... In the end, I felt I had traveled through an
indistinct chaos. Perhaps, the most precious secrets were hidden in other books I
had not been fortunate enough to find.
During this period, when I was perhaps 10 or 11, I saw the word "Yoga"
for the first time in a postal catalog of esoteric books among my father's
correspondence. I was entranced and inexplicably spellbound by the person
pictured on the cover sitting in the "lotus position." However, I couldn't
persuade my father to buy the book for me.
When I was 15 and in high school, the esoteric flame was rekindled for a
while in a particular way: Yoga as a discipline to practice -- not to read or to
fantasize about. A friend told me he had a detailed textbook containing different
Pranayama techniques, and added: "these exercises can change a person
inside...." I was deeply allured by his words: what internal change was he talking
about? Surely my friend didn't mean the attainment of a particular state of
relaxation or concentration or how to integrate the oriental vision of existence
with our lifestyle. He was surely referring to obtaining some intense experiences
that left a psychological mark, beyond the point of no return. I had no doubts that
Pranayama was something I had to learn as soon as possible. But my friend
would not lend me the book. However, a few days later at the train station

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newsstand, I spotted Yoga in 20 lessons and bought it forthwith and read it in its
entirety. My spiritual search had begun but I was not aware of it. For me, it
seemed more an exercise of mental control.
Unfortunately, the philosophical introduction did not stir up anything spiritual.
The introduction to Yoga philosophy was neither impressive or thought
provoking (Jiva, Prakriti, Purusha...). It was there just to give the reader the
impression of serious authenticity. Even concepts like Reincarnation, Karma,
Dharma, and Maya, the understanding of which in the future would become so
important in my life, remained unfathomable, hidden in a tangle of Sanskrit
terms. Pranayama was only hinted at by explaining how to do a complete breath
-- dilating the abdomen, diaphragm, and upper chest during inhalation and
contracting the same in reverse order for a calm exhalation. That was clearly just
an introduction, nothing else. It was no difficult task to guess that the ancient art
of Pranayama was not intended to train the chest muscles, strengthening the
diaphragm or creating some peculiar conditions of blood oxygenation, but to act
on the energy present in our psychophysical system. It was clear, at least for me,
that such energy was related to disharmony and conflicts inside our disposition. I
was frustrated about the lack of information about Pranayama -- I knew it could
bring about a transformation in my personality. Nevertheless, I began trying out
yoga postures (Asanas) in a corner of our school gymnasium during physical
education classes after the teacher gave me permission to work out on my own
after the preliminary group warm-up exercises. I wasn't very good anyway in
sports despite being well-conditioned by long walks. Moreover, being able to do
something significant without having to move very far and without the inherent
risks of school sports attracted me. So, while my schoolmates would amuse
themselves with team games, I devoted myself to mastering yoga positions or
moving the abdominal muscles with the Nauli technique -- to the amazement of
my teacher who inquired about the secret of obtaining such interesting effects.
Objectively speaking, that Yoga text was not a mediocre one: it explained
the name of each posture (Asana), gave a brief note on the best mental attitude
for practicing it and how each exercise stimulated certain physiological functions
(important endocrine glands, etc.). It was taken for granted that these positions
were not to be seen as simple "stretching work-outs"; they were a means of
providing a global stimulus to all the physical organs to increase their vitality.
The satisfaction I felt at the end of a session spoke for their effectiveness.
There was an entire chapter devoted to the "Corpse Pose" (Savasana), the
last one to be practiced in the daily Asana routine. The instructions were
structured with great care in typical western style but the author did not lose his
focus in useless philosophical embellishments. He explained the purpose of the
exercise was to put to rest the mental faculties in order to recharge the whole
psychophysical system with fresh energy. I was attracted by the over-exaggerated
promise that by stopping all mental functions -- without falling into a state of
sleep -- and remaining for some time in a state of pure awareness, one could
obtain within an hour, the equivalent of five hours sleep.
I regret not having the book anymore, but I will describe the exercise
based on what I remember:

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"Lie in the supine position with arms extended alongside the body and with eyes
covered to keep the light out. After staying still for two or three minutes,
mentally repeat -- I am relaxed, I am calm, I am not thinking of anything. Then,
to enter the state of mental void, visualize your thoughts including those with
abstract qualities and push them away one by one as if an internal hand were
moving them gently from the center of a mental screen toward its outer edge. All
thoughts, without exception, must be put aside; even the thought itself of
practicing a technique. You should never become annoyed about continuous new
thoughts but picture them as objects and shift them aside; in this way, ulterior
chains of thought are prevented from coming out. After pushing a thought away,
return your awareness to the small spot between the eyebrows (Kutastha) which
resembles a lake of peace, and relax therein. The ability to continuously push
away thoughts that knock at the door of your attention will become easier and
almost automatic.
When, on some occasions -- such as practicing immediately after a strong
emotional incident -- the mechanism does not seem to work, convert your
concentration into a small needle which constantly touches the area between the
eyebrows -- just touching, without worrying about shifting thoughts aside. At a
certain point, there is no more effort and any remaining restless emotion
subsides. The focus of consciousness is absorbed in Kutastha. The thought seeds
manifesting as indefinite images quivering at the edge of awareness cannot
disturb your mental rest. Whichever of the two methods you choose, the exercise
works perfectly and after 40 minutes you get up well-rested and recharged with
new fresh energy."

In my experience, in spite of the 40 minutes promised by the book, the final state
of relaxation lasted no more than 15 minutes and the exercise itself never more
than 25-30 minutes altogether. The technique inevitably ended in a peculiar way;
the state of deep calmness was interrupted by the thought that the exercise had
not yet begun; my reaction was always a wince and a faster heartbeat. After a
few seconds however, the confidence that the exercise had been perfectly
executed appeared.
Thanks to this technique, which became a daily habit, I realized once and
for all the difference between "mind" and "awareness". When the mental process
is eased off into perfect silence, pure awareness without content arises. Like a
luminous point duplicating itself an unlimited amount of times, it remains
unchanged for some minutes. At the end you know that you exist and that your
existence is indestructible. Pure logical thinking cannot yield you that certitude;
thoughts are in essence ephemeral and instead of revealing the final truth, they
cloud it. The Cartesian deduction: "I think, therefore I am" is indefensible. It
would be more correct to affirm: "Only in the ability of obtaining the silence of
thoughts, lies the proof and the intimate certainty of existing."

Besides the dimensions of esoteric, oriental meditative practices, there was also
the passion for poetry and literature accompanied by habit of daily seeking the

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contemplation of Beauty in Nature.
My interest in poetry began when I was 9. I took out a book of poetry
from the school library and began copying different short poems with naturalistic
themes in my notebook. By reading them frequently I soon knew them all by
heart. By recalling them, I could intensify the pleasure I felt while contemplating
the hilly surroundings beyond the outskirts of our village. I continued this
exercise until I was 18.
As years in the high school were drawing to a close, I developed a passion
for classical music and studying Beethoven. He became my idol. Despite the
tragedy of his deafness at his creative peak, he reacted in a most honorable
manner and carried on creating works he had already composed in his heart. The
Heiligenstadt Testament, where he reveals his critical condition and states his
decision with pacific and total resolution made him almost a hero and a saint in
my eyes. He wrote to a friend: "God is nearer to me than to others. I approach
Him without fear, I have always known him. Neither am I anxious about my
music, which no adverse fate can overtake, and which will free him who
understands it from the misery which afflicts others." How could I remain
indifferent? He was drawing incomparable music out of the depths of his being,
and offering it to his brothers and to humanity. The triumph of this frail human
creature over a nonsensical fate had a tremendous impact on me. The daily rite of
retiring to my room to listen to that music consolidated my consecration to the
Ideal -- Self inquiry.
Each day for the first 3 months after high school graduation, when I
experienced a strong sentimental tie whose fulfillment seemed impossible, I
listened to Beethoven's Missa Solemnis. The more my rash emotionalism
prompted me to take steps which proved to be destructive to my affective
relationships, the more my desperate heart found refuge in its pure beauty.
During a walk in the country, sitting on a hill contemplating a far landscape
basking in the warmth of the summer evening, that music rang out again in my
memory. What my heart craved was before me; perfect and untarnished neither
by fears nor a sense of guilt. That was my first religious experience.

I majored in Mathematics at university and during the first months, I understood

that a happy chapter of my life was concluded and there would be no time for
distractions -- like studying humanities. All my attention was focused on
reasoning clearly, remaining undisturbed by distractions, and finding an effective
method of study. I decided to use the technique of mental void while resting in
the afternoon as well as to extend its dynamic to studying.
To further save my energy, I planned to think in a disciplined way during
my idle moments. One bad habit I had to conquer was the tendency to day-dream
and jump from one memory to another to extract moments of pleasure. I had
molded the unshakeable conviction that when thought becomes an uncontrollable
vice -- for many it is an utter addiction -- it constitutes not only a waste of energy
but is the primary cause of misery. The frenzied whirl of the thought process,
accompanied by alternating moods and strong emotions, create at times
unreasonable fears that hinder the decisive action that life requires. On other

9
occasions, it excessively fosters an optimistic imagination that unfortunately
pushes the person toward wretched actions. I was convinced disciplined thought
was the most valuable trait I could develop and that it would open the doors to
fruitful achievements.
My decision filled me with euphoric enthusiasm. But after breathing for
some hours the limpid, sparkling, celestial state of thought restraint, I
encountered a significant resistance. In the mirror of my introspection, I saw how
other habits were wasting my mental energy. One of these, wrapped and
unexpectedly dignified by the idea of socialization, was that of daily falling into
nerve-wracking discussions with friends. It was time to renounce it. I abruptly
avoided their company.
Certainly, mine was not an impossible sacrifice: theirs was not my world.
One day, during a short afternoon walk, I saw them from afar sitting lazily and
chatting in the usual bar. My heart gave a lurch. They were my friends and I
loved each one of them, yet seeing them together on that day, they appeared to
me like chickens cooped up in a narrow space. Mercilessly, I assumed they were
completely governed by their instincts: eating, partying, having sex, and
overindulging. Whatever tragedy happened to their mate, it didn't concern them,
they would have kept on sipping the daily pleasure of dawdling until misfortune
hit them. It was very sad and distressing. The incident put me in a gloomy mood.
A sentence from Beethoven's Heiligenstadt testament came spontaneously to
mind as an invocation to retrieve the lofty dimension I enjoyed during my high
school years:

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

At that moment, I resolved to concentrate on my studies and passing my exams

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

I Will Die So I Can Live!

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

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

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dignity:

O Rschen roth! O red rose!

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

It was like being in the countryside during a light rain. But it was spring and a
ray of sun pierced the clouds. Amid the vegetation, there was a beautiful red rose
that filled my heart with its beauty. The song then dealt with the theme of eternal
life. The music conveyed the biblical suggestion of universal judgment. Then the
choir sang some verses from Klopstock's hymn:

Aufersteh'n, ja aufersteh'n Rise again, yes, rise again,

Wirst du, Mein Staub, will you, my dust,
Nach kurzer Ruh'! after a brief rest!
Unsterblich Leben! Unsterblich Leben Immortal life! Immortal life
wird der dich rief dir geben! will He who called you, give you.

Then Mahler's own verses were chanted: these ended with:

Mit Flgeln, die ich mir errungen,
In heiem Liebesstreben,
Werd'ich entschweben
Zum Licht, zu dem kein Aug'gedrungen!
Sterben werd'ich, um zu leben!
Aufersteh'n, ja aufersteh'n
wirst du, mein Herz, in einem Nu!
Was du geschlagen
zu Gott wird es dich tragen!
With wings I have gained,
in love's fierce striving,
I shall soar aloft
to the light no eye has pierced!
I will die so I can live!
Rise again, yes, rise again,
Will you, my heart, in an instant!
What you have earned yourself,
shall lead you to God!

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

could on it and listening to it entranced and in the quietude of my room. After
many integral and enthusiastic listening sessions, the words: "Sterben werde ich,
um zu leben!" ("I will die so I can live!") resounded all day long in my mind like
a thread around which my thought crystallized.
Would have I ever be able, before barren old age, to "die in myself"? Was
it possible to cross the foggy curtain of thoughts, superficial emotions, sensations
and instinct, and emerge in that pure Dimension I had yearned for for many years
and what I felt was my sovereign good?
There was no doubt I would have perfected my self imposed discipline to
extremes, but by no means did I want to spend the rest of my life staring at the
wall of my silenced mind and waiting for something to happen. "I will seize Fate
by the throat", said Beethoven: so I too was prepared to act in a strong and
decisive way.

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What I missed was the art of Pranayama -- that Pranayama which I had dreamed
so much about but had never actually practiced. B.K.S. Iyengar's description in
his The Illustrated Light on Yoga, which I had purchased a few weeks before, had
awakened in me an unshakeable desire to practice it intensively.
In the last part of the book there was a prudent warning: "Pneumatic tools can cut
through the hardest rock. In Pranayama, the yogi uses his lungs as pneumatic
tools. If they are not used properly, they destroy both the tool and the person
using it. Faulty practice puts undue stress on the lungs and diaphragm. The
respiratory system suffers and the nervous system is adversely affected. The
very foundation of a healthy body and a sound mind is shaken by a faulty
practice of Pranayama."
This sentence, particularly the hint at the danger of compromising our
mental health, turned on my immoderate will to experience all its power, to the
point of "dying" in it, figuratively speaking. What would have frightened others,
encouraged me. If it provoked an authentic psychological earthquake, then I was
on the right track. Yes, some prudence was necessary: an intensive practice had
to be reached gradually and each session had to be carried out with extreme care.
The Pranayama referred to was Nadi Sodhana and Ujjayi with Bandha
and Kumbhaka -- such a practice would be a whole new experience because
these exercises were not described in my first Yoga manual. Day after day, I
could verify Pranayama's potentiality acting on my psyche. I was certain my
old school friend had told the truth -- "these exercises can change a person
inside". It had to be true! Pranayama appeared to me as the most perfect of all
arts, with no intrinsic limits. To devote myself to it, I did not have to spend
money on a piano or a violin or a canvas and color. The instrument was already
with me and within me. I couldn't understand how I had wasted so much time
before taking on this commitment seriously. To abide by it was "the decision" of
my life. I practiced morning and evening in an "absolute" way, with ferocious
concentration, as if there were no tomorrow. I would start with stretching
exercises -- and some simple Asanas when I had more time. 1 I practiced in the
half-lotus position, sitting on the edge of a pillow with my back straight. I
focused with zeal on applying the instructions flawlessly and with a creative
spirit. I concentrated keenly on the alternate feelings of coolness and warmth
produced by the air on the fingers and on the palm of the right hand used to open
and close the nostrils. The pressure, the smooth flowing of the breath... every
detail was pleasant. Becoming aware of each peculiarity of the exercise helped
me maintain a vigilant attention without becoming stressed.
I felt my perception of things had changed. I searched for the most intense
colors, fascinated by them as if they were close to reveal an unknown reality
under and beyond material reality. Sometimes, in the first sunny days after
winter, when the skies were crystalline and as blue as they had ever been, I
would sit in the open air and contemplate the environs. In a bushy ditch covered
with ivy, the sun shed its light upon flowers that a few weeks before were
blooming during the cold and now, heedless of the mildest days, still lingered in
1
A detailed description of this routine (Nadi Sodhana; Ujjayi; Bandha and final
concentration in Kutastha) is given in chapter 10.

12
their spell-binding glory. I was deeply inspired. I would close my eyes and rely
on an inner radiance. Beauty was now a sensation of pressure on my heart.
At that time, my internal life was still split between two interests which
stand before my inner judgment like ideal dimensions, radically separated one
from another. On one side there was the interest in esoteric matters which had
guided my search toward Yoga discipline -- it was conceived as an efficacious
tool for purifying and controlling the mind. On the other side there was the
aspiration toward the ideal world of Beauty which I tried to evoke through the
study of literary work, listening to classic music. I could never have imagined
that the first dimension could possibly lead me toward the second! It was
reasonable to hope that Pranayama could give me a permanent base of mental
clarity, helping me not to spoil by a mess of thoughts the fragile miracle of the
encounter with Beauty. But I never could have imagined that Pranayama had the
power of multiplying the experience of the Sublime, rousing them almost from
nothing. I often repeated inside me and sometimes quoted to my friends, this
verse from the Bhagavad Gita:

"(The yogi) knows the joy eternal beyond the pale of the senses which his reason
cannot grasp. He abides in this reality and moves not thence. He has found the
treasure above all others. There is nothing higher than this. He that has
achieved it shall not be moved by the greatest sorrow. This is the real meaning
of Yoga - a deliverance from contact with pain and sorrow".

While I was repeating it, I realized I had actually experimented that joy, rather I
was actually holding onto it. On a quiet afternoon walk among trees just before
sunset, I quickly glanced, now and then, at a comment from one of the
Upanishads [ancient Sanskrit sacred texts] that I had with me. One particular
sentence awakened an instantaneous realization: "Thou art that"! I closed the
book and repeated the words as if in a trance. Was my rational mind able to grasp
the incommensurable implication of the statement? Yes, it was: I was that
unbelievably delicate green light filtering through the leaves which was bearing
witness to the spring that brought new life. Back home, I did not even try to put
down on paper the numerous "moments of grace" I experienced, nor could I
have. My only wish was to go further and further into this new inner source of
understanding and enlightenment.

Kundalini Experience

After having bought the works of Ramakrishna, Vivekananda, Gopi Krishna and
Patanjali's Yoga Sutras (a big volume with comments by I.K. Taimni), I finally
decided to buy also the autobiography of an Indian saint, whom I will indicate by
P.Y. 2. It was a book I had already seen some years before without buying it
2
The reader will understand why I am not mentioning the full name of P.Y. - it is not
difficult, however, to figure out his identity. There are many schools of Yoga spreading
his teachings according to a specific legitimacy'. One of these, through its
representatives, made me realize that not only won't they tolerate the smallest of the

13
since, skimming through its pages, I had observed that it didn't contain practical
instructions. My hope now was that I would be able to find useful information
such as the addresses of some good schools of Yoga. Reading this autobiography
enthralled me and originated a strong aspiration toward the mystical path: in
certain moments, I found myself almost burning from an internal fever. This
situation provided a fertile ground for the coming of an event which was
radically different than what I had experienced before. It was a kind of "intimate"
and spiritual experience. Nonetheless, since I have listened to the description of
similar events from the lips of many researchers I have decided to share it.
The premises to that experience happened when one night, immersed in
the reading of P.Y.'s autobiography, I had a shiver similar to an electric current
that spread itself throughout my whole body. The experience was insignificant in
itself, but the point is that it frightened me a lot. My reaction was rather strange
since I had always believed I was immune from fear of all things related to
transcendence. The thought had flashed upon my mind that a deeper event was
going to happen soon; that it was going to be strong, very strong and I would not
be able to stop it in any way. It was as if my memory had an inexplicable
familiarity with it and my instinct knew its inescapable power. I made up my
mind to let things happen unimpeded and go ahead with the reading. Minutes
passed by and I was not able to continue reading; my restlessness turned into
anxiety. Then it became fear, an intense fear of something unknown which was
threatening my existence. I had certainly never experienced a similar state. In
moments of danger I would remain paralyzed, unable to think. Now my
thoughts were stirring frantically picturing the worst exits: loss of the
psychological balance or the encounter with an evil entity.
I felt the urgency of doing something -- even though I did not know what.
I set myself in the position of meditation and waited. The anguish increased. I
was sure I was close to madness or death. A part of me, maybe the totality of
that entity I call "myself", seemed at the point of melting away. The worst
thoughts hung over me without a clear reason.
In those days I had finished reading Gopi Krishna's Kundalini: Path to
Higher Consciousness. Here the author described the splendid awakening
experience he had following an intense practice of concentration on the seventh
Chakra, whereas because his body was probably unprepared he later met
serious physical and, as a reflex, psychic problems as well. According to his
description, inside of his body energy was put in constant motion from the base
of the backbone toward the brain. So strong was that energy to force him in bed
and to prevent the accomplishment of the normal bodily functions. He literally
felt as if he was burned by an inner fire, which he could not put out. Weeks later,
Copyright violations, but they won't even appreciate their beloved Teacher's name to be
mixed into discussions about Kriya on the Internet. The reason is that, in the past, some
people used His name to mislead the search of a high number of practitioners who were
trying to receive His original teachings. Moreover, my desire is to inform the reader that
in the following pages I will only summarily linger upon my understanding of His
legacy, without any pretension to give an objective account of it. An interested reader
should not renounce the privilege of turning to the original texts!

14
he intuitively discovered the way to check out the phenomenon, which became a
stout experience of internal realization. As far as I am concerned, I was afraid to
have come to the threshold of the same experience but, since I did not live in
India, I was scared the people around me might not understand. The experience
would have been terrible! Nobody could make sure that, like for Gopi Krishna,
my experience would be channeled toward a positive conclusion.
The spiritual world appeared to me as a sorrowful and horrible nightmare,
able to annihilate and destroy whoever would imprudently approach it. Ordinary
life, on the contrary, seemed the dearest and healthiest reality. I was afraid I
might not be able to get back to that condition anymore. I was convinced that I
had opened a door that I was not supposed to open. I decided to stop the
experience and put off the fatal moment. I stood up and left the room, out to the
open air. It was night and there was nobody to whom I could communicate my
panic! At the center of the yard I was burdened, choked, almost crushed by a
feeling of desperation, envying all those people who had never practiced Yoga. I
felt guilty and ashamed for hurting through harsh words a friend who had been
involved in a part of my search. Like so many others, he had shunned any
practice, forgot lofty readings and engaged in enjoying life. Equipped with a
juvenile boldness, I had addressed him with a tone far from being affectionate,
which then started to thunder inside of my head. I felt sorry that I had thrown
unjustified cruelty at him without really knowing what was in his mind and soul.
I would have liked to tell him how sorry I was to have brutally violated his right
to live the way that was best to him. He had preferred to protect his mental health
rather than become unstable or insane through practices he was not sure about.
Because of my great passion for classical music, I hoped that listening to
it might yield the positive effect of protecting me from the anguish and help me
to get back to my usual mood. Why not try, then? It was Beethoven's Concert for
Violin and Orchestra I listened to with a pair of headphones in my room that
soothed my soul and, after half an hour, eased my sleep. The following morning I
woke up with the same fear in my mind.
Strange as it may seem, the two pivotal facts that today stir the most
intense emotions of my life -- that there is a Divine Intelligence at the very basis
of everything existing and that man can practice a definite discipline in order to
attune to it -- conveyed to me a feeling of horror! The sunlight poured into the
room through the chinks in the shutters. I had a whole day before me. I went out
to try and amuse myself joining other people. I met some friends but did not talk
about what I was experiencing. The afternoon was spent cracking all sorts of
jokes and behaving like the people I had always considered lazy and dull. In this
way, I succeeded in hiding my anguish. The first day went by; my mind was
totally worn out. After two days, the fear diminished and I finally felt safe.
Something had changed anyway, since I actually did not succeed in thinking
about Yoga: I went around that idea!
One week later I began, calmly and detachedly, to ponder on the meaning
of what had happened. I understood the nature of my reaction to that episode: I
had cowardly run away from the experience I had pursued for such a long time!
In the depth of my soul my dignity led me to continue with my search exactly

15
from the point where I had quit. I was ready to accept all that was to happen and
let things follow their course, even if this process implied the loss of my
wholesomeness. I began the practice of Pranayama again, as intensely as before.
A few days went by without detecting any form of fear. Then, I experienced
something awfully beautiful. (Many readers will recognize, in the following
description, their similar experience.)

It was night. I was lying on my back in a relaxed "corpse pose", when I had a
pleasant sensation, as if an electric wind was blowing in the external part of my
body, propagating itself quickly and with a wavy motion from my feet up to my
head. My body was so tired that I could not move -- even if my mind imparted
the order to move. I felt the sensation familiar and had no fear. My composure
was serene. The electric wind was replaced by another feeling, comparable to an
enormous strength filling into the backbone and quickly climbing up to the brain.
That experience was characterized by an indescribable, and so far unknown,
sense of bliss. The perception of an intense brightness accompanied everything.
My memory of that moment is condensed into one expression, "a clear and
euphoric certainty of existing, like an unlimited ocean of awareness and bliss".
The strangest thing is that in the very instant I had it, I found it familiar.
In his God Exists: I Have Met Him, A. Frossard tries to give an idea of his
spiritual experience. For that purpose he creates the concept of the "inverse
avalanche". An avalanche collapses, runs downhill, first slowly, then faster and
violently at the same time. Frossard suggests that we should imagine an "upside-
down avalanche" which begins strengthening at the foot of the mountain and
climbs up pushed by an increasing power; then, suddenly, it leaps up toward the
sky. I do not know how long this experience lasted. Its peak definitely held out
only a few seconds. When it ended, I turned on my side and fell into a calm,
uninterrupted sleep.
The following day, when I woke up, I didn't think of it. It only came up
some hours later, during a walk. Leaning against the trunk of a tree, I remained
immobile for a couple minutes, enthralled by the reverberation of this memory. I
was flooded with great mirth. It was as if I had just woken up after a tormented
dream; heavy limitations had been weighing my heart down for a long time, now
they had dissolved. An elated condition stretching out way over the limits of my
awareness - a sort of memory hiding in the recesses of my awareness - began to
be revealed, as if a new area of my brain had been stirred to a full awakening. I
found myself contemplating a dreamlike reality, still objectively indisputable; it
had arisen in me with the naturalness of a primordial instinct, although it had
nothing to do with the life surrounding me and in which I liked to live.

16
Short appendix to chapter 1: description of my first Pranayama routine

Here are the practical instructions about Pranayama that I found in a couple of books
acquired in those years. They are followed by some considerations upon the importance
of Nadi Sodhana Pranayama.

1. Nadi Sodhana Pranayama. It is important to clean the nostrils before

beginning the exercise, so that the breath can flow smoothly. This can be commonly
done using water or inhaling eucalyptus essence and blowing the nose. In some cases,
there are complaints that one of the nostrils is permanently obstructed; that is a problem
of medical solution. If the obstruction is caused by a severe cold, no Pranayama
exercise should be practiced.
To begin this exercise, the mouth must be closed; the right nostril must be kept
closed by the right thumb and air is slowly, uniformly and deeply inhaled through the
left nostril. The inhalation lasts from six to ten seconds. It is important not to overdo it
to the point of discomfort. After having inhaled through the left nostril, the yogi closes
the left nostril with the right little finger and the ring finger - of the same hand. A short
pause, amounting to a mental count of three, happens after each inhalation. Then one
exhales through the right nostril with the same slow, uniform and deep rhythm. At this
point, the nostrils exchange their role. Keeping the left nostril closed, air is slowly,
uniformly and deeply inhaled through the right nostril. The short pause follows. Then,
closing the right nostril with the thumb, the exhalation is made through the left nostril,
once again slowly, uniformly and deeply.
This corresponds to one cycle. In the beginning, six cycles can be made; later,
twelve of them. A yogi can use a mental count to make sure the time is the same for
both the inhalation and the exhalation. The nostrils can be closed with the fingers in
different ways; the choice depends on the preference of the practitioner only.
2. Ujjayi Pranayama. The technique consists of breathing in and out deeply
through both the nostrils, producing a sound/noise in the throat. During the exhalation,
the noise is not as loud as during the inhalation. After a few days practice, the
respiratory action is lengthened without effort. This exercise is normally practiced
twelve times. A mental count makes sure that the inhalation and the exhalation have the
same duration. It does good to focus not only on the process itself, but on the comfort
and the induced calmness as well; this allows the concentration to become deeper.
3. Concentration exercise. The yogi remains now perfectly immobile and
relaxed for at least five minutes. The breath is natural and calm, the attention is
intensely focused on the point between the eyebrows.

After an initial period of practice, the Bandhas are added during Nadi Sodhana
Pranayama. Let us define the Bandhas: when the neck and the throat are slightly
contracted, and the chin tilts down toward the breast, this is Jalandhara Bandha.
Uddiyana Bandha (in a simplified form useful for this exercise) consists in slightly
contracting the abdominal muscles -- the perception of energy inside the abdominal
region and, in general, in the spinal column is intensified. During Mula Bandha, the
perineum muscles -- between the anus and the genital organs -- are contracted in an
attempt to lift the abdominal muscles in a vertical way, while pressing back the inferior
part of the abdomen. Now, during Nadi Sodhana Pranayama, after having inhaled
(either through the left or through the right nostril) the yogi closes both nostrils; during
the ensuing short pause the three Bandhas are applied simultaneously. Practicing with

17
intensity and strength of concentration, you'll feel a sensation of energetic current
sliding up along the spinal column -- an almost ecstatic internal shiver.
Later, if it is comfortable, one can vary the time ratio of inhalation, retention
(Kumbhaka) and exhalation. The exhalation should last twice the time necessary for the
inhalation and the pause after the inhalation should be four times as long. This scheme
will be denoted as 1:4:2. During the long pause, the three Bandhas are applied
simultaneously. Time can be measured through mental chanting of Om. Inhale for a
slowly count of 3 Om. Hold the breath for a count of 12 Om. Exhale for a count of 6
Om.

Remarks upon Nadi Sodhana Pranayama

One book explained that Nadi Sodhana Pranayama should be practiced first because it
balanced Ida and Pingala currents. Ida (feminine in nature, tied to introversion and to
the state of rest) flows vertically along the left side of the spinal column, while Pingala
(masculine in nature, tied to extroversion and to the state of physical activity) flows
parallel to Ida on the right side. Sushumna flows in the middle and represents the
experience halfway between the two: the ideal state to be achieved right before
beginning the practice of meditation. Unbalance between Ida and Pingala is be blamed
for the lack of introversion-extroversion harmony in many people. Over functioning of
the Ida channel results in introversion, while predominance of the Pingala leads to a
state of extroversion. We know that there are moments of the day when we feel more
externalized; others when we are more internalized. In a healthy person, this alternation
is characterized by a balance between a life of positive relationships and a serene
contact with one's own depths. On the contrary, the excessively introverted persons tend
to lose contact with the external reality. The consequence is that the ups and downs of
life seem to gang up against them in order to undermine their peaceful composure. The
excessively extroverted person betrays frailty in dealing with what comes up from their
unconscious and might face unexpected distressing moments. The author concluded that
this exercise fosters an equilibrium between Ida and Pingala and thus, in due time,
between the tendency to introversion and the opposite tendency to extroversion.
Some books quoted scientific research invigorating the good of this technique.
As we know, there are four types of brain waves. During deep sleep delta waves are
predominant (1-4 oscillations per second), and in a dozy the theta waves (4-8
oscillations per sec.) dominate. The brain waves that interest us the most are the alpha
waves (8-13 oscillations per sec.). They are mostly to be found when the person has
closed eyes, is mentally relaxed, but still awake and able to experience. When the eyes
are opened, or the person is distracted in some other way, the alpha waves are
weakened, and there is an increase of the faster beta waves (13-40 oscillations per sec.).
The amount of alpha waves therefore shows to what degree the brain is in a state of
relaxed awareness. EEG measurements have shown that the amount of alpha waves
increases during meditation. But this is well-known. We are interested that a greater
balance of alpha waves between the brain halves after Nadi Sodhana is proved. We can
measure separately the amount of alpha waves in each part of the brain and discover
that the more we practice Nadi Sodhana, the more they tend to become equal. Nadi
Sodhana creates that perfect balance which is the best condition to enter the meditation
state.

18
 CHAPTER 2
KRIYA YOGA FROM ORGANIZATIONS

Undertaking the practice of Pranayama was like planting a seed in the desolation
of my soul: it grew into a limitless joy and matchless internal freedom. The
simple exercise of creating a controlled flow of breath changed the course of my
life. This discipline combined with a constant effort in self observation helped
me in easing disharmonies and conflicts inside my disposition. By refining the
ability for aesthetic enjoyment, it filled my days with the fruition of ideal Beauty,
reinforcing my determination to seek only inside it the traces of the ineffable
"Primeval Cause" of all things.
I believed that Pranayama would initiate a cleansing process of the
subconscious part of my psyche, guiding me along the "Individuation Process"
as described by C.G. Jung. In my dreamer heart, I fancied I would face the
archetypes of the Collective Unconscious.... I had no doubts that the Reality I
was directing my life towards was the Self as conceived by Jung. How beautiful
could have been living without ever betraying the truest part of ourselves! I had
read that no man can undertake such a perilous venture without the guide of a
trained psychologist. I had no fear, I relied upon my enthusiasm, vigilance, and
indomitable will to perfect my performance of Pranayama. One thing was
always clear to me: I had to choose a profession that wouldn't occupy all my day
and energies.
The immediate problem was to find other texts, nay, all the existing texts
upon Pranayama. P.Y. in his autobiography hints at Kriya Yoga, a kind of
Pranayama, which was first taught by Lahiri Mahasaya. This technique had to be
mastered through four levels. Lahiri Mahasaya was depicted as the incarnation of
Yoga: surely there must have been something unique in his "way"! I loved
Pranayama, and the idea of improving it through different steps sounded
amazingly wondrous: if the breathing exercises I had already practiced had given
me such incomparable results, it was obvious that the Kriya four-stage system
would make them greater and greater! My imagination played freely and my
fervor grew. The Kundalini experience, on the other hand, didn't become ever
constant. It took place especially when I devoted myself to study late and then I
laid exhausted on my bed. When it appeared, my heart bubbled with infinite
gratefulness to Something higher, beyond my ability of understanding and of
visualizing.

19
In my beginner's boldness, I believed that Pranayama could help anyone to live
in a better way. I could not abstain from trying to convince my friends of the
utility of the constant use of Pranayama. Since they replied with politeness but
didn't share my enthusiasm, I insisted emphasizing in simple terms some
criticizable aspects of their behavior. They were imbued with obsessive effort of
appearing always cheerful and always willing to help out. The point was that the
great amount of energy they squandered in this debilitating hysteria, was
counterbalanced by periods in which they gave the impression of "imploding".
They disappeared for some time and, strange indeed, they could no longer put up
with anyone. I claimed that Pranayama would harness their energies towards a
balanced condition. I dared to speak frankly because, lately, they had depicted
me as an anti-social -- seeing that I frequented their company as little as
possible. Now, in short, I was replying that their social life as a farce. This
generated a violent reaction. They claimed that I was unable to respect and show
human sympathy toward others. My words were deprived of a genuine sense of
respect and love. The essence of what I had found in Pranayama, which I went
on extolling unflinchingly, appeared to them as the pinnacle of egoism leading to
insulation and unhealthy detachment from reality.
Guilt-ridden, I saw I had provoked only bitterness. Furthermore, for my
analysis, I had actually taken advantage of my friend's past confidential
admissions. Only one friend, a "Hippie", understood perfectly what I was saying
and showed me some empathy; the only inappropriate thing to him was my
excessive enthusiasm in the automatic effects of Pranayama. He had no doubts
that my success in this practice depended wholly on me. In his opinion,
Pranayama was not an art bringing in itself, if well practiced, its own reward --
as I was arguing -- but an "amplifier" of what you already are; Pranayama, in his
opinion, could not create anything new. I felt totally disoriented. I had no
arguments to retaliate. The fact that Pranayama could be an art and, at the same
time, an amplifier was confusing. I was young and I categorized everything as
black or white.

I went on reading the books by P.Y.. I was amazed by his personality, with
unequaled will and an unexpected practical spirit. He would not excite me when
he spoke on a purely devotional tone, but it did whenever he assumed a more
technical one, making it possible for me to get at some aspects of the subtle art of
Kriya -- I considered it an art in continuous refinement, not a religious
engagement. What I could guess was that Kriya Yoga consisted in a way of slow
and deep breathing, while the awareness was focused on the spine. Somehow the
inner energy was made to rotate around the Chakras. The author highlighted the
evolutionary value of Pranayama. He explained that if we compare the human
spinal column to a ferromagnetic substance constituted, as taught by physics, of
elementary magnets that turn toward the same direction when they are
overlapped by a magnetic field, then, the action of Pranayama is akin to this
process of magnetization. By uniformly redirecting all the "subtle" parts of our
spinal cord's physical and astral essence, the Kriya Pranayama burns the so-

20
called "bad seeds" of Karma. 3
My problem was whether I had to leave or not for India to look for a
teacher who would give me all the necessary clarifications. Since I had planned
to get through my university studies quickly, I excluded a journey to India for the
near future. One day, while again reading a text of P.Y., I came to know, with my
great amazement, that he had written a whole set of lessons on Kriya, and that
these could be received by correspondence. This would have saved me, at least
for some years, a trip to India. I quickly applied for this course. The written
material traveled by ship and the delay times were enormous. When, after four
months, I received the first lesson, I came to know that the correspondence
course had to be continued for at least one year before applying for the Kriya
lessons. 4
Meanwhile, I decided to improve the exercises I had already practiced,
using all the books I could find -- regardless of what language in which they
were written. At least, now I knew what to search for: no more the classic
exercises (Kapalabhati, Bhastrika...) but a kind of Pranayama in which the
energy had to be visualized rotating, in some way, around the Chakras. If this
had to be -- as stated by P.Y. -- a universal process, I had good chances of tracing
it through other sources and traditions. There laid something dormant in the
corner of my memory which became alive again. I vaguely remembered having
seen, in a book about occultism, some drawings sketching out the profile of a
person and different circuits of energy all the way throughout the body. The idea
came to seek only the essential information in the esoteric books rather than in
the classic books on Yoga.
I started going to a used books store; it was very well furnished, probably
because it had once been the Theosophical Society's reference bookstore. I
turned down those texts which dealt only with philosophical topics, while, in
ecstasy and not concerned by time, I kept on skimming through those which
illustrated practical exercises with clarity. Before purchasing a book I made sure
it hinted at the possibility of channeling the energy along certain internal
passages, creating thus the prerequisite for awakening the Kundalini. While
reading the index of a text which was in three volumes, introducing the esoteric
thought of the Rosicrucian Brotherhood, I was attracted by the entry: Breathing
3
We allude to Karma whenever we stick to the common belief that a person inherits a
baggage of latent tendencies from his previous lives and that, sooner or later, these
tendencies are to come out in actual life. Of course Kriya is a practice which one can
experiment, without necessarily having to accept any creeds. However, since the
concept of Karma lies at the basis of Indian thought, it is worthwhile to understand and
speak freely of it. According to this belief, Pranayama burns out the effects of the "bad
seeds" just before they manifest in our lives. It is further explained that those people
who are instinctively attracted by methods of spiritual development such as Kriya, have
already practiced something similar in a "precedent incarnation". This is because such
an action is never in vain and in actual life they get back to it exactly where, in a remote
past, they quit it.
4
I can still consider myself as fortunate. Those people who lived beyond the Iron
Curtain (the nearby Yugoslavia for example) could not receive such material.

21
exercise for the awakening of Kundalini. It was a variation of Nadi Sodhana.
Some notes warned not to exaggerate with the exercise, because of the risk of a
premature Kundalini awakening. This was to be avoided by all means. This was
definitely not P.Y.'s Kriya because, according to several clues, Kriya was not to
be done through the alternate-nostril breathing.
So, I went on haunting the bookstore; the owner was very nice to me and I
almost felt obliged (considering the cheap price and the perfect conditions of
those second-hand books) to buy at least a book per each visit. But sometimes I
was very disappointed; a lot of space was usually reserved to theories alien from
concrete life, which tried to describe what cannot be seen and what cannot be
experienced such as the astral worlds, the subtle coverings of energy wrapping
our body.
One day, after browsing a tiresome selection of books, I went to the
storekeeper holding a book in my hand; he must have realized that I was not
satisfied of my findings; so, while deciding the price, he remembered something
that might interest me. He led me to the rear, inviting me to rummage in a messy
heap of papers within a carton box. Among a consistent quantity of
miscellaneous material (complete series of the theosophical magazine issues,
scattered notes from old course on hypnosis etc.), I came upon a booklet, written
in German by a certain K. Spiesberger, which contained various esoteric
techniques, among which included the Kundalini-breathing. I did not have much
familiarity with the German language, but I immediately realized the
extraordinary importance of that technique; I would undoubtedly decipher all of
it at home, with the help of a good dictionary. 5 The description of this
technique still amazes me. During a deep breath, the air was to be imagined
flowing inside the spinal column. While inhaling, the air was rising; when
exhaling, the air was flowing down. There was also the description of two
particular sounds that the air originated in the throat.
In another book, written in English, there was an exhaustive description of
the Magic breath -- which consisted in visualizing the energy flowing around the
backbone, not inside it. Through the inhalation, the energy had to go up behind
the spinal column, to the center of the head; exhaling, it had to go down along
the front part of the body. I completely forgot about the other material. The
smirk of satisfaction I wore before the storekeeper holding the two books, as if I
had found a treasure of unfathomable value, definitely caused an increase in their
price. Walking home, I could not help skimming through the pages; I was curious
about some rough drawings illustrating techniques which were based on the
movement of energy. I read that the Magic breath was one of the most valuable
secrets of all times: if practiced constantly, accompanied by the strength of

5
I cannot help smiling when some half-hearted people insist that they are fond of Kriya,
yet they will not study some crucial texts in English because they are afraid to
misinterpret them. I am convinced that their interests are superficial and rather emotive.
Such was my enthusiasm, that I would have studied Sanskrit or Chinese or any other
language, if that had given me the chance to understand an essential text on
Pranayama!

22
visualization, it would produce a sort of internal substance allowing for the
spiritual eye's vision. I convinced myself that this technique had to be Lahiri
Mahasaya's Kriya. I incorporated it in my daily routine -- it replaced the practice
of Ujjayi Pranayama.

I meet other Kriyabans

A letter from the organization informed me about the existence of other people,
living not far from my place, who were practicing Kriya and had formed a
meditation group. I was enthusiastic about this and quivered with cheerful
anticipation to meet them. That night I hardly succeeded in falling asleep. When
I met the person in charge of that group, I approached him with great enthusiasm,
hoping, among other things, to receive more details about the Kriya technique.
"Too bright were our heavens, too far away, too frail their ethereal stuff",
wrote Sri Aurobindo: I would never have thought that those words could be
applied to the consequences of that meeting of mine! With a sort of sour irony, I
would dare say that up to that moment, my existence had been too happy for it to
last that long. Life is made of short moments of inspiration and serenity, in an
alternation of vicissitudes; during them, people experience problems, limitations
and deformations caused by the human mind. Approaching this guy with a total
sincerity, I could not have imagined what kind of a hard shock I was about to
receive. He welcomed me with visible enthusiasm, sincerely eager to meet a
person with whom he could share the fire of his passion. Since the very first
moment of our meeting, standing on his house's doorstep, I told him how
fascinated I was by the practice of Kriya! He asked me right away when I had
been initiated in this practice, taking for granted that I had received the teaching
from the same organization he was a member of. When he figured out how I got
busy picking out a breathing technique in a book and fooling myself it was Kriya
Pranayama, he was petrified, showing a bitter smile of disappointment. He
thought I considered Kriya Yoga a child's play and had no idea of what
seriousness was. Visibly confused I babbled something about currents, sound of
the breath, but he didn't want to hear anymore and ushered me in his study. He
emphasized that Kriya cannot be learned through books. He began the tale -
which, later on, I had the opportunity to hear plenty of times - of the Tibetan yogi
Milarepa who, getting no positive results from the painstaking practice of his
fraudulently-learned techniques, received the very same instructions kneeling at
the feet of and with the benediction of his Guru - so that this time the results
came out easily.
We all know how the human mind is more conditioned by an anecdote
than by a logical inference! An anecdote - even if it is totally fanciful with
fictional purpose - is endowed with a sort of internal "brightness" that conditions
a person's common sense; stimulating emotions and feelings, it is able to cloud
people's judgment in order for them to easily accept conclusions that are absurd.
This story made me speechless; I just did not know what to reply.
There was only one way of learning Kriya: being initiated by a "Minister"
authorized by the direction of his own organization! According to his words, no

23
other person was allowed to teach that technique. He, and all the other devotees
of his group, had received the technique, submitting a precise and solemn
promise of "secrecy". Secrecy!
How odd this word sounded to me, what a strange appeal, what a
mysterious fascination it exerted upon my being! Until then, I had always
believed that it did not matter at all how a certain teaching was received, or what
book had been read or studied in order to learn it; I thought that the only
important thing was to practice it correctly, accompanied by the desire to go
deeper and deeper into it. The idea began to enter my mind that it was fine to
protect a precious lore from indiscreet eyes. 6
Staring into my eyes, with an enormous emotive impact, he went on
saying that a practice learned from any other source was "worth nothing, it will
not be effective in matters of spiritual purpose", and a possible effect might be "a
dangerous illusion in which the ego remains trapped for a long time".
Inflamed by an absolute faith, he launched himself into a wide digression
upon the value of the "Guru" - spiritual Teacher - a puzzling concept to me
because it was attributed to a person that he had not known directly. In his
opinion, having been initiated to Kriya through the legitimated channels, P.Y.
was real and present in his life: was his Guru. The same thing was true for the
people who belonged to that group. Their Guru was a special aid sent by God
Himself, therefore such an event was "the greatest luck a human being can ever
have". The logical consequence - underlined with overflowing emphasis - was
that, abandoning such form of aid or looking for a different spiritual path
amounted to "a hateful rejection of the Divine hand, stretched out in
benediction".
He asked me to demonstrate for him my book-learned Kriya technique.
He was naturally intrigued by curiosity and, I suppose, by the expectation to
verify a well-rooted prejudice that the technique, received through illegitimate
channels, could not - because of a particular spiritual law - be anything but
corrupted. He smiled when he saw me breathing through the nose. Then he asked
me to explain if there was something upon which I was focusing my attention
during my breathing. According to the books I had read, the energy could be
visualized both flowing inside the spine and around the spine. Since P.Y. wrote
that a kriyaban "mentally directs his life energy to revolve, upward and
downward, around the six spinal centers", I chose the second of the two
possibilities and this was the version I explained. Besides, having read in another
book that during Kriya Pranayama the practitioner was supposed to sing Om
mentally in each Chakras, I added this detail as well. I could not imagine that
P.Y. had decided to simplify the instructions and taught in the west the other
variation with no mental chanting of Om.

While I was telling these details to him, I saw an inner satisfaction spreading all
over his face. Clearly he didn't identify my practice with the technique of Kriya
6
Later, during an arc of many years, I changed my opinion because I witnessed an
innumerable series of absurdities originating from this behest; dramatically, I had the
evidence that it brought miserable repercussions into the lives of thousands of people.

24
Pranayama he had learned. The "secret" he was bound to had not been broken by
the author of my esoteric book! Pretending to feel sorry for my consequent
disappointment, he informed me in an official tone that my technique had
"nothing to do with Kriya Pranayama"!
A really bizarre situation was taking place: I was describing for him a
technique very similar to Kriya Pranayama taught by Lahiri Mahasaya while he
was sarcastically simpering, one hundred per cent sure that I was talking
nonsense! However, since my position was totally incompatible with his basic
tenets, he recommended for me to send a written account to the direction of the
organization, describing the details of my vicissitudes, hoping that they would
accept me as a disciple and, in due time, grant me the sacred Initiation to Kriya
Yoga.
I was somewhat stunned by the tones to which our dialog was progressing.
In order to re-establish the initial agreeability of our meeting, I tried to reassure
him about the positive effects that I had gained from my practice. My statement
actually had the effect of worsening the whole matter, giving him the chance of a
second scolding, which was not totally unfair but, undoubtedly, out of place. He
made clear that I should never look for any tangible effects in the practice of
Kriya; much less should I display them, because in this way I would "lose them".
That clever guy had gotten straight into an obvious contradiction without even
realizing it; he was saying that the results were too important to risk losing them
by telling others, and a few seconds before he had underlined that they were of
no value whatsoever.
Realizing he had given too much of his time to me, a strange
metamorphosis took place in his demeanor. It was as if all of a sudden he had
been invested with a sacred role: he promised that he would pray for me! For
that day, at least, I had lost the "fight". I told my friend that I would follow his
advice. In effects, from that moment I abandoned Pranayama entirely. My
practice was restricted to simply centering my attention between the eyebrows
(Kutastha) -- just as he suggested to me.

Acting the Part of a Devotee

As a habit, the group practicing Kriya would meet twice a week to practice the
techniques together. The room devoted to meditation was bare but pleasant. Each
member paid part of the rental, so that its fruition would not depend on the
owner's whims and it was consecrated to an exclusively spiritual use. My
attendance began in a period that I remember nostalgically; listening to Indian
songs translated and harmonized for westerners and, above all, meditating
together was a true joy! Everything seemed paradisiac to me, even though little
time was given to the practice - no more than 20 minutes - often, scantly 15
minutes. A particularly inspiring session of collective practice took place on
Christmas Eve; it was enriched by devotional songs and it lasted many hours. At
the end of each meditation we were required to depart in silence, thus I began to
know my new friends more closely only during the monthly "social" lunch.

25
It was a beautiful chance to spend some hours talking together and enjoying each
other's company. Since many of us did not have their family approval and - much
less - support to the practice of Yoga, the only occasion we had to spend time
among people with the same ideas and interests had to be an experience of great
serenity and relaxation. Unfortunately, a distinct embarrassment in our behavior
spoiled the pleasantry of our meetings. The reason was that those who directed
the school from a distance, had requested us not to talk about other spiritual
paths or deal with specific details about Kriya. Authorized people only, could
cover such a role. No one in our group could. During our gatherings, since our
conversations were strictly kept on well-defined tracks, we were not able to find
a topic for our conversations which would be interesting and, at the same time,
respected the given rules. It was not the right place for worldly gossips,
unsuitable for a spiritual group discussion. So one single topic was left: the
beauty of our spiritual path and our great fortune in having discovered it! No
wonder that, after some meetings of mutual "exaltation", an almost frightening
boredom started to reign in the group. As a last resort, some risked entering the
realm of jokes; they were not mean or insulting jokes, but a light and innocent
use of some sense of humor. Unfortunately, this also had to live up to the
devotional attitude kept by many of the members and eventually succumbed to
their cold attitude, unable to show a single inch of true joviality. I cannot say that
people were depressed, rather they seemed divinely happy, but when you tried to
be agreeable you got a look and a hint of a smile that left you frozen for the rest
of the day.
As a matter of course, the group underwent a great recycling process;
many members who had joined in with enthusiasm decided to quit after a few
months and then, oddly and without deep reasons, scraped the whole experience
off their consciousness.
My open temperament allowed me to become close to one person and
establish a bond which later became true friendship. However, it was not so easy
to find what could be called a free spiritual seeker: many made a display of too
much emotionally charged devotion, others, dreaming a future of solemn
pageantry for our modest group, revealed attraction for religious ceremonial,
others seem only social misfits. Some of them could not believe that I had no
doubts or uncertainties about the Kriya path and reacted to my enthusiasm with
annoyance. They considered my euphoria the typical attitude of an immature
beginner. Even trying to do my best in order to convince myself that I was
among individuals with the same passions, I had to acknowledge that the reality
was different!
With a barely concealed impatience of receiving some elucidation about
the technique of Kriya, I tried on different occasions to discuss what had been
my book-learned practice of it. I hoped that someone, making some oblique
remark about it, would help me to guess the exact Kriya Pranayama technique.
No "courting" could extract from them even a crumb of information. Each one
repeated that he was "not authorized to give out any explanations": this rule was
strictly respected.
An old kriyaban told me: "When you receive Kriya, you will be

26
disappointed". Still today I don't know what he meant.
While I was continuously receiving unasked lessons of devotion, humility
and loyalty, my interest for Kriya became a real craving, a burning fever. I could
not understand the reason for which I had to wait for it for such a long time: my
great anticipation turned, sometimes, into a fruitless anguish. A kriyaban making
fun of me with an unconcealed cruelty, told me: "They won't give you the Kriya
at all; a devotee should not desire a technique with such intensity: that's neither
good nor wise. God is to be mostly found through devotion and surrender". I
tried to behave like a good disciple; deep down, I waited with eagerness and
dreamed.
By studying the correspondence course, I learned different ways of
creating healthy habits in order not to disturb, rather to foster the blossoming of
my spiritual experiences. I tried my utmost to embrace the school's peculiar
Hindu-Christian religious vision. It was easy for me to admire and cherish the
figure of Krishna, imagining Him as the quintessence of every beauty; later I
became acquainted with the figure of the Divine Mother, who was not the
Madonna, but a sweetening of the idea of the goddess Kali. My affection for
P.Y.'s writings was genuine. Sometimes I considered a particular thought of P.Y.
so appealing and perfect that I would write it down on a sheet of paper and hold
it on my desk.

Preliminary Techniques to Kriya

I received also the two techniques Hong so and Om. The first one (called Hong-
So because of the employed Mantra) eases off the breath and the whole
psychophysical system; the second one concerns itself with the listening to
internal (astral) sounds melting into the Om sound. I didn't receive these
instructions at one time, but after an interval -- the latter two months after the
first one. In this way I had the unique and splendid opportunity to concentrate on
the first technique for many weeks; only then would the combination of the two
techniques come, the first in the morning and a total immersion in the second at
night. Thus, I could experiment with the meaning and beauty of each one.
Our group received the visit of an elderly lady who had corresponded with
P.Y. himself. Thanks to her earnestness, sincerity and long-time loyal
discipleship, she had been authorized to help us in the practice of meditation. Her
temperament was very sweet and more inclined to understanding rather than to
censorship. She demonstrated us the so-called "Recharging Exercises" (I had
already learned them from the written lessons). These exercises were similar to
isometric stretches and were practiced standing; peculiar to them was the fact
that the strength of the concentration directed the Prana in all the parts of the
body. Then she reviewed the Hong So technique. She went on clarifying that the
Hong So technique was not easy at all, in spite of its apparent simplicity; but,
encouraging us with a smile, she concluded: "The technique contains all you
need to come into contact with the Divine Essence".
Then she dwelled on the Om technique. She explained that P.Y. had tried

27
to explain the teaching of the Trinity in a new way. Om is the "Amen" of the
Bible - the "Holy Ghost", the "witness", a sound; a proof of the vibration of
energy sustaining the universe. This Om technique I was going to learn,
discovered by the mystics long ago, makes it possible to detect this vibration.
Thanks to it, it is also possible to be guided toward the experience of the "Son" -
the Divine awareness that is present inside the above-mentioned energetic
vibration. At the end of one's spiritual journey, one can reach the highest reality,
the "Father" -- the Divine awareness beyond every existing thing in the
universe. 7
The lady's explanation was characterized by such a sacred flavor that it
accompanied me for the following weeks, helping me overcome the beginning of
the practice, where it seems impossible that the sounds will manifest.

Meaningful results didn't appear through the Hong So technique practiced as per
the correspondence course. Later on, this technique was destined to give me
good results by ideally establishing a connection between each breath and a
different Chakra -- but I will write about this in the third part of the book.
On the other end, the results obtained through the intensive practice of the
Om technique were very sound. I remember nostalgically my time in that slightly
illuminated room, where I led a cloistered existence. The rainy days of the last
part of the year, the evening coming early helped my seclusion and strengthened
my determination of turning on, through meditation, an internal sun. Some weeks
of zealous practice passed off without a single result. One day I became aware of
a clear inner sound. It happened after ten minutes of calm effort, just when I
returned to my state of full awareness after having been lost into some sweet
reverie. This sound was going on during my mental roaming but only now I was
realizing its nature. It was like the humming of a mosquito. By listening to it, it
became the feeble sound of a musical instrument playing far away. When my
breath almost disappeared, it seemed like the tolling of a bell echoing at dusk
from the deep green of woody hills.
One day I believe I was listening to the Om internal sound. I cannot define
it, but it was like nearing Beauty itself. I cannot imagine something similar
making a person feel so fine. For the first time in my life the concept of
"devotion" had a meaning.
Unfortunately, I learned the hard way that you should never detach
yourself voluntarily from that contact. There was a time in my life, while I was
relaxing and enjoying life, when I decided to interrupt this state of grace, as if it
were a drawback to being fully sociable. I didn't realize that this seemingly
innocuous and instinctive "betrayal" would make me unable to tune with the
Omkar reality for a very long time. Incredulous, in a few days I felt hopelessly

7
This technique does not belong to those included in the original Kriya Yoga, where the
internal sounds perception happens without closing the ears. It is not an invention by
P.Y.. It had been plainly described in the books of classical Yoga, called Nada Yoga -
"the Yoga of the sound." It is a good preparation for Kriya since instead of putting the
accent on "to do", it teaches the attitude of "perceiving."

28
extraneous to that sweet reality. I was like one who has landed in another
continent and has to live in environments that mean nothing to him. I struggled
for the purpose of retrieving the lost deep emotions. This went ahead for months
until my soul confronted again with the motivations that led me to the spiritual
path and saw clearly that my stupid decision had been a monumental mistake.

Recollections of the Kriya Initiation Ceremony

Eventually, the moment came to file the application form to receive the Kriya
instructions by mail. About four months passed by, every day I hoped to receive
the coveted material, finally, an envelope arrived. I opened it with an expectation
that I would not be able to describe: I remained deeply disappointed because it
contained ulterior introduction material. From the first index page of the
material, I understood it was the first of a weekly series, whereas the proper
complete technique would be sent within five weeks. So, for another month, I
would have to study just the usual nursery rhymes I already knew by heart.
It happened that in the meantime a Minister of that organization visited
our country and I could take part in the ceremony of initiation. After waiting for
months, it was high time that I came "to make an eternal pact with the Guru, to
be taught the Kriya techniques in the only legitimate way, together with his
benediction". Those who, like me, were ready to be initiated were about one
hundred in number.
A beautiful room had been rented for the ceremony at a very high price
and embellished for the occasion with lots of flowers, such as I have never seen
in my life, even at the most extravagant weddings. The introduction to the
ceremony happened in a magnificent way: about thirty people wearing a sober
uniform entered the room, lining up with a solemn attitude and their hands joined
in prayer. It was explained to me that those people belonged to the local group
whose leader was a stylist who had prepared the choreography of that triumphant
entrance. The two teachers, who had just arrived from abroad, walked meekly
and bewildered behind them. Then the ceremony began.
I accepted without objections their demand of swearing everlasting
devotion not only to the Guru P.Y. but also to a six-master chain; of this chain
Lahiri Mahasaya was an intermediary link while P.Y. was the so-called Guru-
preceptor, namely the one who would partially bear the burden of our Karma.
It would have been really strange if no one had doubts about this; I
remember a lady wondering if P.Y. - definitely unable to give any confirmation,
now being a long-time resident in the astral world - had really accepted her as a
"disciple" and, consequently, to be laden with her Karma.
We had been assured that Christ was part of this chain because He had
once appeared to Babaji (Lahiri Mahasaya's Guru) asking Him to send some
emissaries to the West to spread the Kriya lore. This story caused me no
perplexity at all: perhaps I had no time to think about it. I was anxious to listen to
the explanation of the technique that would have happened in a short time. On
the other end, to consider the whole mission of Kriya diffusion as originated

29
from Christ himself was a pleasant idea.
The Kriya technique embodied God's most effective blessing toward His
privileged creature, the humans, which exclusively possessed an inner body with
seven Chakras. The mystic seven-step ladder of the Chakras was the real
highway to salvation, the fastest and safest way.
My mind was in great expectation for something I had so strongly desired and
for which I had seriously been preparing myself for months. It was not what
might be called a "sacrament" that I was submitting to, in order to safeguard a
family tradition; it was the crowning of a definitive choice! My heart was
immensely happy at the thought of the inner joy that I would gain through the
practice of Kriya.
Finally, being taught the Kriya Pranayama, I found out that I already
knew it: it was the Kundalini-breathing technique, which I had found a long time
ago in my esoteric readings and which prescribes that the energetic current flows
all the way inside the spinal column. I have already explained that I had not
taken into serious consideration that procedure, owing to the fact that in P.Y.'s
writings, which were the basis for my first glimpses of the mechanism of Kriya
Pranayama, it was written that the energy had to be rotated "around the Chakras,
along an elliptical circuit".
I was not disappointed. Rather, the technique appeared perfect to me. The
explanation of the techniques Maha Mudra and Jyoti Mudra (they never used the
more common term Yoni) concluded the technical instructions. Each technique's
detail was explained in such a way that it would not allow for the smallest
variation and, in addition, a specific routine was warmly recommended. It was
taken for granted that if the least amount of doubt on the correctness of a certain
detail had arisen during the practice, nobody was encouraged even vaguely to
conduct an experiment and come to a conclusion by himself. The only "correct"
action that was fair to do was to contact the management of the school, tell them
the problem and receive further guidelines.
This, in effect, was what I always did. I learned to interact with the
"authorized" individuals only; I would instinctively look for their advice as if it
were given by perfect beings that could never be wrong. I believed they were
"channels" through which the blessings of the Guru flowed. Besides, I was
quietly confident that - even if they would not admit it out of humility - they had
already reached the highest level of spiritual realization.

Problems with the Routine

I am not able to express the emotion and feeling of sacredness which

characterized my practice of Kriya Pranayama. During the day or before sitting
down to practice it, I often repeated to myself the sentence (quoted in AOY) by
Lalla Yogiswari:

"What acid of sorrow have I not drunk? Countless my rounds of birth and death.
Lo! naught but nectar in my cup quaffed by the art of breath."

30
This intensified my enthusiasm, strengthening my determination to perfect
unceasingly my Kriya path. Yet, looking back in time, having always kept alive
that ardent belief, I must objectively admit that the results were not different
from those gotten through the practice of the simpler technique of Ujjayi
Pranayama. 8 I had some problems which I am going now to discuss. These
problems could have been easily resolved if I had used common sense. The first
exercise to be practiced was the observation of the breath (the Hong-So
technique) and this had to last ten to fifteen minutes. The breathing was supposed
to become more relaxed and create a good state of concentration. Then, after
putting the forearms on a support, the listening to the internal sounds began --
this would require about the same time. Then there would follow another
interruption because of the Maha Mudra. Eventually, setting back in a still and
stiff position to restore the feeling of sacredness, the Kriya Pranayama began
with rigorous respect to all the instructions. After Jyoti Mudra, the Kriya routine
would be concluded with a full ten-minute concentration on the Kutastha, to
absorb the results of the whole endeavor.
In my practical experience, the two preliminary techniques did not receive
the attention they deserved, while the time devoted to the final concentration was
too short. During the Hong-So technique, the thought that I should soon interrupt
it to start the Om technique brought about a disturbing feeling, hampering my
whole surrender to its beauty. The same happened with the procedure of the
second technique, interrupting it in order to practice the Maha Mudra and
Pranayama. The technique of listening to Om was a complete "universe" in itself
and led to the mystic experience: that is why its interruption was something
worse than a simple disturbance.
It was illogical; as if, recognizing a friend with joyous surprise among a
crowd, one begins talking with him and suddenly goes away with the hope to
meet, quite by chance, that friend again and get back to where the conversation
had previously ended. The sound of Om was the mystic experience itself, the
goal I sought, why should I interrupt that sublime attunement to regain it through
another technique? Perhaps because Kriya Pranayama was a higher procedure?
Higher? What on earth does that mean? It is complete nonsense!
I forced myself into such absurdity for an extremely long period. I am
8
After much experimenting which happened in the following years and considering
also the reports of some sincere friends who tried out different forms of Kriya
Pranayama, I am sure that if I had practiced Kriya in the way P.Y. taught during the
thirties (adding the chanting of Om in the Chakras) I would have obtained better results
-- I am referring to being able to listen to astral sounds (and Om sound) without closing
the ears, which Ujjayi Pranayama cannot give. The received technique was very good
for, let us say, 14-24 breaths. But if you want to go beyond that number, it is so fine to
add the mental chanting of Om in the Chakras. Kriya Pranayama as PY taught it in the
years 1930s is indeed a masterpiece, far more beautiful than what certain schools now
offer as "original Kriya." If I had received that teaching instead of the simplified
version, I would have touched the sky with one finger. Sometimes I bitterly ask myself:
"Why P.Y. yielded to the temptation of simplifying it"? A simpler technique can be a
delight for most people but, when it is cruelly and foolishly private of vital points, could
become a limitation for those who are able to practice a great number of Kriya breaths.

31
embarrassed to confess that it lasted no less than three years. I went on without
changing the prescribed routine, hoping for a hypothetical future evolution of an
unclear situation. I must acknowledge that unfortunately I had become like one
of those animals that, fed by man, tend to forget how to be self-sufficient. At that
time, the idea of using my brain seemed to me an act of stupid arrogance. Such
was the power of that insanity that in our group was called "loyalty".
When I tried to discuss this problems with other kriyabans, I realized how
hard it was for them to talk about such things. Sometimes I noticed an enormous
and unreasonable resistance toward such a discussion. There were those who
were not satisfied with their practice but planned to try it again in the future (at
that time they would postpone listening to my reasoning), while others were not
able to understand what I was saying.
Talking with a lady who was a friend of our family for many years, she
pretended to listen attentively to me; in the end, she brutally declared she already
had a Guru and did not feel the need of another one. Her remark cut me deeply,
since it was not my intention to teach her anything: my purpose was to have a
rational talk which could be inspiring for both. Apart from this, what sort of
friendship can exist between two persons when one uses that mode of
expression?
To pass by such episodes one after the other confirmed the idea that not
being encouraged to trust the limpidity of self observation, many of my friends
went on mechanically performing what many times had become an empty ritual;
which would appease their conscience.
With the exception of one person (who harbored really strange ideas about
the spiritual path, to the point that it crossed my mind that he was mentally
unstable), these new kriyaban friends seemed to censor my excessive interest in
techniques, claiming that devotion was much more important. Often they
referred to a concept that I could hardly link to the practice of Yoga: the
paramount importance of loyalty toward P.Y. and his organization.
While their effort in practicing the meditation techniques in a deep way
was not remarkable, they tried with any external means (readings, devotional
chanting, convocations...) to extract from the depths of their psyche any trace of
religious attitude, any scrap of spiritual aspiration. They impregnated it with the
natural heart's affection for their Guru - even if they had known him only from
photos - obtaining thus the resolution of a lifelong commitment. They called the
solidity of their surrender to such ideal: "Bhakti" devotion. Looking back to
those times, I wonder what those people's opinion about my impatient attitude
might have been, much too different from their quietness. In my sensibility, I
could not conceive the idea of leaning passively upon the protection of a saint
who solved all one's problems. This fact, together with others I had experienced
in that school, was a cause of real conflict. My approach to the spiritual path was
really different from theirs and there was no hope of reaching a point of contact,
a common ground.
I became acquainted with an elderly kriyaban, worthy of the maximum
respect and admiration, who began the Kriya path many years before. We saw
each other in the last years of his life. There were moments in which, knowing

32
the total loneliness in which he lived, it broke my heart to remain months without
seeing him. For various reasons this was inevitable; I always met him for short
and transient afternoons, walking and quietly speaking. I was witness to an
inexorable process that brought him to the point of living only on the warm rays
coming from the memory of a glance and a simple nod once received from the
person who was head of the Kriya organization and the spiritual successor of
P.Y.. His supreme dream was always to create a friendly tie with that divine
being, whom he felt as the epitome of his ideal of perfection. I tried to convince
him that to slip into an uncritical personality cult, into the deification process of
this however inspiring figure, could constitute the death of his spiritual
adventure. But my companion seemed irremediably spellbound by the idea of
"transmission of power". He explained that in all great mystical traditions the
strength of the great Teachers of the past, their subtle vibration, is still present in
their descendants -- not because of consanguinity, but through the transmission
of their "power", as a non-stop chain. He was convinced that spiritual progress
cannot happen except through receiving this "power". It was normal that he felt
the highest respect for that human channel who was officially invested by the
mission for transmitting their particular "benediction". It was reasonable then
that he had tried to achieve a place of importance in their heart.
The problem was that perhaps this attainment had become more important
than meditation. He expressed something that years before he would not have
even dared to think: the presumed evolution of the individual, achieved through
Kriya, was undeniable, but so slow to be practically negligible. Strange to say,
the idea of an automatic evolution determined by iron mathematic laws remained
in him as an instinctive reflex and he would continue to repeat it while
addressing people inquiring about Kriya. Nevertheless, the Kriya techniques
were, for him, like a religious ritual which had to be performed scrupulously just
to give proof of loyalty.
Unfortunately, this axiom was the frame-work upon which he had been
interweaving his thought. He had given his full approval to the idea that on this
planet there were special people, "Self realized", and irreparably common
people. In a dimension of utter authenticity, one day he vented all of his gloom.
Looking at how superficially -- so he said -- he had practiced the techniques of
meditation, he had no doubts that, in this life, he had certainly missed the
"target". He was already dreaming of future incarnations in which he could
practice with great engagement. To this he was sweetly resigned. I felt a giant
wave of inexplicable nostalgia which was ready to overwhelm me, but it
remained curbed, as if suspended around us.
Now that he lives no more, I wonder if the intuition of the transforming
power of Kriya was not strongly hindered or made even impossible by
emphasizing through constant barrage of anecdotes the greatness of certain
persons who are "impudently" saintly, perfect, majestic. How wretched it had
been for my friend, the belief that his supreme good depended on a human loving
glance coming from the person he felt as divine! He had made the unfortunate
mistake to believe that the eternal spiritual source in the center of his being
would dry out when he was far from the blessings of the one person toward

33
whom he had directed the warm aspiration of his heart.

Short appendix to chapter 2: readings on the experience of Om sound

In that happy period of my life I tried tracking down in spiritual literature any
movement or eminent figure who had a link with the subject: "Om" -- the sound of Om
is referred to in literature also as "Omkar", "Pranava", "Shabda", "Nada Brahman".
P.Y. taught that the Divine essence sustains this universe through the Om
vibration. God is not the universe but the universe is part of God. Whatever is manifest
in the physical, astral or causal worlds, animate or inanimate, it is made and sustained
by God's vibration. "In the beginning was the Word. And the Word was with God and
the Word was God" (St. John's Gospel); "And his feet like unto fine brass, as if they
burned in a furnace; and his voice as the sound of many waters" (Revelation 1:15).
There is no doubt that Saint John of the cross heard the typical rushing waters
sound of the Om vibration. He gave a splendid description of his meeting with the
"resounding rivers", the "silent music", the "sounding solitude". Teresa of Avila in her
book "The Interior Castle" wrote: "It roars like many big rivers with waterfalls, there
are flutes, and a host of little birds seem to be whistling, not in the ears, but in the upper
part of the head, where the soul is said to have its special seat." Om sound is the
"unstruck" sound (Anahata) - not made as a result of two or more objects striking one
another. It is, in fact, a sound not coming to the human ear from outside of the body but,
rather, from within. Sound plays a vital role in all the mystical traditions, since it is the
bridge between the physical and the astral world, the conscious and the unconscious,
the form and the formless. "Seek the Sound that never ceases, seek the sun that never
sets", wrote the great mystic Rumi. "The universe was manifested out of the Divine
Sound; from It came into being the Light." (Shams-i Tabriz). "The Sound is inside us.
It is invisible. Wherever I look I find it." (Guru Nanak).

The literature about Kabir (1398 Benares - 1448/1494 Maghar) and Guru Nanak (1469
Nankana Sahib - 1539 Kartarpur) is very inspiring. There were deep similarities with
the experiences and thought of Lahiri Mahasaya. Their teachings overlapped perfectly.
Kabir, an illiterate weaver, Muslim of origin, was a great mystic, open to the
vedantic and yogic influence; an extraordinary singer of the Divine, conceived beyond
name and form. The poems and sentences ascribed to him are expressed in a
particularly effective language that remains permanently emblazoned in the reader's
memory. In the last century, Rabindranath Tagore, the great mystic poet of Calcutta,
rediscovered the reliability of his teachings, the power of his poetry and made beautiful
translations of his songs into English.
Kabir conceived Islam and Hinduism as two roads converging toward a unique
goal: he was always convinced of the possibility of overcoming the barriers that
separate these two great religions. He did not seem to base his teaching upon the
authority of the holy writings; he shunned the religious rituals. Kabir taught not to
renounce to life and become a hermit, not to cultivate any extreme approach to the
spiritual discipline, because it weakens the body and increases pride.
That God has to be recognized inside of one's own soul - like a fire fed by
continuous care, burning all the resistances, dogmas and ignorance - this beautifully
appears in Kabir's saying: "One day my mind flew as a bird in the sky, and entered the
heavens. When I arrived, I saw that there was no God, since He resided in the Saints!"
Hinduism gave Kabir the concept of reincarnation and the law of Karma; Islam gave
him the absolute monotheism - the strength of fighting all the forms of idolatry and the

34
caste system. I found the full meaning of the yogic practice in him; he says that there is
a garden full of flowers in our body, the Chakras, and an endless beauty can be
contemplated if the awareness is established into the ''thousand-petal Lotus''. Regarding
his concept of Shabda, which can be translated as "Word" (the word of the Master), I
thought I could relate this to the Omkar teaching. According to him this Shabda-Om
dispels all doubts and difficulties, but it is vital to keep it constantly in our
consciousness as a living presence. Om, the divine call present in each man's body, born
in the silence of introspection, is the compass needle. By following it, Kutastha is
revealed to us.

"Who is there playing upon a flute in the middle of the sky? The flute is being
played in trikuti (eyebrows center), the confluence of the Ganga and Jamuna.
The sound emanates from the north! Cowherd girl, hear the sound of the flute
and lo, they are all hypnotized by the nada." "It is a music without strings which
plays in the body. It penetrates the inner and the outer and leads you away from
illusion." (Kabir).

Beloved Guru Nanak gave the same teaching. He disapproved ascetic practices and
taught instead to remain inwardly detached whilst living as a householder. "Asceticism
doesn't consist in ascetic robes, or in having a walking staff, nor in visiting burial
places. Asceticism is not mere words; asceticism is to remain pure amidst impurities!"
Traditionally, release from the bondage of the world was sought as the goal, therefore
the householder's life was considered an impediment and an entanglement. In contrast,
in Guru Nanak's teaching, the world became the arena of spiritual endeavor. He was
bewitched by the beauty of creation and considered the panorama of nature as the
loveliest scene for worship of the Divine.
He expressed his teachings in Punjabi, the spoken language of northern India.
His disregard for Sanskrit suggested that his message was without reference to the
existent Holy scriptures. He made a deliberate attempt to cut off his disciples
completely from all the ritualistic practices, orthodox modes of worship and from the
priestly class. His teaching demanded an entirely new approach. While a full
understanding of God is beyond human beings, he described God as not wholly
unknowable. God must be seen through "the inward eye", sought in the "heart": he
emphasized the revelation of this to be achieved through meditation. In his teachings
there are hints on the possibility of listening to an ineffable internal melody (Omkar)
and to taste the nectar (Amrit). One has the impression he gave a unique meaning to the
concept of monotheism.

On calm reflection, at the conclusion of all my readings, I conceived the Kriya path as a
process of refining, in successive stages, our attunement with Omkar. Kriya Yoga is the
faith of Kabir and Guru Nanak: a monotheistic religion where the ''single God'' is
substituted by Omkar! All the other names given to the Last Reality (also used by Lahiri
Mahasaya in his diaries) are entirely useless words, ephemeral wraps imposed by the
human mind. Omkar is the final goal of Kriya and the unique essence which percolates
through all its phases.

A monotheistic religion having the Omkar Reality as the ''single God'' existed, was well
known and was the Radhasoami faith, considered a derivation of Sikhism. 9 It is also
9
The Sikh religion is founded on the teachings of Guru Nanak and nine successive
Gurus; it is the fifth-largest organized religion in the world. It is interesting that the key

35
referred to as Sant Mat (Path of the Saints). I studied it enthusiastically because
everything I read reminded me of the writings of P.Y.! With the same words of P.Y.'s
organization, they affirmed that this Shabda was the Word referred to in the Bible: "In
the beginning was the Word, and the Word was with God, and the Word was God."
(John 1:1) The Sound vibration, the dynamic force of creative energy that was
continuously being sent out from the Supreme Being at the dawn of the universe's
manifestation throughout the ages, molding all things animate and inanimate; could be
listened to through Surat Shabda Yoga. This is a practical teaching of how to listen to
the inner sound of Omkar -- it was exactly the same teaching, with the same words that
I received from my Kriya organization! Surat means "soul," Shabda means "word". The
"word" is the "Sound Current", the "Audible Life Stream" or the "Essence of the
Absolute Supreme Being". The Om technique is practiced by Radhasoami groups
covering their ears and eyes, either using the classic squatting position, resting their
elbows on the knees or using an arm prop. Some combine the listening to the inner
sounds with the attempt to taste nectar (Amrit) by sticking the tongue to the roof of the
mouth. Before listening to the sound and seeing the light, some groups move Prana up
and down the spine... Every kriyaban who feels a strong tie with P.Y.'s teachings will
read with shivers of surprise what is the very foundation of his spiritual life.
In some Kriya literature it is written that P.Y. had belonged to this movement. If
this is true, then for all intents and purposes, all his disciples, students of Kriya Yoga,
are part of Radhasoami fede without being aware of that. They practice the couple of
techniques Hong So and Om which embody the principles of Radhasoami.
Radhasoami extols the role of the Guru. There is no doubt that the concept of
Guru has a special place in Indian thought. One of the main Hindu texts, the Bhagavad
Gita, is a dialog between God in the form of Krishna and the warrior prince Arjuna.
Their dialog summarizes the ideal relationship between Guru and disciple. In
Radhasoami thinking this relationship is elaborated in great detail -- exactly in the same
way I heard from my Kriya organization. It was explained that during initiation, the
living Satguru (Sat - true, Guru - teacher) activates this Shabda which becomes the
inner Satguru stationed at the third eye of the disciple. Through its inner Light one
comes to "know God". A Guru takes on himself part of the karma of the disciple,
appears to them at the moment of death in order to introduce them to God. This role is
so important that there is a saying that if the devotee were presented to the Guru and
God, first he would pay respect to the Guru, since the Guru had been instrumental in
leading him to God. A disciple could never break off the sacred connection with the
Guru under any circumstances.
In the Radhasoami literature, the concept of Guru-Parampara is emphasized.
The spiritual power of a Guru is transmitted after his Mahasamadhi by an uninterrupted
series of authorized representatives. In this way, the transmission of mystical power
(Diksha) happens just like the Guru were physically present. A formal recognition of
this fact includes the Gurudakshina, a valuable sign of gratitude to his Guru, which is
given to the authorized representative leading the structured initiation ceremony.

distinctive feature of Sikhism is a non-anthropomorphic concept of God, to the extent

that one can interpret God as the Universe itself.

36
 CHAPTER 3
THE VALUE OF JAPA

P.Y. wrote that the Second Kriya Yoga enables the yogi to leave his body
consciously at will. To be instructed in such a delicate mechanism was my
primary desire. When I received the last lesson of the correspondence course, I
could finally apply for receiving that instruction which was given only through
written material. I was blissfully happy to study those yearned for lessons;
unfortunately some details were ambiguous. Because of the dynamics of this
technique I avoided outdoor practice (employment of an armrest in order to keep
the ears closed with the fingers, with the danger of being taken aback by
someone curious passing on the nearby). Apparently, this technique wasn't
producing the expected results. I didn't give in; I kept on trying until some strong
experiences began to verify in the spine. "Strong" doesn't convey the right idea:
the love that I then experienced towards the Divine was something amazingly
baffling for what I knew was my personality and nature.
Having doubts about how perform at the best this technique and because I
was uncertain about how Kechari Mudra had to be obtained (P.Y. wrote that it
was an important technique, to be practiced regularly in order to awaken
Kundalini), I contacted that elderly lady who was officially invested as a
"Meditation Counselor". She had learned the Higher Kriyas years ago and only
in written form, just as I did. Strange to say -- in my opinion, an unforgivable
negligence -- she had never had them checked by direct disciples of P.Y., having
had plenty of opportunities to do so. (Since I knew she had spent much time
talking with direct disciples of P.Y., I'm still wondering what more important
matters they had to discuss.) Subsequently, she lost such written material and
never asked a copy of it. In short, she was unable to clarify my doubts.
Among the kriyabans in the meditation group, there was a lady, who had
received Kriya initiation many years ago and had once lived by our
organization's general offices. I asked if she had received the Second Kriya. She
didn't seem to understand my question. So, with astonishment, I reminded her
that Lahiri Mahasaya's disciple, Swami Pranabananda, accompanied the moment
of his death with the practice of the Second Kriya. She became visibly nervous,
saying that the quotation clearly referred to the technique of Pranayama: one
breath, then a second one, and this had to be, in her opinion, the "Second Kriya"!
I looked at her with a meek and piercing look; I felt my legs give way. I had the
impression that the idea itself of a further technique to be added in time to the too
many already received and practiced daily, upset her. It was as if she felt she had
made so great an effort in setting the habit of a daily practice of the First Kriya,
that she could not bring forth a more engaging dedication. I know that, up to this
day, she has remained fixed in her conviction.
I had still not recovered from the "shock", that an aristocratic-looking lady
revealed to me that, a long time ago, she had received the initiation in the so-
called Higher Kriyas. Full of enthusiasm, my eyes opened widely. She said she
had felt so unworthy that she had put them aside and, after some time, she had
forgotten them entirely. "Forgotten!" I couldn't believe my ears. This
abomination was inconceivable to me. Her self-satisfied ignorance passed off for

37
humbleness, crossed the bounds of decency. When I expressed my objection that
her behavior seemed an exhibition of indifference toward the higher teachings
taught by her Guru, she looked at me in bewilderment as if my impertinence had
violated an implicit law: do not impudently enter the intimate dimension of her
Sadhana. She replied saying that what she had was enough; then briskly cut off
discussion from that topic.

Difficulties with the Printed Material Related to the Higher Kriyas

After one year I received the lessons about the Third and the Fourth Kriya. I was
enthusiast by reading that these techniques led to the experience of astral
Samadhi. The instructions about the routine to be followed were hazy; practicing
those new techniques at the end of my daily routine was considered as obvious.
Unfortunately this didn't work and the results were entirely null. A fundamental
lesson in Kriya is never end a routine with techniques requiring movement!
These procedures, in order to express the fullness of their potential, had to be
internalized either by following specific instructions (which I didn't possess at
that moment) or by gradually diminishing their physical component. In this way
Prana this tends to subside while all one's awareness is absorbed in the
meditative state.
I didn't even attempt to clarify my doubts by addressing to old kriyabans. I
wrote to the school management to schedule an appointment with one of its
representatives, a Minister who would soon come to my country. I hoped to
clarify everything on that occasion and was looking forward to that appointment
with great anticipation. I reflected on the fact that it would not have been easy to
find the time to have this interview, but, confident that it would be very short, I
was sure it would be allocated to me.
When the Minister arrived I was introduced to him. He was already
informed of the letter I had sent to our mother center. He said he would clarify
my doubts as soon as possible; but after a couple of days, I realized that the
Minister seemed to elude me. I was left in dismay, but since I decided not to give
up, we finally met.
I went through something truly unpleasant. I was convinced that
hypocrisy, bureaucracy, formality, hidden falsity and subtle violence to one's
honesty were totally alien to one who devoted his life to practicing and teaching
Kriya. Yet, the sensation I had was akin to meeting a business man, who had
more important affairs in mind and who was very irritable. He was emphatic not
to talk about Kechari Mudra and with regard to the head movements of the Third
and Fourth Kriya techniques, he advised me brutally to restrict my practice to the
First Kriya. He declared that he had observed how I was overexcited: this was
not a good mark for a kriyaban. I was only disappointed mood seeing him
postponing our meeting without valid reasons at all. I replied I would surely keep
in consideration his advice; in spite of that I wanted to see how to move my head
correctly in order to practice that technique in a hypothetical future. Annoyed --
not used to receive such kind of reply, taking it as an insolence -- he

38
recommended me to write my questions to the school's head. In vain I replied
that the movements of the head could not be shown through a letter: I was in
front of a "wall" and the refusal was absolute.

I had always trusted and respected my Kriya school; I had studied the whole
reference literature as if preparing for a university exam. After the interview with
that ill-disposed figure, I was in an atrocious mental and emotional state. I
wondered what was the utility of a school who doesn't do its best to clarify each
teaching. Why did our ministers travel around the world, but for directly showing
how to practice what we had learned by correspondence only? Why should I feel
guilty and unsuitable for the Kriya path, only because of my daring to ask
(kindly but firmly) that demonstration? I was not able to drop the whole matter
and accept his counsel.
Among my friends, a bit confused with what had happened, a lady, trying
to comfort me in her own way, with a honeyed voice suggested that I got an
important earful from Gurudeva -- up to that time, I had a too much self-assured
attitude. I understood what she meant. I was in a desperate mood and those who
saw me immediately after this meeting said I was unrecognizable.
On further reflexion, the feeling of having borne witness of the senseless
whims of a man on power, gave place to a different consideration. Very probably
that minister gave me the same discipline he received during his postulant years.
A lady who had known him at that time, had depicted him as a very curious
kriyaban who usually put many technical questions to elder ministers. Knowing
the rules of monastic discipline, I was sure that his queries weren't always
answered promptly.
But there are also childish thoughts that emerge when we are not able to
restore our positive attitude. I was vaguely afraid that this man, communicating
back to the management of the school, might speak unfavorably of me, saying
something that might have reduced the probability for me to obtain that coveted
information in the future. I feared I could no longer rely on the heavenly
relationship with that Kriya organization, which, for so many years, had
represented my horizon.
I realized that a part of me was intimately relishing the whole situation. I
knew for certain that this destructive experience would somehow be turned into
something positive, crucial for my path. The lady "Meditation Counselor" who
was not present on that occasion but met the Minister in another town, blamed
me for having made the interview with this Minister a troublesome event because
of my not flexible attitude. I wrote her a bitter letter, insulting her indirectly. She
replied very firmly implying that my letter ended our friendship.
Later she toned down her attitude and invited my in her house to talk
about the happening. First of all, I expressed her my irrevocable determination to
explore all the possible sources to have my queries clarified exhaustively. I
discussed the project of leaving for India. She mumbled something that I could
not grasp. She mentioned the fact that India was not guarantee of authenticity.
Recently, some kriyabans had found in a well known Ashram strictly tied with
P.Y. life story, a Swami who gave them "pseudo Kriya" techniques that were in

39
her opinion very dangerous. She said that there was nothing unusual about it;
there were many unauthorized teachers introducing themselves as loyal disciples
of P.Y.. With a vivid imagination, she compared them with spiders spreading the
honey of Guru's love to attract devotees who became their preys. She spoke in
particular about a disciple of P.Y., who had been formerly part of the direction of
the organization, then had branched out on his own opening another Kriya
school. The lady had material to go ahead with her stories indefinitely, but it was
then that it slipped out of my mouth a very strong sentence which froze her:
"Should I receive a Kriya teaching from the worse criminal in the world, I would
be able to turn it into gold. Should it be polluted, I would have the intuition to
reconstruct it as it originally was". Astonished, she said with a sigh that I was
moving dangerously close to losing the grace of my Guru-disciple relationship.
In order to let me understand the value of receiving the instructions from a
true Guru, she told me what happened when one of P.Y.'s strict disciples decided
to leave the Ashram of his Guru P.Y. and begin looking for another Spiritual
Teacher. The Guru P.Y. got in the disciple's way to stop him, when he heard an
inner voice -- "the voice of God", she specified -- ordering him not to interfere
with the disciple's freedom. P.Y. obeyed and in a flash of intuition foresaw all the
disciple's future incarnations, those in which he would be lost, in which he would
keep on seeking amid innumerable sufferings, jumping from one error to
another the path he was then relinquishing. Then, in the end, the disciple would
return to the same path. The lady said that her Guru had been really accurate on
the number of incarnations that the whole discouraging trip would have taken to
be over about thirty! The moral of this story was clear, something from which
one could not escape: I had to avoid looking elsewhere otherwise I would lose
myself in a labyrinth of enormous sufferings and who knows when I would be
able to get back to the correct path.

It was then that I shifted my attention to a particular photograph of P.Y. taken on

the day of his death. It was framed nicely, flowers and a packet of incense were
put before it. In those moments of silence, I had the sensation that some tears
were going to form in his blissful eyes (it was not a bizarre feeling, other people
told me they had the same impression). I related my impressions to her, in
response to which she became so serious and, with her eyes pointed far off
toward an indefinite spot, she soberly uttered: "You have to consider it a
warning: the Guru is not content with you"! There was not the least doubt that
she was not joking at all.
At that time, I realized and I felt the deep impact of it on my emotional
sphere, how P.Y. was a "presence" in her life, although she never met him in
person! I let my gaze rest on the flower bouquet of may lilies graciously arranged
in a small vase before the photo of P.Y.. We had purchased them at the train
station immediately after my arrival in her town. She had explained me that she
never skimped on fresh flowers to her "Guru." Although extraneous to all this, I
was enchanted by this idyll. How full of sweet comfort had to be her life! I was
very far from the same intensity of love. Although my "Meditation Counselor"
admired the earnestness with which I was making progress -- unlike so many

40
other tepid and half-hearted people who would go to her only to be reloaded with
the motivation they could not find in themselves -- she was dismayed, because
her devotion toward the Guru was totally alien to me. She did all what was in her
power: she could not thwart my immense thirst for knowledge of the art of
Kriya. Looking into her beautiful but sad eyes, I had the clear impression that she
was permanently expecting me to act in a somewhat "disloyal" way toward the
Guru or the organization.
That monk at least on one point was right: I was not calm at all, rather I
would never be calm any more. The search for technical explanations made me
tense like a coiled spring. Although remaining faithful to my Kriya organization,
I didn't accept vetoes. I didn't follow her suggestions. I was determined to know
Kriya inside out and nobody could stop me with any motivation.
My search took a particular route: I knew three names of direct disciples
of P.Y. who had a clash with the school's board of directors and set up on their
own. I hoped to find in them clues which could help me to clarify my doubts. I
purchased all their published material, taped lectures and all. I was expecting
they would come out with intriguing sentences, deeper than the material
provided by the main school. I hoped they gave the reader (who neglected the
principal source to listen to their voice of dissent) the present of a more accurate
didactic material.
The first disciple seemed an expert in idle chatter and was reluctant with
giving practical instructions; the second one was undoubtedly more professional,
pedagogically gifted, but from of all his literature and tapes only one of his
sentences shed a faint light upon one of the Higher Kriyas; in the literature of the
third disciple - surprising and valuable since, having met the tragedy of mental
illness, he recounted exhaustively his anguish - I found (save for an illumining
sentence upon the role of Kechari Mudra) only a devastating banality. The
secrets, if they had some, were well guarded!
Months later, the meditation counselor came to know that I had read the
"forbidden" books. Furthermore: I made a present of one of those books to a
couple of friends. After some months, a friend of mine showed me a letter in
which she had called me (only for doing this, for no other reason at all) "a man
who stabs his Guru's back, handing out daggers to other people as well, so that
they can do the same"! She concluded by writing that: "the intelligence is a
double-edged weapon: it can be used to eliminate the swelling of ignorance and
also to cut off abruptly the life blood that sustains the spiritual path!" Through
my reading, I had became myself a traitor!
Her reaction had been so excessive and amusing that I wasn't hurt at all;
rather I felt a sort of tenderness toward her. I could sense that her actions were
driven by waves of emotions and decades of steadfast conditioning, affecting
irretrievably her common sense. Seeing her own expectations regarding my
behavior coming true, I am sure that while typewriting that letter and pouring
into it lots of other considerations to free all the accumulated tension, her
countenance was at last tranquil and serene as if tasting a delicious, intimate
satisfaction.
Overcoming a certain reluctance, I began reading some books written by

41
Lahiri Mahasaya's disciples and not by disciples of P.Y.. My hesitation in
dropping the literature linked with P.Y. resulted from the fact that, in my opinion,
he was incomparable in clarity.
These few books (at that time books like Puran Purush had not yet been
published) disappointed me. They were but blank, meaningless words, with an
endless number of repetitions in addition to continuous changes of topic, which I
considered unbearable. The practical notes, presented as essential, were but
scattered notes copied from classical books on Yoga. The lack of care in them
made me suppose that the author had not bothered checking the original texts he
had quoted. He most probably took those quotations from books which were also
quoting from other reference books, continuing a chain where each author would
add something to mark his personal contribution.

I decided to study again all the material furnished by the organization and to
delve deeper into it. I used to meet some kriyaban friends on Sundays, read
crucial passages from the correspondence course and discuss them. Everyone
embarked in a personal study of which those talks represented the peak. Our
main interest was how to perfect the practice of Kriya. But our effort was
unrewarding -- it was like drawing blood from a stone. Yet it's the way things
went for about two years, then a profound crisis of mine threw me into despair.
Remaining stubborn and irremovable in my attempt to live in a yogic way,
I tried to apply integrally the thought of P.Y.. Actually I applied the
interpretation that my ego desired, I chose those plans of behavior toward which
my emotions drove me. My approach was devoid of watchfulness and
discrimination. I was acting as supported from "above", imagining that the
benedictions and the strength of the Guru were with me. The failure came about
and it was desolating and shameful. In a first moment, I could not accept it. I
refused to believe that I had acted wrongly. I was convinced that mine was an
apparent failure and that one day my way of acting could appear heroic. Then my
illusory dream began to disintegrate, slowly but inexorably.

Inspiration from the Works of Mre and Sri Aurobindo

For some months I wasn't able to track down the thread of a single coherent
thought. I started reading Mother, or the Divine Materialism, a book about the
Mother (Mre) written by her beloved disciple: Satprem. For two years I had
been introduced to the thought of Sri Aurobindo. His Aphorisms and his epic
poem Savitri had deeply impressed me. After Sri Aurobindo's death, in 1951, the
Mother was the one continuing his research and giving ground to his dream that
the Divine - the intelligent and evolutive force at the base of any existing thing -
could come to a perfect manifestation on this planet! "The world is not an
unfortunate accident: it is a miracle moving toward its full expression"; "In
matter, the Divine becomes perfect" she wrote. From 1958 to her death in
1973, the Mother tried to find the passage to the next species, to discover a new
mode of life in matter and narrated her extraordinary exploration to Satprem.

42
Their talks are written out it Mother's Agenda. This huge document 6000
pages in 13 volumes is the account of twenty-two years of Mother's
discoveries.
By approaching Mre's comment to Sri Aurobindo's aphorisms, I was
prepared to read the usual elementary explanations of Indian philosophy. But
Mre's thought had nothing to do with philosophy. It was new, something never
heard, dissolving any myth. I felt an explosion of joy reading her comment to
aphorism n.70: "Examine thyself without pity, then thou wilt be more charitable
and pitiful to others." Annotating it, she wrote:

"The need to be virtuous is the great obstacle to true self-giving. This is the
origin of Falsehood and even more the very source of hypocrisy -- the refusal to
accept to take upon oneself one's own share of the burden of difficulties. Do not
try to appear virtuous. See how much you are united, one with everything that is
anti-divine. Take your share of the burden, accept yourselves to be impure and
false and in that way you will be able to take up the Shadow and offer it. And in
so far as you are capable of taking it and offering it, then things will change. Do
not try to be among the pure. Accept to be with those who are in darkness and
give it all with total love."

By saying on another occasion: "Morality is the great obstacle on the spiritual

path", she stressed the value of not trying to become pure in other people's eyes,
but to behave according to the truth of one's being. To her, one should
acknowledge one's dark side: in the depths of our being it stirs the same
substance which, in a few, has developed into a way of living which is shunned
by society.
Mre did not behave like a traditional Guru, even though she tried to
extract from those disciples looking for inspiration at her feet all their hidden
potential. According to her teaching, people become true individuals only when,
in a constant pursuit of a greater beauty, harmony, power and knowledge, they
are perfectly and in a compact manner unified around their divine center.
I was very impressed with how she dealt with the theme of Japa. She
recounted how during the screening of a film she heard the Sanskrit Mantra: OM
NAMO BHAGAVATEH. She wondered what would happen if she repeated that
Mantra during her daily meditation. She did this and the result was
extraordinary. She reported that: "It (the Mantra) coagulates something: all the
cellular life becomes one solid, compact mass, in a tremendous concentration
with a single vibration. Instead of all the usual vibrations of the body, there is
now only one single vibration. It becomes as hard as a diamond, a single massive
concentration, as if all the cells of the body had ... I became stiff from it. I was
so stiff that I was one single mass." [This quotation, as well as the next ones, are
drawn from Mother's Agenda.] Her practice of Japa consolidated into a life-long
habit. When she sat for meditation, she always began with the repetition of the
Mantra and there was a response in the cells of her body: they all started
vibrating as "seized with an intensity of aspiration" and that vibration went on
expanding. It is not the place here to dwell upon the subtle phases of her work in
the body: she used the Mantra to hasten it. What was important for me was the

43
fact that she dared to challenge Sri Aurobindo's authority. Actually, she said to
Satprem: "Sri Aurobindo gave none [Mantra]; he said that one should be able to
do all the work without having to resort to external means. Had he reached the
point where we are now, he would have seen that the purely psychological
method is inadequate and that a Japa is necessary, because only Japa has a direct
action on the body. So I had to find the method all alone, to find my Mantra by
myself. But now that things are ready, I have done ten years of work in a few
months." In many passages of Mother's Agenda they discussed how the Mantra
calms the persons in surrounding areas by creating an atmosphere of such an
intensity that disharmonies cease to exist. Furthermore: "Mantra has a great
action: it can prevent an accident. It simply springs forth in a flash, all of a
sudden" but "It has to spring up without thinking, without calling: it should issue
forth from the being spontaneously, like a reflex, exactly like a reflex." But the
Mantra is also the sweetest of all the things: "On the days when I have no special
preoccupations or difficulties (days I could call normal, when I am normal),
everything I do, all the movements of this body, all, all the words I utter, all the
gestures I make, are accompanied and upheld by or lined, as it were, with this
mantra: OM NAMO BHAGAVATEH ... OM NAMO BHAGAVATEH ... all, all
the time, all the time, all the time." A last amazing remark I quote is that she was
able to notice the difference between those who have a Mantra and those who
don't. "With those who have no Mantra, even if they have a strong habit of
meditation or concentration, something around them remains hazy and vague,
whereas Japa imparts to those who practice it with a kind of precision, a kind of
solidity: an armature. They become galvanized, as it were".

And yet in that period, Japa didn't enter my life. I experimented with Mother's -
Om Namo Bhagavate - but it did not worked for me. I tried to live in a more
conscious way (continuously attentive of any perception, inner and outward). I
tried to carry out the well-known instruction to resolutely maintain a impartial
attitude toward both pleasant and unpleasant events, being like a detached
"witness". (This discipline is recommended in almost all the books dealing with
oriental meditative practices.) After three days, I felt myself under unbearable
stress as if it all was a pretense, an illusion. I ceased to practice either Japa or the
discipline or being a detached "witness" and forgot the matter. Meanwhile, my
mind was devoured by the illusion of adopting more advanced tools of
"evolution". Months went by with useless attempts to ameliorate my Kriya
routine.

One year later, resuming the reading of The Divine Materialism, I was astonished
that Mre was able to express, in a euphorically vivid way, my own innermost
convictions for which I had no means to express nor clarify even to myself. She
reasoned like a westerner and treated the themes of India's spirituality with a
western language which was both lyrical and rational, at the highest degree of
excellence. In Mre there was a revolution, a reversal of values. The
contemplation of Beauty in nature and in some forms of art like music, was not
to be considered a fleeting emotion feeding a lazy nostalgia for an indefinite

44
spiritual experience. It was lived with an indomitable aspiration for a divinization
of life. Spellbound, I contemplated the shimmering splendor of a full
manifestation of the Divine in the atoms of inert matter. There was a fragrance in
this never-met-before idea, which excited and moved me. There were moments
in which my head felt hot as if I was feverish.
Mre's thought began to open my eyes on the actual situation of my way
of practicing Kriya Yoga and revealed the complexity of my self-deception.
Entering a Kriya-founded organization meant to be ensnared and bewildered by
many fairy tales. I was convinced that finding Kriya was like a stroke of luck, a
gift from the Divine, thanks to a certain merit of which I was unaware. My
personal commitment had been unimpressive. I also realized that the desire to
abide by the values instilled in me by my culture was gradually twisted. It was as
if a large portion of my brain withdrew, while another one, which did its utmost
in believing what was convenient to believe, tried to usurp its function. If in the
very beginning, my "spiritually-oriented" brain didn't know how to answer back
to any censure from other persons, subsequently, it became so cunning that I
started to behave "normally" in social life; people began to look at me as a man
who chose a simple life trend, marked by lofty principles - not revealing how my
fairness of judgment was impaired, and practically inexistent.
My first efforts in exploring my book-learned Pranayama were
accompanied by intelligence and constant strive for perfection. I could only rely
on my intuition. While practicing, I dreamt about its unthinkable progression
and was quietly excited during each instant of it. This disclosed a real heaven for
me!
Afterwards, having received Kriya, the idea of practicing "the fastest
technique in the field of spiritual evolution" made the intensity of my effort lose
its edge. My Kriya Pranayama, practiced with enthusiasm for some months,
became a tranquil good habit. Apart from other foolish thoughts, I had
swallowed the childish idea that each Kriya breath could produce "the equivalent
of a solar year of spiritual evolution" and that through a million of these breaths I
would infallibly reach Cosmic Consciousness. I tried just to perform the greatest
possible number of Pranayama in order to complete quickly the above-
mentioned number. I didn't realize into what situation I had relentlessly slipped
and therefore I felt no shame or remorse. I felt myself a privileged being to
whom an unexpected advantage had been granted.
The iron will of my discipline was softened by the hypnotic atmosphere of
the "Guru's Blessings". "Aren't you glad of having found a true Guru?" -- for
years I heard this refrain from the organization -- "Aren't you enthusiastic that He
has been chosen for you by God Himself?" "Oh yeess we are happy" we replied
with tears of joy. This idea, more than any other factor, had lethal effects on me:
it was the cradle in which my ego was fed and strengthened. To remind myself
that I entered the Kriya organization only to perfect my already good practice of
Pranayama created a thorny pain. It was imperative to recreate the spirit of an
authentic search. I had to stop behaving like a man who had found a treasure,
hides and sleeps satisfied upon it.

45
 Two Important Decisions

What I am about to describe was the most rewarding period of my life: I hope I
will never forget its lesson. After reading Sri Aurobindo and Mre, I found the
courage to be again a self-taught person. During the season of my first interest in
esoteric matters and oriental practice of meditation I found easy-to-follow
instructions in an unassuming book. The instructions were simple: I put my
passion in them, especially the wish to pursue, through Yoga, my idea of Beauty.
Day after day, when other distractions and doubts came, when the initial
enthusiasm diminished, I carried on tenaciously my ideals and my discipline. The
result was the Kundalini experience. Now, about 12 years later, I found myself in
the same situation. I was ready to carry on tenaciously, despite criticisms and
doubts, two basic ideas:
1. I had to throw away the Kriya routine recommended by my organization and
apply Patanjali's principles.
2. I had to achieve the state of mental silence by using Japa during my daily life.
An event arose from this decision, which still remains in my heart as a
peak experience -- mastering the breathless state.

1. Kriya Routine Abiding by Patanjali's Principles

In the mystical path (Yoga), Patanjali pinpoints eight steps: Yama, Niyama,
Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi. 10 There are
different ways of translating these Sanskrit terms. Yama: self-control (non-
violence, avoid lies, avoid stealing, avoid being lustful and seek non-attachment).
Niyama: religious observances (cleanliness, contentment, discipline, study of the
Self and surrender to the Supreme God). As for Asana (position of the body),
Patanjali explains that it must be stable and comfortable.
There is nothing remarkable up to this point. The first interesting concept
is Pranayama, defined as regulation of the Prana by repetition of particular
breathing patterns. Therefore there is no hint about particular preliminary
exercises of concentration and much less of meditation. From Pranayama a state
of calmness and poise is created which becomes the foundation of the subsequent
step: Pratyahara where the awareness is disconnected from external reality; all
10
Patanjali was a pioneer in the art of rationally handling the mystical path, aiming at
individualizing a universal, physiological direction of the inner events that explained
why a certain phenomenon, inherent to the spiritual path, should be preceded and
necessarily followed by other ones. His extreme synthesis may be criticized or, because
of its temporal distance, may be hard to understand; however, his work is of
extraordinary importance. Many authors of Kriya Yoga say that the theory expressed by
Patanjali is the same as Kriya Yoga, that Patanjali and Lahiri Mahasaya substantially
dealt with the same practice. I believe that this is partly true. Patanjali's is far from
clarifying all the aspects of Kriya and there is a remarkable difference between the final
steps of his Yoga (especially Dharana and Dhyana) and the related phases of Kriya
Yoga.

46
our five senses have thus been turned inward. You understand that the techniques
which require movement should be completed before this phase: the breath and
the heart should have all the necessary time to slow down. The so called Higher
Kriyas (each one of them required movement) had to be ideally practiced inside
the Pranayama phase. To them a long phase of internalization of consciousness
and energy in perfect immobility should follow.
What comes after Pratyahara? Patanjali goes on explaining that, after the
breath's disappearance, a yogi should look for a physical or abstract object onto
which he might turn his concentration and practice in a sort of contemplative
meditation in such a way as to lose himself in it. Dharana is concentration
(focusing the mind on it). Dhyana is the persistence of a focusing action --
meditation or contemplation as a steady, uninterrupted flow of awareness, which
fully explores all aspects of the chosen object). Samadhi is perfect spiritual
absorption (deep contemplation in which the object of meditation becomes
inseparable from the meditator himself).
From many years' experience and from some readings, I had no doubt that
these suggestions had to be understood as concentration on the Chakras.
Dharana is the act of focusing our attention; Dharana spontaneously becomes
Dhyana, the borders between the two being indistinguishable in practice: you
begin to concentrate on each Chakras and forget yourself. Samadhi is the
sudden burning with joy that sometimes appears. This was my basic
understanding in those days. In a few days, after an intense practice of Japa, I
would have realized that Dhyana is not only self oblivion but achieving the
breathless state as well; Samadhi is not only boundless joy but also the slowing
down of the cardiac heartbeat while the body appears like dead.

From that moment onwards, I began my routine with Maha Mudra, then I moved
to the Pranayama phase which consisted of three sub-phases: Kriya Pranayama
(12-24), Third Kriya (12) and Kriya Pranayama with the Mantra Om, Na, Mo...
(6-12). The Third Kriya was the technique with movements of the head that I
received from my Kriya school. Kriya Pranayama with Mantra Om, Na,
Mo...was Pranayama enriched by placing the syllables of the Mantra in the
respective Chakras, with no physical movements -- it had the purpose of
preparing the Pratyahara phase. Pratyahara began with a procedure that up till
today I call "mental Pranayama".
My awareness paused on each Chakra about ten seconds - as a bee drawn
to the nectar in flowers, hovering upon each in great delight - slightly "touching"
their nucleus along an anticlockwise (as viewed from above) path. I was
absorbed by a great delight where I lost my space and time references. The
concentration on the third eye - that "inward eye" which Wordsworth with
appropriate words defines as "the bliss of solitude" - happened spontaneously.

47
 2. Mental Silence and Japa

I chose the Mantra of Swami Ramdas whose biography I was reading in those
days. He moved far and wide all over India unceasingly repeating the Mantra:
Sri Ram Jai Ram Jai Jai Ram Om. To meet the simplicity of his life and the
greatness of his experience was very inspiring: his photo, the almost childish
simplicity of his smile, kindled my intuition and inspired me during my practice.
Helped by a mala (rosary beads), I started to practice Japa aloud during a
walk for 108 times and then to continue it mentally during the remaining part of
that walk. Even though the oriental traditions recommend to do Japa mentally, I
was confident that it should be done aloud -- at least for one hundred repetitions.
The sound of that Mantra, which I had already heard in a spiritual song
recording, was very pleasant. I loved to prolong its vibration, make it vibrate in
my chest and invest it with my heart's aspiration. My attitude was not that of a
supplicating and sobbing devotee, but that of a man who rejoices, being one step
away from his goal.
Since I observed, while doing it, an irresistible impulse to put everything
in order, I thought that the Mantra could work in a similar way by cleaning my
mental stuff and putting my "psychological furniture" in order. Even if
sometimes I felt a bit dazed, I maintained the determination never to discard the
practice.

The Breathless State

I practiced Japa every day in the morning and Kriya at noon in the open
countryside. One day, during my Kriya session, while relaxing with the mental
Pranayama (placing my awareness in each Chakra for 10-20 seconds each), I
distinctly perceived a fresh energy sustaining my body from inside. I realized
that my cells were breathing pure energy which didn't originated from the
inhaled air. The more I relaxed, the more I became simultaneously aware both of
the Chakras and of the body as a whole. The breath, which in the meantime had
became very short, eventually came to immobility, like a pendulum gently
reaching the equilibrium point. The mind also settled down. This condition
lasted some minutes, without any feeling of uneasiness: there was neither the
least quiver of surprise, or the thought: "Finally I have it!". The event was
enjoyable beyond words: in a blue-painted profundity, I was implacably crushed
by the beauty of nature and, at the same time, situated above the whole world.
All was incredibly beautiful, beyond imagination! I was not breathing and I
didn't felt any necessity of breathing.
In the following days the same event happened again -- always during
mental Pranayama, after my daily number of Kriya breaths (which never
exceeded the 36 repetitions.) Before starting my Kriya practice, I looked at the
surrounding panorama wondering if I would experience that state once again. It
was so beautiful that it seemed quite impossible for me to have mastered it. My
past experiences during Kriya practice, compared to the present state, seemed to

48
have the consistency of luminous reflexes upon the water; I felt I had reached
something solid. I was perfectly at ease, still, contemplating a celestial state of
bliss.

I was astonished that Japa, one of the simplest techniques in the world, could
bring such a valuable result! I verified a perfect association between the practice
of Japa and the attainment of the breathless state. Where my best intentions
failed, it produced a miracle! Japa annihilates the mental background noise that
blocks any attempt at concentration when we sit for Kriya. How many times we
feel desperate! There are some thoughts which you can visualize, identify and
block, but a diffuse persistent background noise nullifies all our efforts. This is
won when we practice Japa -- at least one hour before our Kriya session.
With enthusiasm I plunged into Japa literature and studied the subject of
Mantra and prayer in different mystical paths. Some author gave an eloquent
example of how it is possible to write a book about nothing. Many suggestions
about the practice of Japa would amount to a heap of banalities -- the mala that
you use for Japa should be made or this or that material; it should not be seen by
others. The Sumeru bead should never be passed: if you will do the mala twice,
you should turn it and make the last bead become the first bead of the second
round. Ramdas' simple, almost banal autobiography, was worth a thousand times
more than this stupid information, deprived of any passion.

Now and then, a delusion arouse from my subconscious mind -- by repeating

mechanically, all day long, my Mantra like a parrot, was I doing the most mind-
numbing activity in the word?
On the contrary! That was just the right moment to turn a Mantra into a
pneumatic hammer, with the purpose of tearing asunder once and forever the
concrete of the mental restlessness. While crossing innumerable psychological
swamps, I obstinately clang to the belief that my Mantra was the only tool
capable of extracting "something perfect and sublime" from my life.
At that point Japa began to go on effortlessly. Only when talking to others
I was unaware of it -- at that moment, I tried to remain centered on the feeling of
unchangeable calmness, without being involved in the images arising from the
words. This tireless dedication created a moral strength which turned into a calm
euphoria. The magic of this bright, dazzling Prayer spread in each facet of my
life. It was like walking out of a dark room into the fresh air, into the sunlight.

Then, something wonderful, so sweet, happened. What I hoped so ardently in the

past and was brutally refused to me, materialized easily. I had a private talk with
another Minister of my Kriya organization and all my past doubts about Kechari
Mudra and about the execution of the Third and Fourth Kriya were clarified: the
person was intelligent and kind. About Kechari Mudra, I was told it comes with
time, especially by insisting in touching the uvula with the tip of the tongue. I
could also clarify the sentence by P.Y. according to which: "The Chakras can be
awakened by psycho-physical blows given at their different locations." The
Minister reassured me about its meaning: no other hypothetical technique,
besides what was fully described in the written material, was hinted at. If a

49
syllable is mentally chanted with intensity in a Chakra's location, as it happens in
the the Third and Fourth Kriya, it creates a "psycho-physical blow". This
clarification inspired my practice; once returned to my house, I discovered how
to perfect my mental Pranayama. While projecting in each Chakra the mental
chant of a Mantra, I felt the power to touch with an almost physically intensity
its nucleus -- the breathless state seemed to sprang more easily from this mental
action.
I thought: "I must not forget this experience ever, I want to have it every
day of my life; this is the most real thing that I have ever experienced"! It would
have sufficed to consider the search concluded, abide by the simplicity of the
afore described routine, wait for Kechari to be obtained in time, and a paradise
would have been opened to me. Losing that state seemed impossible. But
suddenly something happened that created a total chaos within me.
During a trip to Vienna (Austria), I found a book written by an Indian
Swami, claiming he was teaching the original Lahiri Mahasaya's Kriya -- P.Y.'s
was mentioned as a slightly modified form of it. Devoured by the demon of
finding the original Kriya, chased by the suspicion that P.Y., in order to meet the
exigences of his westerner disciples, taught a simplified form of Kriya, I read
and reread the book dreaming to guess the original Kriya Pranayama. I was
impressed on reading that the practice of Pranayama should be considered
inaccurate and wrong if, after a fair number of breaths, the practitioner -- without
closing his ears -- had not listened to the internal sound of Om. That sentence,
underlined elegantly by me, won't let me sleep. It left dangerously guess that an
unimaginably deep and rich technique of spiritual realization, had been
subtracted to me and to all us westerners just because PY. found it difficult to
teach it to his first American disciples.
From these doubts a mad search began. The world of the "traveling
Gurus" with all their hysterical claims and innumerable contradictions took the
place of what I had patiently built. I had opened a door that couldn't be closed so
easily. Two decades had to pass by before the celestial condition describe in this
chapter could materialize again in my life.

50
 CHAPTER 4
TRAVELING GURUS

The book I found abroad, written by the Indian Swami, like innumerable others
which I would read in the future, had to serve as bait; to make people interested
in the Kriya school founded by the author and it would never include practical
explanations. The statement about listening to the internal sound of Om without
closing the ears during the practice of Pranayama was worthy to be taken into
consideration; it was surely from a very deep practice of Pranayama. Reading
that book, I had the sensation that its author knew the whole process of Kriya
Yoga far better than many other teachers. I had no idea of when and where I
could have the opportunity to encounter this teacher, but I could almost touch the
marvelous possibility of deepening my Pranayama, clarifying my doubts
regarding Kechari Mudra and Higher Kriyas as well.
Recalling a phrase escaped from the lips of the lady meditation counselor
about a variation of Kriya Pranayama taught to some disciples by P.Y., I
convinced myself that the key technical addition consisted in mentally chanting
Om in the Chakras while exerting all the possible attention to the internal
sounds. With the hope of restoring that very period of my life where I received
the deepest satisfaction from the "Om technique" (received from my school) I
gave my soul to that practice.
I can't remember how many of these breaths I used to practice each day:
surely, I never went over 48-60 breaths. Since from my Kriya school I had
learned to practice Kriya Pranayama with open or half closed mouth, this I did.
After these pleasing breaths I went on listening inwardly. The inner sound
appeared after just four days of painstaking practice. I lived for some days in the
sweetest reality. The strange part was that I did not know the teacher yet; I had
just read his book: it was the intensity of my practice that was extreme! I had a
clear perception that a state of inconceivable sweetness was mine, that I could
taste it every day; during the practice and in every moment when I rested, free
from work. Omkar became the unique focus of my concentration, a "contact" to
be preserved with the utmost care during the day.

First Teacher outside the Organization

Being about to undergo surgery in the United States, the author of the book was
going to make a stop in Europe; I worked very hard to meet him and receive his
Kriya initiation on that occasion. That moment came up at last! The introductory
conference was for me of great emotional impact. He had a majestic and noble
aspect, he was "handsomely" wrapped in his ocher clothes, his old age, long hair
and beard marked the features of the typical sage. I took glimpses of him while
he spoke, hidden by the front rows; I heard him talk of Lahiri Mahasaya's legacy
according to his personal experience.
The theoretical concepts he introduced were absolutely new for me and

51
created a beautiful consistent frame for a Kriya praxis conceived as a unique
progressive process of tuning with the Omkar reality. Like a thread passing
through all the pearls of a necklace, Omkar was coursing through all the different
phases of Kriya. Maha Mudra was not separated from his peculiar form of
Pranayama which was not separated from mental Pranayama. Furthermore, the
Omkar reality had to be perceived not only in the aspect of sound and light but
also in the aspect of a "swinging sensation" (some other time he spoke about a
feeling of pressure). 11 His stupendous, appealing words were for me a
revelation but, at certain moments, the inquisitiveness in learning the new
technical details made me unable to give due attention to what he was saying; I
therefore did not grasp at once all the implication of those concepts. My
obsession was: "What kind of throat sounds are to be produced in this original
Kriya, to which center does the energy rise in the spine?"
To make the students understand the proper aspect of the movement of
Omkar, he touched some of them (their head and chest) making his hand vibrate,
trying to transmit this quivering to their body. He was leading the auditorium into
a wondrous dimension, he gave himself completely to us so that we could feel
the flavor of that experience.
The initiation into the First Kriya thrilled and disappointed me at the same
time: the forward bendings that preceded the Maha Mudra were really precious
and so was the final meditation (improperly called Paravastha) but the Kriya
Pranayama seemed to have disappeared and reduced to a short, purely mental
process. Unfortunately that Swami too, during the course of the years, had
simplified the original technique. He didn't teach Kriya Pranayama proper (with
long and deep inhalation and exhalation) anymore.
Among the people who attended his seminars for a long time, there was
no mystery about the many technical details of Kriya Yoga he kept on changing,
year after year. One of his intimate disciples confirmed to me that in past this
11
As a matter of fact, he gave Light and Sound initiation, just as Radhasoami groups
do. In his book, Kriya was divided into six levels which were six progressive steps of
tuning into the Omkar dimension as Sound, Light and Swinging sensation. These
progressive steps happened by becoming aware of some additional Chakras in the
brain. The climax of this work was to bring energy and awareness into the pineal gland.
He explained that the erasure of the last trace of our ego would take place in the hollow
cavity of the brain called "the cave of Brahma". In the frontal part of this region there is
the pituitary gland (hypophysis), behind it there is the pineal gland. An emission of
light, similar to a voltaic arc, would happen between the two "poles" and shed light in
that area. This process was described as a "mystic union".
The same theory is hinted in some particular Radhasoami literature. To all those
kriyabans that go on wondering about the origin of certain variations of Kriya, I counsel
to study the movement Radhasoami. It is reasonable to believe that some disciples of
Lahiri Mahasaya belonged to a Radhasoami group and perhaps, without even being
fully aware of this, added to Kriya some elements of theory and practice which
belonged to this movement.

52
Swami taught Kriya Pranayama proper enriched by chanting of Om in each
Chakra. Returning home, I didn't succeed in practicing even one Kriya session
exactly in the way he explained. I decided in fact to add to my routine (after
Maha Mudra and before his form of Pranayama) "my" Kriya Pranayama with a
long breath.
It was winter and I had a three week vacation. I spent every morning
wrapped in the warmth of my home, practicing as much as possible. Since in his
book it was written that if you want to make remarkable spiritual progress, you
should engage yourselves in being aware of at least 1728 breaths a day, I had the
opportunity to realize this. The best thing was to remain aware of the breath (a
calm short breath, almost imperceptible and on the verge of disappearing),
linking each breath with a different Chakra.
I experienced a total contentment and ease, as if my Kriya path had come to its
fulfillment. By day, everything seemed surrounded by a 'padded coating',
reducing all dissonances. Everything was as if it were transfigured; it was like
living in a perfect reality and the whole world was smiling ecstatically at me -
every pain took flight, gone from my sight.
I also spent some days in a beautiful location equipped for winter sport.
Here I could wander the snow-white countryside aimlessly. While I was lazily
getting about, the sun set early, painting the landscape with breathtaking colors;
the small village, sunk in the snow, started to radiate all the colors of the
spectrum of light. My memory will always hold it as the splendid symbol of my
contact with the Omkar experience.
The winter vacation ended and I got back to my job. During my spare
time, I would think about what a precious jewel the Kriya technique was;
visualizing the possibility of a future deepening, with such a commitment to the
Higher Kriyas also.
One day, still at work, I was in a room from which I could glimpse the
distant mountains through a window pane, and contemplate the pure celestial sky
above them. I was in ecstasy! That distant sky was the mirror of my future years,
wholly dedicated to my Kriya Yoga. For the first time, the prospect of retiring
and living with a minimal income, maintaining this state for the rest of my days,
started to take real shape.
This swami taught also a simplified form of Second Kriya, which I learned
months later. As for receiving the complete form of it or other advanced
techniques, he expressed himself adamantly: the request of being initiated in
them implied a lack of engagement in the basic techniques.
Being aware that the original Kriya spirit had been lost in other schools,
he focused only in passing on its nucleus. He had tried all Lahiri Mahasaya's
techniques, concluding that some of them were not essential, while others were
rather too delicate and difficult to be learned. Attempts made by inexperienced
students - in order to effectively use these techniques - could result in a useless
distraction for the students and a waste of time for him as a teacher.
What he said made definite sense, but contributed to his isolation. He did
not take into consideration how the human mind really works, through insatiable
curiosity and the total rejection of any veto.

53
 His unlucky decision of leaving out some of the techniques Lahiri
Mahasaya had passed on (not only some parts of the Higher Kriyas, but also
some of the basic techniques such as Kechari Mudra and Navi Kriya) triggered
an inexorable mechanism which pushed away the people who were most
indispensable to him. Literally devoured by the thirst for obtaining the complete
teachings, they started to turn to the search for other teachers. Disappointed by
their defection, he stubbornly focused even more on the essence of teaching and
further simplifying of the First Kriya techniques. Those who tried to get this
absurdity across to him and prevent it, found themselves facing a wall that would
never break. He really had all the necessary tools to attract the western world.
The book he had written had been a smart strategic action which made him
popular in the west, saving for him a place of crucial importance in the domain
of Kriya. Moreover, his Indian-sage figure impressed the people. Hundreds of
scholars were enthusiastic about him, they were ready to back his mission and
treat him like a "divinity", being willing to show the same respect to possible
collaborators and successors.
Yet the soil he plowed and was cultivating began to become sterile. I saw
the sense of his isolation when, one day, on a Kriya reviewing lesson, he told his
public that the real Kriya Pranayama could only take place in a state of calm
breath -- contrary to the one marked by a long deep breath (which many knew
was the characteristic of Lahiri Mahasaya's legacy), which could be "good only
for kindergarten children"! He closed his nostrils with his fingers and kept that
position for some time. He hinted in this way that he had mastered the breathless
state; it seemed he wanted to point out that the public was neither able to
understand nor practice Kriya. I thought to myself how many disappointments
must have convinced him to make such a peculiar demonstration. Perhaps he had
only met people who had not been able to adopt the discipline of a regular
meditation practice and therefore did not gain any benefit; but they did have the
curiosity for 'other secrets' of Kriya.
Many acknowledged this as a nasty comment to the fact that he was
giving his explanations only out of kindness, but the audience was not able to
understand the deep meaning of what he was demonstrating. The students staring
at him were completely at a loss; he must have been bizarre and peculiar to them.
The result was that the beginners could only sense too big a distance to be
bridged between them and the Master. Those who already had a good mastering
of Kriya had the final confirmation that what he had taught up to that moment
was a simple introduction to Kriya and did not provide the key to obtain the
experiential acme.
It is true that a lot of people were contented with his Kriya, but they would
never do something like organize a seminar for their teacher. Frankly speaking,
the faithfulness of the many was not enough to avoid the worst end. His
commendable effort, all the marvelous subtleties by which he had enriched our
Kriya, making this practice by far more beautiful, was not enough to prevent a
shipwreck of his mission at least here in Europe.
Using the same fliers and changing only the Master's name and photo,
many of those people, who formerly organized his seminars, invited another

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teacher from India because they knew he was well-disposed to explain Kriya in
its complete form. This invitation was very strange and was perhaps made more
out of desperation than that of conviction, because those who had already met
him in India knew that his spiritual realization was almost non-existent. It took
two years before he could succeeded in overcoming the problems with his visa
and could finally land in Europe; when he arrived he found practically all the
afore described teacher's disciples ready to welcome him as a God-sent
messenger.

Second Teacher outside the Organization

During a trip in France, I found a strange book on Babaji's Kriya Yoga. I came in
contact with a Kriya school which was standing totally apart from all the others.
It was originated by an Indian personage who claimed he was a direct disciple of
Babaji. In this school the main technique was called Kriya Kundalini
Pranayama. Kriya Hatha Yoga, Kriya Dhyana Yoga, Kriya Mantra Yoga rotated
around that breathing technique, extending its sphere of action on all the aspects
of human life. The idea of having found a source from which I could learn
everything about Kriya, excited me tremendously. Although some illustrations in
the book gave me the impression of reading a fairy book for children, I was
confident. I didn't notice that in the book there was not even a hint to techniques
like Talabya Kriya, Kechari Mudra, Navi Kriya, Omkar Pranayama, Thokar....
This school gave three levels of Kriya easy to obtain in about three years, if you
showed enough commitment.
The first level didn't actually disappoint me, yet left me a bit perplexed.
The teacher was obsessed by the precept of not holding one's breath: in this way
the technique of Yoni Mudra, which is fundamental for Lahiri, was considered
dangerous and thus banned. Kriya Kundalini Pranayama seemed a beautiful
technique. The most annoying thing was that once you had completed 16 Kriya
breaths, the process you had put in motion had to be suddenly relinquished and
you had to practice Dhyana Kriya, a meditation which had nothing to do with
spine, Chakras etc.
Before receiving instruction from this school, mixing what I had learned
from the organization with S.H.'s teaching, I had conceived a very sweet routine,
whose final part (concentration on the Chakras), was a real delight. Practicing
seriously this new routine, there grew within me a marked nostalgia for what I
had relinquished. Changing every day the technique of meditation (there were
seven different techniques, one for each different day of the week) I had the
heavy sensation of living a chaotic period of my life, giving rise to nothing
substantial.
The central point of the Second Level was initiation into Mantras. This
subject was more congenial to me than Dhyana Kriya. The Bija Mantras of the
Chakras were similar but not exactly identical to the classic ones: Lam, Vam,
Ram... Unfortunately we had to repeat this course two or three times in order to
receive the complete set of the Chakra Mantras.

55
 The odd thing was that the teacher gave the impression of being lost in the
New Age dimension and didn't realize of how badly his teaching was organized.
He gave his wife the role to pontificate about many topics (macrobiotics, how to
see aura, how to make Ayurveda diagnosis and other amenities). He made a fool
of himself by explaining the technique of "dispersing the clouds": fixing a cloud
in the sky with the purpose of dissolving it! I endured everything since I put all
my hope in the third level.
This third level was an atrocious delusion, beyond the worse expectations.
There were no Higher Kriyas but common Yoga, of a genre you can find in all
books -- rather the explanation you find in the books might be far more better
laid down. The Samadhi techniques, given at the conclusion of that enervating
and boring course, were: a new reading of Hong So technique 12; three fairly
common techniques of visualization; the classic instruction of continuous
awareness during the day; a variation of the same Om technique I had once
received from my organization. For many of us who had yearlong experience
with the preliminary-to-Kriya techniques offered by the organization and who
had invested our time, emotions and money in this course, being taught those
techniques again, somehow disguised and passed off as Samadhi techniques, was
actually a cold shower.
Some of us dared to ask the teacher's opinion about Lahiri Mahasaya's
Kriya. At first, he was reticent and did not seem glad of our interest in the matter,
then he took courage and shared his views. He believed that Lahiri Mahasaya
had not practiced with total commitment all the teachings he received from
Babaji, therefore he ... died. Astounded, we realized that since Lahiri Mahasaya
did not obtain immortality (as, in his opinion, should happen to those who give
their all to apply Kriya integrally), our teacher was dismissive of him. I think that
the reader doesn't need other data to understand how, within a short time, I
abandoned this teacher.

Intermezzo: New-Age-Polluted Kriya Yoga

The mentality developed while following such a school, led me to meet persons
and groups where Kriya Yoga was polluted with "New-Age" themes. I am
reminded of this period of my life when I listen to the tape recordings of some
devotional chants which I had bought at that time. In that period I was very
happy: I fell in love with an Indian bhajan and I sang it within of me the whole
blessed day. For me it had much the nature of food; rather I really had the
impression of eating that music since after some days of singing I realized I had
exhausted it and was looking for another song to plunge into as if it were the
only one worthy of singing.
Coming across different groups of people who practiced Kriya I had the
feeling of meeting my vast family. Swimming in my state of elation, I didn't
12
Actually more idiotic than Hong So technique since, while Hong So is a universal
Mantra whose syllables were specifically chosen for their power of calming the breath,
with whom they have a vibratory connection, it was replaced by: "Om Babaji".

56
understand anything of other people and it seemed to me that they lived a very
beautiful life, did very beautiful jobs and I dreamed to live like them forever.
Bound to a very oriental lifestyle, they particularly loved an atmosphere, a way
of behaving, characterized by specific sensations that they would cultivate with
care and, above all, with innocent frenzies.
I learned to relate to each of them - for example, to those who would host
me whenever a seminar was held in a distant city - the way an explorer deals
with unknown animals, waiting for any eccentric revelation. At times I would
react to their oddness ironically; it was something I just could not help, it came
out so spontaneously.
With regard to Kriya proper, I received various initiations by different
teachers. Conflicts and polemics exploded whether some teacher who once had
been some illustrious Guru's right-hand man, had then become independent by
their own choice or because the latter disowned them.
Although I felt that atmosphere to be extraneous to me, I accepted it as an
inevitable drawback to succeed in acquiring the information I searched for with
so much passion. Bringing flowers was recommended, some fruit and a donation
was required too -- usually a precise sum of money was set. Generally speaking,
after attending many different rituals, the explanations were always quick and
shallow; a destructive criticism was often raised against information coming
from other sources. I would finish all those initiations repeating to myself how
satisfied I was, making up my mind about abandoning all other practices for the
one I had just received. I shunned the awareness that the new initiation had only
added something insignificant to that which I already knew; that it was confining
myself to what would soon become a "cage" from which I would sooner or later
feel an unbearable suffocation - from which I would eventually have to break
loose.
To many among us, those initiations were a true vice. We had the tendency
of stocking up on techniques like food for a famine. This habit created some
conflicts in us. Just to give an example, at almost all those initiation seminars a
solemn pledge of secrecy was the password to be accepted. Every one
devotionally took this pledge and, as soon as the meeting was over, they shared,
by cell-phone, the coveted news with other students who, in turn, would take part
in other initiations and would reciprocate the favor.
Inside the group tied to my first organization, I met people whose
enthusiasm toward Kriya was very moderate, and it seemed they practiced the
few techniques they knew as if making a sacrifice to atone for the "guilt" of
existence. In this new ambiance, I met a lot of people who were yet "too
passionate" for Kriya and anything which had to do with personal development.
Stressing the cathartic potential of oriental meditative practices, many
focused their attention only on secondary aspects of the mystical path and had
lost sight of their goal. In their meditation room, filled with multicolored posters
and cushions, decorations, crystals and other objects, they were satisfied by the
established beautiful atmosphere. There existed no other reality to be sought.
Research on alternative medicines, group therapies directed by eccentric
individuals devoid of academic formation, were expensive distractions to be

57
added to Kriya.
I was struck by the tendency to spend lots of money on training
workshops focused on strange therapeutic methods like aromatherapy, crystal
therapy, color therapy These harmless distractions aroused great enthusiasm,
seemed to intensify their experience of Kriya. They worked for some time,
afterwards they were forsaken.
To clean away their internal conflicts, one group of kriyabans was under
the influence of a cunning fellow who, in accordance with the situation, assumed
the role of the psychotherapist, the spiritual teacher, the alternative physician
who -- with a pendulum in his hand -- was able to diagnose everything, from the
slightest indispositions to the most serious illnesses, as well as to suggest
remedies. His methods gave great importance to revealing one's childhood
traumas in group discussions. Sitting on the ground in a circle, they formed work
groups and, overcoming inner resistances, shared, sometimes with acute
suffering, experiences that they had never told before. From the legal point of
view, this alternative psychotherapy had to be camouflaged as a cultural or
religious activity.
A few were ensnared by the claim that the classical meditative practices -
the sober methods adopted through the ages by the mystics of various religions -
were no longer valid for our time. They were all right up to 50 years ago, but
with the new era, man had evolved and should employ faster tools; and were
effectively seduced by the temptation of applying faster means. These group
participants became enthusiastic of "expensive techniques" shared over the
weekend, which in 20 minutes a day would result in the regeneration of their
DNA, greater expansion of consciousness than could ever be achieved via other
means, final liberation etc....
There were also those who tried to find, through hypnotic regression, their
past lives in order to revive and then understand the deeper traumas. It seemed
the idea did not appear so bad - that this process of removing the internal blocks
could help improve the energy flow inside the body during Kriya. This process,
in turn, becoming more intense could give decisive help in the most delicate
phases in the process of full-body cleaning. The idea to keep this virtuous circle
in motion fascinated them without limit, unfortunately some strayed further away
from Kriya up to the point of losing it entirely.

As for me, I began to realize that I was going adrift -- losing some essential
attainments like the breathless state, the listening to the Om sound.... I had
forgotten everything, it was like I had been hypnotized. This colossal waste of
time had been like preparing one's house for a distinguished guest; endlessly
polishing and decorating it, delighted by entranced awareness of the different
comforts their house allows - meanwhile, after having repeatedly rung the bell,
the guest was sitting neglected on the doormat
I realized also -- and perhaps this is the most important thing -- that my
criterion to judge the excellence of a new technique of meditation (or of some
confuse mix of new age cathartic methods of self healing) by a vague sense of

58
well-being perceived during the practice itself meant having made my ego the
compass needle of my spiritual journey.
It had never entered my mind this dangerous and potentially destructive
mania to explore unceasingly the mysteries inherent to the "human potential".
Some were lured to invest in expensive seminars where their energy channels
would be opened and they would learn the secret of how to make use of the
Universal Energy. All this cost a lot, in no small part because the seminars were
not given nearby but abroad, in expensive residences.
When I dared to call into question the validity of the whole thing, a lady, feeling
annoyed, rebuked that there was no reason to be perplexed about those practices,
without having tried them. They would comment: "It is our Karma that is giving
us the best of all the opportunities to grow in all the planes". "We are expected to
answer in a positive way. We don't have to stay jammed against this beneficial
current -- otherwise we could have to die and be born again just to live those
experiences that we are now shunning!" "The Kriya technique -- she added -- is
practiced with the energy present in the body. Now, if this energy is recharged by
the flow of the Universal Energy, what appears as a long journey will become
like a stroll".
Later on, I had different occasions to meet and to approach more
intimately those who organized these meetings. They gave the impression of
being honest researchers and always guaranteed that no nonsense would ever slip
out of their mouths. I was surprised when one of them, beyond simple
exhibitionism, quoted by heart some lines from a work by P.Y.; the same,
prophetic lines which had once been the source of so many uncertainties. He read
and re-read through those texts several times trying to figure them out; he really
strained in studying those texts. I felt that those researchers were my real family;
I learned to listen to them respectfully and silently whenever they would correct
some of my fancy interpretations of Kriya Yoga. Our relationship was based on
real affection and it never came to disagreement, bitterness or formality. They
were always generous toward me and respectful of my personality. Never did
they try to force something into my mind, passionately sharing everything they
had learned, no matter if it cost them a great deal of time, effort and money.
We agreed that our teachers were mostly mediocre persons, sometimes
impolite and unethical. This was strongly contrasting with the personality
expected of people who called themselves "spiritual guides". They knew little
about Kriya Yoga and they taught it in an even more superficial way. They were
genius in the art of pretense and in isolating their disciples from all other
kriyabans in the world practicing a different form of Kriya. To one of these
teachers it was submitted -- not by me -- part of the written material published by
our organization related to the Higher Kriyas, in particular to the Third and
Fourth Kriya. He claimed he was not able to link it with what he had been
practicing since a long time. He shouted that what he was reading had nothing to
do -- with a smirk of commiseration he emphasized "nothing" -- with Lahiri
Mahasaya's Kriya Yoga. To those who were present to such a farce there was no
other solution than to start all over again, from initiation into First Kriya under
the strict guidance of that teacher. He asked then to put a definitive end to all

59
contacts with other kriyabans. Many did not accept creating with him a bond of
formal "discipleship", as he requested; thus he lost two thirds of the students on
the spot. Those who accepted his conditions disappeared as if sucked into a black
hole. In the rare cases in which we were able to take a look at what was
happening in that group we were so shocked by the adoration they addressed to
their teacher, as if he were a new Lahiri Mahasaya.
How was it possible that we kept enduring these situations? All was based
on the fact that we were subjugated by the myth that Kriya is to be received from
an "authorized" teacher and our teachers claimed they were authorized to initiate.
Even if no one among them would prove to possess the essential ability to carry
ahead such a delicate pedagogic work, we treated them with a deferential
attitude, forgiving everything if they were appointed by God to govern our
spiritual lives. It is strange to think that this suggestion received from P.Y.'s
school was just what supported the worst of our illusions.

Third Teacher outside the Organization

Some friends of ours, coming back from India, showed on their face the
excitement for having seen such an extraordinary land. At the same time, their
disappointment for all the things they had not been able to learn started to
emerge. A couple happened to meet a boaster assuring them he knew Kriya Yoga
and could initiate them. This could only happen as long as they had kept it a total
secret without establishing any contact with other teachers. In this manner, the
boaster made sure that they would not realize that it was not Kriya Yoga they
were being taught. I could realize this only when, overcoming their inner
opposition, I had this technique explained to me as well; it was nothing more
than the mere repetition of a Mantra! What made me feel sorry about it was not
so much the great advantage gained by those braggers (the Gurudakshina --
donation -- they received meant a real fortune at my friends' expense) as for our
friends missing the opportunity of learning Kriya from other sources, in other
places.
Something different happened to a friend of mine who met a descendant
of Lahiri Mahasaya. This was one of the master's nephews, a man with a great
academic background and with a deep knowledge of Kriya, but my friend was
not able to learn anything from him. I was taken aback when he told me
"something bizarre". He told me that in Benares, and probably throughout rest of
India, Kriya Yoga was not practiced any longer. I kept enough control not to
interrupt or to challenge him, then by posing him apparently incidental questions,
I tried to understand what had happened. My friend, as he usually did, began
their discussion with trivialities like asking some information on Indian habits,
an Ashram's address where he had planned to go, then almost at the end of the
interview he must have suddenly remembered he was in Lahiri Mahasaya's
house he asked if any of the disciples of Lahiri were still practicing Kriya...
His demeanor must have frozen the eminent listener, because his answer resulted
in a sarcastically sour, negative response; in other words: "Definitely not, it is not

60
practiced any longer. I dare say it is not practiced throughout the whole Indian
peninsula. Rather, you surely must be the only one still practicing it!".
At the end of his explanations, my friend's eyes were looking at me
surprisingly. I am still not sure whether he was hoping to convince me or whether
he was just absorbed in bitter frustration. I did not pry into it. In my opinion, he
did not realize how foolish his discussion had been with that noble person. A
certain blow came for him one month later: he came to know that a man from his
same town had recently been initiated into Kriya Yoga from the very personage
he had met in Benares. He was so irritated by that news that he planned to go
back to India to raise a protest to that Kriya Acharya. Unfortunately, this is
something he did not have the chance to do; a serious disease killed him. In spite
of our huge character difference, I will always be grateful to this friend for all the
things that he shared with me concerning his spiritual path.
Another friend of mine remained for some days at an Ashram in the hope
he might receive initiation into Kriya Yoga. The leader of the Ashram was away,
and my friend received the initiation into Kriya Yoga from one of his disciples. In
the end, he acquired a large volume summarizing the techniques. At the end of
his trip, visibly content, he showed me that book; the techniques did not differ
that much from those I already knew, but there were many more details.
However, there was nothing contained in that book that could remove all my
doubts; not a single hint about how to obtain Kechari Mudra, nothing on Thokar
either. On the contrary, I can remember a very complicated technique based on
the visualization of the Chakras like they are described in Tantric texts. Each
technique was preceded by a theoretic introduction with quotations from ancient
books and an illustration which eliminated any possible doubt. In the last part of
the book a precise gradual routine was given. Of course, there was a note
guaranteeing that all the mentioned techniques constituted Kriya Yoga as taught
by Babaji, Lahiri Mahasaya's mythical Guru.
Since that material was very interesting, I would have liked to yield to the
illusion that my quest had finally ended, since those notes contained what I was
asking for. I simply had to convince myself that Babaji had but made a synthesis
of Tantrism to obtain His Kriya Yoga. It was impudent to think that Thokar could
be considered no more than a variation of the Jalandhara Bandha! If the
instructions for Kechari Mudra were not there, never mind, it probably just
meant that Kechari was not really so important! With a bit of good will and
application I could have closed the circle. Chance made me listen to the
recording of a conference of the author Swami S. S.. He discussed how he had
found those techniques in some tantric texts which he had translated; he then
made an accurate selection from them to form a coherent system which
constituted his system of Kriya. How was it possible, then, to have a note saying
that those teachings came directly from Babaji? Simple - as is the case with the
majority of Indian masters, he had the book written by his disciples; they had the
brilliant idea of making it more interesting by hinting that the techniques were
derived from the mythical Babaji. The teacher, reflecting another classic Indian
habit, never checked that material he was taken aback later on, coming to know
about those "supplementary notes". He then tried to defend his disciples' work

61
stating that after all . " Babaji's Kriya had Tantric origins".

Now, coming back to the new teacher we invited from India, he finally landed in
Europe. When the moment came to meet him, I was not in the best mood. From
some clues, I knew I was going to reckon with a radically new approach. I was
afraid that this could upset the simple and adequately profitable routine into
which I had settled. The magical realm of Omkar, into which my previous
teacher had immersed me in a passionate way, could be neither left aside nor
forgotten. I did not even dream about putting other principles in place as a
foundation for my spiritual path. This is why I approached my new teacher with
the idea of rejecting him if, somehow, he appeared to be trying to guide me away
from such a reality.
I met him in a Yoga center where he had been invited by some disciples.
The synthesis of his introductory speech was that Kriya didn't mean to inflate the
mind and the ego moving toward a hypothetical superior mind, but a journey
beyond the mind, into an uncontaminated territory. From certain answers to
people's questions, I came to know that he knew my former teacher and was
aware of his choice not to teach the whole body of the Kriya techniques. He
clearly communicated to us that the reason for his tour to the West was to re-
establish the original teachings. This was enough to overcome my initial
wariness.
During the following initiation seminar, I indulgently observed some
inadequacies in his behavior which shocked other students. He was hot-
tempered. He exploded with rage whenever he was addressed questions, even if
they were legitimate; he would always sense, underneath the words, a veiled
opposition -- an intention of challenging his authority.
But I focused all my attention on the learning his form of Kriya and ignore
his patent faults. The technical explanation was reasonably clear but, in part,
unusually synthetic. For instance, his instructions on Pranayama -- formally
correct -- could be understood only by those who had already been practicing
Kriya Yoga for a long time.

Kechari Mudra

After three months of Talabya Kriya I achieved Kechari. One day, using my
fingers to push the base of the tongue inward, its tip remain "trapped" in the
nasal pharynx. I had some discomfort owing to an increase in salivation and a
sense of irritation. For some days I experienced a feeling of "dizziness" and my
mental faculties seemed to be fogged up. Then all this ceased and my Kriya flew
high. When I went out for a walk, if I met somebody and stopped to listen to
him, no matter what he said, a sudden joy would expand in my chest and rise to
my eyes to the point that I could barely hold back my tears. Looking at the
distant mountains or at other details of the landscape, I would try to direct my
feeling toward them in order to turn my paralyzing joy into aesthetic rapture;
only this could keep back the joy clutching my being, only this could hide it.

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 The best thing was to witness an increase of the Omkar experience. I was
overjoyed because I felt I had finally found the First Kriya complete set of
techniques. How come my first school didn't teach such a simple technique like
Talabya Kriya, preferring to endure endless polemics and speculations that
continue up to our present day? I wrote my reasons to the organization and left it
forever.

Navi Kriya and Internal Alchemy

While trying to explore the meaning of Navi Kriya I discovered the importance
of studying the Taoist Internal Alchemy. My first reference book was: Taoist
Yoga: Alchemy and Immortality by Charles Luk& Lu Kuan. My attention was
considerably stirred up; I remember how I photocopied many pages of the book,
cut out the most important pieces, put them in order and glued them on four
sheets of paper highlighting the four phases of Taoist Internal Alchemy. The
similarity with Kriya Yoga was really impressive.

The first stage is the basis of the whole process. It consists in activating the
Microcosmic Orbit. Awareness and energy (Qi) are raised during inhalation along
the Governor channel at the back of the spine and let flow down along the
Functional channel during exhalation. The purpose of this action is "to bring
Three to Two, Two to One". Let us see what this means. The three are Jing
(sexual energy), Qi (love energy) and Shen (spiritual energy). These energies are
blended, mixed together. They were originated by a fracture, a split at one's birth.
The first aim of activating the Microcosmic Orbit is to create harmony among
them and thus exert a permanent healing action upon the personality. This
procedure is very similar to Kriya Pranayama. Various metaphors used to
explain its mechanism (bagpipe turned upside-down, flute with no holes...) bring
back to our mind, with surprising similarity, some weird explanation about Kriya
Pranayama and Kriya in general -- which we have received from different Indian
sources.
In the second stage the energy stored in the head is conveyed into the
Dantian, behind the navel, in the lower abdomen. From the Dantian it ascends
spontaneously into the heart region. The description of this stage exemplify
clearly the principle of Navi Kriya.
In the third stage, Prana is increased in the thrusting channel. This
channel runs like a tube from the perineum to the Fontanelle through the center
of the body, in the front of the spine. In the fourth stage the energy reaches the
region between the eyebrows and a spontaneous phenomenon of circulation of
energy in the body, (the Macrocosmic Orbit) happens.

Kriya Yoga turns out to be a discipline which can be described through the
symbols of two different cultures. The idea comes that Kriya Yoga is the Taoist
Internal Alchemy, taught within an Indian context. It is not a weird idea that the
mythical Babaji was/is one of the "immortals" of the Taoist tradition. I studied

63
every title I could find on the subject (Taoism included). My enthusiastic
response derived from the intuition that Kriya Yoga and Taoist Internal Alchemy
shared a common foundation and by studying the latter, I could understand more
clearly the working of some Kriya techniques. There were two key ideas that
excited my interest in particular.

a. Sexual energy is the fuel of the spiritual energy

Very interesting to understand the vital action of Kriya Pranayama is what
Internal Alchemy explains about the three energies: Jing (sexual energy), Qi
(love energy) and Shen (spiritual energy). Kriya Pranayama creates harmony
among them and this is not clearly described in Kriya Yoga books. Through
Kriya Pranayama the sexual energy turns into pure love and this in spiritual
aspiration: this event implies a permanent healing action upon all one's
personality. Kriya Pranayama sets one person free from all bondages.
Sexual energy is not only what this name implies but also the agent that
makes us rejoice in the sensory perceptions, and that which gives us the strength
and the determination to fight the battle of life and to achieve all the things we
need (unfortunately, another reason why we fight is to achieve things which are
superfluous to our living, but this is another problem...!). The energy of love is a
deep feeling toward another person, living creatures, life in general and also the
joy felt beholding a work of art. It is the fuel of fair-minded actions born out of
inner, noble instincts and ethical laws. The spiritual energy vibrates during the
highest peaks of aesthetic contemplation, where the vast prophetic visions may
manifest. It has been explained that these energies derive from one unique realty,
their division being originated at our birth and reinforced by education and social
living. Many religious paths teach to maintain, rather to cultivate as a virtue, the
division between matter and spirit - and sexuality is repressed as unholy. We
know that this point is the main cause of nerve-wracking conflicts in spiritually
minded people. During Kriya Pranayama, breath after breath, the sexual
thoughts (which seem to be reinforced) will turn into love thoughts. The energy
of love acquires strength, the determination not to succumb to any obstacle; it is
then raised into the head where it mixes with the energy of the Spirit. Any split in
our personality will disappear: our many-sided life begins to flow naturally,
unimpeded toward Spirit.
Now, in order that this happens, the energy has to come up to the head and
then flow down into the body passing through the tongue. Some kriyabans, -
especially if they don't practice Kechari Mudra - during the initial deep breaths
of their Kriya Pranayama, develop sexual thoughts - it is not unusual they
become sexually aroused. This event should not result in disappointment and
loss of self-esteem! It is comfortable to be reassured that this is a normal
phenomenon. They should assume Kechari Mudra, either proper or a simplified
form of it, and concentrate, during exhalation, on the flow of Prana coming down
from the top of the brain, passing through the tip of the tongue into the throat and
into the body, each part of the body, as a beatific, healing rain restoring life in the
body. They will immediately experience how sexual thoughts disappear and
become pure love. This great energy of love will gradually turn into pure

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aspiration for the spiritual goal.

b. The Macrocosmic Orbit embodies the perfection of Kriya Pranayama

When the three energies (sexual, love and spiritual) are mixed harmoniously,
they create the elixir of immortality. It trickles down into the body and feeds
every cell. This happens in a state called "prenatal breathing" which is a
movement of internal energy that gives perceptions similar to those obtained
through the Microcosmic Orbit but is now experienced in the breathless state
(Kevala Kumbhaka). This refined experience makes the spiritual path complete:
the Divine is infused into our body. The spiritual path does not end with a flight
out of the body toward the rarefied dimensions of the Spirit. The Macrocosmic
Orbit discloses undreamed of sceneries. It appears as an experience of perfect
Beauty.

When I had enough confidence to communicate my discovery to my third

teacher, he reacted annoyed claiming that Navi Kriya was pure Yoga and was
quoted by Patanjali too. Patanjali (Sutra III/29) simply states: "nbhicakre
kyavyhajnam" which is translated: "by concentration on the navel, the
seeker obtains knowledge about the different organs of the body and their
location". In my own small way, I saw that this Sutra had nothing to do with
Navi Kriya's aim.

I had long, passionate talks with people who had studied and followed that path
for decades. It was of great help to read some articles and essays written by
Michael Winn. This researcher studied Kundalini Yoga in the late 70's and Kriya
Yoga afterwards with a renowned teacher. He observed that while through
Kundalini Yoga one is just trying to climb up to the crown of their head to
experience there divine ecstasy, in the Taoist Internal Alchemy one utilizes that
state to reach the body, nurture and transform it. He noticed that, although Kriya
Yoga has many parallels with the Taoist Internal Alchemy, it is substantially a
"fire" path, a path of "ascent". But any energy movement upward has to be
balanced by a movement downward, until one settles in the still point of no
movement. In our body that point is the Dan Tian, the doorway to reach the
prenatal state of blissful breathlessness. Michael Winn was wholly devoted to
Taoist Internal Alchemy and Qigong (Chi Kung). According to him no tradition
respects the whole mystery of human nature as deeply as the Taoist Internal
Alchemy. One who wants to follow the spiritual path could avoid a wide range of
problems by listening to the practical wisdom it embodies. He took the binding
appointment of teaching only from direct personal experience. In his opinion,
oral or written teachings may become traps: only the living experience promotes
the true self-inquiry which leads to Self realization. One should take the
teachings received by the tradition into consideration, try them with a lot of
respect and take also the courage to solve the problems that might arise alone. He
reports that, in the many years of his own practice, he has evolved toward
simplicity -- he is confident that somebody will take his refinements and improve
on them.

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 Among the very interesting information that I found in his writings, I was
surprised to learn that the annoying problem of secrecy concerns also the Taoist
Internal Alchemy. As usual it was claimed that secrecy was meant to protect the
purity of the lineage and prevent corruption by selfish people who might abuse
the spiritual power gained... The author maintains that these are pretexts, not
sincere and not sufficiently thought over. Actually, a taoist said to him: "We don't
know why the ancients kept it so secret. We just imitate them". Michael Winn's
noble definitive position is that if one feels spiritually attracted to some particular
teaching and feels worthy to receive it, then he has the right to learn it without
groveling at anyone's feet. No human being should be denied the opportunity of
achieving true spiritual independence!

The Teaching of Krishnamurti

Since the works of Sri Krishnamurti (Krishnaji for those who loved him) were
the source from which my third teacher drew to full hands for his discourses
about the damages caused by the vices of the human mind, I put my heart and
my soul into a systematic study of them.
The first line I read was: "... thought is cunning, with infinite possibilities
of self-deception." How true! The odd thing was that Krishnaji's thought
contained the crucial and conclusive boost that would assist me, after many years
of controversial but loyal discipleship, to break any dependence toward my third
teacher. Krishnamurti said what was then difficult to fully agree with: "What is
the need of a Guru? [...] You have to walk by yourself, you have to take the
journey alone, and on that journey you have to be your own teacher and pupil."
While I was reading these lines, I felt undoubtedly they expressed a deep truth
but my logic suggested peremptorily: "This is a sophism: even Krishnaji acted as
a Guru and acts upon me just now through his writings". The time was not
mature yet to actualize his words: fear held me back. Many mistakes had to be
conceived, carry out and digested.
For the present moment, the concept that entered my mind was that Kriya
Yoga (Krishnaji referred in general to "meditation") leads to a territory that
cannot be grasped by reasonings, by the many fantasies of the human mind. He
hinted at something immense: a stream of truth that has no beginning and no end.
I studied many books by this author but I was literally overcome by the beauty of
The only revolution. I walked in the country looking at all things with my senses
fully awake, but without a single thought in my mind. How difficult it was! But it
was not impossible. How right was Krishnaji when he said: "life begins where
thought ends." I had a great necessity of recreating silence around me, of
returning to simplicity, of finding the time to contemplate again Beauty. Walking
with this attitude became pure and constant Bliss! During recent years Beauty
was always around me but I didn't noticed it because I was lost in my mental
constructions based on New Age fantasies, on pseudo spiritual literature which
was actually trash. I was not able to see that Beauty for I was lost -- as Krishnaji
would say -- in the "Beauty of my own making." The more I read Krishnaji, the

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more I felt I had recently crossed a hell. The obsession for finding the techniques
of the "Original Kriya" didn't emanate from a heightened form of spirituality but
was no different to the desire for material things. Actually, it was with this poor
attitude that, partially unaware, I was living my hectic search. It was distracting,
preventing me from enjoying what I already had, and impoverished me, draining
me of the flow of genuine aspiration toward the Divine.
The effort to create mental silence brought me at the very beginning of my
spiritual path. I remember how I decided to conquer the tendency to day-dream
and jump from one memory to another during my idle moments. At that time, I
knew perfectly that unbridled thought was a real addiction, a vice, giving
moments of pleasure but being the primary cause of many misery. It was to
discipline myself that I considered studying the art of Pranayama and discovered
Kriya Yoga.
I saw it was time to put a definitive end to my relationship with the New
Age world, avoiding those people who seemed irremediably lost in it.

A pranotherapeut got into the habit of coming unrequested into my life to rob me
of my time and peace -- she wanted to teach me "to live with the heart". Since
years she was putting stress on me criticizing my rationality and excessive
commitment to Kriya Yoga. Undoubtedly she thought I was cold-hearted. But I
had a compassionate heart suffering of losing my time with her. It was with my
all heart that I gave her the right to swim in her mental swamps and estranged
forever myself from her presence.

In that period I read also Puran Purush by Ashoke Kumar Chatterjee). Although
it does not seem to respect a logical order in the topics and contains an endless
number of repetitions and rhetorical sentences, I think that studying it can help
more than any other books to understand Lahiri Mahasaya's personality -- thus,
the core of Kriya may be reached as fast as an arrow. Puran Purush is based on
Lahiri Mahasaya's diaries. It came out in Bengali (then in French and in English),
thanks to one of Lahiri Mahasaya's nephews, Satya Charan Lahiri (1902-1978),
who had material access to those diaries. Helped by his main disciple Ashoke
Kumar Chatterjee, he decided to make a selection of the main thoughts which
might be useful to those who practiced Kriya. Remarkable is the great
importance he gave to Pranayama, Thokar and Yoni Mudra. It shows his skill in
communicating complicated abstract concepts when he affirms that the whole
course of Kriya is a great adventure beginning with a dynamic Prana and ending
with a static Prana. One feels a thrill of delight by reading sentences which have
light in themselves: "Kutastha is God, he is the supreme Brahma".
During summer I used to have this book with me in the countryside; many
times, after reading a part of it, I would raise my eyes to the distant mountaintops
and repeat inside of me "At long last!". I looked at the photograph of Lahiri
Mahasaya on the front cover; who knows what a state of bliss he was in while
being photographed! I saw some horizontal lines on his forehead, his eyebrows
raised like in the Shambhavi Mudra, where awareness is set upon the head; a
slight tension of his chin seemed to reveal he was practicing Kechari Mudra.

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During those days, his figure, with that blissful smile, was a sun in my heart; he
was the symbol of the perfection I yearned after.

I also read the commentaries on some sacred writings attributed to Lahiri Mahasaya. In
these commentaries, he explained the meaning of the sacred texts. Later, his disciple P.
Bhattacharya printed these interpretations. These books were little known for a long
time, as they were written in Bengali. They were later translated into English. A lot of
people studied that material with enthusiasm, hoping to find there some useful
information, yet they were disappointed. We are not able to extract anything useful from
them. I dare not say they are adulterated but I think that their value - from an exegetic
point of view - is almost null. It seems to me almost impossible that they came really
from Lahiri Mahasaya: I don't find the same practical wisdom and tremendous
realization expressed in his diaries. I find rather a mind with an almost maniacal
tendency to interpret each thing in the light of Kriya, as if centuries before, the authors
of those spiritual works knew exactly one by one all the Kriya techniques. According to
my discernment, it is possible to hypothesize that, reading the verses of those texts,
Lahiri Mahasaya was transported from the force of his insight, forgot completely the
starting point and, entranced, talked extensively and freely about the subtleties of Kriya.
What he said on that occasion could have been taken as a specific comment to that text.
Furthermore, it is possible that, in order to publish those hard-to-understand notes, the
editor had them completed with parts of his own comprehension.

Higher Kriyas and Incremental Routines

It was in that period that I became familiar with the concept of Incremental
Routine which I immediately considered heaven-sent. When we think of the
Kriya practice we imagine the classic unvarying scheme which consists in a daily
practice of the same set of techniques, changing neither their order of practice
nor the number of their repetitions. An Incremental Routine is a particular feature
of Lahiri Mahasaya's Kriya. It consists in once a week, for a certain number of
weeks (20 24 36 ), putting the usual routine aside and using only one
technique, whose number of repetitions is gradually increased up to a certain
amount that the tradition has handed down as optimal. This is the most
remunerative Kriya praxis because it leads to the mastery (unimaginable with
any other scheme of practice) of the techniques which are utilized for such
procedure; it has also a positive effect on one's personality, releasing it from
many inner obstacles. This procedure can be applied to each Kriya technique, in
particular to Navi Kriya, Kriya Pranayama and to all the Higher Kriyas.

These routines soon revealed their great heuristic value. The essential core of
each technique, deprived of any embellishment, appeared as something fixed,
definite, inevitable - something that could not be but that way. If a certain
variation of a Kriya technique was redundant or ineffective, it would fall away
by itself. What remained was just the simplest logical translation of Lahiri
Mahasaya's words into practice.
During the long sessions of the incremental routines of Navi Kriya and of
Kriya Pranayama, often an invincible drowsiness overpowered all my best

68
efforts. On the inner screen of my awareness was displaying a lot of images like
dreamlike visions. No help came from changing the position of the legs,
practicing Maha Mudra several times, or interrupting for a short pause the
practice. Many times I wondered what benefit, if any, could be received from
what seemed to be a voyage into the unconscious world of dreams. Yet I didn't
abandon my project and went on increasing the length of my sessions. From a
certain moment onwards, especially by adopting Kechari Mudra, the drowsiness
changed into an extraordinary condition of relaxation. I couldn't understand how
I dwelt now in the most complete tranquility having practiced hundreds of such
breaths, while once, after 60 repetitions of Kriya Pranayama, I developed so
much nervousness that I couldn't remain sitting.
The period in which I plunged head-first into the incremental routine of
the technique that he called Thokar (in the second part of the book, it is described
as Fifth Kriya - third part) was really a magic one: I would lie if I do not affirm
that I have an endless nostalgia for those days. I believe I had really overworked
it by using too much this incomparable tool. I started this routine at the
beginning of March on a near perfect day under a flawless blue sky, where the
crisp pure air invited me to practice outside in its beauty. The Mantra's syllables,
which I would carefully place into each Chakra, would warm me up, the way the
sun warms up the land around. When in the late afternoon the practice neared
the end, I was more keen on enjoying the vibration of each syllable. After each
syllable, I created a short pause, enough to perceive the sweet irradiation
springing out from each center. This amplified the experience of joy - limitlessly.
One evening, a sound of tolling bells came from a distant village - it was like a
cascade of light! So unexpected was it! A part of my mind went on repeating: "A
human being has never been granted so much joy!"

All went on in the best of ways. I was living a magnificent period. One day I had
a visit from the couple that organized the master's tours in Germany. I had
become acquainted with those kind friends during the seminars of my previous
teacher S.H.. Meeting again and considering the actual situation we rejoiced
together. Talking, we underlined the necessity of making a particular proposal to
our teacher: to organize, at the end of his future Kriya initiation seminars, a
guided group practice which served as a review both for the new initiates and for
those who were already practicing. I occupied myself with making this proposal
reach the teacher through a friend who went to India. I gave him a letter to
deliver to the teacher with my regards and a warm embrace. Master's reaction
was inexplicable. As a reply, he crossed me off his list of disciples. His decision
was transmitted to the Italian coordinator, who did not even inform me. Some
months went by and probably my experience with that teacher would have ended
that way, had I not gone to welcome him back to Europe. We exchanged hugs as
if nothing had happened. He probably interpreted my presence there as a move of
repentance. (Actually, he had interpreted my letter as an oblique criticism.) When
his collaborator, with a slight indecipherable hint of embarrassment, explained to
me what happened behind the scenes, I was appalled and disoriented. In order
not to disturb the peace of all the persons who were with me to receive initiation

69
in the Higher Kriyas, I decided to pretend nothing happened, keep on
collaborating with him and to drop the theme of my letter. But I deliberately
began to control myself and took the resolution not to give him any unsolicited
advice in the future.
In order to explain the definitive crack in our relationship, it is necessary
to refer again to the haste and shallowness with which he explained the Kriya
techniques. The introductory lecture to the Kriya (which was usually held the
evening before initiation) and a big part of the seminar of initiation was devoted
to a pure philosophical talk which didn't touch the bases of Kriya Yoga but was a
summing up of Krishnamurti's strong points, mainly the theme of no-mind,
which he improperly called Swadhyaya. There was no part of it that could be
criticized, all he said was correct, but many students, being uncomfortable sitting
on the floor, with aching back and knees, waited just for the explanation of the
techniques, enduring its length as a giant bummer.
The traditional offerings (he required also a coconut, which in our place
was very difficult to find, forcing the students to desperately look for it store
after store) laid heaped up disorderly before a scruffy altar. Since he usually
arrived with great delay relative to the agreed time, those who came from other
cities saw all their plans for the return journey falling through and were very
anxious.
When, just in time to catch the last train, someone had already left the
room, despite it being late and people being tired, he loved to linger on
Patanjali's Yama and Niyama, taking all the necessary time to ask the audience to
take a solemn vow: that, from now onwards, the male students would look at
women (except their wife) as mothers and, correspondingly, women would look
at men (except their husband) as fathers. The public listened to his vain words
with a sigh of ill-concealed nuisance. Everyone gave an assent with a nod, just to
stop his ravings. 13
Only then he switched to a hurried explanation of the basic techniques.
One day I decided to time him: the explanation of the fundamental technique of
Pranayama was offered in no more than two minutes! He demonstrated Kriya
Pranayama by means of an excessively loud vibratory sound. He knew that this
sound was not correct, but he continued using it in order to be heard by the last
rows of students too, sparing himself the annoyance of getting up and walking
among them, as Kriya teachers usually do. In any case, he would not bother to
say that the sound had to be smooth rather than vibrating. I know that many of
13
I respect of course Yama-Niyama (the what-is-correct and the what-is-not-correct)
but, in my opinion, requiring people who are anxious for learning Kriya Yoga
techniques to take an oath to obey them is only a farce and a waste of time. My
teacher's request in particular was impossible, an oath that no one would ever respect.
Why not put confidence in the transforming power of Kriya? Why thinking that without
oaths, a kriyaban's life would be licentious? The necessity of accepting definite ways of
behavior, is something that appears spontaneously after having tasted the honey of the
spiritual experience. Perhaps in the beginning the best thing is not to cry shame because
of a problematic student's behavior. To put it simply, it has been seen that people living
a morally questionable life were successful in Kriya, coming spontaneously to the so-
called virtuous life, while a lot of conformists failed.

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the students, believing that this was the "secret" he had brought from India, tried
to reproduce the same noise. He carried on that way for years, in spite of his
close collaborators' polite complaints.
As for Higher Kriyas the situation was the same. It happened that from
one year to another he demonstrated Thokar in a visibly different way. When one
among the listeners asked him about the reason for the changes, he argued he had
not changed anything and that, in the past seminars, a problem of translation
might have occurred. People remembered very well the head movements they
had formerly seen: his lie was too evident. Although I spent weeks with him, it
was not possible that we discussed this technical detail together. Months later,
during another tour, when we were alone and he was seeking something in a
room, I found the courage to drop a hint about a technical issue, which set one
Kriya school against another. He suddenly turned toward me with his eyes
showing such a hate as if he was in the act of killing me; he shouted that my
practice was not his business. This, according to what I'm able to remember, was
the sole technical "discourse" I had with him in the course of my six years with
him.
Confronted with other minor changes from one year to another, I had the
impression that I was cooperating with an archaeologist who was deliberately
altering certain findings in order to justify them to the public in the theoretical
framework to which he was accustomed. I saw that so many things were not
going in the right direction. My subconscious mind was beginning to rebel. I can
vividly remember a dream in which I was swimming in manure. I felt that this
man, whose every small whim I tried to satisfy as if I was doing a sacred deed,
did not love Kriya. He used it, instead, only to conduct a more beautiful life here
in the West compared to the wretched life in India -- which he had often
described to me. I helped to organize his tours in a way so that he could spread
Kriya in his rushed, superficial manner: behind my mask of fake delight hid a
dry agony. There were moments in which, thinking of my meek beginning in the
practice of Yoga, my heart felt an indefinite nostalgia for that period which was
waiting for nothing but consistency and honesty on my side to rise again and
blossom unimpeded. Often I repeated like a Mantra these verses from a poem
(Journey's End) of Sri Aurobindo:

Now the wasteland, now the silence;

A blank dark wall, and behind it heaven.

Turning Point

For reasons that I don't want to explore here, one day he asked me to teach Kriya
to those who were interested and who couldn't meet him in his tours. I rejoiced at
this opportunity because I dreamed I could finally explain Kriya in a complete
and exhaustive way. I wanted no student to feel the pain of seeing a legitimate
question unconsidered.
After some months -- about a dozen people had received Kriya -- I sensed
I was doing a virtually useless work. I gave Kriya initiation following the fixed
protocol by which he bid me to abide. After introducing the theme of no-mind, I

71
switched to the explanation of the basic techniques. I took leave of those
students, by counseling a minimal routine, well knowing that they would practice
for some weeks, then most of them would leave everything and pursue other
esoteric interests. One or two among the most tenacious students made up some
questions and called me just to have the illusion of carrying on, from a distance,
a relationship with a real person. I answered kindly but succinctly and invited
them to the next seminar where my teacher would be present.
Usually, they didn't "survive" such a meeting. Observing in my teacher the
most total lack of human understanding, they entered a deep crisis. They doubted
that Kriya worked and that they had made the right choice in receiving initiation
in it.
Another year went by. As an answer to some friends abroad, I went on
behalf of my teacher to their group to teach them Kriya Yoga. There I met a very
serious student who was already familiar with my teacher's behavior and was
taking part in the initiation ceremony only as a revision. He asked me a lot of
pertinent questions, always getting accurate answers. That was the point when he
asked me: "From whom have you learned all these details?". He knew well that
my teacher was a total disaster from a didactic point of view. He perceived that I
had learned many details from other sources. How could I ever give Kriya
initiation using a knowledge that did not originate from my teacher?
He could understand my predicament but was surprised that, since I was
authorized to teach Kriya, I had never found the chance to talk freely with him
about the Kriya details! It was logical and befitting for me to settle the matter as
soon as possible. Knowing how irascible the disposition of my teacher was, I
hesitated a lot, but there was no other way out. Through a friend, I sent him a fax
where I mentioned the matter at hand and prayed him to arrange his schedule in a
way that we could discuss it after his arrival in my group during his next tour. He
was in Australia, but within one week at the latest I would have received his
answer.
My subconscious mind was ready for the cataclysm, in anticipation of an
event I intuitively knew would come. The most probable situation was that my
teacher would have become very angry and would have flown into a fury. If the
whole situation slipped out of my hands and, as a result of our break, he would
stop coming to our group, those people who loved him would suffer. Few people,
in fact, would be able to comprehend the reason for my action. I would have
been the one who had disturbed an imperfect, yet comfortable, situation. My
friends liked him; his annual visit was a powerful stimulus to their effort; they
got themselves up for his visit with an intense practice of Kriya.
A harsh reply from my third teacher came just a few days later. In a
disdainful way, he did not address it directly to me but pretended to answer back
to the 'persona' that had materially sent my letter via fax. He wrote that my
excessive attachment to the techniques would never let me out of the fences of
my mind -- I was like S. Thomas, too desirous to touch with my hand and verify
the goodness of his teachings. He added that he would have satisfied my request
but only for gratifying my ego.
Reading the term "gratification," I saw he had understood nothing. We should

72
have talked to each other long before it came to this! I wondered why he had
never let me express my concerns. I didn't want to contest him, I didn't want to
destroy him; the necessity that brought me to write to him was to establish once
and for all what I was supposed to communicate and what not to communicate to
the kriyabans during initiation. Why did he always evade me?
I decided to behave in a candid way as if I had not perceived his tone: I
had the desire to see what he was capable of doing. I neither apologized nor
answered in a resentful tone. I wrote that, since I taught Kriya on his behalf, a
mutual talk about some Kriya details was necessary. I added that at such an event
the other three people in Europe, authorized by him to impart the Kriya
initiation, could also be present. I thus made him understand that he would have
not wasted his time and breath only for me. I did not receive, neither then nor
later, any answer. Some weeks later I was shown that on his Internet site the plan
of his visit to Italy had changed and the name of my town had been taken off; my
second letter had brought about a definitive split. The nightmare was over!
I took a one day vacation and had a long walk; I roamed a lot, tensely,
imagining a hypothetical talk with him. All of a sudden I found myself crying
with joy. It was too beautiful: I was free, I had been too many years with him,
and now all that really ended!

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 CHAPTER 5
AGAIN ALONE ON THE SPIRITUAL PATH

The years that followed the break-up with my last teacher were completely
different from the previously described years. Having dismissed that rascal from
my life, an enervating situation was over. I didn't have to go here and there to
organize Kriya seminars; while replying to those who called me to ask
information about him, I was relieved of any constraint of wearing a mask of
hypocrisy.
This split of my relationship with that teacher was perceived with
bewilderment by those friends who felt they were his disciples. In time they
understood the deep-seated motives of my breakup and expressed solidarity with
me. Like a domino effect, other coordinators in Europe, who had hardly been
tolerating his bad manners, took advantage of that episode to also break any
contact with him. They were fed up with the dullness of his philosophical
discourses followed by scanty technical explanations, which didn't quench their
thirst for a thoroughly understanding of Kriya.
I had not even a faint idea of what our group was to become without a
teacher joining us in the near future. The sense of all the time wasted -- of all the
silly things which had been carried out thoughtlessly -- was weighing me down.
My first organization of Kriya and the other teachers that I followed for so many
years had disappointed me for one reason. None of them taught Kriya in a
serious way. Better said: when it came to teach simple and banal things that even
kindergarten children could understood, there was a great profusion of words, the
concepts were repeated ad nauseam; when they came near the core issues and
when among the public there was one who politely but with determination asked
a precise explanation, they seemed to come out of an hypnotic state and, visibly
vexed, tried to humiliate the scrupulous student and silence him.
Some months later the wheel of good fortune seemed to be turning again;
there was the possibility of inviting a new Kriya Acharya to Europe. As he was
well qualified for his role, I accepted to cooperate with this project, bearing part
of its cost. An intimate kriyaban friend went to India to meet this teacher for a
private interview.

Musings upon the Guru-disciple Relationship

It was Winter. One day I went to the nearby mountains to ski with a couple of
friends. All went magnificently. During a break in the afternoon, I manage to
remain alone. I found myself looking at the mountains marking out the
boundaries of the distant horizon in all directions. In less than half an hour the
sun would paint them pink of an intense hue on their eastern side and tinged
with blue on the western side. I imagined India to be right behind them, the
Himalayas being their continuation. My thought went to all the Kriya enthusiasts
who found, as I did, insurmountable obstacles in the understanding of that
beloved discipline. All those obstacles seemed to me an absurdity that wore the

74
clothes of a nightmare -- I felt an infinite rebellion.
I visualized a book on Kriya explaining every technique in great detail.
How often have I wondered what would have happened if Lahiri Mahasaya or
one of his disciples had written it! My imagination led me to fantasize about its
cover, to skim its few pages sober, yet very rich in content. If this book existed,
we would have a reliable manual of Kriya that would have restrained the many
small or large variations made up by various teachers. Perhaps some annotator
would try to force its meaning into his own theories. Nay, I'm sure that some
pseudo-guru would say that the techniques described in it were for beginners
only, while there were much more complicated techniques which could only be
passed on by an authorized teacher to chosen disciples. Some people would
swallow that bait, contact the author and pay good money to be introduced to the
rubbish that, either through fancy or borrowed from some esoteric book, he had
assembled. This happens, this is part of our human nature. However, sincere
researchers would surely be able to recognize the strength and self-sufficient
intrinsic evidence of the original text....
The problem consisted in the fact that mine was only a day dream! I let
my thoughts stray toward what could have happened if I had written it. For the
first time I dared to contemplate this prospect. It was hard, yet possible, to
summarize the totality of my knowledge of Kriya into a book -- welding together
techniques and theories through a clean, rational vision. The intention was
definitely not to celebrate myself or lay the foundations for yet another new
school of Kriya. If I was describing my experiences, this would only be with the
purpose of clarifying theoretic and technical explanations. No more rhetorical
claims of legitimacy and riddle-like sentences to allow the reader to guess at
some technical details and, at the same time, creating further doubts! I was day
dreaming of a book which would prove its validity by attempting to reproduce
Lahiri Mahasaya's thought, in the simplest and most logical way, in a complete,
harmonious set of techniques! It came to my mind the book: Hatha Yoga: The
Report of a Personal Experience by Theos Bernard. 14 A similar book on Kriya
would be a real blessing for scholars and researchers. My book could not be a
threat to any honest Kriya Acharya's activity, especially if they had accepted to
teach the entire Kriya properly - gradually, of course, with the required care -
without keeping anything for themselves. Good teachers are and will always be
needed, in any field, when a skill is to be transmitted. But how could one
highlight this to them, without being at odds with the deeply-rooted conditioning
of their "cerebral chemistry"? Of course, some teachers of Kriya - those who get
by on donations received during rituals of initiation and who exert power over
people thanks to the pledge of secrecy - would consider my book as a real threat.
Maybe what was virtually eternal for them (living like a lord, surrounded by

14
This extraordinary handbook, better than all the others, clarifies the teachings
contained in the three fundamental texts of Tantrism: Hatha Yoga Pradipika, Gheranda
Samhita and Shiva Samhita. In spite of having been published many years ago and of
the several texts of Hatha Yoga appearing recently, that book is still one of the best.
Old, 'dusty' techniques once again became relevant, feasible, comprehensible in front of
the eyes of our intuition.

75
people who have to meet all their needs with the hope of getting the crumbs of
their "secrets") might change, and they would be fearful of that. They would try
to destroy its credibility by means of a pitiless censorship. I anticipated their
scornful comments uttered while skimming its pages: "It contains only stories
that have nothing to do with Babaji's and Lahiri Mahasaya's teachings. It spreads
a false teaching!" Other people for different reasons could not like the book,
either because they are taken aback by the barrenness of an exposition deprived
of frills, which hurts their convictions, or because their refined sensibility does
not manage to catch that 'vibration' which should characterize the authenticity of
the author's experience. Only those who love Kriya more than their whims
would feel an enormous relief in finding it in an esoteric library. I was already
living in their happiness. Thanks to them, the book would continue to circulate,
and who knows how many times it would get back to the teacher who had
decreed its unforgivable flaws. At times he would have to pretend not to notice
that a student was browsing through its pages during his seminars, thus missing a
part of the conference
By staring into the blue of the sky above the gilded mountain brims, I saw
that bizarre situation as poignantly real. Each part of my dream had developed in
the space of a few seconds, invaded my consciousness as a swollen torrent, as if
every part of it had already been rehearsed and cherished innumerable times.

But when I returned to my life, I got choked up by my doubts. How could I find
the courage to violate the vow of secrecy, coarsely challenging the sacredness of
the Guru-disciple relationship as the unique way to be instructed in Kriya? For
sure, an innumerable amount of times I had thought: "Such a rule is the cause of
disastrous effects, of excruciating conflicts and sufferings; they say it is sacred,
but it cannot be: it is human, the outcome of petty calculations".
In my experience, secrecy was a blind dogma, insensitive to the suffering
of many researchers. I recalled what happened many, many times when some
friends of mine who didn't understand English, asked to receive initiation into the
Higher Kriyas -- such instruction was given only in written form to those who
had completed the study of the complete set of lessons which existed only in
English, German and Spanish. The answer was always an inflexible no. I
perceived this as a cruel form of discrimination.
I remembered a couple of cases in which the rigid injunction had been
broken by common sense. People who were otherwise faithful to the
organization had, under exceptional conditions, broken that rule. A kriyaban
explained the dynamics of Kriya Pranayama to his invalid, but willing and
capable to practice it, mother. In another case that really made me uneasy, a
Catholic priest sincerely desired to learn Kriya but could not receive it from the
right channels because of an issue of conscience in the act of signing the
application form of the lessons; he found a kriyaban who explained to him the
technique and shared with him his lessons -- that was an action he was strictly
forbidden to do.
However, it was clear that writing a book was all another thing: this very
idea created a painful grip in my breast along with a general sense of uneasiness

76
and unreality. I understood that in order to be at peace with myself, I had first to
analyze in depth the concept of Guru. If the Guru-disciple relationship is an
illusion that one day will dissolve, how should it be considered, how should we
relate to it, during that long phase of the path in which the illusion appears to us
at all effects as reality?
Certainly the Guru cannot be considered identical to God. Lahiri
Mahasaya refused to be worshiped as a God. This is a point that some among His
followers seem to have forgotten. Actually he said: "I am not the Guru, I don't
maintain a barrier between the true Guru (the Divine) and the disciple". He
added that he wanted to be considered like "a mirror". In other words, each
kriyaban should look at him not as an unreachable ideal, but as the
personification of all the wisdom and spiritual realization which, in due time, the
Kriya practice will be able to produce. When kriyabans realize that their Guru is
the personification of what resides potentially inside themselves, of what one day
they will become, then that mirror must be "thrown away". 15
Some years before, I was perplexed when representatives of my first
organization suggested that Guru and God were one and the same reality. A chief
of the most important Italian branch of my school had once instructed me: "Don't
you understand that P.Y. is the Divine Mother Herself"? Only now I was able to
see how extraneous this teaching was from my sensitivity. From the idea that
Guru and God are the same reality, there comes the idea that the organization is
the materialization of God's will. Now, if there were no request of secrecy, the
Guru-God would belong to everyone, would inevitably become more "human".
The organization would become just an institution devoted to publishing the
works of the Master. Only through the dogma of secrecy could they hope to
maintain that a kriyaban cannot approach God, if not through that Guru and that
organization. The myth of secrecy allows the myths of the irreplaceable role of
the organization to be kept alive.
Other justifications for this myth appear fragile. They claim that secrecy
helps "to maintain the purity of the teachings". Knowing some minor but
however important alterations in the practice of Kriya supported by
organizations, it would be better to affirm: "to maintain the purity of the
modifications!" I might be wrong, but I feel that the unique benefit of secrecy
for an individual is to have one's pleasure of possessing something exclusive
reach a fever pitch. 16 I am aware that this individual may truly feel that the
15
Whether one likes it or not, that is exactly what He wrote: thrown away. People who
have been raised with the usual dogmas about the Guru-disciple relationship are
prevented from fully understanding the impact of these words, otherwise they would
face a strong conflict within themselves. To face the truth, it takes courage and an
intelligent, discriminating approach to abandon one's own illusions, especially those
that are nice and gratifying. Besides courage, it takes also a good brain capable of
overcoming the tendency to be easily swayed.
16
It is strange to remark that only in the world of initiatic magic a method is deprived of
its value if it is learned in non-conventional ways. The threat of possible calamities that
would happen to whom infringes the dogma of secrecy clashes with everything we read
in the biographies of the saints; it instead perfectly suits those of the esoteric-magic
dimension of certain societies rather, secrecy is essential to their preservation.

77
spiritual vibrations received through formal Initiation brought his practice to a
"higher octave". I won't dare to contradict him. But if one day he will dismiss the
practice, rejecting all the Kriya matter as an overcome obsession, no one will
deprive me the pleasure of asking where have all those spiritual vibrations gone
and ... what "octave" is he now attuned to.
Again my thought had turned onto a minor point. The weird thing was that
the word Guru was attributed to a person whom the disciples had not known
directly. Students were required to swear their everlasting devotion not only to
one person but also to a chain of Masters, even if only one of them was to be
regarded as the Guru-preceptor. It is the Guru-preceptor that introduces you to
God. There is no other way to achieve Self realization. Once the students were
initiated into a spiritual discipline by the "legitimate channels" (authorized
disciples), the departed Guru was said to be real and present in their life. They
were taught that their Guru would burn somehow a part of their Karma and
protect them evermore; he was a special aid chosen by God Himself even before
they began to seek the spiritual path. Looking for a different spiritual teaching
amounted to "a hateful rejection of the Divines hand, stretched out to offer
benediction". A spiritual researcher with a balanced rational-devotional approach
has good reason to be baffled by this.

My thoughts began to revolve again around the situation of the diffusion of

Kriya. It was very difficult for me to put all the crucial points in a logic order. I
tried to think sequentially but either the mental and physical fatigue was
impairing my reasoning ability or different conditionings carved in my brain
acted as entities which had a life of their own. Each time I tried to organize my
vision in a well-integrated and coherent whole, this, for one reason or another,
appeared to me as a monstrosity.
One evening, while I practiced Kriya Pranayama with the awareness
totally centered in Sahasrara and the tongue in Kechari Mudra, I had the inner
vision of three beautiful mountains. The central mountain, the highest, was
black; its form reminded me of the point of an arrow made of obsidian. My heart
exulted, I was madly enamored of that image; I found myself crying for joy. I
remained as calm as possible to feel that particular strength and pressure that
increased tightening the whole region of my chest with its grip of beatitude.
That image was strong, tremendously vivid in my inner vision. There could be
nothing more beautiful: it made me mad with love. I had the impression of
having cast a glance toward the misty sources from which my current trend of
life originated. It was as if an inner thread linked all my past actions to that
image, receiving meaning and significance from it.
That mountain was the symbol of the universal spiritual path. It talked to
my intuition: "A Guru might be very important to your spiritual development,
but your personal effort when you remain alone is far more important. In any
Guru-disciple relationship there comes a moment when you remain alone and
you awaken to the realization that your path is a solitary flight between you and
your indwelling Self. The Guru-disciple relationship is an illusion -- useful and
comfortable -- appearing real until you are not overcome by what surpasses your

78
mind."
That glaring intuition faded away after a couple of days. One evening,
after a long walk, subdued by a sudden tiredness, I dragged myself back home.
Worn-out by my thoughts, the problem of the Guru-disciple relationship
emerged, obscurely, more as a wound than as a theory unfolding its myths. In my
room, I set the record player on "repeat", playing Beethoven's second movement
of the Emperor Concerto... Did anybody, after having haunted all the possible
ceremonies of Initiation given by the "legitimate" channels, being stuffed with all
the possible Guru's blessings, ever practice Kriya with the same dignity and
courage with which Beethoven challenged his fate?
I turned down the lights and watched the sun go down behind some trees
on the top of a hill. The shape of a cypress covered a part of that great, blood-red
circle. That was the eternal beauty! That was the norm by which I would be
inspired. I closed my eyes for various minutes and tried to have a dispassionate,
unemotional discernment of the situation. A strange image captured my attention
- that of Vivekananda's "investiture" by his Guru Ramakrishna. I read that one
day, toward the end of his life, Ramakrishna entered Samadhi while his disciple
was near him. Vivekananda started to feel a strong current before fainting.
Having returned to consciousness, his Guru, crying, whispered: "O my Naren
(Vivekananda), everything I had I gave to you, today. I have become a poor fakir,
I do not have anything; with these powers you will do the world an immense
good". Later, Ramakrishna explained that the powers he passed onto him could
not be used for his own spiritual fulfillment, one had to get to that by himself; on
the contrary, they would help him in his mission as a spiritual teacher. I think my
subconscious came up with such a flash as a warning not to yield to the
temptation of throwing something valid and precious away. Now, if we say that
Ramakrishna was Vivekananda's Guru, we are saying something true and
unquestionable.
It came to me spontaneously to again read the memorable, impressive
discourse by Dostoevsky about the role of elders in Russian monasteries in his
The Brothers Karamazov:

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

Eventually the awareness dawned upon me that Vivekananda' story and

Dostoevsky's extract depicted situations which were intrinsically, exceedingly
different from mine. The organization made me believe that I had a Guru --
whereas in fact I was light years away from having one. While the great
examples of Guru-disciple relationship were based on a real physical meeting
between two persons, my relationship was purely ideal. There was no other Guru

79
in which I could mirror myself but the mystic fire burning in my heart.
Should I accept the idea of a marked separation of spiritual researchers
into two classes? On one side there are those who have a Guru and follow him
humbly; on the other side, there are those without a Guru who can follow only
their intuition and reasoning. How many times have I heard the acid remark that
those who have no Guru have their Ego as their Guru! Organizations in
particular emphasize that. I felt that there is not such a sharp division, that the
situation is simple.
Visualize a net: each individual is a junction from which a lot of other
links fan out, like the network of our brain's neurons. When single individuals
take an action -- a significant one of course, like starting on a mystic path and
making good progress on it -- they touches the surrounding threads of the net.
Serious practitioners are never isolated: they will be helped by other people's
positive response and vice versa they will be slowed down by their indolence and
apathy. In my opinion, each person is part of this net: there is no division. Those
who follow the spiritual path carry other people's evolution ahead. This net
connecting every one of us is the Collective Unconscious. 17 My musings
arrived just to that point and there they stopped -- for months.

A Fruitful Shock

That kriyaban friend who went to India for a long vacation to meet the teacher
we were planning to invite in Europe called me: he had the opportunity to have a
private interview with him and had good news. Some hours later, we were sitting
in my room. I was all ears. He was enthusiastic. They had talked about the
deplorable situation of the diffusion of Kriya here in the West: the teacher was
sorry for that and manifested his willingness to help us. My friend had his Kriya
Pranayama reviewed. Hence, he asked me to practice Kriya Pranayama, as I
learned it, in front of him. He remarked that there was a fault in my practice. I
asked him what it was and his reply literally froze me: he could not tell me, since
he promised the teacher he would not reveal anything. 18 He clarified that, in
relation to our group, he had indeed asked for his teacher's permission to correct
eventual mistakes in our practice: the answer had been negative and the teacher
swore him to secrecy. Was this teacher who had manifested the intention to
17
To Freud the Unconscious was similar to a depot full of old, "removed" things that we
cannot recall to consciousness - refused by a nearly automatic act of the will. Jung
discovered a deeper level of it: the Collective Unconscious which links all human
beings by the deepest layers of their psyche. The Collective Unconscious is "inherited
with our cerebral structure" and consists of "the human systems of reacting" to the most
intense events that can happen in one's lifetime: the birth of a child, marriage, death of a
loved one, serious illness, family crisis, true love, natural disasters, war...
18
Considering the episode later, I realized what this incorrect detail was: I had not made
the abdominal breath in a particularly visible way. I am sure of this fact because it was
the only thing my friend was able to see we did not talk about inner details of the
practice.

80
help us - concerned that we would not find any need to invite him to Europe, or
visit him, after our mistake had been corrected? Was he really so petty and
unkind? I did not put pressure on my friend to disclose any other detail about his
talk with that teacher. I could not, and would not, enter the privacy of his
experience - but how could he just let me and our group go on with a wrong
practice? The shattering fact was to see that friend with whom I had shared
everything of my spiritual path, accompanying me in my ventures with both the
teachers and suffering the same woes on himself, satisfied with having noticed
our mistake, as if this justified his travel in India, the money and the time he
spent in this venture. I didn't retaliate but reacted very badly and refused to see
and to talk with that friend again.
Some days later, contacted by the teacher's secretary, she handled the
financial side of the tour in a coarse way, added conditions that seemed
unacceptable to me. I declined the offer. Actually I was not in the mood of
undertaking another work of organization. As for the idea of my visit to his
place, he would have required the customary oath secrecy. We had reached this
absurd situation: if the friends of my group had to receive one more crumb of
information regarding the Kriya practice, they had to be put on an airplane and
sent to India. Otherwise, they will die without this information. Each year, an
innumerable series of charter flights should transport all those interested in Kriya
- no matter if old or ill - to a remote Indian village, like a pilgrimage to Lourdes
or Fatima! This farce could not be even worthy of being considered.
With my thinking faculties almost paralyzed by this sudden turning of the
events, I improved the compilation of my notes about the different Kriya
techniques, jotted down during different seminaries, and pass them on to those
friends who had already received initiation but not in all the levels of Kriya.
I taught Kriya to a couple of earnest persons who could not receive Kriya
after this changing of planes. The responsibility of choosing a didactic plan was
mine: in order to envisage it, I used my past experiences as a starting point. I was
sure that the Kriya techniques worked outside the Guru-disciple relationship. I
followed their progress: they gave me the evidence they were improving in a
way worthy of admiration. A few months before I would shake my head that it
was not possible to practice Kriya without begging and obtaining it from an
organization or from a living Guru. One of the first things I was taught was that
if Kriya is not received from the right channel it doesn't have any value. It is
ineffective. Now, the contrary had been proved.
In my opinion the future of Kriya diffusion belongs also to those seekers
whose earnestness is so great that they are able to transform the no-matter-how-
received instruction into "gold". I have trust in those who think: "Beyond either
reasonable or improbable expectations of finding a Kriya expert at my disposal,
let me roll my sleeves up and move on!"

81
 The First Draft of the Book

I purchased a computer and, like a voluntary prisoner, I reduced my social life to

an absolute minimum in order to give my all to writing the book. It was not easy
to extract from my huge heaps of notes, collected during years with different
teachers, the essential core of Kriya Yoga. There was the feeling of working on a
difficult puzzle, without having a preview of what was to be obtained in the end.
I didn't know if, in the final completed picture, four, six or more levels of Kriya
had to be expected. In fact, I was not entirely sure how to define these levels. I
wondered if these had to be put in some kind of one-to-one correspondence with
the process of unfastening the internal knots mentioned in Yoga tradition
(Brahma, Vishnu and Shiva located in the first, fourth and sixth Chakra
respectively) to which two secondary knots (tongue, navel) were added by Lahiri
Mahasaya.
After having overcome the uncertainties and difficulties of choosing a
definite scheme, I decided to describe the Kriya system as made of First Kriya
with eight techniques followed by the six steps of the Higher Kriyas -- called
Omkar Kriyas or Kriyas of Sthir (static) Prana. In some reliable books there
were hints to a further Seventh Kriya. After having received detailed information
about a very advanced technique, which seemed to match perfectly the scanty
descriptions of that Seventh Kriya, I added its description to the list of the
techniques -- notifying the reader that mine was just an hypothetical
reconstruction.
I wrote all I knew about the Kriya techniques. There remain some
variations in my shorthand notebooks, ready to be added to the book, but only in
case I receive other information corroborating them, showing their intrinsic value
in the light of Lahiri Mahasaya's legacy.

At the same time I decided to resume the practice of the so-called Incremental
Routines with the maximum amount of conscientiousness. 19 It was perhaps
because I lived them more in the open air and more in summer than in any other
season that I associate them with long sunsets, with evenings that seemed to have
no end. I felt the necessity to dedicate a more constant attention to what, years
before, had been embarked on in a superficial manner. Now I could retrieve my
initial enthusiasm and bring new life to my Kriya path. Unfortunately, in the past,
the major impulse which led me to finish the prescribed number of repetitions of
each Higher Kriya as soon as possible was also the anxiety of obtaining the next
initiation from my teacher. The ardent desire of "squeezing out" anything he
could teach me, was fed by a strange fear; as if, for some unfathomable reasons, I
would not have been able to contact him in the future. I practiced again the three
parts of the advanced technique that I received from my third teacher (described
in the second part of this book as Fifth Kriya) that I rectified and perfected
through precious informations I received from other sources. The period in
which I plunged head-first into its three incremental routines was really a magic
19
The accurate details of how different incremental routines are structured is to be
found in the third part of the book.

82
one. I could not avoid that this procedure brought to the surface deeply rooted
old wounds. Lahiri Mahasaya wrote that a kriyaban is deeply transformed by it
and learns to see "what others cannot or do not actually want to see".
I took part in a pilgrimage with a group of people and walked a full night
in order to reach a beautiful sanctuary the following morning. I moved around as
if my heart bore a brazier within. I perceived that the center of my personality
was not in the brain, but in my heart. Walking on, I would murmur the syllables
Om, Na, Mo ... (which are typical of the Thokar practice) trying to put each one
in the correspondent center. I was perfectly aware that mine was not a commonly
established way of practicing, but I could not help it.
Something started to be perceived in my heart, a sort of tension of
tenderness; then I realized that my mates' lives were wrapped up in love. I
understood that the reality of love was the most intense force of life, corrupted
only by the pollution of mind. Thinking of humanity as a single thing, I felt that a
man cannot by instinct avoid loving or taking care of somebody - like his own
children; as a consequence, he cannot avoid painful experiences. I had a feeling
that even the most egotistical person is able to give his life away for his children;
even he can find in himself the power for great and incredible actions. But the
same person that you admire as noble and fearless, is not able to maintain that
attitude when Religion is concerned. Noticing how many illusions are
propagated by religions and cults, I felt sorry for all those people who - in the
abyss of their tragedy were not able to voice their sharp loud cry to God facing
Him in protest but kept on imploring God, not with a spirit of devotion and
surrender, but with such a beseeching attitude as if they feared even worse
calamities. The sentiment of this ineluctable reality was experienced as a painful
grip tearing my chest apart. As the sun rose over our path and the sanctuary
appeared over a hill, something thawed and it came to such an intensity of love
that the same experience turned into a "blissful" pain.

During this Incremental Routine, now and then I consulted a couple of Forums
for devotees of Kriya Yoga. My desire was to see if any other kriyaban had my
same problems. Many were seeking information about Kechari Mudra. If I had
their email, I would have sent immediately this instruction to them.
I was struck with the pedantic and conceited tone of some that abused the
genuine and honest curiosity of other people. With factious tenderness, betraying
the lowest form of consideration, they go on labeling the seekers' desire for
deepening the Kriya praxis as a "dangerous mania". They had the audacity of
hush the humble student by counseling to improve the depth of what they already
had received. They talked with the same tone used by my old "ministers", old
fogeys, bearing witness to an era which I believed much more distant in time
than it was in reality. I wondered how could they dare to enter (uninvited) a
person's life and personal space, about whom they know nothing, treating that
person as an incompetent and superficial beginner! Would it be so difficult to
simply answer truthfully: "I don't have that information"?
I remember a discussion with one who claimed he have had access to
original Kriya. Unfortunately, that person was very secretive and exclusive. He

83
said there were a number of true Kriya teachers around today, but was unwilling
to share any names or addresses. I found this very stupid. In a rush of anger, I
imagined that the petty idea of possessing a secret knowledge, not conveyable to
others, was the only thing keeping together the pieces of his scattered mind,
camouflaging with a semblance of spiritual advancement the nothingness that he
was from an human point of view. Why should Kriya belong to him? Kriya was a
collection of introspective tools taken from different traditions. It was absurd to
claim they belonged to one person, especially such a nasty one.

I was lucky that pension age came early in my life. After some months of
freedom, I received the proposal of beginning a new job which was more
engaging than the previous one. I had waited for years and ravenously desired to
face the "impossible" doses of the final incremental routine of the micro
movement Tribhangamurari (in the second part of this book, that procedure is
described as Sixth Omkar Kriya); there was no other job for me! I have always
loved that technique: even a little practice was always a miracle of sweetness.
The period in which I was absorbed in this process occurs in my memory
as enveloped by a dreamy aura; it is actually very difficult for me to refer to
specific details regarding it. I spent a lot of time in the open. I used to carry along
a seat made of a plastic and a wool layer, something to drink and a thirty-six-
grain rosary. I would sit down, breathe deeply and proceeded with the Mantra
and the consequent Micro movement. At the end of each cycle, I would move an
object, a little stone, from one side of my body to the other to keep track of the
approximate number of 36 cycles. Often I was caught by a strong, overpowering
sleepiness. After interrupting the practice to get some rest, I found out, however,
that such did not solve my problem: this sleepiness came back as soon as I
resumed the practice. There was no way (coffee, a lot of rest) to find some
relief from it; there was nothing else to do but to accept this situation. More than
once I found my back slightly bent forward; I learned not to straighten it with a
sudden movement, because that would interrupt the condition of absorption and
quiet. After many hours of practice, at the end of my day, occasionally, I was
caught by such a euphoria that I felt the irresistible instinct to swing the body. It
was like dancing from a sitting stance, accompanying the dance with a subtle
form of Thokar. Whenever I pronounced the seventh syllable, my trunk swung
left, thinking of the following one it swung right... and then left again. When I
thought the last syllable, my trunk quivered a little giving such a profusion of
bliss!
I learned to practice without finding any disturbance in what was around:
in this way, the technique embarked into my life and blended with it. One day I
was in a cliffy place not far from a beach, where a small number of people used
to go for a walk and stop for a little rest in the surroundings. During daytime I
would take shelter from the sun under a tree; at dusk I would go to the beach,
lean my back against a rock and stay there, pretending to stare at a distant object.
I practiced keeping my eyes open; the sky was an indestructible crystal of
infinite transparency, the waves were continually changing their color, having in
itself an almost unbearable charm. I was trying to hide my tears behind the black

84
lenses of my sunglasses. I cannot describe what I felt, unless in poetic form.
There is an Indian song (in the final part of the movie Mahabharata)
whose lyrics are taken from the Svetasvatara Upanishad - "I have met this Great
Spirit, as radiant as the sun, transcending any material conception of obscurity.
Only the one who knows Him can transcend the limits of birth and death. There
is no other way to reach liberation but meeting this Great Spirit". When I listened
to the beautiful voice of the Indian singer repeating "There is no other way", my
heart was inflamed. Nothing would have the power to keep me away from this
state and this terrifically beautiful practice, which I would enjoy for the rest of
my life.
Concerning the effects, something peculiar took place. Many
psychological fetters -- conditioning that seemed immovable -- started to
crumble. There was the tendency of going deeper, inexorably, up to touching the
unpolluted truth. My thinking became compact, of a solidity that other people's
suggestions were not capable to undermine. I could not tolerate the least
deformation of truth. I tried to go inexorably and all the way into any problem,
until I was able to find the truth. But truth is total truth: it touched the reality of
life and zeroed my diplomatic mask. Unfortunately the difficulty in bearing
other's superficial behavior became the cause of some break-ups. Nature hates a
vacuum, so other people came into my life to keep the flame of friendship alive.

I had disappeared from the world, but not forgotten the project of the book. The
time employed in this activity had been much longer than expected. My friends
said that I'll never put the last word to the enterprise. I had not felt any urgency, I
enjoyed that quiet moment of my life, experiencing the calmness and
contentedness that comes to those who devote all their efforts to one single
purpose. At long last, one day the book was ready and I posted it on the Web.
After a couple of months there came the reaction of him who had been my
third teacher. During one seminar he explained my actions as those of one who
wants to make a business with Kriya. He defined me an "intellectual prostitute".
My reaction was strange: I was amused and satisfied. But that night I could not
sleep. Only then, I began to realize that the Thing was done and the book was
really accessible to everyone.

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

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 PART II: SHARING THE KRIYA YOGA TECHNIQUES

CHAPTER 6
THE BASIC TECHNIQUES OF KRIYA YOGA

Disclaimer of Responsibility

The techniques described herein are exposed for study purposes only and should serve
as a comparison with the works of other researchers. The author hopes this work will
inspire intelligent feedback. Any remarks, criticism, corrections, and/or additions are
welcome. Before you begin posing all kinds of questions to yourself, read through Part
II and Part III of this book so you have a thorough understanding of the matter. You'll
find that as you go through it many questions will be answered later on.
I wish to make clear that this book is not a Kriya Yoga manual! I may write one
in the future and face the problem of dividing it into different lessons and giving all the
necessary instructions for each level. However, certain techniques cannot be learned
from a manual. There are delicate ones such as Maha Mudra, Kriya Pranayama,
Thokar, and Yoni Mudra, which cannot reasonably be learned without the help of an
expert to check their execution. Each person is different so it is not possible to predict
what effects an intensive practice might have on a particular individual.
The author disclaims any responsibility in case of negative results, especially if
one decides to practice the techniques without having their execution checked first by
an expert. Those who intend to carry on with 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.

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

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Introduction to the Localization of the Chakras

The Chakras are subtle astral organs inside the spinal cord; ideal steps on a
mystic ladder guiding one safely to the deepest ecstatic experience. Many believe
they can apply what they have found in books on Yoga to Kriya but this won't
work. Such books are usually filled with useless, misguiding representations.
While wasting time in visualizing all of it, a kriyaban runs the risk of losing the
real meaning of the Kriya techniques or part of their riches.
Kriya is a natural process leading to beneficial results and it should not be
distorted by the power of so called "creative" visualization, especially if it goes
against the physiology of the body -- Kriya is not based on creating an artificial
condition in it.
When certain particular conditions are established - mental silence,
relaxation, an intense desire of the soul - the Spiritual Reality manifests in a
captivating way, absorbing all one's attention. Then, subtle movements of energy
in the body - or a particular centering of the energy in some parts of the body -
reveal the essence of the Chakras.
Those who practice Kriya Yoga (we will use the term kriyaban) start their
practice of the basic technique of Kriya Pranayama by visualizing the spine as a
hollow tube extending from its bottom to the brain. With further practice, they
try to locate the seven Chakras.

Figure 1. The perception of the Chakras

First Five Chakras

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

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Chakra, Anahata, is in the dorsal region; its location can be felt by bringing the
shoulder blades closer and concentrating on the tense muscles in the area
between them. The fifth Chakra, Vishuddha, is located where the neck joins the
shoulders, at collarbones' level. The location of the fifth Chakra can be detected
by swaying your head from side to side, holding one's bust immobile,
concentrating on the point where you perceive a particular "cracking" sound.
The physical localization of the Chakras is accompanied by some kind of
visualization. The simplest visualization fostering the dynamics of Kriya
Pranayama is the following -- when the awareness travels up the spine, the
Chakras are perceived as tiny "lights" illuminating the "hollow tube" which is
visualized at the place of the spinal cord. When the awareness comes down, they
are internally perceived as organs distributing energy (coming from above) into
the body. Luminous rays depart from their locations, enlivening that part of the
body which is in front of them. To take the trouble to abide by such elementary
visualization, avoiding those suggested by New Age or tantric books, is the best
guarantee that you are carrying on a profitable work.
Even if it might seem now as premature, it is useful to remark that the true
location of the Chakras can happen only in the astral dimension -- as they are not
a physical reality. This is achieved when Kriya Pranayama takes, so to say, the
"inward route", and you are listening to the inner sounds emanating from each
Chakra's physical location. As soon as the mind is sufficiently calm (during a
deep and long session of Kriya Pranayama) you will be able to listen to those
astral sounds and locate astrally each Chakra.
There are different levels of development of this ability: Kechari Mudra
brings about a great internalization process which fosters the experience
especially when the "wind" of the breath subsides. What is the importance of
locating astrally the Chakras? It is tied with the ability of traveling along the
spinal tunnel, which in its turn is the basis of a higher achievement: to realize
that the first five Chakras are five different states of consciousness. Kriya
tradition puts them in relation with the five Tattwas: earth, water, fire, air and
ether. Offering each Tattwa individually to the light of the "spiritual eye"
gathering and intensifying in the region between the eyebrows, is the highest
action ever conceived to destroy the last shell of illusion. We are going to
introduce all these aspects of the Kriya practice in the next chapter; our
anticipation is intended only to discourage kriyabans from being maniacally
precise about the location of the Chakras: the practice of the different levels of
Kriya Yoga will refine such perception.

Ajna (Medulla Oblongata, Bhrumadhya, Kutastha)

According to tradition, the location of the sixth Chakra, Ajna, is in the central
part of the head. Some identify it with the hypophysis, others with the pineal
gland, others with the third ventricle of the brain. It is preferable to abide by the
following two-step procedure.
1. First detect the seat of the medulla oblongata (on top of the spinal

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cord). Raise your chin tensing the muscles of the neck at the base of the occipital
bone; concentrate on the small hollow under the back of the head and come
ideally inside a couple of centimeters; maintaining the contraction of the muscles
of the neck swing your head sideways (about a couple of centimeters left and
right); relax the muscles of the neck and keep your concentration on medulla
oblongata for one minute: you will notice how any restlessness disappears. (It
might be interesting to add that the tradition recommends to visualize medulla
oblongata as shaped like the back of a little turtle.)
2. Remaining centered in medulla oblongata, converge your inner gaze at
Bhrumadhya, the point between the eyebrows, and observe the internal light in
that region. Your perception can be vague but if you go on looking internally
being satisfied with whatever luminous perception comes, such light will
intensify. If you come backwards about eight centimeters from the place where
the light appears, you have found the seat of the sixth Chakra, Ajna. Meditating
with your awareness focused on it will prepare you for the experience of
Kutastha (also known as "third eye" or "spiritual eye"): a luminous point in the
middle of an infinite spherical radiance. In this region, one day, you will
experience the radiance of a million suns, having the coolness of a million
moons.
Ajna Chakra is the royal door to experience that part of the Divine
Consciousness which is immanent in our physical universe. You will feel the
entire universe as your own body. Such experience is also called "Kutastha
Chaitanya," "Christ consciousness," or "Krishna consciousness."

Sahasrara (Bindu, Fontanelle)

According to tradition, the location of the seventh Chakra, Sahasrara, is the top
of the head. It is visualized as having the form of a horizontal disk about 12
centimeters in diameter, lying immediately beneath the upper part of the
cranium. In phase 3 of Kriya Pranayama, when we raise our awareness from the
sixth to the seventh Chakra, such visualization is enough to get ecstatic
absorption. But in Kriya Yoga there is always room for improvement. The most
reliable Kriya schools (being careful not to cause difficult-to-sustain effects), are
those that teach a gradual approach to concentration on Sahasrara. They counsel
to place the awareness in Bindu and from there to become aware of the
fontanelle. Bindu is located in the occipital region, where the hairline twists in a
kind of vortex (where some Hindus with shaved heads wear a lock of hair).
During the first part of Kriya Pranayama the consciousness touches Bindu
briefly, at the end of each inhalation. In the higher phases of Kriya Pranayama,
when our awareness finds Tranquility in Bindu, we become aware of the anterior
fontanelle. The correct name of that region in an adult person is Bregma; it is
located at the junction, on the skull, of the coronal and sagittal sutures. It is
recommended not to override the previous stage of localization of the sixth
Chakra (Ajna) and to practice concentration on fontanelle only when this is
explicitly required by your teacher -- do not use your own initiative.

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 A Suitable Position for Meditation

One should sit facing East. According to Patanjali, the yogi's posture (Asana)
must be steady and pleasant. Most kriyabans are comfortable with the so-called
Half-lotus. This position has been used for meditation since time immemorial
because it provides a comfortable and easily managed sitting position. The key is
to maintain an erect spine by sitting on the edge of a thick cushion so the
buttocks are slightly raised. Sit cross-legged with the knees resting on the floor.
Lift the left foot and bring it toward the body so the sole is resting against the
inside of the right thigh. Draw the heel of the left foot in toward the groin as
much as possible. The right leg is bent at the knee and the right foot is
comfortably placed over the left thigh or calf or both. Let the right knee drop as
far as possible toward the floor. The best hand position is with fingers
interlocked as in the well known photo of Lahiri Mahasaya. This balances the
energy from the right hand to the left and vice versa. The shoulders are in a
natural position. The head, neck, chest, and spine are in a straight line as if they
were linked. When the legs get tired, reverse them to prolong the position. For
certain health or physical conditions, it may be beneficial to practice the half
lotus on an armless chair provided it is large enough. In this way, one leg at a
time can be lowered and the knee joint relaxed! Siddhasana (Perfect Pose) is of
medium difficulty: the sole of the left foot is placed against the right thigh while
the heel presses on the perineum. The right heel is against the pubic bone. This
leg position combined with Kechari Mudra closes the pranic circuit and makes
Kriya Pranayama easy and beneficial. It is said the position helps one to become
aware of the movement of Prana. In the difficult Padmasana position, the right
foot is placed on the left thigh and the left foot on the right thigh with the soles of
the feet turned up. It is explained that when this Asana is combined with Kechari
and Shambhavi Mudra, it results in an energetic condition that produces the
experience of the internal light coming from each Chakra. It helps keep the body
from bending or falling over as it tends to do when deep Pratyahara is practiced.
Sitting in Padmasana (lotus position) is uncomfortable for a beginner because
the knees and the ankles become extremely painful. I would not advise anyone to
perform this difficult posture. There are yogis who have had to have knee
cartilage removed after years of forcing themselves into the Padmasana.

THE BASIC TECHNIQUES OF KRIYA YOGA

The techniques related to the first initiation of Kriya Yoga are eight: Talabya
Kriya, Om Japa (in the Chakras), Kriya Pranayama (often called simply
Pranayama), Navi Kriya, Maha Mudra, Kriya Pranayama with short breath,
mental Pranayama and Yoni Mudra. In the technique of Kriya Pranayama we
shall distinguish three phases.
Let us anticipate a theoretical scheme, a map that can be appreciated by

94
those students who love having a complete picture of all the phases of Kriya
Yoga as they are conceived in this book. (A more in-depth discussion will be
resumed in chapter 7).

The Kriya path is divided in four phases

Phase 1: Jihuah (Jiwha) Granthi Bheda -- Raising the tongue.

Phase 2: Hridaya Granthi Bheda -- Piercing the heart knot.
Phase 3: Navi Granthi Bheda-- Piercing the navel's knot.
Phase 4: Muladhara Granthi Bheda -- Piercing the last obstruction that blocks
the full merging into the "spiritual eye".

I. The technique of Talabya Kriya, the practice of Kriya Pranayama (in three
parts), the achievement of Kechari Mudra embodies phase 1 of Kriya Yoga.

II. The second part of Kriya Pranayama is related to phase 2 of Kriya Yoga. The
appearing of the internal sounds -- especially the sound of a bell -- begin to melt
any obstacle tied with the transit of the energy from the higher Chakras to the
lower part of the spine and vice versa.

III. Navi Kriya embodies phase 3 of Kriya Yoga where the breath begins to calm
down completely.

IV. Maha Mudra, Pranayama with short breath, mental Pranayama and Yoni
Mudra are the tools that embody the last phase of Kriya Yoga. This phase is the
most delicate work. The Kundalini energy is awakened (Maha Mudra); it is
patiently guided through all Chakras (Kriya Pranayama with short breath and
mental Pranayama) and finally is made stable at the point between the eyebrows
(Yoni Mudra).

1. Talabya Kriya 1
Starting with the tongue in a relaxed position, and with the tip of the tongue
touching the back of the upper teeth, the kriyaban presses the body of the tongue
against the upper palate to create a suction cup effect. While pressing the tongue
against the roof of the mouth, the bottom jaw is lowered to stretch the frenulum
(the small fold of tissue under the tongue that attaches it to the base of the
mouth). This stretching effect should be felt clearly (see figure 2). The tongue
which has been pressed against the upper palate releases itself with a clicking
sound and moves down into its natural position. The tongue is then stuck out of
the mouth and pointed toward the chin. At the beginning, do it no more than 10
times a day to avoid straining the frenulum! Eventually, you want to be able to
do 50 repetitions. The entire procedure of 50 repetitions takes about 2 minutes
(110-120 seconds) to complete. Many practice Talabya Kriya incorrectly by
1
I am planning to improve the explanation of the following techniques. You can visit at
least once in a year the Web site www.kriyayogainfo.net to check if there are
refinements in their explanation.

95
instinctively turning their tongue backwards (or keeping it vertical) but this
cancels the whole effect. It is very important to have the tongue tip touching the
back of the upper teeth before pressing it against the upper palate. 2

Figure 2. Talabya Kriya

After some months of practicing Talabya Kriya regularly, it should be possible to

insert the tongue into the nasal pharynx cavity: this is called Kechari Mudra (see
figure 4 in the next chapter). Let a beginner not ask too many question about it. It
will be described in detail in the next chapter. Because Talabya Kriya creates a
perceivable relaxing effect on the thinking process, it should continue to be
practiced even after you are able to do Kechari Mudra. It is not known why this
stretching of the frenulum reduces thought production. However, anyone
practicing this technique can readily verify this.

2. Om Japa (in the Chakras)

Don't pay any attention to the breath. Starting with Muladhara (first Chakra),
chant the Mantra "Om" while concentrating on it; then do the same with the
second Chakra and so on up to the cervical Chakra (Vishuddha) and Bindu.
During this ascent of awareness, do your best to intuitively touch the inner core
of each Chakra. Then chant "Om" in the medulla, then in the cervical Chakra
and so on, all the way back down to Muladhara. During this descent of
awareness, try to perceive the subtle radiation of each Chakra. One ascent
(Chakras 1, 2, 3, 4, 5 and Bindu) and one descent (medulla, 5, 4, 3, 2, 1)
represent one cycle that lasts about 30 seconds. Six to 12 cycles are performed. It
is fine to chant the Mantra aloud during the first three cycles. In the remaining
cycles, it can be chanted either aloud or mentally. This exercise, performed with
concentration, helps "generate" the best form of Kriya Pranayama.
2
In Hatha Yoga books there are different suggestions for lengthening the Fraenulum.
One which is well known one is wrapping a piece of cloth around the tongue and, with
the help of the hands, gently pulling (relaxing and repeating different times) the cloth
both horizontally and also up, toward the tip of the nose. Lahiri Mahasaya was
absolutely against cutting the Fraenulum to obtain faster and easier results.

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3. Kriya Pranayama (Spinal Breathing)
Kriya Pranayama is the most important technique of Kriya Yoga. It acts directly
on the energy (Prana) present in the body. Kriya Acharyas have different
didactic strategies to introduce it. We are going to explain its key details, though
it is not easy to show how they are integrated into a harmonious whole.

First Part of Kriya Pranayama: Mixing Prana and Apana

Kechari Mudra is applied for those who can do it -- if not, the tongue tip is
turned back to touch the middle of the upper palate at the point where the hard
palate becomes soft. The mouth is closed. The eyes are closed and relaxed but
focused on the region between the eyebrows. The awareness is in medulla
oblongata.

One Kriya breath happens in the following way

1. A deep inhalation through the nose, producing an unvoiced sound in the
throat, acts like a hydraulic pump to raise the energy (Prana) from the base of
the spinal column up to the medulla oblongata and to Bindu (occipital region).
2. The movement of the air is suspended briefly, helping the activity of the
mind to be suspended as well: a state of stability appears. This should be a short
pause (2-3-seconds).
3. An unhurried exhalation of the same length as the inhalation,
accompanies the movement of the energy back to the base of the spinal column.
During the last part of the exhalation, there is a clear perception of the navel
moving in toward the spine. By refining this experience, along with the
awareness the movement of the navel toward the inside, one feels the action of
the diaphragm muscles and becomes aware of a heat increasing in the navel.
This heat seems to rise from the lower part of the abdomen.
4. Here another 2-3-second pause is repeated and intimately lived as a
moment of comfortable peace. The dynamic mind becomes static and is
appeased.

Reference literature says perfect Kriya Pranayama is 80 breaths per hour --

about 45 seconds per breath. Kriyabans can only reach this rhythm during long
sessions. Beginners should set a rhythm of about 18-20 seconds per Kriya breath
and complete 12 breaths in a natural and unhurried way (about 4 minutes).

Remarks
a. The path taken by the energy gradually reveals itself during practice. No
difficult visualization is required. You are centered in medulla oblongata
location, your inner gaze is turned toward Bhrumadhya between the eyebrows.
The awareness rises from the Muladhara along the spinal column toward the
second Chakra, the third, the fourth, the fifth Chakra, the medulla oblongata
and, if possible, up to Bindu. During the pause, the radiance of Kutastha appears
as a blurred light or glow permeating the frontal part of the brain and that of
Sahasrara as a slight sensation of crepuscular light permeating the upper part of

97
the head. In this initial phase of Kriya Pranayama the energy cannot reach either
the region between the eyebrows nor Sahasrara; this will happen in higher
stages.
b. The breathing we use during Kriya Pranayama is not a free breathing
but a restricted breathing creating a clearly heard sound in the throat. The sound
in the throat while inhaling is like a quiet schhhh //. The sound is similar to the
amplified background noise of a loudspeaker; there is only a slight hiss during
exhalation.
Unfortunately you cannot refer to the many examples of Ujjayi
Pranayama sound to be found on the web. There are plenty of video clips of
yogis who make an horrible sound during Ujjayi. They are using their vocal
chords: this is not correct -- it might be correct for some form of Ujjayi but not
for Kriya Pranayama. To be certain that your sound is correct, concentrate only
on increasing the friction of the air flowing through your throat. A muffled sound
will originate. Increase its frequency. If the environment is perfectly noiseless, a
person will be able to hear it within 4-5 meter radius -- by no means outside it.
However we do not expect sound perfection now. When Kechari Mudra is being
done correctly, the exhaling sound will be flute-like: Sheee Sheee /i/. We are
going to discuss the meaning and the implications of this sound in the next
chapter.
c. The inhaling air is felt as moderately cool whereas the exhaling air is
felt as moderately warm; as a consequence the rising energy is felt as moderately
cool whereas the descending energy is felt as moderately warm.
d. During inhalation, the abdomen expands and during exhalation the
abdomen is drawn in. The breathing is mainly abdominal; during inhalation, the
upper part of the lungs is filled two thirds full. It is incorrect raising the rib cage
and shoulders.
e. As for the value of the pauses, the more you became aware of these
states of stability, the more your practice becomes deeper.
f. During the first breaths of Kriya Pranayama avoid chanting Om or
another Mantra in each Chakra. Do not disturb the employment of a great mental
intensity during the inhalation to obtain the raising of the energy.

Second Part of Kriya Pranayama: Om Japa in each Chakra

While during the first part the awareness was in medulla oblongata, now it tries
to expand in all of the occipital region up to Bindu. We keep a fixed purpose: to
succeed in listening to the internal sounds (variations of Omkar sound), without
closing our ears. During inhalation, Om is mentally chanted (or more accurately
"mentally placed") in each of the first five Chakras. During the pause, Om is
chanted in the medulla, in the point between the eyebrows, and again in the
medulla. During exhalation, Om is mentally chanted in each Chakra as you
return to Muladhara. While coming down, each Chakra is gently "touched" from
the back. The energy is thus visualized flowing down along the back of the spinal
column. What is essential is bringing forth a continuous will of internal listening.
Focus all your attention on subtle sounds that come from within, rather than the
audible sounds from outside. Awareness of inner sound must happen, sooner or

98
later. Your listening skills will improve and you will become more sensitive.
Each chanting of the syllable Om should be accompanied by an unswerving will
of tracking down the echo of that vibration you are internally producing. Repeat
the procedure at least 24 times.

The internal sounds reveal the activity of the Chakras. They grab a kriyaban's
awareness and lead it in depth without any danger of it getting lost. They are not
physical sounds; they have nothing to do with the typical sounds of Kriya
Pranayama produced by the air that passes down the back of the throat into the
trachea and vice versa. They appear in different forms: bumblebee, flute, harp,
drum, hum like an electrical transformer, bell....
The event of perceiving them is not produced by the intensity of a unique
moment of deep concentration, but by the accumulation of effort manifested
during the daily sessions of Kriya (the effort is the meticulous attention to any
internal sound, no matter how feeble it may be). Those who are not able to hear
any internal sound, should not conclude something is wrong. Maybe they have
done an enormous effort whose fruits will be enjoyed during the next day's
practice. A sign one is heading in the right direction is a sense of mild pressure,
like a sensation of a liquid peace above or around the head. Often a certain
humming accompanies this pressure; it serves no purpose to wonder if this is the
real Om sound or not. Probably, it is just a signal that the real experience is
approaching. Patience and constancy are required. One day, one awakens to the
realization of being actually listening to a sound of "running water".
Om sound is similar to the sound of running water or to that of waves
breaking over the cliffs. The only task of a kriyaban is being absorbed in the
comforting sound of Omkar. Lahiri Mahasaya describes this sound as "produced
by a lot of people who keep on striking the disk of a bell". He adds that it is
continuous "as the oil that flows out of a container".

Third Part of Kriya Pranayama

During the first part of Kriya Pranayama the awareness is in medulla oblongata,
during the second part it is focused in the occipital region. Let us learn how to
move the awareness in the upper part of the head. Only when you have reached
the daily number of 48 Kriya breaths, possibly when Kechari Mudra is achieved,
phase 3 of Kriya Pranayama can be approached. Always begin your practice
with phase 1 for at least 12 breaths, then skip to the second until you have
completed 48 Kriya breaths.
Shambhavi Mudra is usually defined as the act of concentrating on
Bhrumadhya, the space between the eyebrows, bringing the two eyebrows
toward the center with a slight wrinkling of the forehead. Let us consider now a
higher form of Shambhavi Mudra. Although the eyelids are closed or half-closed,
the eyes look upward as much as possible, as if looking at the ceiling but without
any head movement. The light tension that is perceived in the muscles of the
eyeballs gradually disappears and the position can be maintained rather easily. A
bystander can observe the white of the cornea under the iris because very often
the inferior eyelids relax. (Lahiri Mahasaya in his well known portrait is showing

99
this Mudra.) Through this form of Shambhavi Mudra, all one's being is at the top
of the head. Go on practicing the instructions given in the second part of Kriya
Pranayama (chanting of Om in the prescribed places) save the center of
awareness which is now in the upper part of the head. Go on with it until you
have completed the prearranged number of repetitions (60, 72, and so on). This
practice is a real jewel, it represents the quintessence of beauty; while
experiencing it, time goes by without much notice and what could seem to be an
exhausting task -- like reaching 108 or 144 repetitions -- turns out to be as easy
as a moment of rest. You will remark how the breath is rather slow. You will
enjoy the beautiful feeling of the fresh air that seems to come up through the
spine and piercing each Chakra, and that of the warm exhaled air permeating
each zone of the body from top to bottom. You will perceive this; you will not
produce this sensation through your imagination! Your attitude is apparently
passive, in actual fact sensitive, and therefore active in an intelligent way. The
sound of the breath is smooth and unbroken like the continuous pouring of oil
from a bottle. The practice reaches its maximum power and seems to have a life
of its own. You will eventually have the impression of crossing a mental state
which is like falling asleep then suddenly returning to full awareness realizing
you are basking in a spiritual light. It's like a plane emerging from the clouds into
a clear transparent sky.

4. Navi Kriya
Using the same method described in Om Japa and without attempting to control
the breath, one's awareness slowly moves up along the spinal column. The
Mantra Om (ohng) is placed in the first five Chakras, in the Bindu, and in the
point between the eyebrows. The chin is then tilted down toward the throat
cavity. The hands are joined with the fingers interlocked, palms face downward,
and the pads of both thumbs are touching. Om is chanted 75 times (a rough
estimate is fine) in the navel (umbilicus) either aloud or mentally. The thumbs
lightly press the navel for each Om.
While doing the technique, a calm energy is perceived gathering in the
lower-middle part of the abdomen (the Prana current there is called Samana).
The chin is then raised without straining but the muscles at the back of the neck
are contracted. The concentration shifts first to the Bindu and then to the third
Chakra (moving downward in a straight line, outside the body). The hands are
kept behind the back and joined by interlocking the fingers and the palms face
upward with the pads of both thumbs touching. Om is chanted -- aloud or
mentally -- approximately 25 times in the third Chakra. For every Om, the
thumbs apply a light pressure to the lumbar vertebrae. By no means should the
breath be synchronized with the chanting of Om. The chin's normal position is
then resumed and Om is mentally chanted in reverse order from the point
between the eyebrows to Muladhara. This is one Navi Kriya (it lasts between
140-160 seconds). A kriyaban repeats Navi Kriya four times.

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5. Maha Mudra
One starts by bending the left leg under the body so the left heel is as near as
possible to the perineum (between the scrotum and anus for males and between
the anus and cervical opening for females) with the right leg fully extended in
front. Ideally, but not necessarily, you want the left heel exerting pressure on the
perineum. This pressure is the best means of stimulating one's awareness of the
Muladhara Chakra in the coccygeal region at the root of the spine. Through a
deep inhalation, the energy is brought up the cerebrospinal tube to the center of
the head (Ajna Chakra). This is a very simple and easily acquired sensation so
there is no need to complicate it.
Holding the breath, stretch forward (in a relaxed way) and interlock hands
so you can grasp your big toe. In this outstretched position, the chin is pressed
naturally against the chest. Continue holding the breath and mentally chant Om 3
in the region between the eyebrows 6 to 12 times. While holding the breath,
return to the starting position and with a long exhalation, visualize sending the
warm energy down to the base of the spinal column. Repeat the entire procedure
with the leg positions reversed; right heel near the perineum and the left leg
outstretched. Repeat the procedure a 3rd time with both legs outstretched to
complete one cycle of Maha Mudra. Repeat this three-movement cycle
(requiring about 60-80 seconds) two more times for a total of 9 movements.
Some schools suggest drawing the knee (or both knees, before the third
movement) against the body so the thigh is as close to the chest as possible
during inhalation. The interlocked fingers are placed around the knee to exert
pressure on it. This helps to keep the back straight and make the inner sound of
the Anahata Chakra audible.
Maha Mudra must be comfortable and it must not hurt! Initially, most
kriyabans will not be able to do the forward stretch without risking back or knee
injury. To avoid pain or injury, keep the outstretched leg bent at the knee until the
position feels comfortable. While holding the breath in the outstretched position,
contract the anal and the abdominal muscles and draw in slightly the latter so the
navel is drawn toward the lumbar center.
As we have seen, the big toe is grasped while one is in the outstretched
position. Some schools insist on this detail and explain that by repeating this
action on each leg the balance between the two channels Ida and Pingala is
improved. A variation is to squeeze the toenail of the big toe with the thumb of
the right hand; the index and middle fingers are behind it and the left hand cups
the sole of the foot. When the procedure is repeated with both legs outstretched,
both toes are grasped with the interlocked hands. (A variation is that the thumbs

3
The correct pronunciation for Om' is like the ong' in song' but drawn out and with
the o' pronounced like its alphabet name. It must not be pronounced like the om' in
Tom e.g. ahm'. In this technique, "Om" is a pure vowel sound and the m' is silent. The
m' is silent because the o' sound is prolonged. At the end, the mouth is not completely
closed - thus creating the nasal sound "ng". When pronouncing Indian Mantras, like
Om namo bhagavate or Om namah Shivaya , the consonant "m" in "Om" is heard.

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of each hand press the respective toenails and the index and middle fingers hold
the toe from behind).
Maha Mudra incorporates all the three Bandhas. 4 When applied
simultaneously with the body bent forward and without using excessive
contraction, it helps one to be aware of both ends of Sushumna and produces the
feeling of an energetic current moving up the spine. In due course, one will be
able to perceive the whole Sushumna Nadi as a radiant channel.

6. Kriya Pranayama with Short Breath

Pranayama with short breath is based upon letting the breath move freely,
observing it, being conscious of each movement of it -- pauses included -- and
coordinating with it the energy's movement from the Muladhara to every Chakra
and vice versa. This fact invites the energy to move freely upwards through
Sushumna and downwards into each part of the body. This action completes that
of Maha Mudra and prepares you for Yoni Mudra.
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. If you
place your finger under both nostrils, the ingoing or outgoing breath will touch
barely your finger. This is the indication that the breath is internalized as in
Kriya Yoga should be. Practice the following exercise and repeat the test at the
end. You will feel a striking difference.
Focus your attention on the Muladhara Chakra. When it becomes natural
to have an inhalation, inhale only what is necessary, as quickly as per instinct
(about one second), pause an instant in the second Chakra. When it feels natural
to exhale, exhale, pause in Muladhara. When it feels natural to inhale, inhale,
pause in the third Chakra. When it feels natural to exhale, exhale, pause in
Muladhara.
Go on like that, repeating the procedure between Muladhara and the
fourth Chakra, Muladhara and the fifth Chakra (then Bindu, medulla, fifth,
fourth, third and second Chakra.) One cycle is made of 10 short breaths. Repeat
more than one cycle, until you perceive that your breath is very calm -- almost
imperceptible.

7. Mental Pranayama
Forget your breath. Move your awareness up and down the spine pausing in each
spinal center. Start with the first, move to the second, third and so on. After
ascending to the Bindu, begin the descent, pausing in medulla, fifth Chakra,
fourth Chakra and so on. Om may be mentally chanted in each Chakra.
Sometimes, it is more convenient to simply center your attention for 10-20
seconds on each Chakra. The Chakras are like knots that can be untied if
"touched" with one's concentration; the secret lies in maintaining the awareness
in each of them until a sensation of sweetness is felt - as if the Chakra were
"melting". Besides the melting sensation, one may also perceive the subtle
radiation of each Chakra in the body. This is a matter of pure awareness; a
natural feeling leading to the realization that the Chakras are sustaining each part
4
We have given the definition of Bandhas in chapter 1

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of the body's vitality. Sometimes, a light is perceived in the upper part of the
head and a kriyaban is able to keep his awareness there a long time without
feeling any fatigue.
The process of rising and descending through the Chakras is carried on as
long as it is comfortable. (One complete round lasts about 2-4 minutes.) This is
the most pleasing part of the routine. Kriyabans do not feel they are practicing a
technique but enjoying a few moments of soothing relaxation. This is the
moment when a deep mental silence settles in the consciousness and in the body.
Tranquility, "Sthir Tattwa" (calm, static Prana) is experienced in the seventh
Chakra. Lahiri Mahasaya called this state Paravastha or Kriyar Paravastha -
"the state that comes after the action of Kriya". If, through sheer willpower, such
a state were brought to awareness as often as possible amid one's daily activities,
the results would be extraordinary.

Remark
Some do not understand the subtle difference between Om Japa and mental
Pranayama. Practicing Om Japa before Kriya Pranayama is designed to stimulate each
Chakra. One pauses only a short time in each one to vibrate the Mantra.
During mental Pranayama, one is more passive, more willing to perceive than to
stimulate; the pauses are much longer. When the awareness stays for at least half
minute upon each one of them, the perception of a pleasurable sweet sensation is almost
immediate. Some inner sounds as well as hues of light pouring forth from their
locations deepens the contact with the Omkar dimension.
In some Yoga schools it is counseled to visualize the Chakra's specific color
(red, orange, yellowlike the sequence of the rainbow's colors). They may be also
visualized as lotuses, each one of which has a particular number of petals with a letter
of the Sanskrit alphabet on each petal. A kriyaban does not need all this stuff in order to
perceive the reality of the Chakras. In time a kriyaban gains the ability to single out the
different rates of vibration of each Chakra, which is crucial in reaching the final goal of
Kriya.

8. Yoni Mudra
At night, before going to bed, begin your practice by calming the whole
psychophysical system with a short Kriya routine (a few Kriya Pranayama
breaths as well as a short practice of Navi Kriya). After that, raise the energy with
a deep inhalation into the central part of the head. If you are able to do Kechari
Mudra, press the tongue firmly on the highest point inside the nasal pharynx
otherwise leave the tongue in its normal relaxed position. Close every "opening"
in the head -- the ears with the thumbs, the eyelids with the index fingers, the
nostrils with the middle fingers, the lips with the ring and the little fingers -- so
all the energy "lights up" the region between the eyebrows. Throughout the
practice, both elbows are parallel to the floor and point out to the side. Do not let
them drop, prop them up somehow, if necessary. During this special light-
witnessing act, the index fingers must not put any pressure on the eyes -- this
would be harmful and serve no purpose! If a kriyaban is distracted by the
pressure of the index fingers on the eyelids, he draws the eyelids down with the
index fingers and applies pressure on the corners of the eyes - on the upper
cheekbones.

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 By holding the breath and mentally repeating Om (Ohng) several times,
observe the light of the "spiritual eye" that is gathering and intensifying. The
light condenses into a golden ring. Hold the breath as long as is comfortable and
until the necessity to breathe out distracts your attention. Exhale, bringing down
the awareness along the spine. Yoni Mudra is usually performed only once.
Inhaling deeply and holding the breath usually causes discomfort after a
few seconds. Here is a short suggestion on how to reduce the discomfort and
make it possible to deepen the practice. At the end of a moderate inhalation (not
a typical Kriya Pranayama one but a shorter one), a kriyaban fully plugs all the
head openings except the nostrils, exhales a very small quantity of air, then
immediately closes the nostrils. The thoracic muscles are to be relaxed as if one
intended to begin a new inhalation: this will give the sensation that the breath has
become quiet in the area between the throat and the point between the eyebrows .
In this situation, concentration on the point between the eyebrows and the
repetition of Om several times can be enjoyed to its fullest. Traditional
instruction advises increasing the number of Om repetitions by one per day up to
a maximum of 200. Of course, forcing is always to be avoided.

Suggestions about the Routine

The complete routine that we have already implicitly given by numbering the
techniques from 1. to 8, does not work for everyone. Many utilize Maha Mudra
and Navi Kriya as preliminary techniques and avoid after Kriya Pranayama
techniques requiring movement. In this way they find that Kriya Pranayama
with short breath is not necessary. The routine is very simple and extremely
enjoyable:

Talabya Kriya Maha Mudra Navi Kriya Kriya Pranayama Mental

Pranayama
+ Yoni Mudra at night

Some teachers claim that Yoni Mudra should not be practiced during the day. In reality,
it can be done anytime! However, the technique is best done in the deep calmness of the
night and when one is totally and perfectly relaxed. Yoni Mudra at night can be
experienced in the following way: after calming one's thoughts and relaxing one's body
with some deep breaths, Maha Mudra is practiced. Then Pranayama with short breath
is enjoyed as much as possible, then Yoni Mudra. Then one remains concentrated as
long as possible in the point between the eyebrows trying to perceive the light in
Kutastha. Yoni Mudra generates such a concentration of energy in the point between the
eyebrows that the quality of the ensuing sleep changes for the better. In other words,
after crossing the subconscious layers, one's awareness may succeed in reaching the so-
called "superconscious" state.

In the beginning, Kriya Pranayama is usually practiced 12-24 times, therefore

only the first and the second part of it. Occasionally (for example during a longer
meditation once in a week) you can add more repetitions; in that occasion it is
fine to experience the third part of Kriya Pranayama also.

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The ideal moments for practicing Kriya are before breakfast, before lunch at
noon, late afternoon before dinner, and at night at least 2-3 hours after eating.
Don't try to practice only the third part of Kriya Pranayama: a routine
which is totally based on a strong concentration on the Sahasrara is not
appropriate for beginning or medium level students. Developing a strong magnet
in Sahasrara through the third part of Kriya Pranayama is the most powerful
way of stimulating the Kundalini awakening. This implies that a lot of material
from the subconscious mind is brought to the surface. (See also the discussion in
chapter 9.) You can experience all a range of negative moods, from a marked
alienation from reality to a panic attack.
You must never forget to give the highest importance to the soothing
phase of mental Pranayama. A Kriya routine which does not end with mental
Pranayama is like an orchestra tuning their instruments and then leaving the
stage! It is the phase that brings everything together; the ripples in the mind's
lake are stilled, the awareness becomes transparent, and the Last Reality is
revealed. It is a diffuse calmness; the mind is at rest and silent and gains the
energy necessary to be more acutely alert. It is like a spiral which gradually and
systematically takes care of all the levels of one's being: it is a healing process.
Its value becomes apparent during the difficult moments of life when important
decisions have to be taken. One has the impression that nothing can get in the
way and that even the greatest difficulties dissolve. Inside the perfect
transparency of an inner order, all problems are solved. One is born to Kriya
through the engaging practice of mental Pranayama: it projects us into sheer
heaven and its beauty overflows our lives.

".... it's hard to stay angry when there's so much beauty in the world. Sometimes
I feel I'm seeing it all at once and I'm overwhelmed. My heart feels it's about to
burst...until I remember to relax and stop trying to hold on to it. And then it
flows through me like rain. And I can't feel anything but gratitude for every
single moment of my stupid little life. (slightly modified from American Beauty,
film; 1999) "

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 CHAPTER 7
FURTHER INFORMATION ABOUT THE FIRST KRIYA

After having described the techniques of the First Kriya, we shall discuss the
theory which lies at the basis of Kriya Yoga. The point of view we are going to
introduce is the product of years of practice, supported by the study of the works
of Swami Nityananda Giri, Swami Satyananda, Sri Sailendra Bejoy Dasgupta
and all the works translated in english by Yoganiketan and Arya Mission. The
work of Swami Satyeswarananda was also taken into consideration.
Most books about Kriya contain tedious rhetoric and innumerable
repetitions, all soaked in useless references to abstruse philosophical theories --
there may be one or two interesting lines, whilst the rest can be discarded. Some
rare text contain a concise and comprehensive theoretical outlook of Kriya Yoga.
The ideas contained in them can be precious to inspire the personal practice. An
important text is surely: Kriya Yoga Vijnan, by Swami Nityananda Giri. This
work appeared on the Internet for some months and then it was removed. Now it
can be acquired from www.sivabooks.com. I have recently discovered that the
thread of similar ideas can also be found in Swami Sadhananda Giri's Kriya
Yoga: Its Mystery and Performing Art (1998). In it we find a few pages which
are a real treasure. Three other important works are: Kriya Quotes from Swami
Satyananda (2004), Sri Sailendra Bejoy Dasgupta's Light of Kriya Yoga (2008)
and Kriyagita a spiritual commentary by Lahiri Mahasaya, published recently by
Arya Mission.

When Kriya initiates carry out for months the instructions shared in the previous
chapter, there are some results that begin to appear. Understanding from a
theoretical point of view what is happening is useful to avoid hindering this
process and to move in the best of the ways toward the coveted goal.
This chapter is devoted to the students who have shown their commitment
to the practice of Kriya. The right moment to study it, is after practicing Kriya
Yoga daily for at least 3-6 months, when the desire to learn Higher Kriyas begins
to appear.

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 Four Knots to be Unfastened
5
Kriya Yoga is a four-step spiritual path to prepare one to Kundalini awakening.
The steps are defined in the following way:
1. Raising the tongue
2. Piercing of knot of the dorsal center
3. Crossing knot of the navel
4. Crossing of knot of the coccygeal center

There are so many subtle phenomenons happening during these four phases.
Kriya Yoga cannot be reduced to the sheer destruction of four obstacles. The
Prana in the whole body has to be appeased, the contact with the Omkar reality
has to be created and deepened indefinitely. This leads to experience, when the
time is ripe, the breathless state. When this state is mastered, Kundalini has to be
patiently raise to its primary seat at the top of the brain. It is good we keep this in
mind, now that we are going to describe what it means to unfasten the four knots.

1.Tongue Knot (Jihuah -- or Jihva -- Granthi)

The tongue knot consists in the physiological fact that our tongue is normally
unable to touch the uvula and, consequently, enter the nasal pharynx. Because of
this, we are not kept connected with the reservoir of energy in the Sahasrara
region. When through Kechari Mudra we succeed in tapping this inexhaustible
inner source, we can reap the best from our practice of Kriya. Many subtle
transformations are going to happen in our psycho physical system: a quietening
down of all useless, unwanted thoughts, intruding main mental process and a
rekindling of the vital force in our body. A subtle substance (amrit) begins to
trickle down through the tongue into body and spine and is clearly perceived.
It should be clarified that crossing the knot of the tongue is also partially
accomplished when the tongue tip is simply turned back and touches the middle
of the upper palate at the point where the hard palate becomes soft; it is also
fostered by Talabya Kriya itself, which should not be considered a simple
preparation for Kechari Mudra.

5
The main feature of Kriya Yoga is that its steps follow the "Pre-Reverse Order". Why
"Pre-Reverse"? From the moment of our conception, Kundalini began a slow journey
of descent starting from the cells forming our brain and medulla into the cells of our
new spine. This is the direct path. Kundalini awakening follows a "Reverse order" --
from Muladhara to the brain. The four-step Kriya path is a "Downward journey"
because the knots are opened from top to bottom (tongue, heart, navel, coccyx). Thus it
follows a "Pre-Reverse Order". (This explanation is meant only to clarify the term "Pre-
Reverse Order" that you can find in the books. What is important to understand, is that
we work in four different places, abiding by an order which is contrary to the one
followed by Kundalini during its awakening.)

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2.Heart Knot (Hridaya Granthi)
After achieving Kechari Mudra, the downward journey of static Prana from
Sahasrara toward Muladhara, opening each knot and dissolving all obstacles,
has begun. The next obstacle to be crossed is Hridaya Granthi (the heart's knot):
this is accomplished by the second part of Kriya Pranayama and by the first
three Omkar Kriyas.
In the First Omkar Kriya, the twelve syllables of the Vasudeva Mantra
("Om Namo Bhagavate Vasudevaya") are mentally placed in each Chakra. From
this moment onwards, a kriyaban endeavors to constantly remain immersed in
the holy Omkar sound.
In the Second Omkar Kriya, the heart knot is struck by applying a
particular kind of pressure or blow (Thokar) at the Anahata Chakra's location.
The mind becomes dead and Conscious Absorption manifests.
In the Third Omkar Kriya, the heart knot is pierced by repeating the
Thokar procedure over and over. The state of Conscious Absorption yields a
higher experience: a kriyaban perceives and becomes one with the element "air"
(the fourth of five Tattwas) which has its seat in the fourth Chakra. The Tattwas
(Sanskrit) are the five subtle elements: earth, water, fire, air and ether (space). It
has been explained that everything that exists in the universe is made of a
combination of these five forms of energy. To a kriyaban the theory of the
Tattwas is not a theme of useless speculation. They are conceived as a concrete
series of states of consciousness, whose intimate essence is experienced in the
last part of the devotee's journey toward the Absolute Consciousness.
Tuning with the air Tattwa, allows a person enter a sublime state: the
awareness of Divine Sound and Light is intensified greatly. The breathless state
is achieved because breathing is controlled by the cardiac plexus.

3.Navel Knot (Nabhi Granthi)

Crossing the navel knot happens through the action of Navi Kriya. Prana and
Apana currents are united in the navel region, after they are activated and
balanced through Kriya Pranayama (and through the first three Omkar Kriyas.)
Samana current, whose role is guiding all the Prana present in the body into the
Sushumna channel, is intensified.
In order to understand what happens through the action of Navi Kriya, it is
necessary to refer to the Dantian center. Such center, introduced by the Taoist
Internal Alchemy it is not just a theoretical hypothesis but a tangible reality. It is
located about two and one-half inches below the belly button and about one and
one-half inches inside: it can be visualized as a ball about one and one-half
inches in diameter.
Now, crossing the navel knot means reaching with the awareness the
Dantian center. It is explained that to settle into this zone, means to be born to
the spiritual life. Dantian is the place where the sexual, love, and spiritual
energies are gathered and blended. It contains our unique, individual vibration,
the "note" which embodies our will to live in the physical body. In Kriya Yoga
books you don't find expression like: "Cultivation of the spiritual embryo" or of

108
the "elixir of immortality"; "Coming back to the center"; "The birth of the golden
flower"; "The creation of the dazzling gem". They call this event the
"Transcendental state of Kriya." They explain that "the process of Samadhi
begins in the navel center."
Very interesting is the explanation that the vibration which is created in
the Dantian ascends spontaneously into the heart region and then into the point
between the eyebrows. They claim we have three Dantian -- in the abdomen
(lower Dantian), in the heart region (middle Dantian) and in the region between
the eyebrows (upper Dantian).
This matches perfectly with the description of the three main stages of Savikalpa
Samadhi: merging with Omkar and Tranquility (in the navel); merging with
Bhakti (in the heart); merging with spiritual Light (in Kutastha.)

4.Muladhara knot (Muladhara Granthi)

When Prana in our mental and physical body is perfectly calmed, we face the
task of unfastening the last knot. Through the Third Omkar Kriya, the space of
the heart was enlightened; now we try to obtain a similar experience in the
location of the different Chakras. Through the Fourth Omkar Kriya, the different
colors of the Tattwas will be perceived. It has been explained that after twelve
Pranayama of the Fourth Kriya, the screen of illusion is broken and the
awareness can enter Sushumna and move towards Kutastha. This will happen
through the Fifth Omkar Kriya technique. In the beginning only a faint thread of
energy is able to enter Sushumna but by repeating this procedure for a great
number of times, the three knots Tongue, Heart and Muladhara are completely
unfastened -- Kundalini is then free to rise in all its power.
Through the Sixth Omkar Kriya, perpetual stay of Kundalini in the Ajna
Chakra is achieved. This technique implies the experience of a peculiar sensation
of movement within the perfect stillness of each Chakra. This experience is the
surest way toward the annihilation of the Ego.
At last, through the Seventh Omkar Kriya (also called Sahasrara Kriya or
the particular Parabhasta which happens after the Parabhasta of Kriya) you can
achieve the final freedom (Moksha).

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 Global Scheme

Purpose of each Practices Higher Kriyas

phase
PHASE 1 Kechari Mudra (either ________________________
Crossing the tongue knot simplified or proper form). _____
Talabya Kriya
PHASE 2
1.Piercing the heart knot Kriya Pranayama Part 1&2 First Omkar Kriya
utilizing the Mantra
2.Piercing the heart knot ________________________ Second and Third Omkar
utilizing the Thokar procedure _____ Kriya
PHASE 3
Crossing the navel knot Navi Kriya
PHASE 4 Fourth Omkar Kriya (Gayatri
1.Crossing the Muladhara Maha Mudra and Yoni Kriya)
knot Mudra
2.Cooperating with the rising Pranayama with short Fifth Omkar Kriya in three
Kundalini and going ahead breath with its improvements parts
with the work of acting upon (Tribhangamurari Macro)
the knots
3.Making Kundalini stable at Yoni Mudra Sixth Omkar Kriya in two
Kutastha parts (Tribhangamurari
Micro)
Last work in Sahasrara Kriya Pranayama Part 3 Seventh Omkar Kriya
Parabhasta

This chapter develops by dealing with three themes:

1. Giving some variations of the basic techniques of First Kriya. Some

procedures are added which are not part of Kriya tradition. They are
recommended by some teachers to complete the action of the basic techniques.
All these instructions are interesting but by no means necessary.

2. Giving more details on the practice of Kechari Mudra

3. Discussing a criterion to organize one's routine of Kriya Yoga

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1. VARIATIONS OF THE BASIC TECHNIQUES

While applying the following instructions, one might think of making one's
routine intricate and unnatural. If one has a self learning instinct, there will be no
problem in making the routine flow natural. I believe that one should not add
simultaneously different technical details: it is important to experience each one
separately and utilize it for at least one week before adding the next one. Each
detail intensifies the power of one specific phase of Kriya, engraves it in one's
awareness. Therefore it should be gradually integrated in one's personality.

Variations of Om Japa (in the Chakras)

Variation 1. Breathing in the Chakras

Focus your awareness at the Muladhara Chakra location. Breath freely
and imagine that the air is entering and exiting the body at that point. Feel
yourself inhaling and exhaling directly into Muladhara. Move up to the second
and then to all the other Chakras, breathing in and breathing out once in each
Chakra. At first it will not be a single point of which you become aware, but
more like an area. For example, you may feel sensations in a large part of your
spine instead of just at the Anahata Chakra. These sensations will become more
localized. After reaching Bindu, go down, back to Muladhara. Repeat the circuit
6-12 times. You might find that you are automatically making the sounds in the
throat like in Kriya Pranayama. This will help your internalization.

Variation 2. Circulation of the light

Forget your breath: by lifting your eyebrows, become sensitive to inner
light in the point between the eyebrows. Then guide intuitively the light into the
"frontal component" of each Chakra. This concept - rarely quoted in Kriya
literature - has not been introduced so far. "Frontal" means on the anterior part of
the body. Thus, after Kutastha, the awareness comes down through the tongue
into the upper front part of the throat, which is linked to the fifth Chakra. The
perception of the inner light happens at that spot for few seconds. The awareness
comes down in the central region of the sternum ... inner light is perceived
there ... then in the navel ... then in the pubic region and finally in the perineum.
Then the concentration moves up along the back of the spinal column, and the
same light perception happens in the second Chakra; then in the third ... and so
on up to the medulla, the occipital region, the Fontanelle, ending in Kutastha
again, where you pause longer.

Variations of Kriya Pranayama

In comparison to the already explained Kriya Pranayama in three parts (chapter
6), the following variations can be defined "simplifications"; yet they might be
inspiring and useful. They are to be practiced with mouth closed and, possibly,
with the tongue in Kechari Mudra. The throat sounds are those we have already
explained (chapter 6).

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Variation 1. Circuit inside and on the back of Sushumna
Inhale, visualizing the breath coming up through Sushumna, feeling its
coolness touching each Chakra from Muladhara to Vishuddha, then medulla
until it reaches the point between the eyebrows. Om mentally is chanted in each
one of these points. After a short pause with the awareness totally focused in the
point between the eyebrows, exhalation begins. During the first part of the
exhalation, the current comes up over the forehead, then bends and moves
backwards over the brain, under the cranial bones, under fontanelle, piercing
Bindu, then medulla. The exhalation is completed by visualizing the breath
coming down through the back of the spinal column. Feel the warmth of the
breath touching each Chakra at the back, from Vishuddha to Muladhara. Om is
mentally chanted in Bindu, medulla, Vishuddha, .... Muladhara.

Variation 2. Pranayama with Aswini Mudra

Aswini Mudra means contracting repeatedly the muscles at the base of the
spine with the rhythm of about two contractions per second. 6 A wise procedure
is to practice Aswini Mudra intensively and continuously during Kriya
Pranayama. During inhalation and exhalation of the first 12 Kriya breaths,
Aswini Mudra should be strong; subsequently, it should decrease in intensity and
become like a slight internal contraction of the inferior part of the spine -- this is
just our sensation, because it is clear that the spine cannot be contracted.
If this procedure appears annoying and disturbing, it is essential to be
unshakeable and go ahead with it. At a certain point, by going on impassively,
one has the certainty that something positive is happening. One perceives a
pleasurable shiver in the spine. The continuous practice of Aswini Mudra during
Kriya Pranayama creates the condition for Kundalini awakening. It gently
pushes the Apana current upward to the navel region where it meets Prana.
Kundalini awakens when there is immobility of the body and Prana and Apana
unite. It is only the union of these two currents that can open the door of
Sushumna. The day after the practice of Kriya Pranayama with Aswini Mudra a
diffuse joy during all the day is perceived, even if one can devote only five
minutes to the practice of Kriya.

Variation 3. Pranayama with Mula Bandha

Mula Bandha means contracting the perinea muscles, while a mental
pressure is exerted on the lower part of the spine (we have only one long
contraction and not a series of contraction and release like in Aswini Mudra.) We
practice Mula Bandha during the pause of the breath after inhalation. The
purpose is to create the perception of Kutastha. This is a very delicate procedure
that should be learned gradually.
I. During the last instants of inhalation, before doing Mula Bandha, we
visualize the current reaching Bindu, then the current "rotates" left, comes down
6
While learning the technique, a yogi contracts the buttock muscles, perineum or even
the entire pelvic region also; with time, the contraction involves only the sphincter
muscles.

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a little bit and enters the medulla.
II. It is in this moment that Mula Bandha is practiced intensely, the breath
is held and the eyebrows are raised. You will feel that the energy is pushed from
medulla into Kutastha. Simultaneously internal light is perceived spreading from
Kutastha to the upper part of the brain.
Then the exhalation begins, all the tension is released and the energy goes
down to Muladhara. Breath after breath, the power created in Kutastha will
kindle the great golden-white light of the spiritual eye. Kechari Mudra, if
achieved, cooperates with this process: during the Mula Bandha thrust, the
tongue is pushed upward and forward.

Variation 4. So Ham Kriya

Accompany Kriya Pranayama inhalation with a total awareness of the
sound "So". Accompany the exhalation with a total awareness of the sound
"Ham". Try to actually hear those sounds! Feel how they vibrate in your spine.
Very soon you will fall into a deeply internalized state. You will enjoy a never
before experienced relaxation. This will inevitably lead you to the Om
perception.

Variation 5. Rate 2:3

An important school considers the 2:3 ratio (inhalation:exhalation) much
more natural of the already discussed 1:1. In this more liberal approach to the
length of breath in Kriya Pranayama, it is explained that breath retention should
be at least 4 seconds, but the optimum is equal the length of inhalation. Just to
make an example: 12 seconds inhalation; 4 seconds pause; 18 seconds exhalation
is correct, but the ideal timing to reach is: 12-12-18.

Variation 6. Counting the Kriya Breaths on the Chakras

The following cannot be called a real variation: it is only a particular way
of counting the Kriya breaths, without using mala or movement of fingers.
Maybe it seems a trifle, but if you adopt it, you will realize how deeply it calms
your mind. Practice any of the afore described Kriya Pranayama variation.
During the first breath, focus on all the spine but on Muladhara Chakra in
particular -- as if it were the most important point of the spine. During the second
breath, consider the Swadhisthana Chakra as the most important point of the
spine... and so on (third, fourth, fifth, medulla, again medulla, fifth, fourth ...
Muladhara). It is as if with each further breath you evoke the calmness, the
sweetness of a different Chakra. After twelve breaths you will realize that
something has changed, that you are more introverted.

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Variations of Navi Kriya

The following two variations of Navi Kriya are very mild and comfortable.

Variation 1. Breathing through the Silver Chord

Consider the basic explanation in chapter 6. All the details up to the
bending of the head forward remain unchanged. In this variation the Om Mantra
is mentally chanted in alternation between the point between the eyebrows and
the navel (Om in the point between the eyebrows, Om in the navel, Om in the
point between the eyebrows, Om in the navel and so on). Optional (but very
useful if done with a relaxed attitude) is to synchronize the breath with the Om
chanting.
Let us dwell on this delicate point. Visualize a tiny silver channel that
connects (outside your body) the point between the eyebrows with the navel.
When it comes natural to have a very short inhalation, inhale only what is
necessary, visualize the movement of air rising, through the visualized channel,
from navel to the point between the eyebrows, pause an instant there just chant
Om mentally. When it comes natural to exhale, exhale, visualize the movement
of air going down, through the visualized channel, into the navel, pause and
chant Om mentally in the navel. By repeating this, you will markedly feel that
your breath begins to subside and disappear. When this happens, go on mentally
chanting the Om Mantra in alternation between the point between the eyebrows
and the navel and moving the focus of your awareness between these two points,
without ceasing being aware of the "silver channel". Go on. When Om is
chanted about 75 times, bend your head backwards and repeat a similar
procedure by chanting Om in alternation between the Bindu and the third
Chakra. Visualize another tiny silver channel that connects (outside your body)
the Bindu and the third Chakra. Let your breath -- if there is still a trace of
breath -- flow freely in that channel. When Om is chanted about 25 times, resume
the chin's normal position and chant mentally Om in the point between the
eyebrows, medulla, Chakras 5, 4, 3, 2 and 1. This is one Navi Kriya. The
optimum is to have 4 cycles of Navi Kriya. It is natural and desirable that from
the second repetition onwards, the breath has no role at all.

Variation 2. Descent through Four Directions

The following variation of Navi Kriya is the one many kriyabans like the
best. Let us remind that the Dantian is located about two and one-half inches
below the belly button and about one and one-half inches inside. It can be
visualized as a ball about one and one-half inches in diameter.
As usual, a kriyaban's awareness goes slowly up along the spinal column
placing the syllable Om (ooong) in the six Chakras. Then the chin is brought
down toward the throat cavity. A short inhalation is followed by a very long
exhalation, during which, the energy is felt descending, along a path outside the
body, from the frontal part of the brain to the navel, reaching through it the

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abdominal region -- the Dantian, precisely. During this exhalation, Om is
chanted mentally, rapidly, 10-15 times, accompanying the descent of energy
throughout its path, as if applying some "soft pushes". The head resumes its
normal position. This is followed by a short inhalation (two seconds maximum,
without concentrating on the Chakras) which raises the energy into the head
again. The head bends toward the left shoulder, without turning the face. A long
exhalation (with the same chanting of Om, Om, Om) accompanies the
downward movement of energy which starts from the brain's left side and moves
along a path outside the body at its left side (forget that there is shoulder or arm)
down to the waist where it bends and moves toward the inside of the abdominal
region (Dantian). The head moves back into its normal position; again a short
inhalation follows (two seconds maximum, without concentrating on the
Chakras) to raise the energy into the head. The head now bends backwards. A
long expiration (with the same chanting of Om, Om, Om) accompanies the
downward movement of energy which starts from the occipital region and moves
(outside the body) down to the waist where it bends, passes through the third
Manipura Chakra and moves toward the inside of the abdominal region
(Dantian). The procedure is repeated likewise on the right side, then on the
forward, to the left, and so on.
The basic session of this particular form of Navi Kriya consists of 36
descents (9 full rotations of the head). It ends with mental chanting of Om in
each Chakra from Ajna Chakra to Muladhara. (One session typically lasts 8-10
minutes and replaces the 4 repetitions of the commonly established form of Navi
Kriya.) As the practitioner proceeds with the rotations, the movements of the
head become less marked; this is quite normal. One can have encouraging results
also by gradually reaching immobility and completing the prescribed number by
a sheer mental process.

Important Remark
The following procedures are not part of the traditional set of
techniques of Kriya Yoga. They are currently taught by some Kriya
Acharyas because they have offered a great help in dealing with some
difficult cases. Their power of removing almost any psychological
hindrance is noteworthy and unparalleled. But they require great care
because they affect the person's behavior during the daily life. You
could excessively react to trivial impediments and to the irrational
behavior of people. In short, some sharp personality traits of yours
may surface. Obviously, they do not appear out of nothing -- they
express what you had held within you for a long time. The positive
aspect of these procedures is that they have the power to rekindle the
"inner fire" of the spiritual path.

Variation 3. Inverted breath (Nabhi Kundalini)

The breath follows a "reversed" path -- reversed in respect to what is
experienced in Kriya Pranayama proper. Prana present in the inhaled air is
drawn down at the level of Manipura. Apana is pushed upwards with the

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exhaled air. Inhalation happens in three portions: through the first portion, draw
breath and energy from the point between the eyebrows into Vishuddhi, make a
little pause to feel the energy gathering there; through the second portion, draw
breath and energy from Vishuddha into Anahata, make a little pause to feel the
energy gathering there; through the third portion, draw breath and energy from
Anahata into Manipura.
While holding the breath, intensify the concentration on the Manipura
through the three Bandhas (Mula Bandha, Uddiyana Bandha and Jalandhara
Bandha). Mentally chant Om 12 times in Manipura exerting a form of mental
pressure upon that center. Then release the Bandhas and exhale in three portions:
through the first portion feel the warm energy from the Manipura, rising through
the spine into Anahata; through the second portion feel the warm energy rising
into Vishuddha; through the third portion guide the energy into the point between
the eyebrows. Instruction is traditionally given to repeat this practice12 times,
adding 12 breaths every 6 months, until one reaches 108 repetitions.

There is a more traditional version of Nabhi Kundalini. Place your attention at the
Manipura Chakra. Visualize in its center a flaming, inverted triangle. Inhale gradually
through the nostrils, and feel that the breath actually enters Manipura, heating it
intensely, like a blaze afire. Holding your breath, perform Mula Bandha, Uddiyana
Bandha, Jalandhara Bandha -- while keeping your attention on the blazing hot
Manipura. Visualize a series of drops of white light falling into it, while mentally
chanting Om with each drop. Release all the Bandhas, and release the breath. Exhale
gently and slowly, feeling the warm energy rise along the spine, heating the Anahata
Chakra, then the Vishuddha Chakra, the Ajna Chakra, and Sahasrara Chakra. Chant
Om as it passes through each Chakra. Pause some instants at the Sahasrara Chakra.

Variation 4. Vase breathing

The best time to practice Vase Breathing is when breath flows evenly
through both nostrils -- therefore the utility of Nadi Sodhana and Maha Mudra.
Sit quietly, breath a few breaths, until you can tangibly feel yourself breathing
energy. Visualize your body as being completely hollow inside. In the center of
your body, just in front of the spine is the central channel, a transparent hollow
tube about the size of a small coin. It runs straight from the base of your spine to
the crown of your head. There are two further channels departing from the right
and left nostrils respectively, travel upwards to the top of the head and then curve
to run downwards on either side of the central channel. They join the central
channel at the Dantian's level.

Take a full breath through both nostrils. Air and Prana travel from the nostrils
down through the right and left channels reaching the Dantian and thus the
central channel. 7 Simultaneously, practice Mula Bandha raising energy to the
7
Dont substitute the Dantian center with Manipura! The tendency to remove from
the Kriya praxis anything which may seem non yogic is narrow-minded and needlessly
confining. Just to give an example, there are some teachers who have altered Navi
Kriya - either eliminating it entirely or erasing the concentration on the navel, thus
reducing the technique to a pure concentration on the Manipura. Many devotees will

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Dantian. As you finish your inhalation, swallow and push down gently with your
diaphragm in order to firmly compress the energy brought down from above. The
air energy is completely locked in, compressed from above and below. It is like
holding an air ball between two hands -- here you use your mental concentration
and a light muscular pressure to bring about this feeling of compression. Feel
energy and warmth increase in the Dantian. Hold your breath for as long as it is
comfortable. Relax your lightly tensed muscles and exhale gently and
completely. The warmth is brimming over into the surrounding region. Visualize
that air and Prana rise up through the central channel like the mercury in a
thermometer and dissolve in the crown. Once your first exhalation is complete,
again tighten the lower muscles, inhale a second time, swallow and push down
with the diaphragm, thus again compressing the air energy at the area below the
navel. Hold your breath and concentrate on this area, feeling the energy building
there. Then, again, when it becomes uncomfortable to hold the breath any longer,
exhale, releasing the air up the central channel once again.
Those who want to intensify this practice, visualize in Dantian a growing
flame that gets hotter as the practice progresses. They also prolong the
Kumbhaka period gradually.

Let us see how this technique evolves when it is practice a great number of times
(about fifty). After about ten breaths, feel that Anahata Chakra is reached by the
internal flame. Each ten cycles of Vase Breathing you reach a higher stage: after
another ten breaths, feel that Vishuddha Chakra is reached by the internal flame.
After another ten breaths, feel that Ajna Chakra is reached by the internal flame.
When this happens, the nectar (Amrita) is perceived. It travel downwards via the
path of the tongue (Kechari Mudra), it heals the whole body and originates a
blissful state. From that moment onwards visualize the exhalation Prana directed
to fill each part of your body up to a cellular level. The physical breath seems to
dissolve.
If this practice is done without preparation, just to experiment something,
one achieves only a nervous mood -- as if something had not gone to right way.
The generated power, in fact, doesn't succeed in being absorbed. If the person
abides by a wise gradualness, some important results will appear. The results are
a great quiet in the breath followed by an extraordinary mental clarity and by a
sense of bliss. Later this bliss increases and short states of Samadhi appear,
especially if the yogi has the wisdom of laying down after the practice.

not shift their awareness a single centimeter from the spinal column fearing their
practice will become less "spiritual!" This is obviously a false argument: Kriya Yoga
happens first outside the spine in order to enter the spine.

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Variations of Maha Mudra

Two precious variations of Maha Mudra will be discussed first. They are very
useful to produce the experience of the internal sounds.

Variation 1. Forward bendings

Before the practice of Maha Mudra proper, sit in the half-lotus position or
on the heels. Through a deep inhalation (not necessarily as long as in Kriya
Pranayama) visualize the first Chakra rising into Ajna Chakra location, in the
center of the head; hold the breath, bend the body forward. The head is placed in
the region between the knees (see figure 3). Touch the pavement with the
forehead. The hands may be used if you want; the breath is retained during the
entire bending sequence. The head comes near the right knee, the face is turned
toward the left knee so that it is possible to perceive a pressure on the right side
of the head; a sensation of space is perceived inside the left side of the brain.
Then repeat the same exercise with the other side of the body, reversing the
perceptions. Then the head is placed in the region between the knees again, the
face turned downward. A pressure is felt on the forehead. A sensation of space is
perceived inside the occipital region. After completing the three movements,
resume the starting position with the head and spine erect. The energy is brought
down from Ajna Chakra to Muladhara through one long exhalation.
Then concentrate upon the second Chakra and repeat the procedure (raise
it, bend the body forward, and so on). You can have five bows, one for each
Chakra but since you can also ideally raise Ajna Chakra into Fontanelle, you can
have six bows.

Figure 3. Forward bending starting from sitting on the heels or starting from the half-
lotus pose

What we have explained is only the external hull of the practice. By repeating
this "Chakra awakening procedure" for various days, when you focus on a
Chakra, you will perceive a feeling of movement, a swinging sensation, in it --
this is a very important experience. Furthermore, when the head is touching the
pavement, it will be easy to feel the same swinging sensation both in the part of
your head that is down and in the part that is up. If this doesn't work, remain
more seconds with your head on the pavement, breathing normally. In this
eventuality, make a deep inhalation when you come up, in order to complete each

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bending with the deep exhalation required to bring the energy down.

Variation 2. Improving traditional Maha Mudra with the subtle perceptions of

the previous exercise
Now practice Maha Mudra, but when the right leg is extended, the right
hand grabs the toes of the right foot while the left hand grabs the inner side of the
right foot (the arch of the foot); the face is turned left while the breath is retained.
A sensation like an inner pressure is felt on the right side of the head. It contrasts
with the free space sensation in the left side of the brain. Practicing the opposite
position, the sensations are reversed. When both legs are extended, the pressure
must be felt on the front part of the head. As usual, this exercise is repeated three
times. While stretching forward holding your breath in the position envisaged for
Maha Mudra, chant Om coming up in each Chakra, trying to perceive the
oscillation in each one. (The technique can be practiced more slowly and without
holding the breath.)

Procedures, not part of traditional Kriya Yoga, completing the action of

Navi Kriya and Maha Mudra
Read what we have written before introducing the variations 3 and 4 of Navi
Kriya. The same warning is to be repeated now.

1.Nauli, Kapalabhati, Bhastrika

Traditional practice of Nauli (only few persons are able to do it) fosters
the Kundalini awakening. Practice by standing with your feet spread a bit more
than shoulder width apart with knees a bit bent, and leaning forward enough to
rest hands on your knees. Expel all the air from your lungs, and then go up and
down with the diaphragm. Breath normally. Then with air out, contract
abdominal muscles by pressing down on our knees through both your arms. You
will notice your abdominal muscles bulging out vertically. In time one learns
how to "twirl" those muscles: the key to twirling is separating the flexing of left
abdominal muscle from the flexing of right ones, and then coordinating the two
flexings into a twirling motion. This happens by pressing differently on knees --
weeks are required. (One finds instruction in Hatha Yoga manuals.) Do at least
twenty rotations. Just pause, take a deep breath or two, exhale again, and
continue. It has been explained that the effect is that Kundalini will begin to
awaken. As you become familiar with Nauli, you will also be able to do it less
formally in situations that do not involve the standing position. In time you will
be able to do it without visible motion. Generally speaking, Mudras and
Bandhas begin as pronounced and visible, and then naturally refine over time
acting deep upon our nervous system.
Kapalabhati Pranayama is used here in a targeted way to work on the
navel. Perform inhalation and exhalation rapidly; exhalation should be done by
contracting the abdominal muscles forcibly and quickly, resulting in a backward
push. Exhalation and inhalation alternate with equal lengths and occur about two
times per second. The navel acts as a pump and it's almost like using the
abdomen as bellows. Exhalation is active, inhalation passive. A sudden

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contraction of the abdominal muscles raises the diaphragm and a volume of air is
expelled from the lungs. The sound slightly resembles blowing one's empty nose.
As soon as the air is forced out, the abdominal muscles relax, this allows the
same volume of air to rush in; inhalation comes automatically. During each
expulsion, Prana is sent to the navel and Om is mentally chanted in the navel.
After 15-20 of these short exhalations, there is a pause and the breath resumes its
normal rhythm. Then another 15-20 of these short breaths are repeated for about
100 mental chants of Om.
Bhastrika Pranayama is one of the most important Pranayamas of classic
Yoga. It consists in forced rapid deep breathing, done with the diaphragm only. It
is used here in a targeted way to raise the energy activated with the previous
practices in the heart region. You breath through the nose, about one complete
breath per second, being aware of what is happening in the spine. You can begin
with six repetitions. By focusing behind the heart Chakra, you feel the energy
oscillating approximately 3 centimeters below and above it. It is like cleaning
vigorously the area behind this Chakra. You will feel warm in the region of the
fourth Chakra. Then inhale deeply, hold your breath and feel the warm sensation
increasing. Exhale intensifying that sensation. In time, you can increase the
length and the repetitions of this technique.

2. Tadan Kriya. (Inviting Kundalini to Enter Sushumna)

Inhale deeply feeling that the breath fills from top down the lungs while
the Prana (contrarily to what happens in Kriya Pranayama) goes down toward
Muladhara. At the end of inhalation, your awareness is focused on Muladhara.
Lift the body just a few millimeters with the help of the hands and then let the
buttocks touch the floor with a mild jolt. Exhale freely perceiving an ecstatic
feeling -- this happens when the jolt is experienced not as a physical movement
but as an intense mental stimulus upon Muladhara.

3. Inverted breath touching Muladhara (different from inverted breath of Nabhi

Kundalini)
Inhale like in the previous exercise. During inhalation the breath goes
down toward Muladhara. Then, during exhalation, breath and Prana roll upward
through the spine to the crown of the head. Listen to the sound of your breath.
Hear "Hahm" on the intake and "Sah" on the exhale.
After 6 breaths, exhalation is fragmented. After each "Hahm" just pause a
moment, then release the breath through the nose in short bursts, hearing "sah,
sah, sah, sah, sah," as many times as it takes before your lungs empty.
Breath about 6 times in this way, then release Kechari Mudra and exhale
through the lips, increasing the fragmentation: s-s-s-s-s-s-s-s-s-s ... (The
different "s" are perfectly audible). The lips touch in the central part and the air
comes out through the corners of your mouth, inducing a warm feeling in the
lips. Transfer it mentally at the base of the spine, perceiving a heat that
spontaneously comes up through the spine. Channel this warm sensation in the
heart Chakra. After about 12 breaths, the technique is completed.

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Variations of Pranayama with short breath

Variation 1.
Reconsider the technique of Pranayama with short breath. This wonderful
technique is important for two reasons: it fosters the listening to the internal
sounds and Om sound and helps achieving the breathless state. This procedure
can be "completed" by making Ajna Chakra the pivot of the situation.
After some cycles of the basic technique, focus your attention on Ajna
Chakra at the center of your head. When it becomes natural to inhale, inhale only
what is necessary, as quickly as per instinct (about one second), from Muladhara
to Ajna Chakra. When it feels natural to exhale, exhale from Ajna Chakra to the
second Chakra. Then inhale from the second Chakra to Ajna Chakra. Exhale to
the third Chakra. Go ahead in this way ... (Third -- Ajna -- fourth; Fourth -- Ajna
-- fifth; Fifth -- Ajna -- fourth; Fourth -- Ajna -- third; Third -- Ajna -- second;
Second -- Ajna -- first. Go ahead repeating this cycle of 9 short breaths.
After some cycles of this beautiful procedure, it will come natural to
experience a short pause in each Chakra. (Inhalation from Muladhara to Ajna
Chakra, pause in Ajna Chakra; exhalation from Ajna Chakra to the second
Chakra, pause in the second Chakra and so on.) During these pauses, you can
mentally chant Om one, two or three times, visualizing you are touching the
Chakra where you are enjoying this pause. Strive to perceive the astral sounds in
the internal part of the right ear. We have already explained how you can listen
to different kinds of sounds during the second phase of Kriya Pranayama. The
secret is an unsubduable will to listen. The same happens here.

Variation 2. Advanced, with strong effects on the psyche

Consider the dynamic of the technique: the inhaling current moves
upward, the exhaling current moves downward. Perceive these two currents in
the right and in the left lobe of the brain, respectively. This perception, if it is
repeated for a long time, will help you to perceive the astral sounds in the
internal part of each ear. At a certain point these two currents will create a
circular force field. Perceive inside Ajna Chakra a counterclockwise movement
(when looked from behind.)
Each breath should give momentum to this circular movement. When the
breath disappears, the movement goes ahead through the sheer power of
concentration. The white spiritual light appears in the central part of your head.
Go ahead, relentlessly absorbed in it. This will lead you to the Samadhi state.

Be very careful! The effects are deep and therefore difficult to metabolize. If you
feel that during the day you have a temper, stop your practice for a couple of
days.

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2. KECHARI MUDRA

Before considering some important variations and developments of the

fundamental techniques of First Kriya, we shall discuss in detail how to achieve
Kechari Mudra.
After several months of regular practice of Talabya Kriya, a kriyaban may
decide it is time to attempt Kechari Mudra. The test is whether the tip of the
tongue can touch the uvula. If 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 hard palate above it. One day, on removing the fingers, the tip of the
tongue will remain "trapped" in that position. This is possible because the soft
palate (the part from which the uvula hangs) is soft and movable and when the
tip of the tongue is able to enter a centimeter or so into the nasal pharynx, it
creates a hook. This prevents the tongue from slipping out and returning to its
usual flat position. This is the turning point. 8

Figure 4. Kechari Mudra

Henceforth, by striving each day to practice at least 6-12 Kriya Pranayama with
the tongue in this position -- despite some discomfort such as an increase in
salivation, swallowing, and occasional interruptions to reestablish the position --
the real Kechari Mudra will be achieved. After approximately three weeks of
practicing in this way, you should be able to reach the same position without
using the fingers. The tongue will be able to insert itself into the nasal-pharynx
cavity in the upper palate. There will still be enough space left in the cavity to
inhale and exhale through the nose. The sense of irritation and the increase in
salivation are soon left behind and from then on the practice of Kriya
Pranayama with Kechari Mudra becomes easy and comfortable.

8
Talabya Kriya and Kechari Mudra are completely different! (Compare figure 3 with
figure 2 in chapter 6). By opening the mouth in front of a mirror, during the first part of
Talabya Kriya, notice the hollow parts at the sides of the Fraenulum, which will appear
as isolated from the body of the tongue. Whereas during Kechari Mudra you see only
the root of the tongue: it is the uvula that comes forward.

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 There are two main stages of Kechari Mudra. After several months of
tireless practice of the just described stage 1, one achieves stage 2 where the
tongue reaches the junction of the nasal passage inside the hole in the palate. The
soft tissue above the holes in the nose is alluded to in Kriya literature as the
"uvula above the uvula". The tip of the tongue reaches this small area and will
remain "stuck" there comfortably. It is stated in Kriya literature that the tongue
can also be pushed further up so that its tip touches a higher center in the upper
part of the pharynx. As any good anatomy book will reveal, the tongue that fills
up the nasal pharynx cannot extend any further. Lahiri Mahasaya's sentence can
be understood symbolically and it refers to the rising of the energy. Actually, by
extending the tongue to its limit, it is possible to experience a great attraction
toward the region between the eyebrows along with the sensation of having
reached, with the tip of the tongue, a higher position. The same literature also
affirms that through Kechari one is able to perceive "Amrita", "Nectar", the elixir
of life which is a sweet tasting fluid trickling down from the brain onto the
tongue and into the body. As for the importance of sipping the nectar, I cannot
comment since I haven't had the experience nor, I must admit, have I even tried
to have it. Even if the following information leaves me perplexed, I share it for
the sake of accuracy and completeness. Literature on Kriya Yoga explains that
in order to have this experience, the tip of the tongue should touch three specific
points: the uvula, a small asperity in the roof of the nasopharynx under the
pituitary gland, and the soft tissue above the nasal septum. The tip of the tongue
should rotate on these spots for at least 20-30 seconds; then, in the manner of
sipping a liquid, a flavor will be tasted on the tongue's surface. The exercise can
be repeated several times during the day. It is explained that when the real nectar
sensation manifests, one should focus on it while keeping the tongue in contact
with one of the centers described above. (Although such explanations may at
first be fascinating for the kriyabans, after an initial period of intense excitement,
these are often forgotten and the practitioner does not care about these things
anymore.) Kechari Mudra can be compared to an electrical bypass of the mind's
energy system. It changes both the path and the direction of Prana flow, and
causes the life force to be withdrawn from the thought process. Silence and
transparency begin to become the feature of one's consciousness. Kechari stops
the internal chatter and gives the mind an essential rest. The mind works in a
more restrained way; each thought becomes more concrete and precise. Indeed,
this in itself is a major accomplishment! At times, during daily activities,
moments of pure calmness and mental silence fill the practitioner's entire being!
Sometimes without any additional yogic practice, inexplicable explosions of
inner joy appear in unpredictable ways.
Kechari Mudra enables a kriyaban to take a giant step toward perfecting
Kriya Pranayama. During Kriya Pranayama with Kechari Mudra, the exhalation
arising in the nasal pharynx has a fine flute-like sound like a faint whistle. Some
schools call it the Shakti Mantra. It has been likened to the "flute of Krishna".
Lahiri Mahasaya described it as "similar to blowing air through a keyhole". He
described it as "a razor with which cuts off everything related to the mind". It
has the power to cut out any external distracting factors including thoughts and

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comes at the maximal point of relaxation. Blowing gently on the edge of a sheet
of paper approximates this sound. When distraction and anxiety arises, the
sound vanishes. Practicing Kriya Pranayama in this way and enjoying its
aftereffects is an enchanting and astonishing experience, one of the best moments
in a kriyabans life. Cultivating the perfection of this sound, concentrating firmly
on it, means creating the best basis to arouse the Om sound without moving to
the second phase of Kriya Pranayama. Literature on Kriya Yoga explains that
when this event happens, the Omkar experience acquires the dynamism of
Kundalini; the soul travels through the spinal cord and burns in the joy of
Samadhi. Modesty is always welcome but when this result is achieved, the
positive euphoria is so overwhelming that it cannot be contained (like finding
Aladdins magic lamp). In Kriya literature it is said that those who realize a
perfect Pranayama, can achieve everything through it. Well, if we dream of a
faultless Kriya Pranayama, then Kriya Pranayama with Kechari Mudra and
flute sound matches that principle.

Important Remark
As soon as you achieve Kechari Mudra (assuming that one keeps this
position each day for an average of at least five minutes), during the
first week of its employment, you may experience a feeling of
"dizziness" where the mental faculties seem to be fogged up. You must
be prepared for this eventuality and consider, during that week,
abstaining from driving and from any work implying a significant
percentage of risk.

3. HOW TO ORGANIZE A KRIYA YOGA ROUTINE

A Kriya Yoga routine following strictly to the "Pre-Reverse Order", where there
is a specific action upon each one of the four knots does not work properly for
everyone. Many prefer to put all the techniques requiring movement at the
beginning of the routine. From a certain moment onward, they want to practice
in perfect immobility.
There is a deep reason for this. We can ideally divide the work for each
knot into two parts: a strong action requiring physical movement and a subtle
action that transforms this movement in mental pressure. The latter is favored by
a restrained movement or by immobility. Strong actions like Maha Mudra and
Navi Kriya (which are conceived to foster phase 4 and 3 of Kriya) can be
practiced at the beginning. They help in developing an unimpeded Kriya
Pranayama. They fill the body and mind with elation and vitality, stabilizes
them for meditation, and help balance the left and right brain hemispheres.
Then we can practice Talabya Kriya with a strong awareness of the
essence of the knot of the tongue. We have already explained that Talabya Kriya
is utilized not only to stretch the frenulum; it closes an important circuit. When
the tongue sticks to the palate and the mouth is opened, in that instant the split
between our body under the Ajna Chakra and the upper part of our head (seat of

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static Prana, a great reserve of energy) is momentarily healed. We should be also
aware that the pressure-pull provoked by the sucker effect of the tongue on the
palate creates a sudden calmness in our thinking process.
The immobile part of our routine begins with the first long inhalation of
our Kriya Pranayama. After inhalation, pause for three seconds, exert mental
pressure on the Ajna Chakra. During exhalation exert mental pressure on the
navel; when exhalation is completed, direct this pressure against the Muladhara.
During the second part of Kriya Pranayama, touch with mental pressure each of
the first six Chakras chanting Om in each one of them. Use the third part of
Kriya Pranayama, to invite calm Prana from Sahasrara to come down, surround
each Chakra and press upon it. During mental Pranayama relax all effort, just
sip a particular form of joy in each different Chakra.

About the next chapter

Kechari Mudra, Kriya Pranayama, Omkar Kriya and Thokar Kriya are the four
key instructions that, like pillars, support the vast structure of Kriya Yoga.
Therefore the Higher Kriyas can be defined the exhaustive treatment of the art of
Omkar Kriya, (that we partially know, because we have neared its nucleus by
practicing different procedures of First Kriya), and of Thokar (that we have not
experienced jet.)
The Higher Kriyas have been designed to attain the highest stage in tuning
with Omkar. Do not forget that this can also be obtained by unswerving listening
to the flute-like sound of breath during Kriya Pranayama with Kechari Mudra.
The Higher Kriyas are called the Kriyas of Sthir Vayu (tranquil breath). To fully
enjoy them, a kriyaban should first learn the art of going away with breath. This
is precisely the purpose of First Kriya.

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 CHAPTER 8
HIGHER KRIYAS

We are going to illustrate the techniques of the Higher Kriyas trying to figure out
the best way a teacher could choose to illustrate them. Here you will find clear
words that will convey the meaning of a technique, but you won't have the
presence of a Kriya Acharya who can communicate even with his sheer presence,
with a simple gesture, with a glance.
Higher Kriyas are usually taught one at a time, and between one technique
and the next, not only months but years could go by. We will consider therefore
the problem of how to close a Kriya routine, when, as it usually happens, you
don't practice all the complete series of Higher Kriyas one after the other. Of
each technique we will also give a criterion to understand when the time is ripe
to move to the next level. Some variations of Thokar and of the Fourth Kriya
technique are added at the end of the chapter -- the purpose is to give an example
of how, when the gist of the procedure is well printed in the mind, a kriyaban can
decide to adopt a slightly different tool to work with and obtain always excellent
results.

First Omkar Kriya

This technique is akin to the second part of Kriya Pranayama. It is preliminary

to all the Higher Kriyas. The Vasudeva Mantra "Om Namo Bhagavate
Vasudevaya" is introduced; its twelve syllables are mentally placed in each
Chakra, while the awareness moves up and down inside the spine. The difference
between First Omkar Kriya and the already explained second part of Kriya
Pranayama is the following:
a. A short Kumbhaka happens now in each Chakra
b. The breathing process becomes now more subtle
c. Great importance is given to the pauses at the top and at the bottom of the
spine, with precise instructions to abide by.
The similarity between the First Omkar Kriya and the second part of
Kriya Pranayama, has led some teachers not to mention this technique. There are
reservations about this choice because if a kriyaban learns to increasethe state of
Stability in the upper part of the brain (this is exactly what happens during the
First Omkar Kriya), the following Thokar will have a tremendous impact.
Furthermore, the sweet effects of First Omkar Kriya generate a
continuous improvement of the technique of Kriya Pranayama. Both techniques
help to perceive the internal Sound and spiritual Light. Without such perceptions,
our Kriya practice would be deprived of its own essence and the same concept of
Kriya meditation would risk to crumble down.

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The Technique of the First Omkar Kriya

The hands with fingers intertwined rest on the abdomen. Inhalation and
exhalation are divided into six + six parts. Starting with your chin on the chest,
inhale moving your awareness along the spinal column upwards, while
simultaneously raising the chin as if to accompany and push the energy up. The
syllables of the Vasudeva Mantra ("Om Namo Bhagavate Vasudevaya") are
mentally placed in each Chakra location, while making a short pause in each. 9
During the first "sip" of inhalation, the concentration is on the Muladhara,
where the syllable Om is ideally placed; during the second "sip", the
concentration is on the second Chakra, where the syllable Na is ideally placed
and so on, until Ba is placed in the Bindu, the inhalation is completed and the
chin is horizontal. The exhaling breath too is divided into six punctuated parts
like pulses. While lowering the chin, the awareness comes down along the spinal
column. The syllable Te is placed in the medulla, Va in the fifth Chakra and so
on Su De Va, until Ya is mentally chanted in the Muladhara.
As soon as it is comfortable, add a pause of 2-3 seconds both at the end of
inhalation and of exhalation. During these pauses, the awareness makes a
complete, counter-clockwise turn along the crown of the head and around the
Muladhara Chakra, respectively. The rotation above happens inside the brain,
under the cranial bone, starting from the occipital region, over Bindu, and
coming back to it; the head accompanies this inner movement with an almost
imperceptible rotating movement (tilting back slightly, then to the right, the
front, the left, and finally to the back). The counterclockwise rotation around
Muladhara happens in immobility.
During inhalation, the muscles at the base of the spinal column can be
slightly contracted. This contraction is held up not only to the end of the
inhalation but also during the ensuing pause; then it is released and the
exhalation begins. (This detail should be introduced gradually, so that it doesn't
disturb the harmony of the general picture.)

The timing of one fragmented breath depends on the individual: usually it is

approximately 20-30 seconds.

An idea concerning how to end your Kriya routine when you are trying to
master this level of Kriya and you don't practice any other further
technique
Let the breathing process go along normally at its own rhythm. Visualize each
Chakra as a horizontal disk, surround it with the repetitions of the related
syllable making three counterclockwise rotations. ["Counterclockwise" in this

9
I am sure the reader knows the correct pronunciation of the Mantra; that is why I will
not add any phonetic symbols. Notice that in the Bindu we don't mentally verbalize Va
but Ba: this convention has been established over the years.

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book is always intended as if viewing from top]. The syllables are obviously Om,
Om, Om... for Muladhara; Na, Na, Na... for Swadhistan; Mo, Mo, Mo for
Manipura..... Going up this way from Muladhara to Bindu and coming down is
one round: the time required is approximately 6-9 minutes. Completing three to
six rounds is a very good achievement! Moving from a Chakra to the next one,
you will notice the change of the vibration of light in the region between the
eyebrows. The practice converges toward perceiving a wonderful state of
calmness. You enjoy a particular sensation of physical immobility; it becomes so
strong that your spine will be perceived as a steel bar.

Subtle aspects to be discovered in time

From a certain moment onwards, all the physical details are lived in a very
subtle way. It has been explained that there comes a moment when the breath
takes the "inward route". The breath produces only a slight, weak sound or it
comes out soundless. The movement of the head is only hinted and later
disappears when perfect immobility is established. The counter clockwise
rotation of awareness around the crown of the head seems to sink inside and
touch the medulla too, winding around it. This perception extends in a natural
way to the other Chakras. The downward and upward path of the energy is no
more linear but similar to an helix that surrounds each Chakra. This is the stage
where the control of Prana happens no more by using the breath as a mediating
agent but through pure mental power.

When you mentally place a syllable in a Chakra, exert a mental pressure on it.
The center of your awareness remains placed all the time in the occipital region.
There is no difference when you are coming up with your chanting or going
down, the pressure is always the same. Some Kriya schools explain that the
awareness comes up "inside" and goes down "behind" the spine -- just as it
happens in Kriya Pranayama. Here you will experience that, from a certain
moment onwards, only the pressure on the seat of each Chakra counts; this
pressure happens from all parts -- not only from behind.

When after months of practice of the First Omkar Kriya technique, your breath
becomes more subtle, on the verge of disappearing, when each Chakra is felt
clearly as a concentration of calm energy, while your awareness is effortlessly
stable in the region of the sixth Chakra (from the point between the eyebrows to
the occipital region), that is the best time to begin the following practice.

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 Second Omkar Kriya
[commonly called Second Kriya]

There are two levels in the practice of Thokar. Hridaya-Granthi (the knot in the
Anahata Chakra) is struck by the Second Omkar Kriya and pierced by the Third
Omkar Kriya. The Second Omkar Kriya is an intensification of the earlier two
Pranayamas (Kriya Pranayama and Omkar Pranayama): when the breath is
sealed, the chest is pressurized by the movement of the chin. We shall describe
therefore how a complete counter clockwise rotation of the head, followed by a
jerk through which the chin is drawn toward the center of the chest is done.
Consequently, the spiritual force moves from head to the Anahata Chakra. While
during the previous two Pranayamas the awareness was established in Ajna
Chakra, now it becomes stable in the Anahat Chakra. This event causes the death
of the mind: conscious "absorption" manifests. Experiences of happiness,
devotion and peace are felt emanating from the heart Chakra, pervading the
chest area.

The Technique of the Second Omkar Kriya

Practice Kechari Mudra. With the chin resting on your chest, inhale raising the
awareness along the spinal column, touching each Chakra with the syllable of
the Mantra (Om is placed in the first Chakra, Na in the second, Mo in the
third ...) - simultaneously, raise the chin as if to follow the inner movement. The
hands (with interlocked fingers) are placed upon the navel area so as to push the
abdominal region upward, thus creating a mental pressure on the first three
Chakras. The breath produces only a slight, weak sound in the throat or it comes
out soundless. When the chin is up and horizontal, the inhalation ends and the
awareness is in the Bindu. Hold your breath. The head begins its round by
moving to the left shoulder (left ear moves slightly toward the left shoulder, the
face does not turn left or right and the movement is free of all bouncing); Te is
thought in the medulla. The head tilts back a little and in a sweeping arc reaches
the right shoulder, (the right ear coming near the right shoulder), the syllable Va
is thought in the cervical Chakra. The rotation proceeds, the head bends forward
just a little and moves left until the left ear is near the left shoulder (the face is
not turned to the left).
From this position, the chin is tilted down diagonally as if to strike the
center of the chest, while simultaneously Su is thought in the heart Chakra.
Through this last movement, a kind of hitting is felt in the heart Chakra. A short
pause follows: the breath does not move in the nostrils and the mind is
enraptured in the radiation of energy emanating from in the heart Chakra. The
contraction at the base of the spinal column is eased off; via a very subtle
exhalation the remaining syllables of the Mantra are "placed" in the first three
Chakras -- De into the third one, Va into the second one and Ya into the first one.

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While doing this, the head is usually kept down. The duration of this process is
about 24 seconds. For several weeks, a kriyaban is guided to perform this
technique 12 times a day, then to gradually increase the number of repetitions of
one a day up to 200 repetitions.

Figure 5. Rotation of the head in the basic form of Thokar

An expert Kriya Acharya should check that the physical strike is not forceful.
One should not allow the weight of one's head to push the chin toward the chest:
in this condition, the physical movement is definitely too powerful and harmful
for the head and neck. Hence, mindful physical effort is simultaneously aimed at
lowering the chin, while resisting the force of gravity, concluding with a slight
jolt which is intensely felt within the fourth Chakra. The presence of physical
problems (the cervical vertebrae are vulnerable indeed!) may require that one
stop the technique for a few days or practice on alternate days. It is better to add
more cycles over time rather than face the prospect of experiencing continuous
head and neck pain throughout the entire day!

A counsel how to end your Kriya routine here

After the practice of the Second Omkar Kriya, retrieve psychological and
physical immobility by practicing at least 12 repetitions of the First Omkar
Kriya. Then practice Pranayama with short breath followed by mental
Pranayama.

Subtle aspects of this procedure (to be discovered in time)

Sooner or later you reach the level when you listen to a distant sound of a long-
sustaining bell. It is of paramount importance to try to deepen that experience! A
kriyaban must be let being totally absorbed in it. At its very first manifestation,
this sound gives total contentment and ease, as if the path had come to its
fulfillment. Its beauty is inexplicable. There is no other thing in the universe as
concrete and real as this vibration -- expression of Om cosmic vibration. In its
delicacy, it gives the feeling of an unfathomable distance. Light as the falling of
petals, knocks softly on the doors of your intuition. We feel that this sound is the
Reality underlying all the Beauty experienced in life and that all the experiences
of love are like crystals blooming around its gilded thread. From now onwards,
provided that this tuning is maintained, meditation becomes a love story with

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 Beauty itself. This ineffable experience will surround you in misfortune, guiding
your steps when events seem to conspire to make you forget the spiritual path. A
real understanding is attained, a healing process of old wounds through the
awakening of wisdom. The deepest layers of your psyche will be harmoniously
affected. Everything will appear as transfigured, surrounded by a padded coat
that reduces all dissonance. Our old memories, conflicts and impossibilities,
revive, appease, come true in the azure limitless immobility spreading from the
center of our heart. A first ever Bhakti (devotion) will arise spontaneously from
your heart, cross the wall of the psychological dimension and make life and
spiritual experience indistinguishable.

We told to increase the number of repetitions from 12 up to 200. When you

practice over 50 repetitions, the afore described movements of the head should
be only hinted: the chin does not come close to the chest and the hitting of the
fourth Chakra is mainly achieved by the sheer power of mental concentration. If
you have any difficultly whatsoever stop before reaching the 200 repetitions.
However when you reach the 200 repetitions, or after six months of 36
repetitions per day, you can start the practice of the third step of Kriya.

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 Third Omkar Kriya
[commonly called Third Kriya]

The heart knot is pierced through the Third Omkar Kriya, that we are going to
illustrate now. This technique is a tremendous acceleration of the Second Omkar
Kriya, contemplating that the physical and mental blow is applied over and over
in the heart area. This will happen in the state of Kumbhaka, whose length is
gradually extended.
The purpose is to become one with the element "air" (the fourth of five
Tattwas) which has its seat in the fourth Chakra. The Tattwas (Sanskrit) are the
five elements: earth, water, fire, air and ether (space). This is a philosophical
theory that claims that everything in the universe can be broken down into five
primal energies. To a kriyaban the theory of the Tattwas is not a theme of useless
speculation. They are conceived as a concrete series of states of consciousness,
whose intimate essence we experience in our last journey toward the Absolute
Consciousness. Now, tuning with the air Tattwa, allows a person enter a sublime
state. Since the heartrate slows down, the breathless state can be achieved at last.

The Technique of the Third Omkar Kriya

Practice Kechari Mudra. The technique is the same of the Second Kriya, but the
mental chanting of Te in medulla, Va in the cervical and Su in the Anahata
Chakra is done not once but several times (Te, Va, Su, Te, Va, Su, Te, Va, Su ...)
while holding the breath.
After having inhaled (with Om, Na, Mo...) and raised the Prana in the
upper part of the lungs, keep the muscles of the thoracic cage just like one who is
going to begin a new inhalation. The act of sealing the lungs (trachea) as one
does on a dive should be avoided. In this relaxed mood, repeat many cycles of
the movements of the head with no hurry whatsoever. Stop when intuition
suggests to stop, slowly exhale and place the syllables De, Va,Ya in the first three
Chakras. While doing this, keep your head down. This practice is done
rigorously once a day only. Tradition teaches to begin with 12 rotations and
increase by one every day. To give an idea of the speed of the movements, the
entire process from inhalation to exhalation with 12 repetitions of the rotation of
the head (each rotation concluding with the movement of the chin toward the
chest) may last around 70-80 seconds. The tradition explains that this Kriya can
be considered completed (mastered) when one reaches 200 rotations, holding the
breath.

Counsel upon how to end here your Kriya routine

The previous ideas about meditation after the Second Omkar Kriya are still valid
after the Third Omkar Kriya. Practice therefore at least 12 repetitions of the First

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Omkar Kriya; then Pranayama with short breath followed by mental
Pranayama.

Subtle aspects of this procedure (to be discovered in time)

Let's speak clearly: whoever reads the preceding explanation, thinks that the
specific instruction to hold the breath while rotating the head for such a great
number of times is an impossible feat, a self-injuring attempt to thwart the
physiologic laws of the body. Some can even malignantly think that such request
only brings about a series of bitter failures; this then drive kriyabans to...
definitely give up that practice and stop annoying the teacher with the premature
request of receiving initiation into the Higher Kriyas.
Now, there is no doubt that trying to get to a high number of rotations at
a high speed, obsessed with holding the breath, amounts to a mere violence
against one's body. Notwithstanding this, the practice of the Third Kriya is
feasible. The correct way of practicing is a matter of inner realization -- an
instinct which is discovered in time, provided that the previous practices have
been brought ahead honestly and with acute intelligence.
Taking always as a firm point the fact that if you have problems with
your cervical vertebrae, you must practice on alternative days, let us see now
how the manifestation of a natural instinct can be made easier. I will give two
important keys:

1. Fill the upper part of the thorax, the throat and the region around Ajna
Chakra to the utmost possible extent with Prana -- the idea is that of a pot filled
with water to the brim.
Start with 12 rotations and increase of one a day. Simplify the dynamic
and the physical intensity of the movements. Move the chin toward the chest
before having completed the rotation of the head. Namely, after rotating your
head from left to right, let your chin "fall" down toward the chest from the right
side, then lift it to left side and go on with the rotations. By the increase of the
rotations, the movements of the head should be only hinted, the chin should not
come close to the chest. When you feel that you have neared your limit and you
are far from reaching the required 200 repetitions, start again with ten or twenty
repetitions short and, with a lot of patience, increase again of one a day.

2. If the previous instruction doesn't work, try the following, interpreting

it with intuition and creativity. While keeping the chest expanded and the
abdominal muscles and diaphragm perfectly immobile, let a minimal (almost
imperceptible) sip of air go out whenever the chin is lowered toward the chest
and an imperceptible sip of air enter whenever the chin is brought up. Don't do
any specific act of inhaling or exhaling: relax yourself and the afore described
phenomenon happens of its own accord. The sensation will always be that of not
breathing at all. A time will come when you realize you are rotating your head
and the breath is actually dissolved! The breath seems frozen, vanished
somehow into your body and Kumbhaka will be perfect. A never before
experienced joy and a feeling of freedom will flood your consciousness. You
will realize the meaning of Lahiri Mahasaya's sentence: "My worship is of a
very strange kind. Holy water is not required. No special utensils are necessary.
Even flowers are redundant. In this worship all gods have disappeared, and

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 emptiness has merged with euphoria." No one can say at what point of the
process this will happen.

As for the Omkar experience, the most important thing is to seek and cultivate
the experience of the Spiritual Light. A luminous point (Bindu) appears in the
heart Chakra. A strong concentration in the point between the eyebrows appears
effortlessly and is accompanied by a tremendous increase of bliss. A tiny white
star illuminates the path of Eternal Freedom. The springing forth of the inner
Light means that the door of Sushumna is opened. Mind and intoxication
mingle and mind enters perfect stillness. The burning aspiration which is born in
your heart digs a stream of genuine devotion. You shall merge in something so
intensely beautiful. Amid the ruins of many illusions, this procedure, in the
simplicity of its essence, will open the doors of the spiritual realization.
It is clear that having experienced these two aspects of the Omkar Reality
(internal Sound and Light) you can be assured you have practiced correctly the
procedure of Thokar. If you honestly realize you are far from these results, avoid
trying your hand at other higher procedures. Practice long sessions of Kriya
Pranayama (three phases) and of First Omkar Kriya and seek the Omkar
experience through them.

When you reach the 200 rotations during one single Kumbhaka, you can practice the
Fourth Kriya technique. If the attainment of the 200 rotations seems impossible and
the two previous keys seem not to work, concentrate all your efforts to reach the
breathless state during the final phase of your Kriya routine (in the third part of this
book, chapter 11, you will find other precious counsels about how to reach and
consolidate that state). When the breath seems to become almost non existent or
when you achieve the perfect breathless state, then start the daily practice the
Fourth Omkar Kriya. A good routine is: Maha Mudra // 20 Kriya Pranayama //
Third Omkar Kriya with 24-36 rotations of the head // 12 First Omkar Kriya //
Navi Kriya // Fourth Omkar Kriya // Mental Pranayama // Yoni Mudra.
Once you have obtained good effects through the Fourth Omkar Kriya
technique, you should attempt again the attainment of the 200 rotations of the
head during the Third Omkar Kriya technique.

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 Fourth Omkar Kriya
[commonly called Fourth Kriya]

Through Thokar we have perceived the spiritual Light in the form of a "Bindu"
(a dot) in the heart Chakra and discovered that this light shines in Kutastha too.
We are going to expand this "revelation", by experiencing the spiritual Light in
each Chakra. The Fourth Kriya is an extension of the Third, which in turn is an
extension of the Second. The peculiar state created in the heart Chakra through
the practice of the Third Kriya is now produced (or, better said, "discovered") in
each Chakra. In the Third Kriya, we have applied a tremendous physical and
mental pressure on the heart Chakra, we extend now this pressure to each
Chakra, utilizing a combination of psycho physical means.
This procedure is called the Dhyana phase of Kriya Yoga and it is this
very procedure that will succeed in unfastening the Muladhara knot. The
contribution of this Kriya in entering Sushumna and traveling to Kutastha is
exceptional. Not only the breathless state, but the Samadhi state will also
manifest. Kriya literature claims: "After twelve rounds of Fourth Kriya, one goes
beyond the realms of the Stability so far achieved. The last shell of illusion is
broken."

The Technique of the Fourth Omkar Kriya

Practice for each Chakra (in the order: 1, 2, 3, 4, 5, medulla) the following
actions:
1. Contract the muscles near the physical location of the Chakra. Relax and
repeat 3 times. Utilize this physical action to exert a great mental pressure upon
the Chakra's location.
2. Through a deep inhalation (not necessarily as long as in Kriya Pranayama)
visualize the Chakra coming up into the point between the eyebrows, where you
perceive it as a full moon.
3. Hold the breath and focus on the "inner space" between the eyebrows. This
comes out easy with Kechari Mudra. 10 The mental pressure is now exerted
simultaneously on the physical location of the Chakra and on this "inner space".
On the screen between the eyebrows you will have a particular light experience
which is different for each Tattwa.
4. There is a Mantra (specific for each Chakra) which is mentally vibrated at
least three times during the previous action.

10
"Ke-chari" is literally translated as "the state of those who fly in the sky, in the
ether". A particular "space" is created in the region between the tip of the tongue and the
point between the eyebrows and is perceived as a "vacuum", although it is not a
physical void. By merging into this empty space, it is more easy for a kriyaban to
perceive the rhythms of each Chakra and distinguish them one from another.

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5. Through a long exhalation, the energy is lowered from the point between the
eyebrows to the location of the Chakra.

Here you find the details for each Chakra:

First Chakra Muladhara

Physical action to help the mental pressure -- practice Mula Bandha until
abdomen and spine vibrates. Relax. Repeat 3 times.
Mantra to be utilized -- Om Bhur 11

Second Chakra Swadhisthana

Physical action -- practice Vairoli Mudra (contract and relax both the
urethral sphincter and the muscles of the back near the sacral center.)
Repeat 3 times.
Mantra to be utilized -- Om Bhuvah

Third Chakra Manipura

Physical action -- quickly contract and relax the navel, the abdominal
muscles and the lumbar area of the spine. Repeat 3 times.
Mantra to be utilized -- Om Mahah

Fourth Chakra Anahata

11
The structure of this technique is well known in India and is considered the subtlest
way of utilizing the Gayatri Mantra. With small variations and further ritual additions it
is published in some booklets. The Gayatri Mantra is considered to be a supreme
vehicle for gaining spiritual enlightenment. Its purest form is Tat Savitur Varenyam
Bhargho Devasya Dhimahi Dhiyo Yonaha Prachodayat. (Oh, great Spiritual Light who
has created the Universe we meditate upon Your glory. You are the embodiment of
Knowledge. You are the remover of all Ignorance. May You enlighten our Intellect and
awaken our Intuition.) This Mantra is prefaced with either a short or a long invocation.
The short invocation is: Om Bhur, Om Bhuvah, Om Swaha. The terms Bhur, Bhuvah,
Swaha are invocations to honor the three planes of existence (physical, astral and causal
respectively) and to address their presiding deities. The long invocation is: Om Bhur,
Om Bhuvah, Om Swaha, Om Mahah, Om Janah, Om Tapah, Om Satyam. This
invocation is more complete since it recognizes that there are more planes of existence:
the seven Lokas. Mahah is the mental world, the plane of spiritual balance; Janah is the
world of pure knowledge; Tapah is the world of intuition; Satyam is the world of
Absolute, Ultimate Truth. We can be satisfied with the explanation that these sounds are
utilized to activate the Chakras and connect them to the seven spiritual realms of
existence. In our procedure we use just the opening long invocation, in the complete
form, and not all the parts of the Gayatri Mantra. The Kriya tradition we are here
following ties Manipura with Om Mahah and Anahata with Om Swaha. The reason is
that the world of thinking, evoked by Om Mahah, is more fit for the nature of the third
Chakra, while the causal world of pure ideas, recalled by Om Swaha, is related to
Anahata Chakra. In conclusion we associate a Mantra to each Chakra in this way:
Muladhara - Om Bhur; Swadhistan - Om Bhuvah; Manipura - Om Mahah; Anahata -
Om Swaha; Vishuddhi - Om Janah; medulla - Om Tapah; Bindu - Om Satyam.

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 Physical action -- bring the shoulder blades together and concentrate on
the spine near the heart. Relax. Repeat 3 times.
Mantra to be utilized -- Om Swaha

Fifth Chakra Vishuddha

Physical action -- move your head quickly from side to side (without
turning your face) a couple of times, perceiving a grinding sound in the
cervical vertebrae. This is only to localize the cervical center. Now
contract the muscles of the back of the neck near the cervical vertebrae
and relax. Repeat the contraction of the muscles 3 times.
Mantra to be utilized -- Om Janah

Medulla Oblongata
Physical action -- raise the chin, tense the muscles near the medulla (under
the occipital region), clench the teeth and see the light at the point
between the eyebrows. Relax and repeat 3 times.
Mantra to be utilized -- Om Tapah

Add a particularly intense concentration on Bhrumadhya (point between the

eyebrows) by knitting the eyebrows and repeating (at least three times) the
Mantra: Om Satyam.

Now complete the "round" lifting Chakras 5, 4, 3, 2 and 1 using the afore
explained procedures (contraction, Mantra, having particular light experience...)
The instruction is to practice 12 rounds.
You don't need to ask what to do after it. Very probably, before completing
the 12 cycles, you will be overwhelmed by a deep introverted state and won't be
able to do anything else but remaining "lost" in a state of bliss. You will see that
it is difficult to complete those cycles. When you will be able to do this, you will
touch the Samadhi state.

Subtle aspects of this procedure (to be discovered in time)

One day you will discover that the chanting of the Mantra goes on more than
three times. The Tattwa related with a Chakra has captured you! The point
between the eyebrows is a region where you can dissolve the "seal" of each
Chakra. You will experience a sense of immobility and lightness, as if the body
were made of air. The Chakra in which you are concentrated will be experienced
as a great, luminous sphere. A similar experience will happen in the next
Chakra... and so on. As the number of mental chants of the Mantra increases,
the number of cycles diminish in proportion. Use a rough calculation, keeping in
mind the global time. The goal is to reach -- without forcing -- 36 repetitions of
the Mantra for each Chakra. In that ideal situation there is one single cycle. It is
clear that during the 36 repetitions, your breath is held effortlessly. Prana
always remains in the region of the sixth Chakra. If you feel any uneasiness, if
you notice that Prana comes below the throat, you should not be annoyed.
Sweetly exhale and transfer your attention to the next Chakra, raising it as
taught.

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 Many find the following technical detail very useful: before lifting a Chakra, let
inhalation ideally start from its "frontal" component, come towards its location
in the spine and then come up to the point between the eyebrows. The concept of
"frontal" component of a Chakra was introduced in chapter 7.
[Muladhara -- perineum. Swadhisthana -- the pubic region. Manipura --
the navel. Anahata -- the central region of the sternum. Vishuddha -- the upper
front part of the throat.]
Another detail is this: when you hold your breath and your awareness is
in Kutastha, raise your eyebrows, become aware of the light, relax them, knit
them slowly, be aware of the light. Repeat a couple of times.

Kriya literature explains that once the Fourth Kriya has been mastered, the
kriyaban does not need any more guidance. He divines processes of Fifth, Sixth
and other higher Kriyas in order to remain continuously immersed in the Eternal
Tranquility. Renowned Kriya Acharyas claim that the Tribhangamurari
movement which is the basis of the following Kriyas comes spontaneous as a
natural experience. I don't know it this is one of the usual exaggerations.
In my opinion, after six months of Fourth Kriya practice, you can begin
the practice of the Fifth Kriya. Let us keep present that this procedure requires an
enormous amount of time.

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 Fifth Omkar Kriya
[commonly called Fifth Kriya]

Through this Fifth Kriya, Kundalini is invited to rise through Sushumna. In the
beginning only a faint thread of energy is able to enter (due to our mental
restlessness). There is no breath, all the process is purely mental. No matter how
much Prana enters, this is guided into the head. Then Tribhangamurari Mudra
needs to be accomplished. "Tribhang" means to break (bhang) from three (Tri)
locations. These are the three knots (Tongue, Heart and Muladhara). When the
Prana comes down into the body, these knots are crossed. The most perceivable
effect is on the heart knot which is crossed by the current like by a spear. The
more concentration is applied, the more bliss (euphoria) is generated in the
seeker, therefore the seeker feels a natural tendency to practice it again and
again. By repeating this process for a great number of times, Kundalini becomes
free to rise in all its power. When this happens, the spiritual practitioner attains
the form of Tribhangamurari Krishna -- namely his knots are unfastened.

The Technique of the Fifth Omkar Kriya

Kriya tradition requires that this technique is taught in three separate sessions.
The following three procedures have one element in common: awareness and
Prana come up inside the spine and go down along a three-curved path called
Tribhangamurari (Tri-bhanga-murari = three-bend-form). This path begins in
Bindu, bends to the left, descends into the seat of medulla, crosses it and
continues toward the right side of the body. Once a particular point in the back
(about 2-3 centimeters above the right nipple's height), is reached, it reverses
direction cutting the Hridaya Granthi in the heart Chakra. After having reached
a point in the back that is 2-3 centimeters under the left nipple's height, it
changes again its direction pointing toward the seat of Brahma Granthi in the
Muladhara. (See figure 6)
Tribhangamurari is the best symbol of Kriya Yoga because it shows the
cutting of the three main knots. It is also a symbol of Sri Krishna. Its shape, as
depicted in the iconography, is also a form with three curves: his neck, legs and
back are kept in a peculiar position clearly outlining these three curves. A
sentence attributed to Lahiri Mahasaya is: "To make this body Tribhangamurari
(Krishna-like) three knots have to be crossed".

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 Figure 6. Internal movement Tribhangamurari

Fifth Kriya -- first technique: Amantrak

After the practice of Kriya Pranayama, forget the breath entirely. Practice
Kechari Mudra. Lift Prana and awareness into your brain just like you have
learned to do with the previous Omkar Kriyas. Let your awareness come
upwards along the spinal column: half a minute is required for reaching Bindu.
Then come downwards with your awareness through the Tribhangamurari path
-- the three-bended path illustrated in figure 6. Half a minute is required to reach
Muladhara.
One complete round lasts one minute. If it turns out to be shorter, let us
say 45/50 seconds, this does not mean that the procedure has been done too
much quickly. It might be fine, but take the resolution to reach the exact timing.
For two weeks repeat this technique 25 times once a day. Then for another two
weeks repeat it 50 times, then for another two weeks 75 times .... and so on up to
200 times for two weeks. Only then you can practice the second technique.

Subtle aspects of this procedure (to be discovered in time)

Through the Fourth Omkar Kriya we have crossed the obstruction of
Muladhara and now we are ready to invite Kundalini to come up. In order this
action is successful, it should be lived in a particular breathless state which is
called Antar Kevala Kumbhaka. What will happen is fantastic; often it seems to
overcome us, leading us beyond our capacity of endurance.
Before beginning the Fifth Kriya Amantrak, after having reached a state
of giant calmness of the breath through the previous Kriyas, inhale deeply filling
your lungs. Expand your rib cage and keep it expanded after completing the
inhalation. Try to remain in the same condition you instinctively adopt when you
are going to take another sip of air. Focus your attention on the air and Prana
filling the upper part of your rib cage: they are immobile there, like frozen. Go
beyond the thought of breathing. The light tension in the muscles of your rib
cage prevents you from exhaling. This state is not stable: after a few seconds, if
you abstain from doing specific actions, it is likely you would feel the necessity
of breathing. To achieve a stable state, you have to enter immediately with your

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 awareness the subtle channel of the spine. Therefore move your awareness as
afore explained, coming up inside the spine and down along the
Tribhangamurari path.
If you are able to complete, without feeling the necessity to breathe, your
planned number of repetitions, the experience will be fantastic and this is the
proof you have worked perfectly with the previous Kriyas.

If, as it is quite likely, you encounter some difficulties, make a considerable use
of the following key:
After having inhaled deeply filling your lungs and expanded the thoracic
cage, concentrate on Muladhara and begin rapidly chanting Om, Om, Om...
mentally, many times. Don't remain in Muladhara: climb the innermost channel
of the spine like an ant, millimeter after millimeter continuously repeating Om
Om Om... mentally (and of course avoiding inhaling). After no more than 15-20
seconds you'll have reached the heart Chakra. Now you perceive a deeper and
stabler freedom from the breath. Very probably, you are ready to begin the
technique of Fifth Kriya Amantrak feeling you are completely free from breath.
Otherwise repeat with great mental intensity this action many, many
times in the following days. This will help you to complete the crossing of the
knot of Muladhara. Never cease trying day after day until you are able to
practice the best form of the Fifth Kriya Amantrak.

Generally speaking, however it is practiced, the first phase of the Fifth Omkar
Kriya can be difficult to sustain. It has been explained that the Tribhangamurari
flux cleans a lot of internal dirt, namely it touches much inert material. The
action of this technique decreases the hectic condition caused by superficial
emotions, fed by certain energies springing from the lower Chakras. This leads
to a total modification of the perspectives through which we see life. Sometimes
you will feel that it separates yourself from reality. The oneiric activity is very
involving, as if you had lived a deeply intriguing and captivating adventure.
During the day, you mental state will be very strange: you could feel a lack of
enthusiasm; it is as if there exists no activity that can produce any satisfaction.
You will feel extraneous to what before would involve you. Some days you will
like to remain at home, as if in a state of convalescence. By increasing the
number of repetitions, when you approach 200, you will feel like you are going
to explode!

Fifth Kriya -- second technique: Samantrak

After the completion of the 200 repetitions, the perception of the

Tribhangamurari current is intensified by mentally chanting the syllables of the
Vasudeva Mantra.
Practice Kechari Mudra. While Om, Na, Mo, Bha, Ga, are vibrated into
the first five Chakras and Ba in Bindu, Teeee is vibrated from medulla to the
point between the eyebrows; Va, Su, De, Va are put outside the spine in the four
new centers; Ya is vibrated in Muladhara. These four new centers are four
"vortexes" inside the main flow of the current -- they are not a new set of
Chakras. Each vibration of a syllable is like a mental Thokar (hit) into the

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related center's location: since the technique is performed slowly (half a minute
for raising the awareness, the same for coming down) there is plenty of time to
make these tappings very effective.
For two weeks repeat this technique 25 times once a day. Then for another
two weeks repeat it 50 times, then for another two weeks 75 times .... and so on
up to 200 times for two weeks. Only then you can practice the third technique.

Figure 7. Placing the 12 syllables along the Tribhangamurari path

Subtle aspects of this procedure (to be discovered in time)

When you begin to practice the technique of Samantrak you think that it consists
simply in practicing the Amantrak technique, namely to feel the entire current
millimeter after millimeter, and, in addition to this, thinking the 12 syllables in
the 12 centers. This will induce you to go speedy because no one would let the
mental chanting of the Vasudeva Mantra lasts exactly one minute. But it is only
when you decide to go ahead slowly that the Tribhangamurari path begins to be
"lit." In this technique, despite the pause in each Chakras is short (surely not the
time we devoted to each Chakra in the practice of Fourth Kriya), we reap the
rewards of the Fourth Omkar Kriya.
The colors of the Chakras or the colors of the relative Tattwas will start,
first timidly and then with always great surety, to be perceived. You will have
the impression that practicing the Samantrak technique is like turning on various
lights along the Tribhangamurari path.
The manifestation of the Omkar reality as light of various colors
becomes even more strong for those who can find the time to couple this
practice with 200-300 Kriya Pranayama a day.

Before further boosting the intensity of your perception of this Tribhangamurari

movement through the following procedure, it is necessary not to have neglected
to complete the 200 repetitions first with Amantrak and then with Samantrak! If
you abide meekly by this injunction, be assured that the following practice -- the
essence of the Fifth Omkar Kriya -- will never disappoint you and will become,
besides Kriya Pranayama, your favorite technique.

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Fifth Kriya -- third technique: Thokar along the Tribhangamurari path

Practice Kechari Mudra. Starting with the chin on the chest, move your
awareness very slowly along the spinal column from Muladhara upwards. Your
chin comes slowly up following the inner movement. The Chakras are touched
with the syllables of the Mantra (Om is placed in the first Chakra, Na in the
second ...). The movement is charged by the maximum possible mental intensity.
The hands (with interlocked fingers) are placed upon the navel area so as to push
the abdominal region upward, thus creating a mental pressure on the first three
Chakras. When the chin is parallel to the ground, the perception is at the Bindu.

Figure 8. Thokar - Tribhangamurari

Without turning the face, the head moves toward the left shoulder, then the head
tilts back a little and in a sweeping arc begins to move toward the right shoulder;
but it stops in the middle where the chin is raised as much as possible. The neck's
rear muscles are contracted. During this movement, the Tribhangamurari flow
descends to the left from Bindu to medulla. Teeee is vibrated from medulla to the
point between the eyebrows. From that chin-up position the face turns to the
right (as with the intention of looking attentively at the area at your right, as far
as possible). During this movement (be careful: the movement is slow!), the
inner Tribhangamurari flow reaches the eighth center. The chin is above the right
shoulder; from there it touches the right shoulder for an instant (this is the first of
five strokes; the shoulder also makes a small motion upward to make contact
with the chin easier) while the syllable Va is vibrated in the eighth center. Then
the face begins to turn left in a very slow motion, accompanying - millimeter by
millimeter - the perception of the inner flux moving across the fourth Chakra.
The face turns to the left (as with the intention of looking attentively at the area
at your right, as far as possible). The second stroke takes place on the left side
when the syllable Su is vibrated in the ninth center. Then the chin, grazing the
left side of the collarbone, slowly moves toward the position in the middle of the

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chest. During this movement - exactly when the syllables De and Va are thought
in the tenth and eleventh centers - two light strokes are given to the collarbone in
intermediate positions. In the end, when Ya is placed into Muladhara, the last
chin stroke on the chest (central position) is carried out.
This procedure is repeated 12-36 times. As in the previous technique, half
a minute is ideally required for raising your awareness and the same time is
required to let your awareness descend through the Tribhangamurari path. If you
employ 45/50 seconds, it's all ok; however try always to reach the ideal speed
which is 60 seconds.
The supervision of an expert helps to avoid any problems. I am referring
to stress and pain in the cervical vertebrae and in the muscles of the neck. Abrupt
movements should be avoided; it is thus possible to reach deep mental
concentration when thinking of each of the five syllables in their respective
centers. During the first weeks it is wise not to practice every day, but spread out
the practice to every two or three days.
At this point one starts the incremental routine by practicing (strictly no
more than one day a week!) the amounts : 36x1, 36x2, 36x3,.. 36x35, 36x36.
This is really a colossal venture. A minimum of 8-10 months is required to
complete it; usually the required time is longer because a kriyaban can choose to
rest for some weeks.

Subtle aspects of this procedure (to be discovered in time)

The tendency to proceed quickly is very strong, but in such way you risks to
never understand the essence of the procedure. Even if this technique was called
by some "Thokar of the five strokes", actually here the Thokar happens along
the whole path, in every millimeter of it. The practice of Kechari, the
continuous movement of the chin, the experience of great numbers of the two
preceding techniques Amantrak and Samantrak create a particular power. The
most important concept to be understood is that the internal moving sensation is
charged by the maximum possible mental intensity: like squeezing with a pencil
an almost empty tube of toothpaste to get the last little bit out. The five blows
are Thokar, this is sure; but Thokar happens also along all the path because
Thokar means "touching with pressure".

End each part of the Fifth Kriya with a deep concentration on the point between
the eyebrows. The technique of Yoni Mudra is perfect for this purpose. Begin the
practice of the Sixth Kriya technique when you have completed all three parts of
Fifth Kriya. The effects of the incremental routine of Thokar up to 36x36
repetitions are very strong and can be defined a deep internal cleansing. To
whom has the time and the good will to complete it, I recommend it as the
greatest enterprise that one can achieve in life.

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 Sixth Omkar Kriya
[commonly called Sixth Kriya]

The definitive stability of Kundalini in Ajna Chakra is achieved through the

Sixth Omkar Kriya. This technique implies the experience of the movement
Tribhangamurari in small dimensions inside each Chakra, Bindu, medulla, in the
four centers outside the spine located along the Tribhangamurari flow and again
in Muladhara.
Let us understand an important concept: perceiving a movement within a
perfect stillness -- which is impossible to be intellectually grasped -- has an
enormous impact upon a kriyaban's ability of unloosing his/her small
individuality in the greater Self. This experience is the surest way toward the
realization of the Self. Only few Kriya schools have disclosed the nature of this
micro movement Tribhangamurari and revealed its importance. Unfortunately,
many seek frantically impossible surrogates of it! This internal movement is the
deeper aspect of the Omkar reality. It comes in your life to annihilate any form of
duality present in the Chakras and in your awareness.

The Technique of the Sixth Omkar Kriya

Kriya tradition requires that this technique is taught in two separate sessions

Sixth Kriya -- first part: Amantrak

Practice Kechari Mudra. Through a short inhalation, raise the Prana contained in
the Muladhara Chakra into the point between the eyebrows. When the presence
of the energy is clearly felt in the point between your eyebrows, stop the breath
and look "down" at the Muladhara Chakra -- visualized like a horizontal disk,
having a diameter of approximately 2-3 centimeters. Draw on that disk the form
of the Tribhangamurari movement in reduced dimensions -- similar to that
already experienced in large-scale dimension. Refer to figure 9; start from point
B (back part of the Chakra) and go straight to F (frontal part of the Chakra); then
return from F to B along the snakelike path. Don't worry about the time required:
it may be short, it may be long ... no matter! But try your utmost to perceive
something. Exert a moderate but continuous pressure on the disk as if you had a
pen and drew accurately a clear continuous mark. You can do a very faint
movement of the spinal column (forward, left, right, left, back to starting
position). This movement should be almost invisible to an observer placed before
you. Repeat two more times. Your breath is held effortlessly; the Prana remains
totally in Ajna Chakra. After three perceptions of the complete movement (a
complete movement is a straight movement from B to F, followed by the

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snakelike movement from F to B) you can have a subtle exhalation, relax and let
Prana come down. Move to the second Chakra and repeat the same procedure.

Figure 9. Tribhangamurari micro-movement inside a Chakra

Repeat the same procedure for Chakras 3, 4 and 5, then in Bindu, then in
medulla, then in the four centers outside the spine (those introduced in the
previous Fifth Kriya technique), and finally in Muladhara. This is round 1:
practice twelve rounds. Be faithful to this practice for at least six months before
starting to familiarize with the second part.

Sixth Kriya -- second part: Samantrak

The technique is the same but the mental pressure is increased through the
repetitions of the syllables of the Vasudeva Mantra.
Through a short inhalation, raise the Prana contained in the Muladhara
Chakra into the point between the eyebrows. When the presence of the energy is
clearly felt in the point between the eyebrows, stop the breath and look "down" at
the Muladhara Chakra and mentally utter the syllables "Om-Na-Mo-Bha-Ga-Ba-
Te-Va-Su-De-Va-Ya". Do this Japa without hurry. The micro movement
Tribhangamurari will be perceived as in the previous first part of Sixth Kriya,
but now the mental repetition of the syllables will add a greater "pressure" to it.
The syllables are like little "thrusts" or "pulsations". The duration of a round is
determined by the speed of the chanting of the Mantra. For many people the
chanting of the Mantra and, consequently, the micro-movement lasts about 10-12
seconds. However remember that Lahiri Mahasaya's recommendation was "Don't
be in a hurry!" Try to perceive the difference between going slowly and with
speed. If you go slowly you will perceive a tremendous power.
Repeat the Vasudeva Mantra three times. Your breath is held effortlessly.
Prana remains totally in Ajna Chakra. In this second part, the best choice is to
remain in perfect immobility and not use any movement of the spinal column.
After three perceptions of the complete movement, you can have a deep
exhalation or you can choose to let the Chakra's energy remain in the point
between the eyebrows without doing a conscious exhalation.
Repeat the same procedure in Chakras 2, 3, 4 and 5, then in Bindu, then in
medulla, then in the four centers outside the spine, and finally in Muladhara.

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This is one round: practice twelve rounds. Go ahead with this practice until you
reach the age where you can retire from your work and have all the time for
meditation.

Routine
Practicing every day all of the techniques of Kriya Yoga is ideally possible but
you must check carefully that they co-operate to establish a foundation of
harmony and calmness. The good effects of peace, inner joy, calmness of the
breath and listening to inner sounds should always go on increasing.
The technique of Maha Mudra can be put at the beginning of the routine.
On the contrary, Navi Kriya is very useful before Fourth, Fifth and Sixth Kriya.
The reason is that it calms tremendously your breath. Kriya literature says: "At
least, six or seven hours of practice are necessary. Practice the Mantra slowly."
The final result happens after years of serious commitment. Final liberation
(Moksha) is not attained in one day. During the epoch of your life when you are
occupied with this procedure, many splendid experiences will happen and the
last internal obstacles will be cleared one after another.

While waiting for the moment you can retire from work, a deeply rewarding
incremental routine of the Sixth Kriya is the following:
Perceive, on the first day, the micro-movement 12 times in each of the 12
centers -- just one round. After one week, on the second day of your incremental
routine, perceive the micro-movement 24 times in each of the 12 centers -- just
one round. Then 36 times in each Chakra/center... Increase of 12 in 12, up to
reach 12x12. This means that the last day you will perceive 144 micro
movements in the first Chakra, 144 in the second...and so on.

Routine to be practiced in the last part of your life

The most challenging of all the incremental routines, suited for those who have
retired, is the following. On the first day, the micro-movement is perceived 36
times in each of the 12 centers. Only one complete round is done; one has a total
of 36x12 perceptions of the micro movement. After one week one perceives
36x2 = 72 times (72 times in the first Chakra, 72 in the secondand so on).
After some days, the amount is 36x3 in each Chakra.... Always just one round!
At a certain point, an entire day is not sufficient to complete one round.
The work-load must be divided into two days. On the morning of the second day,
the technique is resumed exactly where it had been interrupted the previous
night. After these two days of practice, you might need to rest for one week or a
couple of weeks.
Go ahead increasing. At a certain point, a single stage will require three
days, then four, and so on. The final 36x36 will require a week, or even more
days, to be completed! This incremental routine is really a giant achievement,
however a kriyaban should grant himself the joy, the privilege of going on
slowly. Slipping into a hurried practice leads to nothing. A particular joy springs
out of the Chakra in which the awareness dwells. One should intentionally wait
for a particular feeling of enjoyment after each chanting of the Mantra. During

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each stage, it is wise to keep silent, avoiding any opportunity for conversation.
However, the use of common sense should always prevail; if addressed, a polite
reply is always imperative.

The afore described Incremental Routine is the best preparation for the conscious
exit out of the body at death (Mahasamadhi). It is explained that it burns forever
the necessity of reincarnating. As the Yoni Mudra marks the last moment of the
day when, having concluded all activities, a kriyaban withdraws his awareness
from the body and from the physical world - a "small death", so to speak the
afore described intensive procedure is like a Yoni Mudra in greater dimensions, a
farewell to life, a return to the origin. In this way one "dies forever": dies to one's
desires, to one's ignorance. According to this tradition, death's mechanism is to
be invited (when the right moment comes) by calming the heart and by merging
deeply with the Omkar reality.
In the months preceding that moment intuition guides the advanced
kriyaban to guess when such a moment is approaching one should practice this
technique extensively. It is recommended to perceive the micro movement in the
point between the eyebrows 36x48 for each center. This means perceiving a total
of 20736 micro-movements. Since it is possible to complete this with reasonable
ease in a period of 24 days, one can assume that this process is supposed to be
repeated more than one time. It is not sure that, in the moment of death, a
kriyaban performs the technique of Thokar. We may reasonably assume that it is
not always possible to perform the physical movement of Thokar. To be aware of
the point between the eyebrows may be the only thing possible. Kriyabans
vibrate there their beloved Mantra and merges with the Infinite. To be able to
experience that, is our ardent hope and determination.

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Appendix A: Hypothetical Seventh Omkar Kriya

The Kriya system that I describe in this book is made of First Kriya with eight
techniques, followed by the six steps of Higher Kriyas -- called Omkar Kriyas or
Kriyas of Sthir (static) Prana. Why add to them an hypothetical Seventh Kriya?
Because in some respectable Kriya literature there are convincing hints to this advanced
procedure. Recently, I have received technical information that seem to match perfectly
those hints. Since this is a book for students and researchers, I don't think it is a bad
thing to share what I know, trusting that it is not taken in a dogmatic way. Therefore I
will be concise, leaving aside any rhetoric.
Summarizing the received information, I find very interesting one aspect of this
technique: it could be defined what Kriya Pranayama becomes when the ability coming
from mastering all the previous Kriya techniques is fully applied. This is a fascinating
theme that concerns each kriyaban.

In this practice we shall amalgamate:

1. The third part of Kriya Pranayama, experienced in the highest form of Shambhavi
Mudra.
2. A rhythm of breathing considered almost beyond the limits of human abilities: each
breath lasts 60 seconds.
3. The Tribhangamurari path we already know but containing an essential modification.

The Technique of the Seventh Omkar Kriya

After a deep practice of the first two parts of Kriya Pranayama, start its third part. Use
all the power of your concentration to establish yourself over Sahasrara -- of about 8
centimeters. Go ahead with a mind perfectly tranquil trying to slow down your breath
rhythm. Don't force. You might require months to reach the unusual rhythm of one
breath a minute. The current comes up in 30 seconds and returns down in 30 seconds.
We can avoid considering the pauses of the breath, because when you are at the end of
this slow inhalation or at the end of this slow exhalation, it is almost impossible to say
if you are breathing or not. (But if you are an hair-splitter, I will satisfy you
immediately. Consider the afore quoted 30" + 30" divided in: inhalation 27" + pause 3"
+ exhalation 27" + pause 3".) Be patient and you will reach this rhythm. Only then,
guide your breath according to the following instructions:
a. Come up with a long inhalation putting the syllables Om, Na, Mo, Bha, Ga in
the first five Chakras and Ba in the fontanelle. (I remind that we are hinting at the
anterior fontanelle, as pointed out in chapter 6).
b. Start a slow exhalation feeling the current going up of a couple of
centimeters, bending to the left and turning down. Such current enters again the brain
and comes down to the left towards medulla where you chant Teeee. Then all the other
parts of the path are those described previously in the Fifth Omkar Kriya. In other
words the Bindu point is substituted by the fontanelle and the current that should go
downward, starts going up for a small length, then makes a U-turn and moves
downwards. (This particular part of the path -- coming up from fontanelle and then
turning downwards -- is seen in Lord Shiva's iconography. The Ganges river makes her
way through the locks and clusters of Shiva's hair and comes down upon the earth.)

While coming up and going down, don't practice Thokar, don't move, remain immobile
as you did in the two first parts of Fifth Kriya. Don't use any mala to count the breaths.

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Go on indefinitely. 100-200 breaths pass by without noticing but almost always
absorption will engulf you and bring your awareness into the Samadhi state.

Appendix B: Some interesting variations of the Thokar procedure

1. A Sufi way of practicing Thokar

There is no doubt that Thokar has a great affinity with a particular Sufi way of
practicing their "Dhikr". I am referring to those procedures in which the chanting of the
L Ilha Ill Allh is accompanied by the movements of the head. Interesting is to learn
that Lahiri Mahasaya gave the Islamic mantra L Ilha Ill Allh to his Muslim
disciples to be practiced during Thokar. We don't have the exact details of that
procedure but it seems reasonable that the was lifted (with or without the help of the
breath) from under the navel up to the brain; after reaching the brain, it moved from the
brain to the one shoulder, then to the other shoulder and then it hit the heart. A modern
Sufi confraternity practices in the following way: "La" is placed in the head, "ilaha"
(with head bending to the right) in the right upper part of the chest, "illaal" (with head
bending to the left) in the left upper part of the chest, and "lah" (with head bending
down) in the heart; then again "La" in the head, while raising it....
I think that if one wants to follow the Sufi path by using the Kriya techniques,
one will encounter no difficulties whatsoever. Of course one should be endowed with a
strong self-teaching spirit. As for the number of repetitions of each technique, one may
abide by the numbers given in the Kriya schools or one can go beyond them in a
completely different dimension. As the chant increases in intensity, a deep intoxication
is felt in the heart. I know that the Sufis reach an amount of repetitions that is
inconceivable for a kriyaban.

2. A sweet and comfortable way of practicing Thokar

It is fair to reserve space to describe how a Kriya school conceives the practice of
Thokar. It is correct to make a mention of it because it is very comfortable. It can be
useful to those who don't love the strong impact of the described Thokar and prefer a
more delicate approach.
Inhalation happens like in the basic form of Thokar. The chin moves up... Om,
Na, Mo... Ba in Bindu. Then the breath is held. The chin bends forward, toward the
throat cavity: a certain internal pressure is felt on frontal part of the heart Chakra. The
head resumes its normal position and then bends slightly toward the left shoulder,
without turning the face. The same experience happens: a certain internal pressure is
felt on the left part of the heart Chakra. The head resumes its normal position and bends
backwards: the same experience happens and pressure is felt on the back of the heart
Chakra. The head resumes its normal position and bends slightly toward the right
shoulder, without turning the face: the pressure is felt on the right part of the heart
Chakra. The head resumes its normal position, then the chin bends forward, toward the
throat cavity... pressure is felt on the frontal part of the heart Chakra. The head then
resumes its normal position. During this five bendings holding the breath, no Mantra is
utilized. Then the exhalation leads the awareness through the Chakras to Muladhara. Te
is placed in the medulla, Va in the fifth Chakra and so on Su De Va, until Ya
is mentally chanted in the Muladhara. The time employed depends on the individual;
usually it is approximately 20-25 seconds, but it can be longer. The procedure is
repeated at least 12 times. It should be remarked that the different pressures on the heart
Chakra are more similar to a supply of energy flowing down in a tranquil way from a
region above the head than the typical tapping of the Thokar. The head movement is

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comparable with the movement of a lid of a pot which by moving allows the pot to be
filled by a stream of energy.
It is obvious how this form can evolve. After inhalation, the whole set of the
movements of the head can be repeated different times before exhaling -- always
holding your breath. The movements become more fluid: after bending forward, the
head does not resume its normal position and, immediately afterwards, it hits to the left,
then backwards...

3. An interesting way of practicing Thokar extending its action upon the first four
Chakras
The physical pressure upon each Chakra, is obtained by a very natural and instinctive
extension of the basic Thokar procedure. Inhalation happens like in the basic form of
Thokar. The chin moves up... Om, Na, Mo, Bha, Ga and Ba in Bindu. Then the breath is
held. Without turning the face, the head moves toward the left shoulder, then the head
tilts back a little and in a sweeping arc begins to move toward the right shoulder. This is
only half done: the head stops in the middle where the chin is raised as much as
possible. In the meantime, the energy has descended from Bindu to medulla, not in a
vertical line but curving to the left. When the chin is up, while chanting Teeee, all one's
awareness like an arrow is injected into the point between the eyebrows. (During this
act, Mula Bandha can be added -- if this does not disturb.) While keeping one's breath
held, from this chin-up position the face turns to the right (as with the intention of
looking attentively at the area at your right, as far as possible) and then to the left (as for
looking attentively at the area at your left, as far as possible.) During this movement,
the fifth Chakra is perceived and the syllable Va is mentally chanted in it. Then, from
the left position, the chin strikes the middle of the chest along a diagonal (just like in the
basic form of Thokar), and the syllable Su is vibrated in the heart Chakra.
Then, while keeping one's breath held, another similar diagonal movement of
the chin from the left to the chest is repeated and the energy is directed toward the third
Chakra where the syllable De is vibrated; another similar movement directs the energy
and the syllable Va into the second Chakra; finally a last stroke directs the energy and
the syllable Ya into first Chakra. A very long exhalation accompanies the movement of
the energy which, like a liquid light, climbs up the spine, crosses each Chakra up to
medulla, Bindu and fontanelle.
The movement of the energy is intensified by the movement of the chin which is
raised very slowly as if to push the energy up. This procedure can be repeated for a total
of six to twelve times. But, usually, just one repetition could be enough. Only an expert
Acharya can guide a kriyaban to increase the repetitions of this technique. Its effects are
very difficult to assimilate! 12
At the end of this practice, Kundalini is invited to awaken. This is obtained by a
series of very long and deep exhalations (each exhalation is preceded by a quick
inhalation which does not require any visualization) through which we push the energy
up from Chakra to Chakra. From the Muladhara Chakra the energy rises like waves of
a tide moving higher and higher, reaching a Chakra, then again falling down and
moving from the base of the spine to a higher center. The centers of the head are
awakened by increasing the mental pressure around each one of them in the last part of
12
Some Kriya Acharyas teach at this point to lift the body just a few millimeters with
the help of the hands and then let the buttocks touch the floor with a mild jolt. This
action is called Maha Bheda Mudra, "Position of the great perforation" -- obviously it is
the knot of the Muladhara to be crossed and cut. If the jolt is accompanied with the
correct mental intensity, an ecstatic shiver is perceived.

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each exhalation, when the dissolution of the breath is accompanied by an increase of
mental power.

Figure 10. Scheme of the movements of the chin

4. A very interesting way of extending the Thokar procedure to all the Chakras
After having inhaled (with Om, Na, Mo...) and raised the Prana in the upper part of the
lungs, keep the lungs as when you are going to begin a new inhalation. With a very
relaxed mood, start rotating the head -- but take care of making slight movements! In
comparison with the movements of the advanced level of Thokar, diminish further the
dynamic of the movements of the head. Considering fontanelle like a point, the rotation
of the head now draws a circle of no more than 2 - 3 centimeters of diameter. There
could be also a light but visible oscillatory movement of the body (torso) that
accompanies the movement of the head.
Transfer the repetitions of Te, Va, Su into the head. There are different ways of
doing this: think Te in the left lobe of the brain, Va in the right one and Su in the frontal
part of the head. While you think Su, you can have a small ( almost invisible from the
physical point of view) jolt -- you are lightly tapping on the door of Kutastha. Repeat
different times. Exhale and inhale, taking back the rotation of the head.
You can activate a counterclockwise internal movement in each Chakra. While
part of your awareness remains in the head, try, at the same time, to be aware of the
fifth Chakra. Transfer the repetitions of Te, Va, Su into the fifth Chakra. Think "Te"
when you move to the left, "Va" when you move to the right, "Su" when there is a soft
tap in the center of the fifth Chakra. Repeat about three times. The gist of the procedure
is the ability to create a mental pressure inside each Chakra. Exhale and inhale, taking
back the rotation of the head. Shift your attention to the fourth Chakra and repeat the
procedure. Repeat in the third Chakra... and so on (2, 1, 2, 3, 4, 5, 4, 3, 2, 1, 2 .....), up
and down your spine different times. Develop the ability of creating a mental pressure
well precise directed towards the nucleus of each Chakra. Make milder movements till
you reach a perfect immobility. In this immobility there is a treasure to be enjoyed.

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We said to exhale and inhale between one Chakra and another. This is not an obligation.
If you have mastered the Third Omkar Kriya, you will be able to do all the work during
one single breath.

Appendix C: Some interesting variations of the Fourth Kriya procedure

1. Fourth Kriya with "Te, Va, Su"

The instructions are the same, but, instead of chanting the Mantra Om Bhur or Om
Bhuvah ecc, chant always Te, Va, Su. This for each Chakra that you raise. The
perception inside each Chakra and inside Kutastha are those we have described in the
previous variation of Thokar (n. 4).

2. Stimulating the crown

The ellipse of the crown, seen from above, may be ideally divided into 12 parts. Thanks
to a short inhalation, the Muladhara Chakra is ideally raised into the crown of the head,
over the occipital region, on the right (into part "1" of figure 11). Now forget the breath
but keep the Prana in that point.

Figure 11. Crown seen from above

Repeat mentally Te, Va, Su three times in that region. In the same way raise the second
Chakra into the adjacent part "2" of the crown. Repeat there Te, Va, Su ... and deepen
the experience. It is clear how the same procedure is repeated for the other Chakras (3,
4, 5, Bindu, medulla, 5, 4, 3, 2 and 1) activating thus all the parts of the crown. After
two or three complete rounds a sudden bliss manifests and one is no more able to
mentally chant anything. The procedure ends in ecstatic absorption.

3. Stimulating important centers inside the brain, opening your way to Sahasrara
Inhale raising the Muladhara Chakra into medulla. Hold your breath. Micro Thokar is
practiced now inside medulla. Oscillate slowly your head left - right - return to center,
keeping the focus of concentration in medulla oblongata. Think (mentally chant) Te
when you move to the left, Va when you move to the right, Su when you return to the
center and, in order to intensify your perception of medulla oblongata, give a faint jolt
with your chin. Repeat three times, always holding your breath. Exhale.
Now raise the second Chakra into the posterior part of the cerebellum. Hold
your breath. Repeat three times the afore described procedure with Te, Va, Su, focusing
all your attention into the posterior part of the cerebellum. Exhale and come down at the

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third Chakra location: inhale and raise it to the Pons Varolii (in order to perceive it
come from cerebellum toward the center of the head, over medulla -- a few centimeters
forward). Hold your breath. Repeat three times the procedure with Te, Va, Su, focusing
all your attention on the Pons Varolii. Exhale and come down in the fourth Chakra.
Inhale, raise it over the pons Varolii in the point marked with "4" in figure 12. To
perceive it, slightly swing your head back and forth. Feel a horizontal line that comes
from the point between the eyebrows backwards. At the same time feel the vertical line
that comes down from the fontanelle. This center is the point of intersection of the two
lines. When you have it, repeat three times in that point the procedure with Te, Va, Su.
Exhale and come down in the fifth Chakra. Inhale, raise it in the point marked with "5"
in figure 12 . To perceive it, swing slightly your head back and forth. Feel a horizontal
line that comes from Bindu forwards. At the same time feel the vertical line that comes
down from the fontanelle. This center is the point of intersection of the two lines.
Repeat three times in that point the procedure with Te, Va, Su . Exhale and come down
in medulla. Inhale, raise it into Bindu. Repeat three times in Bindu the procedure with
Te, Va, Su. Exhale and come down at the point between the eyebrows. Inhale, raise the
whole region between the eyebrows into fontanelle, which is the seventh Chakra trigger
point. Repeat three times at fontanelle the procedure with Te, Va, Su.

Figure 12. Locating some particular centers inside the head

Exhale from Fontanelle to the point between the eyebrows. Inhale. Exhale from Bindu
to medulla. Inhale. Exhale from point "5" to cervical Chakra. Inhale. Exhale from point
"4" to Anahata Chakra. Inhale. Exhale from pons Varolii to third Chakra. Inhale.
Exhale from Cerebellum to second Chakra. Inhale. Exhale from medulla to Muladhara.
Repeat all this maxi round from the beginning, making the movements subtler and
subtler until you reach the perfect immobility -- of body, mind and breath.

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 PART III: KRIYA YOGA IN PRACTICE

CHAPTER 9
REMARKS ON THE POTENTIAL DANGERS OF MEDITATION AND KRIYA

The theme of this chapter is potential dangers of Kriya Yoga in connection with
alienation from reality and with the premature awakening of Kundalini. A reader
who browses through the Web pages dealing with Kriya Yoga or Kundalini Yoga,
will find some pages warning against the dangers of "premature awakening of
Kundalini". It is necessary to deal with this theme before facing any didactic
issue.
There are millions of people in the West practicing meditation every day,
but there is few information about how to avoid dangers. Usually meditation is
introduced as an omni-beneficial activity. But meditation is taking a walk in your
psychic inner world, thus necessarily there should be obstacles and dangers to be
considered. 1
This subject has aroused a great interest: the list of the problems that the
allegedly premature awakening of Kundalini would cause is limitless. Besides
Kundalini, there are a few web sites that warn against any form of meditation: all
hinting at the possibility of a break with reality with unusual or extreme
strengthening of emotions, in particular agitation and anxiety, long-term
disorientation where one spaces in and out of higher planes, unable to focus long
enough to work.
There are evident exaggerations. Unfortunately there is a tendency in the
Web to duplicate pages from site to site without changing a coma. If one makes
up that a yogi died of spontaneous combustion during the practice of
Pranayama, he can verify that after a physiological time (one or two months)
this story will appear on a couple of other sites. Thus we can read also that:
"Trough practicing Kundalini Yoga, an aspirant can develop occult, psychic
powers. These powers can be used for constructive or destructive purposes, but
quite often they are misused. For example the ability to read someone else's mind
can create problems and is likely to be ... resented by those who it is used on."
This is comic! When we find such amenities we wonder: "who on earth has
written such nonsense and with what purpose"?
We can also read that Yogis are inclined to fall into sorcery and black
magic because they evoke, unaware, negative entities. One guy claimed that:
1
This theme could have been placed in the first pages of this book, but I think it is
convenient to deal with this theme now because few people ever read a preface. Most
readers behave like timorous animals in unfamiliar territory, wondering whether to give
a modicum of trust to the author. They prefer to get a general idea of the author's
motivations (and obsessions) by concentrating on certain techniques to see how
deeply they are discussed. Only if they are convinced of the value of a book, they might
pay attention to the author's message in a preface. I have also decided that the first part
of the book conveys my first enthusiastic idea of Kriya as a path of Beauty. I was not
aware of any danger. Now I realize that possible dangers must to be discussed seriously;
however in my opinion it remains marginal in the discussion of the mystical path, quite
tied up to deviant behaviors of people.

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"When you repeat that Mantra Om, Om... you are actually invoking a demon
spirit to come and possess your mind. Whatever that follows is the result of that
specific Hindu Demon you are invoking. " The same person adds that during a
meditation session began to levitate and "... ever since that second I haven't slept
as a human, I lost my sleep! Whenever I closed my eyes, I saw the flames of
Hell, I didn't dear to close my eyes, I couldn't! I became a psychiatric case, and
26 times I've been hospitalized."
We are baffled when we meet people in real life (maybe even our friends)
who claim that Kriya is responsible of all their psychological and psychiatric
problems and of some physical troubles too. They want to convince you that by
breathing fresh air (Pranayama) they have developed all kinds of mental
ailments, even schizophrenia too. From a benediction as it seemed at the very
beginning, Kriya turned out to be a curse, a misfortune. They mention
contemptuously the same techniques that we have experimented so many times,
with so much love, drawing the purest delight.
When I read or heard all this, my first reaction was: "Now, if I must go
crazy, I prefer to go crazy because of Kriya, instead because of life itself. If the
germs of madness are inside me, they will come into bloom both if I practice
Kriya and if I do not practice it. Any discussion about whether Kriya can
accelerate the situation is perfectly useless because the answer will be never
demonstrated. Yet, considering the glorious moments experienced, I will walk
such path without an ounce of fear, had I to burn in it."
For a lot of time, this has been my way of thinking, also because I
believed after all that the alleged dangers were imagined by minds full of
confusion. But life taught me that there is a part of truth there. I continue with the
usual enthusiasm and courage but I am prudent when I talk about Kriya to other
people.

The situation I am totally unprepared to deal with is what can happen to those who have
made use of drugs or who have shown symptoms, even weak, of mental disturbances
and start practicing Kriya either because it's a trend or as a treatment. I don't know what
counsel to give to them or if in this situation it is better to exclude the practice of Kriya
altogether.
Sometimes the situation is not clear and I just guess what is confirmed by their
friends and never by the reluctant student: a desultory life-style marked by drug abuse.
Personally, I've always been taken aback when people blame their spiritual practice for
damaging their psyche but say nothing about the drugs they have taken! How came that
a person went to India every year for a series of years? How came that for many years
there wasn't any interest in learning Yoga? Only recently they have practiced some mild
form of concentration and lo, a catastrophe! They go on maintaining that now they are
ill and suffer because of their prematurely awakened Kundalini! The same person who
for years took acids, any kind of amphetamines, opiates and (emulous of Castaneda)
didn't disdain the use of psychotropic plants, now is accusing the simplest yogic
exercises to have caused their doom. We don't want to rub salt in the wound -- no one
likes to put a past, which cannot be changed, in causal relation with today's troubles and
tragedies. Anyone wants to exorcize the thought of having seriously damaged their
brain and be in a condition of permanent, fatal psychic disorder. They ask us to respect
the psychological wall they have erected. That is their past, ended forever: we are

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invited to worry only over Kriya and its effects that had to be marvelous (as we hastily
have promised them) and, on the contrary, have been frightening. We listen nodding our
assent and we are not permitted to clamor for a mirror in which they can see how
inconsiderate and cruel they had been toward their body.
In other students we perceive that there is a pre-existing psychological trouble.
They seldom confess how in the past at the climax of a psycho-physical breakdown
they refused to take prescribed medications. They claim they succeeded in solving any
problem through the sheer use of their will. But we see that the reality is quite different.
How terrible is sometimes this illusion of self healing! If someone is psychologically
fragile, it is very unlikely they use the techniques of Yoga in the right way. Probably
they don't aggravate the condition of their alienation but fear and anguish might arise as
an unconscious resistance to awaken they lurking mental nightmares. Let's get things
straight: often it is the very mental disturbance that brought people to spiritual and
esoteric interests. Failure is certain: fear forces one to remain on the surface and bars
their way to deep practice. A radical transformation is impossible, feared as the worst
spectrum, a menace to one's psychological stability. Let us remember this, when they
give the most absurd and funny excuses to justify their leaving Kriya: they are doing
the right thing!
Often the worse experience for a kriyaban who has tried to help them is to be a
witness of what seems a gigantic ingratitude: not only do they abandon the Kriya path
but they revolt against it as if it was an horrible thing causing havoc. Sometime they
claim Kriya is the arch-enemy of the spiritual experience. Let's bite our tongue: they are
not ungrateful but sick persons and our biggest mistake was a failure to understand it
and overestimate a pseudo, almost automatic, healing action of Kriya.
On some occasions we meet both drug abuse and mental disturbance and will
never know if there were the drugs who damaged their brain and nervous system, or it
was because of an already damaged brain that they sought drugs as a remedy. The rules
of politeness require that we listen to them without reacting.
Another situation of real doom is when a student, curious of exploring the
Afterlife unknown territory or dreaming to contact a deceased relative or friend, may
get involved in spiritualism (mediumism). I have some grounds to believe that the
untrustworthy soil of spiritualism is one of the best areas to cultivate splits inside one's
personality. In my opinion, this is a field where one certainly would hurt their psyche. I
deal with this minor-in-frequency theme because there are people who claim they have
the privilege to communicate directly with the historical Masters of Kriya. It is
pathetic and, to an extent, even amusing being told that their message is coming from
the hereafter: "In this epoch, the Kriya is old-fashioned and useless. Devotion is
enough!".
Classical spiritualism - characterized by a person (medium) who enters a trance
state at a desk, answers the questions put by the bystanders through a code of loud raps
- has handed over its place to more modern methods such as those where all the
participants, putting their hands on an upside-down glass to move it among the letters of
the alphabet stamped on a comfortable flexible tablet (Ouija board). Many prefer the
more accessible revelations of a channeler who lets the invoked entity express through
the flood of his own eloquence. It is interesting to see how the channeler's biographies
trace a common scheme. All tell that once they were skeptic of their own faculties and
would not accept yielding to the higher Will who had decided to entrust to them the
mission to serve as medium between spirits and humanity. Once their mission was
accepted, from the same ultra mundane source came the inspiration to mix the flow of
the various revelations with the diagnosis of unlikely illnesses, with prescription of

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expensive alternative remedies.
If spiritualism kept its promises, it would be the most valid gold-mine of
information - a direct connection with the beyond, far more accurate than any other
source! Alas, reality has nothing to do with their imagination! Apart from the automatic
writing in which the one who asks is the same person that gives the answer, the Medium
knows in advance the preferences and anticipations of the person who addresses him.
Therefore all becomes like a closed circuit: question and answer reverberate in an
endless loop like the feedback of a microphone set next to its loud speaker. As anyone
can observe, the messages are always agreeable. Every adept, even of limited
intelligence, receives the message that the Divine has assigned him an important
mission I believe that this is, psychologically speaking, very dangerous. I knew some
kriyabans who plunged into situations of such a narrow vision that their life style
appeared grotesque. What I witnessed, with a sadness sharpened by the particular
situations which at that time took place, was the mental fragility of most people
practicing spiritualism. They puzzled me not only on account of their statements but
also of what emerged through their eyes. It was as if, from behind the mask of their
face, another personality appeared, extremely self-confident, who allowed others to
defraud them in the worst of the ways. Their original desire to find total freedom,
spiritual realization, ended in the worst of all prisons. They gave all their possessions,
and their life, to a person who was an authentic rogue.

Kundalini

Let us begin by what is said in any Kundalini book. This concept provides a
framework which is convenient for expressing what is happening along the
Kriya path. Kundalini is Sanskrit for "coiled": it is conceived as a particular
energy coiled like a serpent in the root Chakra (Muladhara). The representation
of being coiled like a spring conveys the idea of untapped potential energy. A
tremendous concentration of spiritual energy lies allegedly at the base of the
spine. It sleeps in our body and underneath the layers of our consciousness,
waiting to be aroused by spiritual discipline.
In Kundalini Yoga a seeker aspires to harness this tremendous power
through specific techniques (particular breathing patterns, Bandhas, Mudras,
Bija Mantra...) and guide its rising from the Muladhara up through the
Sushumna, activating each Chakra. It is explained that when Kundalini arrives at
the crown Chakra (Sahasrara), it bestows infinite bliss, mystical illumination
etc.
Each book warns against the risk of its premature Kundalini awakening
and asserts that the body must be prepared for the event. Some explain that the
problems manifests when Kundalini comes up through the wrong channel.
Others explain that even if Kundalini would come up through the right channel,
the person is unprepared to sustain all that power. They claim that the
enlightening and beautiful experiences can be so powerful that people doubt their
sanity.

Gopi Krishna

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Let us consider an excellent testimony, that of Gopi Krishna. In 1967 he
published his first major book in India, Kundalini --The Evolutionary Energy in
Man (currently available under the title Living With Kundalini ). The book gives
a clear and concise autobiographic account of the phenomenon of the awakening
of Kundalini. He experienced it in 1937 although he had not a spiritual teacher
and was not initiated into any spiritual lineage. His life after awakening was both
blessed by ecstatic bliss and tormented by physical and mental discomfort.
He practiced concentration exercises for a number of years. His practice
was visualizing "an imaginary Lotus in full bloom, radiating light" at the crown
of his head. As he sat meditating - exactly as he had for the three hours before
dawn each day for seventeen years - he became aware of a powerful, pleasurable
sensation at the base of his spine. He continued to meditate; the sensation began
to spread and extend upwards. It continued to expand until he heard, quite
without warning, a roar like that of a waterfall and felt a stream of liquid light
enter his brain.

"Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my
brain through the spinal cord. Entirely unprepared for such a development, I was
completely taken by surprise; but regaining self-control instantaneously, I remained
sitting in the same posture, keeping my mind on the point of concentration. The
illumination grew brighter and brighter, the roaring louder, I experienced a rocking
sensation and then felt myself slipping out of my body, entirely enveloped in a halo of
light." (Gopi Krishna Living With Kundalini).

This experience changed radically the scheme of his life. He experienced a

continuous "luminous glow" around his head and began having a variety of
psychological and physiological problems. At times he thought he was going
mad. He adopted a very strict diet and for years refused to do any other
concentration exercise.

"The keen desire to sit and meditate, which had always been present during the
preceding days, disappeared suddenly and was replaced by a feeling of horror of the
supernatural. I wanted to fly from even the thought of it. At the same time I felt a
sudden distaste for work and conversation, with the inevitable result that being left with
nothing to keep myself engaged, time hung heavily on me, adding to the already
distraught condition of my mind. [...] Each morning heralded for me a new kind of
terror, a fresh complication in the already disordered system, a deeper fit of melancholy
or more irritable condition of the mind which I had to restrain, to prevent it from
completely overwhelming me, by keeping myself alert, usually after a completely
sleepless night; and after withstanding patiently the tortures of the day, I had to prepare
myself for even worse torment of the night. "

Let us see how the experience stabilized and he emerged from this negative
experience into an awakening that blessed him to the end of his life. He
discovered that the esoteric teachings contained a number of simple practices that
might help bring the energy back into balance after it had been awakened
incorrectly. What he practiced as a remedy reminds a lot the practice of Kriya

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Pranayama.

".... a fearful idea struck me. Could it be that I had aroused Kundalini through pingala
or the solar nerve which regulates the flow of heat in the body and is located on the
right side of Sushumna'? If so, I was doomed, I thought desperately and as if by divine
dispensation the idea flashed across my brain to make a last-minute attempt to rouse
Ida, or the lunar nerve on the left side, to activity, thus neutralizing the dreadful burning
effect of the devouring fire within. With my mind reeling and senses deadened with
pain, but with all the will-power left at my command, I brought my attention to bear on
the left side of the seat of Kundalini, and tried to force an imaginary cold current
upward through the middle of the spinal cord. In that extraordinarily extended,
agonized, and exhausted state of consciousness, I distinctly felt the location of the nerve
and strained hard mentally to divert its flow into the central channel. Then, as if waiting
for the destined moment, a miracle happened. There was a sound like a nerve thread
snapping and instantaneously a silvery streak passed zigzag through the spinal cord,
exactly like the sinuous movement of a white serpent in rapid flight, pouring an
effulgent, cascading shower of brilliant vital energy into my brain, filling my head with
a blissful lustre in place of the flame that had been tormenting me for the last three
hours. Completely taken by surprise at this sudden transformation of the fiery current,
darting across the entire network of my nerves only a moment before, and overjoyed at
the cessation of pain, I remained absolutely quiet and motionless for some time, tasting
the bliss of relief with a mind flooded with emotion, unable to believe I was really free
of the horror. Tortured and exhausted almost to the point of collapse by the agony I had
suffered during the terrible interval. I immediately fell asleep, bathed in light and for the
first time after weeks of anguish felt the sweet embrace of restful sleep."

From then onwards, Gopi Krishna believed that this experience began a process
in himself in which his whole nervous system would slowly be reorganized and it
would be transformed, wrote about the mystical experience and the evolution of
consciousness from a scientific point of view. He theorized that there existed a
biological mechanism in the human body, known from ancient times in India as
Kundalini, which was responsible for creativity, genius, psychic ability, religious
and mystical experience. In his opinion, Kundalini was the true cause of
evolution.

B. S. Goel

Another interesting testimony is that of B. S. Goel's (1935- 1998) described in

his: Psycho-Analysis and Meditation. He was a very rare individual. His
experience of Kundalini awakening happened when he was 28 and was quite
dramatic. Kundalini got awakened on its own. During this long process, his
friends thought he was "losing his mind". He went up and down India looking
for someone who could explain what was happening to him. He found many
people that had theories. However they did not know. His uniqueness lies in his
experience of classical psychoanalysis along with meditation, which he
advocated. When he was 35, his Guru appeared in his dream, and told him that
Psycho-analysis and Marxism, both of which he had embraced, were false ways

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to happiness. He told him the only path to inner peace and joy was through
God. In 1982, he opened an ashram in the Himalayas to help and guide other
aspirants who had Kundalini experiences.
What is interesting for us is that Dr. Goel talks about the different degrees
of suffering he went through as his ego was destroyed and rebuild. He was the
first, apart late Swami Satyananda Saraswati who studied the role of Bindu point,
in the occipital region. He explained that "when the consciousness marches
toward Bindu (which he calls Brahma-randhra) the ego-formations will get
exposed before the consciousness in free-associations, in free writings, in
dreams, and above all, in meditation itself.
In the last part of the book, while discussing "signals toward the final
goal", among a lot of signals he had the courage to quote one in particular whom
is not usually treated in book but in those book who want of mimic all the
gurudom matter. He quotes "the great desire for being pierced and penetrated."
About "pierced", he exemplifies it with the "desire of putting a nail at the mid-
point between the two eyebrows. About "penetrated", he clarifies that the desire
of penetration at Bindu may, out of ego-ignorance "turn into the desire of passive
anal-penetration." He clarifies that an ordinary sexual act cannot satisfy the
person who need really penetrated at the Bindu to get final spiritual bliss. He
adds that: "as long as he does not reach that stage, he may often indulge in
compulsive homo-sexuality. It is very probable that many saints of all ages might
have remained great homosexuals if they had stopped their spiritual effort in
their pre-sainthood period."

A Down-to-Earth Approach

The real problem is the fear caused by the first signs of Kundalini awakening.
This is what happens to many kriyabans, especially during the first months of
their commitment. Usually this fear (which can be real anguish) is absorbed in a
short time, without problems, even if for a couple of days they feel they are
walking in equilibrium on a rope between mental health and alienation. This
phenomenon has happened to all saints and it is only a fleeting experience. There
is nothing to fear! All may cease by itself but, if you do nothing, you can also
live a couple of days in a state of emotional instability. Here you will find some
urgent actions to do.

1. When you feel uncontrolled movement of energy in your spine accompanied

by a warm (or hot) sensation and you feel fear, sit with erected spine and
concentrate all your mental strength in the point between the eyebrows. Use all
your imagination to raise a fresh current up the spine. This can be done by
inhaling through the mouth or through the left nostril -- having closed somehow
the right nostril. Repeat this until you feel something changing. This is exactly
what Gopi Krishna did to get out of his awful situation.

2. Sit quietly and practice slowly, but intensely, 108 Mula Bandha. Contract all

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the muscles at the base of the spine, maintain the contraction for a couple of
seconds and relax. Repeat. Forget the breath, try to attune to calmness in the
point between the eyebrows. Don't be in a hurry: each hold and relax should last
at least four seconds. You can have more than one session in order to complete
108 repetitions. Beside this, try to have plenty of physical activity. Utilize this
practice in those days when you feel yourself too much nervous, depressed or
having any panic attack.

3. When, after some days or weeks, the crisis is overcome, you take back Kriya
Pranayama, remember that it was conceived to be the foundation of an
intrinsically healthy method. It can help one to cover all the spiritual journey in a
safe way. In Kriya Pranayama you are taught to feel the coolness and the warmth
of the breath to balance Ida and Pingala. If this is respected, if it is combined
with Maha Mudra, Navi Kriya and Yoni Mudra, this action can never cause
problems. The signal that will point out that everything has started over normally
working is to feel a particular joy, the feeling of having found again the state of
mind of the best times.

4. If you concentrate for some time on Muladhara, give the same concentration
to all the other Chakras and always end by concentrating on the point between
the eyebrows. In one commentary by Lahiri Mahasaya to the sacred writings, it
is written: "Being tranquil at the coccygeal center, do not stay longer. If you stay
longer at the coccygeal center, then negative Samadhi (a negative state of
absorption) will take place. So after getting up again, you should start practicing
Kriya." If, just to give an example, you use Thokar to hit different times the
Muladhara Chakra and you don't integrate this with other practices to stimulate
the higher Chakras, the result is mainly a state of greyish mind that appears in
the day following the practice. It is difficult to sustain that gloomy mood - it is
as if your soul is scratched.

5. A routine which is totally based on a strong concentration on the Sahasrara is

not appropriate for beginner or medium level students. The concentration on
Sahasrara should be prepared by a long concentration on the point between the
eyebrows. This preparation requires years, not months.
Building a strong magnet in Sahasrara is the most powerful way to
stimulate the rising of Kundalini. This is of course the goal of Kriya Yoga, but
you might be non prepared for that.

6. Don't cultivate stupid theories according to which all your problems originate
from the blockage of this or that Chakra. Don't utilize techniques that work on a
single Chakra with the hope of unlocking it. Our internal knots are not as we
usually visualize them, namely like ordinary rope-knots. They have a kind of
mutual dependence, they are subtly inter-twined, one inside the other.
After studying the theory of knots (Granthis), do not focus too insistently
upon eliminating the one that you deem is the most important. You risk to
enforce those very knots you want to eliminate. Don't be like a surgeon who

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wants to remove a gallstone embedded in a organ, without taking all the care not
to destroy the organ and kill the patient. Remember that the balanced techniques
of Kriya Pranayama and of the First Omkar Kriya patiently but safely work
upon all the knots simultaneously. Increasing gradually the repetition of these
basic procedures is always the best choice!

7. Be always cautious with Kumbhaka (holding your breath). The famous author
J.K. Taimni in his The science of Yoga (The theosophical publishing house
Adyar, Chennai, India Wheaton, Il, USA) writes: "Kumbhaka affects the flow
of pranic currents in a very marked and fundamental manner and enables the
Yogi to gain increasing control over these currents. [...] Not only is Kumbhaka
the essential element of real Pranayama but it is also the source of danger in the
practice of Pranayama. The moment one starts retaining the breath, especially
after inhalation, in any abnormal manner the danger begins and one can never
know what it will lead to. [...] Kumbhaka unlocks the doors of unexpected
experiences and powers. If it is taken up without the necessary preparation and
guidance it is sure to lead to disaster." Kumbhaka is very powerful and in Kriya
Yoga it is adopted with special procedures: Yoni Mudra, Thokar... Between the
two extreme eventualities: to never hold your breath or to overuse Kumbhaka,
chose an intermediary percentage of seconds of Kumbhaka. Regulate this
percentage according to your ability to bear the originated power.

8. Keep your path always clean. A clean path reaches the core of Kriya as fast as
an arrow. Unclean is a path polluted by new age, esoteric, magic, occult rituals,
channeling, spiritualistic practices... To be entangled in this activity is an
amazingly easy way of destroying, in a short time, years of genuine spiritual
effort. If from a certain school you have received visualization techniques with
the suggestion that sooner or later your visualization will become reality, polish
up your path and life forever from such a trash. Be realistic and notice how in
that ambient you have met persons who went around pretending to be spiritual,
whereas they were human wrecks.
There are many pseudo spiritual/occult activities that won't lead you
anywhere. The worst of certain schools is that after having destroyed the
attraction toward real life, they teach you to create a virtual reality with the
strength of your imagination. The visualization procedure brought to the extreme
limit is useless and treacherous. Unfortunately, it is the basis of a boundless
series of New Age methods. You believe you are very spiritual but you are
entering the kingdom of alienation. Always remember that when you do a purely
mental work that doesn't envisage verification, the danger is certain.
I remind Jung's words: "The deliberately induced psychotic state, which in
certain unstable individuals might easily lead to a real psychosis, is a danger that
needs to be taken very seriously indeed. These things really are dangerous and
ought not to be meddled with in our typically Western way. It is a meddling with
Fate, which strikes at the very roots of human existence and can let loose a flood
of sufferings of which no sane person ever dreamed."C. G. Jung, Introduction to
The Tibetan book of the Dead ]

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 What are, according to Jung, the "deliberately induced psychotic states"?
Unfortunately he does not explain it in detail and does not bring examples.
However it is not difficult to understand that a psychotic state is the one in which
you see things that do not exist, have a relationship (listen to voices, receive
messages) from a dimension you have created in your mind and that exists only
for you.

9. If you learn other methods of meditation, never relax your guard and never
stop using the common sense. Meditation relaxes the mistrustful side of your
personality; you will tend to override your inner wisdom receiving wounds in
various subtle ways. Even the most rational and intelligent person becomes an
idiot that believes in impossible things.
There is the danger to accept theories which throw you off balance. I am
referring to teachings that poison you against the world, that alienate you from
the society you are in. You should not cultivate disgust for all that is interesting
and enthusiastic in life and see everyday life as an illness. If you are not a monk
or nun, these attitudes are simply toxic, like taking antibiotics if you do not have
an infection. Terrible is the refusal of love, renouncement of a family, moving
toward abnormal ways of living and behavior like avoid facing life challenges.
Any mystical practice that is combined with an unbalanced life style is harmful.
Don't amputate your individuality and your desires; don't start a war
against yourselves. Don't cut yourself from everything interesting and thrilling in
life.
Do not impose chastity to yourself. Some kriyabans try uselessly to reach
this state with a certain obsession and state authentic nonsenses (the married
kriyabans practice sex once in a year only to give birth to children). This attitude
can produce disasters. There is a more moderate vision which deems the
condition of chastity is linked with conserving the energy, but without being
obsessive.
Lahiri Mahasaya admits in his diary that at times his sexual desire was
really strong. One day a disciple put him a direct question: "How can one be
definitively free from sexuality?" He replied in a way that let struck dumb the
disciple: "I will be free from sexuality only when my body will lie on the funeral
pyre." God bless his sincerity! Very strangely some are inclined to take the afore
quoted episode from Lahiri Mahasaya's life as a sign ... that he was not
spiritually realized!

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How should one behave when the experience of a substantial and spontaneous
rising of energy through the spine happens?

This state usually lasts from few instants to a couple of minutes. It many appear
as a series of bliss waves rising through the spine and entering the brain.
Sometimes it is an electric wind on the surface of the body, propagating from feet
up to head, that announces the experience. It is like having a volcano erupting
inside, a ''rocket'' shooting up through the spine! Other times, it may appear like
an intense bliss in the chest region -- suddenly you are inside an immense joy
and wake up with tears in your eyes.
The deepest experience is when the point (Bindu) in the center of
Kutastha emerges and expands into a tunnel. The awareness is pulled through it.
It is like a plunge into Eternity, burning with endless joy for several seconds --
you are filled with the euphoria obtained by this short but unforgettable glimpse
of your eternal nature. Some call this experience "Kundalini awakening".
I would like to point at the similarity with a near death experience -- NDE.
Since I think the consideration of this parallelism very useful for a kriyaban, I
counsel Kriya students to read Life beyond Life by Raymond Moody. In the
stories of those who had a NDE experience, we find some details in common
with the afore hinted experience. We find the feeling of moving upward, through
a tunnel or a narrow corridor, of floating above one's own body and seeing the
surrounding area. The whole experience is lived within a feeling of endless love
and peace. Some accounts include meetings with deceased relatives, and with
spiritual figures (beings of light). Each individual interprets such meetings
according to their own culture and expectations. Then the feeling of having
arrived at a threshold and being sent back to one's body -- often with deep
reluctance to return there -- seems to conclude the experience.

If you have had a similar experience, as a result of a serious accident, you know
how this event brought you to the edge of Eternity, offering a unique opportunity
to glimpse it. For you it remained the most real experience, paradoxically the
most "alive" of your existence.
If you are having this experience as a result of Kriya practice, you won't
feel disoriented. You have the means to be your own "doctor" and let the effects
of the blissful experience grow and mix with your life. If not refused or
repressed, the repetition of such experience gives you an unshakable certainty of
the value of spiritual techniques. No one can come to you claiming that Self-
realization is something happening in the realm of your thoughts -- like an
awakening of wisdom obtained by keen sophistication. You have had this
experience first in your body and then your way of thinking has received a
shock. But this flash of intuition is impossible without the body experiences a
very particular state. Some spiritual seekers crown their laziness by indulging in
the thought that it is our very idea of not having achieved Enlightenment that
prevents us from getting it. You know that this is nonsense.

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If one who has had this experience asks me what to do, I invite him to go ahead
with the Kriya practice and avoid going to "traveling gurus" to tell what has
happened. They have no time to take care of anyone. They repeat hastily some
general guidance and go away. They may even don't recognize the authenticity of
the experience. Their lack of spiritual realization is, in some cases, really
remarkable.
Those who had this experience are like one who, dead in appearance, had
visited the afterworld and then had returned to walk again amongst human
beings. But this has no importance; interesting is the fact that their Ego is intact,
it hasn't turned into a "divine Ego". Therefore the path to enlightenment should
begin now and there is no step that can be disregarded. In order to become an
Emancipated Soul, one should never forget that experience, continually working
for retrieving and deepening. But this is not enough, Enlightenment is to be
achieved giving all oneself to draw that experience down into the earthly
dimension of life. Sometimes it is a hard work, but nothing in life can be
obtained without hard work.

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 CHAPTER 10
INCREMENTAL ROUTINES. BUILDING THE BEST FOUNDATION OF THE
SPIRITUAL PATH

In this third part of the book, we are going to discuss a very good teaching
method to guide those who want to learn Kriya Yoga. We shall begin by
introducing the most important tool to obtain a real transformation of one's
personality: the "incremental routine".
In chapter 11, we shall underline the few secrets to experience the
breathless state. In chapter 12, we shall discuss a particular way of perfecting
Kriya Pranayama -- such procedure is not even hinted in traditional Kriya
literature. At last, in the appendix, we shall show how a person who wants to
abide by the techniques described in the correspondence course received from
his organization, can utilize them the best way.

First steps

In my opinion a teacher should always test a student's predisposition for Kriya.

(This is not necessary when a student has already practiced classic Pranayama
for months.) You can counsel a routine based on Nadi Sodhana and Ujjayi (see
my first Pranayama routine in chapter 1) and see what happens.
Now, let me remark that Nadi Sodhana Pranayama is far more important
then what in the Kriya circles they are willing to admit. I actually believe that
there has been a mistake not to include Nadi Sadhana among the basic technique
of First Kriya. A beginner receives a dramatic transformation from it: many
important patterns of energy imbalance disappear. Without this action you cannot
achieve a watchful but peaceful alertness which is the base itself of the
meditative state. It is a common experience that after a long practice of Nadi
Sodhana, you discover you have entered a natural meditation state, without
having practiced any other technique.
Ujjayi is the best preparation to Kriya Pranayama. Those who practice it
and pay due attention to the natural throat sounds will begin to love it and will
find the technique of Kriya Pranayama natural and easy.

How to introduce a student to Kriya Yoga

I would avoid the particular frenzy that accompanies a traditional Kriya initiation
where all the practical instructions are transmitted hastily in one single lesson! 2
I have found that it is more natural and logical to teach the Kriya techniques a bit
2
Usually, within a few days, almost all details are forgotten and one goes through a
crisis. This is what usually happens with mass initiations. Things may of course go
differently! I have known a few rare people who remember the words of their teacher
with the same voice inflection.

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at a time and let one experience each without any tension. Even when it's
necessary to demonstrate all the techniques in First Kriya for reasons of
expediency, I do not recommend starting out with a complete practice. Of course,
I don't advise waiting for a "perfect" situation before starting to practice,
otherwise the decision risks being postponed indefinitely! In the first lesson I
would not teach Navi Kriya, whose "moment" will come in time, and Yoni
Mudra, that could appear unpleasant and source of disturbance, and limit Kriya
Pranayama to first part only.

After a couple of weeks, the second lesson should be devote to emphasize the
details that really matter.

1. The importance of Talabya Kriya and Om Japa (in the Chakras).

A kriyaban should never override them. A meditation sessions could be
composed only of Talabya Kriya and Om Japa followed by ten seconds of
enjoying the induced calmness. Even in this short time, one can taste the power
that is born from these two techniques. The calmness they induce might be
stunning.
Some organizations, in their didactic effort to bring Kriya Yoga to people,
picked out some easy techniques as a preparation. P. Y. choose to give Hong So
and Om techniques for six months. The first technique calms the breath and the
psychophysical system. The second technique concerns the listening to the
internal (astral) sounds, and the Om sound. These are wonderful techniques but
in Lahiri Mahasaya's Kriya, the preliminary techniques are Talabya Kriya and the
chanting of Om in the Chakras. They lead a kriyaban to a state that is considered
a "benediction."
Oddly enough, Talabya Kriya doesn't require concentrating on anything, it
is purely physical. Furthermore, we can remark that merely pressing the tongue
against the upper palate, maintaining the suction effect on the palate for 10-15
seconds, can, in and of itself, generate sensitivity in the Ajna Chakra area in a
very short time. The detail of extending the tongue plays an important part too.
When the tongue is fully extended, it pulls on some cranial bones and leads to
decompression in the Rudra Granthi area.

2. The importance of Maha Mudra.

An important point is to make one feel the difference between Kriya Pranayama
with and without Maha Mudra. It is very wise that a kriyaban practice Maha
Mudra before Kriya Pranayama.
There are reports of yogis having achieved fantastic experiences using
only this technique. According to their accounts, the perception of the Sushumna
Nadi has increased tremendously. There are kriyabans who have set all the other
Kriya aside and have been practicing 144 Maha Mudra in two sessions daily.
They consider Maha Mudra the most useful technique of all Kriya Yoga.
The most serious schools of Kriya recommended that for every 12 Kriya
Pranayama, one should perform one Maha Mudra -- three remains the minimum
number. (To make it more clear, those who practice 60 Kriya Pranayamas should

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practice Maha Mudra five times, while those who practices 12 or 24
Pranayamas should practice three of them.) Unfortunately, having listened to
different kriyabans, I dare say it would be a miracle if kriyabans regularly
practiced the three required repetitions. Others believe they are practicing Kriya
correctly without ever practicing one single Maha Mudra! It is obvious if you
forsake this exercise and lead a sedentary life, the spinal column will lose its
elasticity. One's physical condition deteriorates over the years and it becomes
almost impossible to maintain the correct meditation position for more than a
few minutes that is why Maha Mudra is so important for kriyabans.

3. The importance of Pranayama with short breath not only during a Kriya
routine but also during free and calm moments during the day.
A great Kriya teacher said that if you want to make remarkable spiritual
progress, you should engage yourselves in being aware of at least 1728 breaths a
day. Experiencing 1728 short breaths through Pranayama with short breath (in
its different variations) requires about three hours and can be done once in a
week. You need to remain always on the border between breath and no breath.
The process should never become purely mental. This for the benefit of
increasing the Omkar experience and avoid falling asleep. Therefore do your best
to keep a slender thread of breath up to the completion of the prescribed number.

4. The importance of mental Pranayama at the end of a routine for at least ten
minutes. Mental Pranayama has a divine beauty, without it I can bet that (unless
one is sustained for years by the excitement of the illusions created in him by a
process of indoctrination) one abandons Kriya Yoga unfailingly. Without mental
Pranayama, Kriya Yoga becomes a self imposed torture, a nightmare, a life
sentence.

5. The importance of listening to internal sounds.

Almost each Kriya student has difficulty in understanding the object of Kriya
meditation. "Meditation upon what?" is the common question. Often, at the
beginning of their efforts, "meditation" consist in the elaboration of lofty
thoughts supported by fervid imagination. In time, thoughts calm down and
won't disturb. Later, a sweet comfort, internal joy, inexplicable elation appears. Is
perhaps Kriya meditation the awareness of inner bliss? Kriya meditation is surely
this but is also the meeting with the Ineffable, with the Reality that is beyond
mind, which it is not emptiness but fullness. This happens by listening to the
internal sounds. Remaining absorbed in them until they become the Om sound, is
the first duty of a kriyaban -- is the highest way of living the experience of Kriya
meditation.

Right attitude

The basic rules of conduct, as described by Patanjali, are not easy to be put into
practice. At the onset of the Kriya path, a student is often far away from abiding

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by them. A teacher pretends he does not notice many problematic delusive
student's behavior. Often there is a clear split between a kriyaban's new spiritual
interest and other well-rooted social, intellectual and artistic habits. Undoubtedly
after months of practice, changes in the disposition of a kriyaban appear, but are
very instable. A teacher values the constance in the practice of meditation and
avoids censorial attitudes about all what does not concerns specifically Kriya
Yoga.

There are many good books on Yoga, containing the refined wisdom and
experience of innumerable enlightened yogis, but how many teach to use one's
own intelligence and to think with their own head? Usually a beginner is not able
to realize how he became slave of a bad habit. Paradoxically, it is more easy to
quit smoking because of a new ecological vogue rather than as a result of a lucid
vision of one's dependence from nicotine. But it is much more difficult to
become free from a wrong attitude towards the practice of Kriya. Many times, to
help a Kriya student to get free from a harmful habit, you need only to give him a
glance; to help him to get free from a wrong attitude towards the whole
discipline of Kriya Yoga, you have to clash with him many times and the
outcome is by no means sure.

The first wrong attitude that comes to my mind is the obsession for technical
details. These students believe that something valuable can spring only from an
impeccable execution of the "magic recipe" of Kriya. They pour into their Kriya
path a remarkable commitment, but get nothing in return. It is as if their
expectations were a shield preventing the genuine beauty of Kriya from entering
their life. They call their teacher every other day with tortuous and bizarre
questions. They do not understand how important it is to enjoy the practice as it
comes out naturally and only on second time, to work on refinements using their
intuition and reasoning upon their direct experience. However, they will soon
get tired of asking questions and will eventually abandon everything.

Some people exacerbate the previous obsession by not trusting the sheer
employment of a technique, even it is done correctly, unless it is coupled by a
toilsome psychological work. They want to build brick by brick, fatiguing at the
extreme, just as if it was a complex construction, their Redemption. Only by
tormenting their psychological structure, they think, it is possible to uproot any
deeply ingrained bad habit, and the very roots of iniquity and egoism.
Often they impose themselves useless privations and attempt unnatural
renunciations. Your wise words upon the opportunity of imposing themselves
perfect chastity, are not valued. Religious conditionings can be very strong, fatal
in certain cases. Either they have been led astray by some text or they have not
the faculty of understanding the spiritual dimension of life. Their idea is that the
Divine resides outside our human dimension and we can progress only if we start
a strenuous fight against our instincts. Some entertain the project of retiring from
the active life in order to live like an hermit. The few who are able to obtain this
condition, are doomed to discover that this sudden leap into this "lucky

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condition" makes it even impossible to practice Kriya deeply, while their free
time becomes filled with trivial occupations.
The best attitude is to let Kriya enter your life without tormenting yourself
with the intention of becoming worthy of it. Sometimes Kriya techniques will be
a source of wellbeing and mirth, other time there will be nothing of pleasurable
and exciting. The best attitude is similar to that of a serious maid who, armed
with patience and circumspection, prepares a meal taking care of all the details,
from the tedious task of peeling potatoes to the final art of putting the finishing
touches. By going on with great patience, one day something tremendously vast,
beyond the mind, will manifest and crush down any dichotomy of worthy and
unworthy, pure and impure and so on. You will enter a condition where your
perceptions change. Some rediscover an almost forgotten potentiality of aesthetic
enjoyment, others are deeply moved by the significance of their family and are
overcome by a feeling of love. It is as if they had eyes and heart for the first
time. Blessed are those who have the cheek to go ahead unswervingly, in spite of
their failures, worthlessness and unsuitability!

CONSOLIDATING THE KRIYA PATH THROUGH THE INCREMENTAL

ROUTINES

Kriyabans customarily practice the same standard techniques day in and day out
changing neither the sequence nor the number of repetitions. An unvarying
routine that always takes the same amount of time is what is recommended by
many organizations. Such a fixed routine is the best practice for beginners.
Unfortunately, the risk of boredom and loss of enthusiasm is great. This is a
"law" no one escapes. There is no doubt that one should continue to practice
through seemingly unproductive phases and will still get valuable experiences.
Many achievements like listening to the internal sounds, seeing the spiritual eye,
definitely will happen by practicing a fixed, unvarying routine.
Now, practicing a fixed routine for a period of time is one thing, whereas
doing it for one's entire life is something else! A yogi wrote that the hope of
obtaining a deep internal change by repeating an identical set of techniques
during an entire lifetime is comparable to hitting a piece of iron once a day in the
hope that the atomic energy it contains will someday be released. After getting
through the initial phase, kriyabans will eventually reach a standstill and further
progress appears impossible. They will suffer qualms of guilt and develop all
kinds of paranoia. Few know how to get out of this unexpected situation in a
positive way. Instinctively many succeed in rekindling their enthusiasm, but only
partly and for a short time, by readings, listening to taped spiritual talks, and
attending kirtans ... Many turn to experienced people (all organizations have
"meditation counselors") to ask for suggestions, but as soon as they make known
their reservations on the validity of their routine, or on the possibility of Kriya
Yoga to produce any actual changes in the personality, then their loyalty is
immediately questioned. How many times, they are told outlandish stories about
loyal kriyabans who had a true spiritual experience only on their death bed! "A

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loyal disciple doesn't lament working for years or for an entire life without
getting any visible results!" -- this is the reproach. This is the danger point where
interest and passion for Kriya is very close to waning completely.

In the first part of the book I have hinted at the Incremental Routines. Since they
have a unique, irreplaceable effect on one's personality, I strongly recommend
that a student focus on fundamental Kriya techniques like Navi Kriya, Kriya
Pranayama, First Omkar Kriya and Second Omkar Kriya and practice them
intensively with progressive increments of the number of repetitions. I have
witnessed unbelievable results in those who have completed Incremental
Routines, results that are inconceivable for those who follow a traditional
practice. These routines are the best foundation for a lifelong enjoyment of
Kriya. The results obtained prove that an Incremental Routine is one of the most
worthwhile activities a kriyaban can engage in. For these reason, when I trust the
earnestness of the student, I always encourage them to begin at least one
Incremental Routine. I give this counsel without lingering or investigating too
much.
What happens in athletics gives us much rich material upon which to
reflect. Athletes who wish to achieve world class performance must somehow
increase the intensity and the quality of their practice. Only through short
intensive interval training sessions where they push their physical and mental
endurance beyond their normal levels, will they succeed in accomplishing
otherwise unachievable levels of performance.
Do not be offended by the comparison between Kriya and sports. Kriya is
not a sport but in the beginning stages of Kriya, while applying its different
psycho-physical techniques, it has many points in common with the essence of
athletics. Both shun the employment of brutal force, both require goals and the
diligent channeling of one's strength toward achieving them. Both require self
analysis: to analyze and evaluate one's performance and to learn from the
experience, and both require a coach.

I understand, naturally, that this process is an authentic challenge and beginning

it is an act of courage, a mature act of trust in Kriya and in oneself, a decision
that should only be inspired by one's intuition. I take all the care to explain that it
is important to be aware of our unconscious resistance to undergo change, and to
understand the causes of the alternating moods that appear when a Kriya
technique is practiced intensely.
The Kriya techniques arouse specific effects (especially perceived in the
day following the practice) in many ways: moods, fancies, memories and
suddenly-arising desires. All of this is beneficial. To vividly live long forgotten
parts of our life through our stimulated memory is a cleansing process. This
process has within itself an equilibrating mechanism which will prevent one
from being overwhelmed by sudden storms of grey moods. Accept however to
have humors full of ups and downs. You have to be intelligent, familiar with the
basic laws of human psyche. You have to be acquainted with the principle of
unconscious resistance to change: they should understand the deep reasons of the

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alternating moods that appear when we practice intensely the Kriya techniques.
The experiences of inner awakening bring buried psychological problems to the
surface. This is a cleansing effect and does not damage you. However, one
should sense if it is necessary to stop the practice for a few weeks or whether a
technique should be done less intensely. After a beneficial pause of a couple of
weeks, the "warrior" returns to the battlefield ready to bring their work to
fruition.

I. Incremental Routine of Navi Kriya

Here are the very words I use to introduce it: "On Saturdays, or on any free day,
put aside the usual routine and, after a short practice of Talabya Kriya, Maha
Mudra and Kriya Pranayama, practice Navi Kriya with double the repetitions,
that is 8 sets. Complete your routine with mental Pranayama as usual. On
Sunday, take a break from all Kriya practices and instead do a tranquil Japa, and
weather permitting, go for a long walk to calm the deep regions of your psyche.
For the next few days, resume the original standard routine. On the following
Saturday, do three times the normal number of Navi Kriya: 12 sets. Of course,
this is always to be done within the framework of Talabya, Maha Mudra... and
finish with something like mental Pranayama. On Sunday rest with Japa and go
for a walk... After one week, or two if you wish, practice 16 sets of Navi
Kriya.... and so on .... 20, 24...up to 80 sets, which is twenty times the original
recommended number. The increase of this delicate Kriya technique should be
gradual. If you try to outsmart the process and perform too many repetitions all
at once, nothing will come of it because the inner channels close up. Our inner
obstacles cannot be removed in one day, not only because our constitution is not
strong enough but also because our inner force for dissolving them is initially
weak and must be enhanced week after week. Furthermore, this process should
be incorporated within a regular active life. It is up to you to make your practice
days as pleasant as possible; it is advisable to break these long sessions into two
or three parts -- to be completed before going to bed. You can conclude each
part by lying on your back (Savasana: the corpse pose) on a mat for a couple of
minutes. You can complete part of your practice early in the morning, carefully
respecting every detail and do the remaining prearranged number of repetitions
in the afternoon. After a light meal and a little nap, it is fine to go out, find a
pleasant place to sit, and then reserve some time to contemplate nature. Then you
can become absorbed in your practice perfectly at ease. Everything will proceed
harmoniously and the effect increases as daylight approaches twilight. When you
practice in your room, arrange to have a tranquil walk in the evening, when the
benediction of blissful silence comes."

I explain to the student that it is possible to choose any variation of Navi Kriya:
the best is Variation 2 explained in chapter 7 (Variation 2. Navi Kriya Four
Directions). It rivets the attention in a way the basic form cannot. Its smooth
shifting of energy along the circumference of the head has an unparalleled effect.
As for this variation, since one set consists of 36 descents of energy, preceded
and followed by chanting Om in the Chakras, the process begins with 36 x 2

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descents. The next steps are: 36 x 3, 36 x 4,....36 x 19, 36 x 20. It has been
experimentally proved that there is no need to go beyond 36 x 20 repetitions.
During long sessions, after the first half hour, the head movements are hardly
noticeable. In other words, the forward, backward, and sideways movement of
the chin which is initially around five centimeters is reduced to three millimeters!

What is the reason why this variation is preferable? After many repetitions of
this variation of Navi Kriya, a very interesting phenomenon can be observed: at a
certain moment, the exhalation seems to become internal. At the very moment
the order to exhale has been imparted by the mind, it feels as if the lungs can not
move. Some instants later comes the awareness of something subtle descending
into the body, accompanied by a very pleasurable exhalation. The exhalation is a
mental act, like an internal all-pervading pressure which brings about a peculiar
feeling of well-being, harmony, and freedom. One has the impression one could
remain there forever. The breath is still coming out of the nose, yet while
practicing one would swear it wasn't. This may be considered the first timid
apparition of the Pranayama with the internal breath.

Main remarks about this Incremental Routine.

A good effect of this practice is to discover a striking increase in mental clarity -
probably due to the strong action on the third Chakra which governs the thinking
process. A more calibrated, precise and clearer logical process will rise from a
more efficient synergy between thoughts and emotions. Intuition will flow freely
and face the moments of life for which important decisions are expected to be
made.
Accept also that traits of hardness might appear in your temperament.
Some kriyabans find themselves uttering statements they feel are sincere but
others find offensive and cutting. Sustained by a luminous internal intuition, you
might hurt friends through your words and only hours later, being alone and
detached, notice how the same words resound in your mind in their cruelty. With
great embarrassment, it is possible you realize that those remarks were totally
inappropriate.
Let us try to understand why this problem appears frequently. Let us
therefore see what is the meaning of the knot of the navel. It is explained that the
cutting of the umbilical cord at birth splits a unique reality into two parts: the
spiritual, which manifests as joy and calmness, establishes itself in the higher
Chakras and in the head; the material side in the lower Chakras. That rupture
between matter and spirit inside each human is the permanent source of
excruciating conflicts in the lives of many spiritual searchers. Through this
incremental routine and through conscious effort of harmonizing in our daily life
the two dimensions of Spirit and matter, the healing of this rupture takes place.
Although the healing is harmonious, the visible manifestations can be interpreted
negatively by others, often due to a kriyaban's newly acquired confidence and
convictions that seems stubbornness or dogmatism. The personality of a
kriyaban is destined to be ideally collected around a central point and all inner
conflicts healed. The effects are perceived inwardly and observed clearly in

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one's practical life. One feels an inward order settling; each action seem as if it
were surrounded by a halo of calmness and heading right for the goal. It reminds
me of Ahab in "Moby Dick" by Herman Melville: "Swerve me? ye cannot
swerve me, The path to my fixed purpose is laid with iron rails, whereon my
soul is grooved to run. Naught's an obstacle, naught's an angle to the iron
way!"

II. Incremental Routine of Kriya Pranayama

After some months (when Navi Kriya is completed or, at least, half completed), I
invite the student to begin a similar process with Kriya Pranayama. 36 x 2, 36 x
3,.36 x 20 Kriya Pranayamas is a very good plan; 24 x 2, 24 x 3,..24 x 24 is
lighter but also good. It is clear that you practice in sequence the three phases of
Kriya Pranayama abiding by what it was said in the chapters 6 and 7. In other
words phase 1 is never eliminated and after phase 2 you move on to phase 3 only
after having practiced at least 48 breaths. When the practice is broken in two or
three parts -- for example between morning and afternoon -- when you start
again you respect the same principle to start from phase 1 etc.
When more than a 100 breaths are practiced, it is wise to make use of the
12 letter Mantra, which does not mean to apply all the subtle details of the First
Omkar Pranayama but simply to use the beauty of the Mantra to overcome that
normal boredom that would come by using only the Om Mantra. Let us clarify
that during each stage of the process it is important to keep a slender thread of
breath up to the completion of the prescribed number. In other words, the process
should never become purely mental.

Main remark about this Incremental Routine.

To many kriyabans this routine becomes an extraordinary journey in their own
memory. It happens, indeed, that by focusing our attention on the Chakras, we
obtain a particular effect: the inner screen of our awareness begins to display a
lot of images. This is a physiological fact and we have all the reasons to suspect
that those who affirm they are exempt from such phenomenon, it is because they
do not have enough lucidity to notice it. The Chakras are like jewel boxes
containing the memory of one's whole life: they give rise to the full splendor of
lost reminiscences. The essence of past events (the beauty contained in them and
never fully appreciated) is lived again in the quiet pleasure of contemplation
while our heart is, sometimes, pervaded by a restrained cry. It is a revelation: the
light of the Spirit seems to twinkle in what seemed trite moments of our life.

III. Incremental Routine of the Second Omkar Kriya

The third invaluable Incremental Routine is based on the basic form of Thokar.
We have already said that a kriyaban is instructed to gradually increase its
repetitions. This should be planned with great care: starting from 12, a kriyaban
adds six repetitions per week. Let us clarify what it means adding six repetitions
per week. After the first week with 12 repetitions every day, let us consider 18
repetitions: if there are no problems at all, this amount of 18 repetitions can be
practiced each day or every other day of the second week. It is not necessary to

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practice every day; rather it is wise to work three days a week on the average.
The reason is that when you reach a consistent number of repetitions (more that
60) the effects are very strong. The third week you can practice 24 repetitions on
alternate days and so on... The fixed maximum of repetitions is 200. (During the
two previous Incremental Routines you let a minimum of six days pass by
between two intensive practices.)

As for the necessity of having achieved Kechari Mudra before practicing

Thokar, there are many who have practiced Thokar with enthusiasm, with
admirable commitment, who have benefited of its remarkable effects, but who
have not realized this Mudra. Kriya literature affirms, Kechari Mudra is crucial
for initiation into the Higher Kriyas. Acharyas of original Kriya demand indeed
to see the actual execution of Kechari Mudra -- they want the student's mouth
opened in front of them and to see the tongue disappear into the nasal pharynx.
Now, there is no doubt that Kechari Mudra helps to perceive the
vibrational state, the rhythm and astral location of each Chakra. But to those who
are depressed because are not able to achieve Kechari Mudra, let us remind,
without any fear of being contradicted, that many mystics, who experienced the
Divine, never heard of Kechari Mudra. The claim that: "Until one is established
in Kechari Mudra, one cannot achieve the state of Eternal Tranquility" is simply
not true.

As for the Third Omkar Kriya, an incremental routine is not one thing that can be
"recommended". Those who have achieved the breathless state and are able to
hold effortless the breath during this practice, do not need anymore numbers and
won't follow any indication. Who succeeds in such form of Thokar doesn't have
the patience to gradually increase the number of the rotations. A strength, an
internal abduction drives him in uncontrollable way.

Main remarks about this Incremental Routine.

During this process, important experiences happen. An endless Beauty, creating a
before previously unknown devotion, intensifies around the fourth Chakra, as if
a mighty hand were squeezing the chest region. One feels like being
immobilized by an immense strength. It is because of the intensity of this
experience, which seems sometimes difficult to endure, that the effect of Thokar
has been described as "intoxicating". You feel you belong for Eternity to that
heavenly dimension.
The dazzling point that you perceive in the center of your heart and that
turns out to be the star inside the third eye gives a kriyaban a deeper experience.
There comes the feeling of being divided into a thousand parts - each one of
them on the verge of exploding from bliss. Inspired by this new condition,
comparing it with that of the mystics, one realizes how difficult it is to live,
carrying out daily and worldly duties, without being paralyzed by such a bliss! It
is difficult to conceive how those devotees who never had a taste of such bliss
are able to find the strength to continue practicing Kriya for years. You can only
thank those uncertain illusions about Kriya, those improbable promises that

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books and gurus make to those interested in Yoga and meditation to attract them
to the Kriya path, which keep one tied to this practice until the real experience
happens.
It is only now, having in one's heart the reverberation of such a state, that
one learns to meditate without mental pollution, and without imaginings.

IV. A Delicious Break: 20736 First Omkar Kriya

In certain moments of life it is fine to take the pleasurable commitment of
completing 20736 First Omkar Kriya breaths -- either 144 each day for 144 days
or 72 each day for 288 days. This is not an Incremental Routine proper, but very
similar in its intents -- it works like a spiritual bulldozer giving you the ineffable
experience of the Omkar Reality!
Don't practice only pure First Omkar Kriya. Use your commonsense and
let the process itself guide you. Begin each session with Maha Mudra and then
begin breathing like in Kriya Pranayama but using the Mantra Om Na Mo....
Enter, as soon as possible, the sweet dimension of the second phase of Kriya
Pranayama. Then remain all the time halfway between Kriya Pranayama
(second and third phase) and the First Omkar Kriya. At a certain moment you
approach more and more the dimension of mental Pranayama.
Unlike the incremental routine of Kriya Pranayama, don't be preoccupied
of losing the thread of the breath: get all the time you need to pause in any
Chakra to enjoy some particular Omkar experience, whenever it manifests. It
may be internal sound, light, whatever...

Global Results Achieved through the Completion of the Incremental Routines

These three incremental routines put together are such that by the end of the
process, one has the feeling that entire eons have passed but that one has
achieved something concrete and permanent. After this once-in-a-lifetime
experience, a persons seems "older", in wisdom and temperament, of many
lustrum.

a. The Achievement of Emotional Maturity

These routines teach a kriyaban how to keep emotions at bay -- I mean

superficial emotions, in a way that only deep sentiments guide their decisions.
I have tried to retrace this theme in some oriental books but I have found
so much rhetoric, so many words without a practical meaning. They distinguish
between positive (affection, happiness, contentment...) and negative (envy,
aggressiveness, illusion ...) emotions. But at the end of boring discussions you
have not grasped the essential fact: untamed emotions can create a disaster in
your life. This fact is serious, tremendously important. In my opinion, kriyabans
who do not face at least once in their life the incremental routines are always on
the verge of losing everything they have realized.

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 We all know that frantic and hysterical emotions often rise unexpectedly
from one's inner self, to disappear after a while. They actually express a reality
devoid of authentic profundity but their propulsive action inevitably results in
hurried acts accompanied by a sort of cerebral fever, nourished by a narrow,
visceral pleasure. When passion inflames one's whole being, it is not possible to
be guided by common sense; the consequence is that our deeper and most earnest
choices sometimes withdraw to an irrevocable halt.
Just like, during the summer, hail stones are molded, condensed and
enlarged in the air before falling down to the earth causing disasters, fatal
decisions take shape in advance in one's imagination. During daily, frequent
daydreams, the perspective of renouncing the fight throws a false light upon our
immediate future, so that what in the past would appear as an act of cowardice,
now seems to glitter at the horizon of our life, like a dull, flat, somber sky that
suddenly lights up, serene, in luminous azure blue. When we listen to such
alluring emotions, we pave the way for our doom.
Superficial emotions are not tamed by self-analysis. Our way of reacting
to emotions is the seal protecting "our right to pain and suffering" (the sentence
in quotation marks is an expression of The Mother.) These mechanisms may
become our crucifixion, our covenant with unhappiness. We can stupidly shed
away our life, profession, family and friends. The effect of yielding to emotions
does not differ from that of an asteroid falling through the atmosphere on its way
to fire and destruction. "Emotional maturity" is a healthy relationship with
reality, the quintessence of what we visualize when we use the term "mental
health".
Further, you don't imagine how remaining faithful to the Kriya path is a
delicate operation that can suddenly go bad! We are governed by emotions and
instinct that include our religious conditioning, our weak points, our fears, our
doubts, and our pessimism. Most important is the ability to keep doubts at bay, to
remain calm, to always go our way even when our closest friends are trying to
convince us to follow theirs.

b. The Ability of Standing on one's own Feet

Another effect, only second in importance, is to gradually help an unsure and full
of doubts kriyaban to become a self teacher, able to be acutely creative and
ameliorate day by day the execution of the techniques, "reading" with objectivity
the obtained results.
Unfortunately most kriyabans begin their path as gullible persons, ready
to be cheated. They harbor the illusion that Kriya be a series of secrets (of
growing effectiveness as soon as they receive revelation of the Higher Kriyas)
which function in an almost automatic way. They practice very little, while
pretending to practice a lot -- satisfied that their Kriya be "the supreme among all
the spiritual techniques, the airplane route to God realization".
The incremental routines change one's life: they replace the infantilism of
hanging on "authorized" teachers' every word with an objective estimate of the

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effects of each routine one has personally outlined. They give us the opportunity
to detect mistakes in our understanding of a technique and to provide one or
more corrective methods. While practicing, you will receive important clues,
especially once you have experienced different stages of the process: certain
details become wearisome; others, which you won't realize until much later, will
disappear, and still other details that seemed meaningless will be amplified and
greatly enhanced. In the days following the long sessions of practice, you will
have a deeper understanding of the technique because you will perceive its
essence intuitively. Other aspects will be revealed subsequently. Perhaps months
or years after this incremental routine, you will be able to draw interesting
connections or deductions, and meaningfully alter your point of view.
Let us avoid bowing to the authority of itinerant Gurus: life is too
precious to entrust it to another. At the very beginning of our path, we are right to
put a certain amount of trust in a school or in a teacher, but subsequently, we
have to trust our own experiences and experiments. We neither have nor need
any other tools to verify the value of a technique. When several Incremental
Routines have been completed, one will have developed the quality of a self-
teacher. A kriyaban will create a simple defensible vision of Kriya such that they
do not feel the necessity of discussing their routine with other Kriya experts.
Before closing, let me say that one definite result is that you will learn to
meditate anywhere and not be disturbed by anything. While Kriya beginners are
maniacal in preparing the proper meditation environment and become nervous
and worried about the slightest thing, one who has completed a couple of
Incremental Routines is able to meditate in unusual places and impossible
situations e.g. traveling by train or watching a play or an uninteresting movie.
Strangely enough, such occasions may establish, by contrast, a particular state of
awareness, radically eliminating the danger of falling asleep and yielding
unhoped-for results.

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Short appendix to chapter 10: again about wrong and right attitudes

The theme of a kriyaban's bad attitudes towards the spiritual path, if it was examined
dispassionately and exhaustively would drive a teacher to despair. Where can you find a
kriyaban who has not received strong conditioning, adding to them his own myths,
imaginations and wild expectations? I have coped with this problem some years ago,
when I was invited by a local cultural institution to give lessons about the history of the
mystical paths. I proposed adding to such study some information about the most
known esoteric movements. My purpose was to compare them with the New Age
tendencies and show where, inside them, the boundary line between the genuine
mystical quest and the cultivation of magic ambitions lay. This was an unclouded period
of my life: I was very gratified to have time and opportunity to pursue such studies. I
was delighted to prepare the lessons by studying the best available essays and textbooks
-- I mean books written by academics who didn't belong (or were so smart as to hide
their membership or affiliation) to any particular mystical school and manifested a
detached attitude toward the whole matter. I appreciated those texts that were capable of
presenting the essence of those religious movements which flourished freely around the
great religions. The impact of certain readings, the liveliness of certain historical facts,
had the effect of cleaning my path from useless dogmas admitted innocently into my
life through the door of meek adapting to the ideals of my first Kriya organization. I
was struck by the devastating inconsistency of many esoteric movements, widely
recognized as demanding and elitist. Many magnificent terms, which would have once
allured me, turned out to be totally empty of any significance. Their redundancy filled
me with nausea as if they were an obscenity brought forth by a monster. I was stricken
by the weakness of the human mind, by its discouraging slowness in dissolving glaring
deceptions and fallacies. My own experience in some Kriya groups was by no means
extraneous to that.
The cycle of lessons was repeated for some years. When we discussed about the
suggestibility and vulnerability of the human psyche when it deals with approaching the
spiritual path I saw that my students showed scant regard for this theme. They didn't
seem to realize the relation it had with their own life. Rather, it was clear that some
listeners came to my lessons in the hope to receive support and fuel for their illusions.
I repeated to no purpose that even if in some context the word mystic evokes a
relationship with the mystery, with the concept of initiation (from the Greek
[mustikos], an initiate) into secret religious rituals (also this from the Greek , to
conceal), a mystic is one who tries sincerely (adopting any form of mental and or bodily
discipline) to surrender themselves to something which is the quintessence of supreme
comfort, something which lays beyond the territories of the mind -- unattainable by the
acrobatics of a never satisfied mind. That something beyond mind was unintelligible
and had no appeal for most part of them.
Once this period was over, I had many opportunities to talk sincerely with many
spiritual researchers. They seemed to appreciate the concept of a clean mystical path --
a path not polluted by the fantasies and deformations of the human mind -- but they
forgot everything just five minutes after our conversation. My experience concerned
three categories of persons:
a. Those for whom knowledge is all in all and the only thing they love is reading --
Kriya techniques are just to purify oneself, a phase they think of having already
completed for good.
b. Psychically frail persons who hope to find in Kriya an alternative medicine.
c. Persons for whom Kriya is only a chapter of esoteric.

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A. Those for whom knowledge is all in all and the only thing they love is reading
Usually they place a great emphasis on ethics. They love to cultivate purely esoteric-
occult knowledge. They believe that philosophy has in itself the power of redemption.
Don't try to make them realize that an endless wealth is waiting to manifest behind the
screen of their mental revolutions. They won't allow its radiance to clean the dusty
cellar where they prefer to live. They don't listen to you. They only try to get you
involved in endless discussions and when they talk about the absolute place to be given
to ethics, they will make you feel like a worm.

I spent hours discussing with a friend, epitome of such kind of researchers. After a great
insistence, I accepted to read what for him was a masterpiece of esoteric literature. The
book surprised me for the quantity of information it contained. While reading it, I
entered an almost hypnotic state and didn't immediately realize that each chain of ideas
therein contained had no basis at all, but was only offspring of the unbridled
imagination of the author. Through an intoxication with words, the author's imagination
dared to develop free from the relationship with reality and from the rules of logic. The
whole thing was only a pure mental enjoyment -- comparable to that of reading a
fantasy novel. Reading Tolkien would have been immensely more interesting and wise.
How can you think of experiencing something concrete by just reading such junk? I
counseled to my friend some good books; he stated he had already read them. But it
was a lie -- he preferred to keep them at a distance. My relationship with him ended
when one day he started a polemic about the fact that the very desire to master a
meditation technique meant cultivating desire and this was against Buddhist principles.
That was all too much for me to take; I avoided to listened to him anymore. After some
years, a common friend told me that our "philosopher" had self imposed an Indian
name, was teaching Yoga and had a discrete following.
While sleepless nights, lost in useless discussions return to my mind, I still
wonder if he had always made fun of me. When too much ardent is your faith in the
spiritual path, when too much enthusiasm is put into your words, this makes you blind.
You are not able to read the minds of those who listen to you. I wasted, talking with
him, innumerable hours and no one will give them back to me. I was unable to read his
amused thoughts. He liked to watch my show just because it communicated him some
energy who aided his digestion and sleep.

B. Psychically frail persons who hope to find in Kriya an alternative medicine

Some mistake meditation for alternative medicine. The expectation that Kriya could
work as a mental therapy began to take shape in me after reading a book where a
physician described how he cured some cases of mental disturbances through Yoga.
Other books, extolling the evolutionary value of Kriya, led me to encourage a couple of
persons suffering of, let us say, a chronic unhappiness to venture on this enterprise. The
result was almost null.
If you have a sick mind, don't practice Kriya to cure it. Since Kriya is made by
body and mind, your practice will be lifeless and won't change anything.It is true that
Kriya brings you beyond the mind, but in order to pursue that goal you must have an
healthy mind.
The reason some people place in vain their hopes in Kriya comes from the fact
that some authors wasted their time in asserting that Kriya is a science with guaranteed
results. "Guaranteed"? What does that mean? Although there are physical states (breath,

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pulse, cerebral waves) that can be influenced by meditation, the essence of Kriya can be
neither measured nor granted. We can rationally expound its principles but we cannot
bring the whole entirety of it onto the table of a laboratory. Therefore let Science be
Science and let the mystical path be "another thing".
It is not correct, and it leads nowhere, to apply the mystical techniques of Kriya
hoping to come out, as by a miracle, of a depression. Those who, after having
experimented with alternative remedies, try also the Kriya path, fearing in their heart
they will be disappointed, won't obtain anything, except for a headache. You cannot
look at Kriya with suspicion - "does it really work"? No human can ever touch the
supreme Good of Kriya unless they place it, with unshakeable trust, above all the other
achievements of the world. You cannot try clumsily to camouflage your skepticism by
pretending a nonexistent spiritual interest. Kriya can work even if you are not a
"religious" person, but it should be the object of all your enthusiasm and aspiration.

I accepted to support a friend in is effort of utilizing Kriya as an alternative medicine

and I did this only when I saw that he strove to master Kriya with a dedication which
excited my admiration. I was perplexed because of his obsessive self-observation. There
were some negative tendencies in him: pushing away any intelligent and sincere person
that could help him; being not able to get rid of the parasite people who impoverished
him. He was a great egoist. The worst tendency was to squeeze people, slowly but
unrelentingly, up to a point where, as Carlos Castaneda writes, there remains nothing.
He had exhausted and then lost many experts in natural remedies who had attempted to
cure him. He always used the same lethal scheme of behavior. After having showed
enthusiasm for the person who devoted attention to him, after having applied with
success some of his counsels, he finally obtained some more specific counsels that,
from a legal point of view, only a doctor could have prescribed. He applied (nobody
knows how) those counsels obtaining an uncertain effect that he described like a
tragedy. He tried only to make his healer on duty feel guilty, hoping to obtain greater
attention and care from him . Whining, he explained that his present state of suffering
was due not to his mental malady but only to that specific wrong counsel. He used all
his ability to emphasize how unsuitable to his personality was that counsel, implying
that his friend was not professionally prepared to give it.
Instead of binding the "healer" to him, he lost him definitively. That friend who
had attempted to use his knowledge and his time to assist my friend, having seen the
disgusting specter of ingratitude, took an oath not to help him anymore and, seized with
blind fury, forgetting any past habit of courtesy, annihilated him with a merciless
judgment, of whose hardness and inflexibility he would have, for a long time, grounds
for regret. 3
I had a deep reason to feel uncomfortable with this depressed friend of mine
who had created a desert around. I sensed that in his life there was a region where he
preserved and nourished a malefic mushroom from which he extracted the elixir of his
suffering. I couldn't conceive the complete picture of his life. As in the fable of
Bluebeard, there were some "rooms" where he wouldn't let me enter. I'm not referring to
intimate matters but to facts about which it is acceptable to discuss - for example to
3
This pernicious mechanism might have exacerbated not only people but organizations
as well. I wonder if those Kriya organizations that have gradually turned away from a
positive attitude toward all people and shifted toward a plethora of prohibitions and of
what seems an absurd bureaucracy, were forced to react in this way by the
recriminations of ungrateful and mentally disturbed people like the ones we are
considering here, who blamed the techniques for having caused their sufferings.

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maintain a double life when it is not essential and it is extremely wearing When I
went straight to the point, he would grow darker and roughly break off the conversation.
He was not free, he had not surrendered to the restorative dimension that lies beyond
the mind and that for him represented the worse of all the evils: the annihilation of his
ego. We could not understand each other, because since years I didn't look for anything
else other than this annihilation.

C. Persons for whom Kriya is only a chapter of esoteric

Lastly, there were those to whom Kriya was just another esoteric school. I recall a
friend of mine who was adamant in practicing Kriya making glaring mistakes. (For
instance, he neglected the normal rules of health, refused, during meditation, to assume
the correct position of the backbone, didn't even try to get immobility in the final part of
his routine.) It was impossible to correct him. He behaved toward me in a very cordial
way but, when it dealt with defending his choices, showed a dialectical gift that made
me feel like an idiot. As opposed to his sophism, I would have preferred one hundred-
fold times that he shouted at me: "I leave Kriya to idiots like you: I like to eat, to drink
and to enjoy life!".
He said he was seeking total harmony with life, at the same time utilizing any
means to develop his hidden psychic potential. He went on paying attention to the
revelations coming from a healer (- a channeler -) (to whom he went in order that the
spirits reveal to him the karmic reason of an illness, as well as the attitudes to be
changed in order that his problem be astrally destroyed) but, at the same time, haunted a
church where he pretended a genuine devotion while asking a "particular" benediction
as a bland form of exorcism. He intuitively understood the difference between the
mystical and magical dimensions; nevertheless, he didn't stop dreaming that in the
esoteric field there were secret techniques, known only to a few elects, which
constituted a short-cut to Self realization. For some time he tried to "improve" Kriya by
incorporating various esoteric techniques, even those described in the rituals of
ceremonial magic. He was convinced that only by using certain rituals, formulas and
initiatic symbols, was it possible to complete the evolutionary jump conducive to
liberation.
He met a self-named expert in occult matters who purported to know the secrets
of an almost extinct esoteric path and, in particular, a spiritual technique - far more
advanced than those known today - which was practiced centuries or millennia ago, by
few privileged beings. This "expert" guided him sweetly but with the surety of a
mature professional, towards a situation in which his economic base, essential to his
living, was at risk of being swept away, completely reduced to shambles. He easily
bewitched him. "Now that humanity is different from before, such teachings are not
revealed to just anyone" he started off, then after a pause and with a sigh, finally
concluded: "Today's students would not know how to appreciate them and, in their
hands, they could be dangerous."
The expert created the impression of being a dreamer, but was not so nave as it
seemed; he used an enchanting terminology similar to that of the Kabbalah (mystical
teaching within Judaism) and talked effortlessly about original Christianity also, whose
texts (canonical and apocryphal) he was able to interpret in a non-conventional way.
My friend tried to captivate the teacher in order to present himself as a true
adept. Confiding that he was willing to accept whatever toll and deprivation, consenting
to whatever behest, provided that this extraordinary secret will be revealed to him, he
actually fell into the trap. After having expressed some reservations, our smart teacher
at long last capitulated, murmuring: "Only for you, only because I feel I am guided to

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make an exception". My friend, a poor victim quivering with emotion, lived the best
moment of his life, convinced that the meeting with the expert had been decided in the
higher spheres. The requested donation to be given during Initiation -- united to the
promise of keeping absolute secrecy -- was conspicuous, since in that way he would
confirm the great value attributed to that event. The teacher said that the donation would
be transferred to a monk who was helping an orphanage. (It is a real classic! ... there is
always an orphanage in these stories.)
While my friend, completely satisfied, was preparing to receive such an
incomparable gift (he received the explanation that it was a gift and that nothing could
adequately compensate the benedictions that such an initiation would bring to his life)
the scoundrel distractedly decided what kind of trash-stuff he was going to demonstrate
with glaring solemnity. My friend received with indescribable emotion, the new
technique and spent two days in sheer fervor.
Later, imprisoned in his chimera, he witnessed the rekindling of his passion and
the comedy repeated. He heard about other incomparable valuable "revelations". This
illusion is, in effect, indomitable. After having received his "drug", he continued his
inexorable run toward the abyss. I cannot predict if, one day, he will realize that the
techniques for which he paid a fortune had been taken from some books and altered, so
he would not to guess their origin. During the jubilant season of his training, I received
a very long letter from him. It was an essay on the basic theories which supported his
practice, it was written with a lapidary, implacable logic. After reading it, I felt totally
estranged. Gasping in order to find "myself" again, I felt the need to walk in the open
air and practice Japa. My feeling of alienation seemed to stretch out as far as the
horizon and touch the rim of the sky. I was shaken: I could not practice my Mantra but
a couple of times. My thought was fixed on a sentence of Sri Sri Aurobindo which I
repeated as if hypnotized:

Enough, enough I've had of the mind and all its phony stars,
let's turn on the suns that are never off!

I had a thought, luminous and warm and fancied to address it to him: "Even if you and
all the people I know, would leave the Kriya path, I would stand fast anyway. Your
words communicate me so much sadness and empty me. I have accepted to listen and to
dive into you. It is fair that I am now perceiving all this evil and suffer it in you, even if
this dark will go soon away. I respect your theories, but Kriya has given me something
incomparable; it is the radiance of my memory that helps me to go my way, confident
about my choice."

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 CHAPTER 11
THE IRREPLACEABLE EXPERIENCE OF CONTINUOUS PRAYER (JAPA)

The breathless state will provide kriyabans with the fundamental spiritual
experience which will mark the most beautiful and deeply satisfying period of
their life. It is a stupendous revelation, it is the true Initiation. Many kriyabans
are not able to conceive such a state. There is a halo of mystery that surrounds its
description; people think it is impossible and that any affirmation about its
occurrence is false. Nevertheless, it is possible, even if it is experienced only
after years of Kriya practice. I try here to convey a cleared idea of it.
One day, when the time is ripe, a kriyaban discovers that his usual practice
of Kriya Yoga ends with a peculiar experience. During mental Pranayama or at
the end of one calm breath, he has, all of a sudden, the impression to cross a
screen and to emerge in another dimension. He feels a fresh energy in the body,
sustaining its life from inside, without the necessity of oxygen. There comes the
factual perception that the body doesn't need to breathe. This has nothing to do
with holding the breath forcefully. It does not simply mean that the breath
becomes more and more quiet. It is the state where the breath is entirely non-
existent. If a kriyaban takes in a very short breath, he won't feel the need to
exhale for a very long time. (Longer than the time which medical science
considers possible.) It is fantastic! Without any feeling of uneasiness, this
condition lasts for some minutes. There is not the least quiver of surprise, or the
thought: "Finally I have it!". The restless mind is dissolved. This does not mean
you are unaware: you are perfectly aware, but in a calm, very detached way. A
tranquil elation, vast like the sky, tells you that this is the key experience of your
life. This state embodies the characteristics of the authentic "religious" life.
In my opinion, full mastery of the breathless state requires on the average
two to three years of regular Kriya practice. After the practice of the Incremental
Routines, after the transformation described in the previous chapter, the
breathless state is very close to manifest during mental Pranayama. There are, as
we are now going to discuss, some technical subtleties conceived for the express
purpose of fostering this state but the secret is an enormous commitment to Japa.
This means repeating constantly a prayer, a Mantra, while striving to maintain
the mind always attuned to the state of calmness that starts to gush out of the
cardiac plexus -- Anahata Chakra. This is a giant achievement! Will power is not
enough, you need also to change your mentality about the meaning of Kriya
Yoga.
The definition of Kriya Yoga given in the seventh chapter is correct but
incomplete. It is all right, it serves as a guide to build your own routine but it is
not enough when a superhuman effort is asked. A man is able to express it when
it comes to being part of a well consolidated two-thousand-year-old spiritual
tradition. In this mental and emotive frame, a person can go outside his
capabilities. A serious wish to tackle a task like that of cutting four hypothetical
internal knots after reading a description of them in Kriya literature won't be able
to arouse the same intense and long enduring effort.

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What I will add hereunder has only one purpose: to give you just an idea of what
is implicated in the concept of "Prayer of the Heart". I hope this will stimulate
your curiosity (and perhaps something dormant in you coming from who knows
whence...) to create a momentum who will assist you to do the necessary steps
to bring this "Prayer of the Heart" down into your life. Although your efforts may
be far from being perfect, you will enter the most extraordinary period of your
life, culminating with the achievement of the breathless state. You should expand
my few annotations with other additional readings. Wonderful books are: In
Quest of God by Swami Ramdas 4 and the The Way of a Pilgrim. Inspiring is the
poetical material related with the Sufi teaching. I like simple books, easily found,
which explain with amazing simplicity everything essential about Japa. They
inspire you to practice beyond the point of exhaustion. One needs to be
confronted with biographies of saints, and to feel the the goal as the nearest of
the near, more appealing than anything else, and one must be aflame for it.
In the Sufi literature, where a celebration of God and nature shines with a
strength and amplitude beyond comparison, a soul stirring ardent feeling and
sincerity is to be found. The art of prayer is developed in an astonishing way.
One begins the practice by uttering the Mantra aloud this is the Dhikr of the
tongue. Most inspiring instruction is given to avoid distraction, in such a way
that the heart is occupied with neither "family" nor "money". One continues until
a great absorption makes it impossible to go on in this way. "The rust upon the
heart is burnt, the darkness turns into day and the candle of the mind is put out by
the sun of the divine light (Qur'an)". The heart is continually applied to the Dhikr.
One perseveres assiduously, until the syllables are effaced from the heart and
only the meaning of the words remains present: a touch of divine recollection
drives the mind crazy the most intoxicating of joys begins to expand within. 5

4
Swami Ramdas was born in 1884 at Hosdrug, Kerala, India, and named Vittal Rao.
He lived a normal life until he was thirty-six and experienced the usual ups and downs
of a householder's life. Often he inquired about the true meaning of life and felt the
necessity of pursuing the spiritual path in order to get the real "Peace." At the right
moment, his father initiated him into the Ram Mantra, assuring him that by repeating it
unceasingly he would, in due time, achieved the divine happiness he was aspiring to. It
was then that he renounced the secular life and went forth in quest of God as a
mendicant Sadhu. The first years of his newly found life are described in his aforesaid
autobiography. The Mantra "Om Sri Ram Jai Ram Jai Jai Ram" was ever on his lips.
Besides the practice of Japa, he adopted the discipline of looking upon other people as
forms of Ram God - and of accepting every happening as coming from the will of
God. In a short time the Mantra disappeared from his lips and entered his heart. He
beheld a small circular light in the spot between his eyebrows, which yielded him thrills
of delight. Then the dazzling light permeated and absorbed him. Lost in this
inexpressible bliss he would sit for hours. The world appeared to him as a dim shadow.
A stage was soon reached when this dwelling in the spirit became a permanent and
unvarying experience. Ramdas attained Mahasamadhi in 1963.

5
I think that if one wants to follow the Sufi path by using the Kriya techniques, one
will encounter no difficulties whatsoever. Of course one should be endowed with a

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 I died as a mineral and became a plant; I died as plant and rose to animal; I died
as animal and I was Man. Why should I fear? When was I less by dying? Yet
once more I shall die as Man, to soar with angels blest; but even from angelhood
I must pass on: all except God doth perish. When I have sacrificed my angel-
soul, I shall become what no mind e'er conceived. (Rumi,Translated by A.J.
Arberry)]

Great inspiration comes from the book The Way of a Pilgrim and The Pilgrim
Continues His Way. (Anonymous)
The origin of this spiritual classic is in many ways a mystery. The story is that of
a pilgrim, coming back from the Holy Sepulcher, who stopped at Mount Athos
and told about his lifelong search for the teaching on how "to pray continually" -
the way Saint Paul had recommended - to a monk. No one knows for certain if it
is a true story about a particular pilgrim or a spiritual fiction created to propagate
the mystical side of the Orthodox Christian faith. Some, on the basis of other
witnesses, identify the author as Russian Orthodox monk Archimandrite Mikhail
Kozlov.
The main reason for the work's attraction is the presentation of a
wandering hermit's life as the model existence for those who would truly lead a
spiritual life. One is stricken by the opening words: "By the grace of God I am a
Christian man, by my actions a great sinner, and by calling a homeless wanderer
of the humblest birth who roams from place to place. My worldly goods are a
knapsack with some dried bread in it on my back, and in my breast pocket a
Bible. And that is all." It is a simple, edifying book, of universal spiritual appeal.
It is imminently practical in its advice to not dither in starting the Jesus Prayer.
The book narrates how the pilgrim was resolute about covering an infinite
distance across the steppes, if he had to, in order to find a spiritual guide that
would reveal to him the secret of praying that way. One day, his ardor was
strong self-teaching spirit. There is no doubt that Thokar has a great affinity with a
particular Sufi way of practicing their "Dhikr". I am referring to those procedures in
which the chanting of the L Ilha Ill Allh is accompanied by the movements of the
head. Interesting is to learn that Lahiri Mahasaya gave the Islamic mantra L Ilha Ill
Allh to his Muslim disciples to be practiced during Thokar. We don't have the exact
details of that procedure but it seems reasonable that the was lifted (with or without the
help of the breath) from under the navel up to the brain; after reaching the brain, it
moved from the brain to the one shoulder, then to the other shoulder and then it hit the
heart. A modern Sufi confraternity practices in the following way: "La" is placed in the
head, "ilaha" (with head bending to the right) in the right upper part of the chest,
"illaal" (with head bending to the left) in the left upper part of the chest, and "lah" (with
head bending down) in the heart; then again "La" in the head, while raising it....
As for the number of repetitions of this technique, one may abide by the
numbers given in the Kriya schools or one can go beyond them in a completely
different dimension. As the chant increases in intensity, a deep intoxication is felt in the
heart. I know that the Sufis reach an amount of repetitions that is inconceivable for a
kriyaban.

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awarded; he found a spiritual teacher who accepted him as a disciple and
gradually clarified to him every detail of the practice of the "continuous prayer".
In order to realize the ideal of "praying ceaselessly", the pilgrim is first
instructed to repeat the Jesus Prayer 3000 times a day, then increase to 6000, then
to 12000. Then he finds the Prayer at his lips and in his mind every waking hour,
as spontaneous and effortless as the breath itself. In this wonderful condition he
comes to experience the effulgence of the divine light, the innermost "secret of
the heart." In order to give an idea of what, from now onwards, his life has
become, the pilgrim quotes the Gospel passage of the birds of the air and the
lilies of the field - identifying himself with them as completely dependent on
God: whatever happens, it cannot separate him from God. Like a person enjoying
the beauty of a chilly winter near the fireside, one who practices continuous
prayer contemplates either the sad or the joyous spectacle of life having found
the infinity of the skies residing in their heart! Prayer is a marvelous gem whose
glitter warms up life. Its magic spreads into each facet of life, like walking out of
a dark room into fresh air and sunlight.

About Hesychasm

Hesychasm is a Christian orthodox movement considering inner peace to be a

necessity for every human being. They interpret Christ's injunction in the Gospel
of Matthew which says to "go into your closet to pray", to mean that their first
duty is to withdraw inward. They affirm that the first step is that their body is to
be held immovable for a long time. Then they engage in mental asceticism,
namely the rejection of tempting thoughts. After restricting their external
activities, striving to the best of their abilities to ignore the physical senses, they
try to experience quietness and perceive the "Uncreated Light" which is
considered the highest of the mystical achievements. The discipline is tough:
they watch their thoughts and courageously fight them. Much of their literature is
occupied with the psychological analysis of such tempting thoughts. A great
emphasis is placed on humility: disaster will befall if one proceeds with pride,
arrogance or conceit. The Prayer is said "with the heart" - with meaning, with
intent. Such Prayer involves the entire human being - soul, mind and body.
About the Philokalia, which is often used by the Hesychasts, it is a
collection of texts on prayer and asceticism written from the 4th to the 15th
Centuries [first published in the Greek language in 1782]. In my opinion this is a
tedious text showing the attitude of the mind, obsessed by sin and temptations, to
complicate the simplest things. Here and there, some pearls are disseminated.
Hesychasm is a Christian tradition, methodical and precise, similar to
Kriya Yoga. Many instructions have astonishing similarities with the Kriya Yoga
path. The hesychastic practice involved a breathing exercise with a tongue
position akin to that of Kechari Mudra. The chanting of the Prayer was
synchronized with one's breathing. Hesychast tradition wrote: "Let the
remembrance of Jesus be present with each breath, and then you will know the
value of the Hesychia."
The Navi Kriya, becomes the fact that one is encouraged to be tenacious

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in praying with the focus of concentration on the navel: "...in this way it is
possible to find a joyless and lightless obscurity but, persisting, a limitless
happiness will be reached". Once one gets over the obstacle of the navel, a whole
path unfolds, leading to the heart center.
The comparison with the Navi Kriya technique is impressive. St. Symeon
writes: "Sit down in a quiet cell, in a corner by yourself, and do what I tell you:
close the door, and withdraw your intellect from everything worthless and
transient. Rest your beard on your chest, and focus your physical gaze, together
with the whole of your intellect, upon the center of your belly or your navel.
Restrain the drawing-in of breath through your nostrils, so as not to breathe
easily, and search inside yourself with your intellect so as to find the place of the
heart, where all the powers of the soul reside. To start with, you will find there a
darkness and an impenetrable density. Later, when you persist and practice this
task day and night, you will find, as though miraculously, an unceasing joy. For
as soon as the intellect attains the place of the heart, at once it sees things of
which it previously knew nothing. It sees the open space within the heart and it
beholds itself entirely luminous and full of discrimination." Pseudo-Simeon,
"The Three Methods of Prayer," in: The Philokalia (5 vols.; tr. G.E.H. Palmer, P.
Sherrard, and K. Ware; London: Faber and Faber, 1995) 4.72-3.
You don't find a description of the practice of Thokar (as you find it in the
Sufi literature) but the description of the prayer entering the heart was
unforgettable; the greatest effect was obtained by blending the perception of the
throbs of the heart with the syllables of the prayer. The consciousness slips then
into it and contemplates the "Uncreated Light". The most secret part is what
happens in the space within the heart. The person is led through darkness and "an
impenetrable density" to the depth of his heart. This descent is quite literally
taken and is not at all considered to be a metaphorical expression. This is an
advanced stage of the spiritual practice and attempting to accomplish it
prematurely can cause very serious emotional harm. The instruction is to feel
ones head moving to the chest and dwelling therein, then to "open" his eyes
there and look at the world from his chest. The world is perceived in a totally
different way: not as rough and hostile, but as delicate, warm and responsive to
the emotions of love! The heart is filled with the most loving and subtle Bliss! In
this state one becomes "entirely" luminous. The illumination comes from inside,
proceeding from the open space within the heart. The Hesychast, when he has
been granted such an experience, returns wholly transformed to normal life. The
"inner dialog", which prevents the meditation, is under control: one can live
permanently in a state called "the guard of the mind". It is the most sound and
natural state of the mind. Ones consciousness is no longer encumbered by the
spontaneous inception of images - this unencumbered state is the main attribute
of a religious life.

We do not use the term Hesychasm to denote the experience of Saint Teresa of
Avila and of Saint John of the Cross. Actually, their use of Internal Oration to
reach the perfection of the spiritual life represents the same reality. There is no
need to clarify that we are referring to a prayer which goes beyond supplication,

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beyond words themselves. Saint Teresa of Avila described nine levels of prayer.
I think that few catholics are aware of this richness. The concept of Internal
Oration risked an almost total eclipse. Over the centuries, a great deal of
incomprehension and misunderstanding has arisen relative to the practice of
Oration. For many devotees prayer had - with rare exceptions - the meaning of a
plea to God with the only purpose of obtaining personal favors or blessings on a
suffering humanity.

I believe that what I have described can be accepted by the greatest part of the
readers. Inspiration from this literature should push one to achieve the condition
of "uninterrupted, continuous prayer". If a person feels distant from this
dimension of the spiritual path, try anyway to study the matter.
Some kriyabans think that their discipline has nothing to do with prayer --
"...Kriya Yoga is the best form of Pranayama for the awakening of Kundalini, for
changing the atomic constitution of the cells of the spinal cord As for Japa,
they claim: "Neither my Guru, nor Lahiri Mahasaya taught it. I don't need it."
Now, what else is the Mantra Om Na-mo Bha-ga-ba-te Va-su-de-va-ya
but a prayer repeated in different ways until it descends into the heart? I saw the
eyes shining of joy and of boundless bliss of the few kriyabans who had
developed a Japa-based approach to Kriya Yoga. In this vision, Japa is the
foundation and Kriya is its perfection.
What you have done in Kriya up to this moment is the most effective way
of preparing body and mind to this last effort. Japa is done with lips and
tongue; the mind also is involved -- this is the starting point. During the Kriya
procedures, Japa is done with the mind in the spine and in the centers of the
brain; this happens in different ways as envisaged by the different Kriya
techniques -- this is the nucleus of all the process. At the end of the Kriya
routine, Japa is done with the static Prana permeating all our body and is
wordless, not perceived by our mind -- this is the breathless state and this is the
highest step.

Let us begin from the first step.

A_How to begin our Japa

Choose a Mantra (prayer). You should not feel obliged to use Lahiri Mahasaya's
favored Vasudeva Mantra ("Om Namo Bhagavate Vasudevaya"). You can choose
one from your favorite set of prayers, one that has (by adding, if necessary, Om
or Amen at the beginning or at the end) twelve syllables. Twelve is a perfect
number because one can utilize it during Kriya, placing one syllable in each
different Chakra. Beautiful twelve syllables Mantra can be taken out of Bhajans
or poems. As an example, from the well-known Adi Shankara's chant we can
relish the beautiful verse: Chi-da-nan-da-ru-pah-shi-vo-ham-shi-vo-ham (That
Form which is pure consciousness and bliss, I am that supreme Being, I am that

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supreme Being!)
I hope you are not so naive to believe that a Mantra works only if it is
received from your Guru. Certainly if you want to lighten your portfolio then
race to a Teacher and buy your personal Mantra. I want to be clear: I don't
contest that an experienced person that helps you to choose a Mantra and uses
everything of his power of persuasion to convince to apply it continually. This
persons does you the greatest of all the favors and is correct to compensate him,
but that's all!
Your Mantra it is you that have to choose it, because it should express
exactly what you want to achieve. For example, the attitude of surrender is
expressed by those Mantra beginning with Om Namo ... Other Mantras express
the absolute non-dual realization. There are some who choose a really
unfortunate Mantra by which they seem to punish themselves: their chosen
formula is an affirmation of their limits, a sense of unworthiness or
condemnation of their behavior. After a short time, their practice falls apart;
sometimes they find themselves repeating it once or twice during the day, like a
sigh of dejection. This has nothing to do with what we are describing here. Your
chosen Mantra should have both a strong and a soft tone. It is important to relish
it. "Strong tone" means that it is incompatible with an attitude of supplication
and complaint. The selected prayer should imply the anticipation of a happiness
which one is attracting through the very repetition of its syllables. 6
Personally I chose Ramdas' Mantra (8 syllables: Sri Ram Jay Ram Jay
Jay Ram Om) during the day and Lahiri's (12 syllables: Om Na Mo Bha Ga Va
Te Va Su De Va Ya) during the Kriya practice.
After choosing a Mantra on your own, use it a few weeks to find out
whether your body accepts it or not. To experience this first hand is what counts.
It sometimes happens that when reciting a Mantra, you begin with enthusiasm
but then, after a few minutes, you find yourself reciting another. This and other
signs mean you have not found the right Mantra and that your search must
continue.

Resolve to daily complete aloud at least one Mala (a rosary of 108 beads) of this
Mantra (prayer), and then let it resonate automatically in your mind. But when
you chant it concentrate upon it with absolute fervor. Take this aloud practice
back whenever possible. There is no doubt that this requires additional time. It is
for this reason that one must be wise and choose the simplest life appropriate to
one's temperament. For this reason I set as essential condition that life has not
been very nice toward you. If life is too good with men they respond by filling

6
Those who are familiar and have experience with Hatha Yoga and with the concept of
Bija Mantra can forge wonderful Mantras. To a preexistent Mantra, after the initial
Om, one can add some "Bija" (seed) Mantra: Aim, Dm, Gam, Glamu, Glom, Haum,
Hoom, Hreem, Hrom, Kleem, Kreem, Shreem, Streem, Vang,
These are sounds chosen for their power by ancient yogis. They were not given by any
divinity, they were a human discovery. Literature or an expert can help one make a good
choice. Unfortunately, literature excessively glorifies the virtue of traditional Mantra
and experts tend to counsel everyone to practice their own beloved Mantra.

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their life with nonsense. Otherwise they clear their life of unnecessary necessities
and through Japa, although they through suffering unavoidable setbacks, they
are always able to regain their composure and will be able to pass through life
with a smile.
You will learn how to make the sound of the Mantra (prayer) resound in
our head and you will feel its vibration extending to all parts of our body. What is
required is the resolute will to continue with this action so we can touch the
dimension of Mental Silence. When this happens, you will be surrounded by a
protective shell of tangible peace - this is not a visualization but a real
experience.

One of my friends who mastered this teaching, uttered one day a word:
"EXHAUSTION". He practiced Kriya without getting any result. I talked to him
about Japa but nothing changed. I had the impression that he took this activity as
cerebral act. His thoughts were repeating it, its vibration was not connected in
any way to his body. I observed him carefully while he was practicing: I was
witness of a lifeless practice, a tired plea for God's mercy. It was not for nothing
he had put aside his initial beautiful Indian Mantra and chosen an expression in
his mother tongue - which was nothing else than a sigh of self-pity. There was
nothing to be surprised at when, after some time, he entirely abandoned the
practice. He did not realize he was about to become the greatest supporter of
Japa. The turning point came when he took part in a group pilgrimage. Someone
began to recite the so-called rosary (a set number of repetitions of the same
prayer), to which all the pilgrims united. Even if tired and almost gasping for
breath, he did not withdraw himself from this pious activity. While walking and
praying softly, murmuring under his breath, he began to taste a state of unknown
calmness. He looked with different eyes at the show of continuously changing
landscape and had the impression of living in a paradisiac situation. He went on
repeating the Prayer unremittingly for the entire path, completely forgetting he
was tired and sleepy. When the group paused to rest, he had the grace to be left
alone undisturbed; he slipped into an introspective state and was pervaded by
something vibrating in his own heart, which he definitely identified with the
Spiritual Reality. The ecstatic state assumed the consistency of reality, became
almost unbearable, overwhelming him. This experience taught him the correct
way of practicing Japa. He said that the secret was not only to reach, but also to
go beyond the state of "exhaustion." After some experiments he chose to repeat
the Indian Mantra: Sri Ram Jay Ram Jay Jay Ram Om and, thanks to it, he
reached the breathless state not only one time, but each time he practiced this
Mantra during the day and Kriya Yoga in the evening.

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B_Now let us consider what happens during our daily Kriya routine

B1_A simple routine, utilizing only the basic techniques of First Kriya
Let us take for granted that you have practiced all day long (aloud and mentally
-- NOT only mentally!) Japa in such a resolute way that the body becomes a
unique solid vibration. After practicing Maha Mudra and having found a
comfortable position, you discovers that the same Mantra utilized during the day
is going on by itself in your consciousness. You sits with your back upright,
ready to touch the fullness and the peace of silence. The eyes are closed,
implying an intention of detaching from the world. The mood is deeply serene.
Body and mind reach easily a clear perception of pranic immobility.
At that moment, there is the discovery that the Kriya routine develops in a
simple and natural way, like continuing the act of prayer experienced during the
day. The idea of taking a long breath and chanting the Mantra during the
inhalation and repeating it (or completing it) during exhalation will come
naturally! With extreme calmness, you bring back the attention to only one
action: merging the inner chanting of the Mantra with a slow, even-paced breath.
You might tell: this is not Kriya at all. Yes, it is Kriya, it is akin to our well
known First Omkar Kriya and can be brought ahead for 24-36 breaths. Prolong
the beauty of this activity over a long period of time, if this comes spontaneous.
A particular state happens in which you are on the verge of slipping into a
state of sleep, but the practice of Mantra will help you to settle in the
intermediate area between the perceptions of the external reality and the allure of
enjoying some fantasy. At a certain point you will discover that you are not
breathing. From that moment onwards repeat your complete Mantra in each
Chakra and enjoy the breathless state. This is your routine, perhaps don't need
any other practice!

B2_A complete routine, utilizing only the formidable instrument of Thokar

Sometimes it is necessary to add at least 12-24 Second Omkar Kriya repetitions.
We know that Lahiri said: "In First Kriya you can find everything" but you
should not be stubborn. Thokar helps to calm, appease the heart ganglion which
regulate the heart pulse. It was conceived to establish a particular calmness
(tranquility) in the heart region. Lahiri Mahasaya explained that when the cardiac
plexus is struck by the strong action of Thokar, the Prana that is linked to the
breath is directed inward and this results in a spontaneous state of profound and
prolonged absorption. He said also that: "Thokar opens the doors of the inner
temple".
We have already explained how to conceive a routine containing the
practice of Thokar without creating discomfort. A good solution is:

Maha Mudra Navi Kriya Talabya Kriya Om Japa Kriya Pranayama

Thokar (Second Kriya: 12-24 repetitions) First Omkar Kriya (6 breaths
only) Variation of Pranayama with short breath Variation of Mental

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 Pranayama.

Certain technical details can be the decisive turning point for those kriyabans
whose breath subsides markedly but the real breathless state has always eluded
them. Let us now show how you can intensify the practice of the last two points.

Variation of Pranayama with short breath

We intensify this exercise by adding the perception of a slight, tiny oscillatory
movement inside each Chakra.
Focus your attention on the Muladhara Chakra. Vibrate (think with
emphasis) "Te Va Su" in Muladhara. Do it once. Try to feel that "Te Va Su"
creates an oscillatory movement inside Muladhara. When it becomes natural to
have a very short inhalation, inhale only what is necessary, pause an instant and
concentrate on the second Chakra. Hold the breath gently and vibrate "Te Va Su"
in the second Chakra. Exhale a short breath, concentrate on Muladhara, vibrate
"Te Va Su" there. When it comes natural for you, inhale a short breath and
concentrate on the third Chakra. Hold the breath gently and vibrate "Te Va Su" in
the third Chakra. Exhale a short breath, concentrate on Muladhara, vibrate "Te
Va Su" there.
Go on like that, repeating the procedure between Muladhara and the
fourth Chakra, Muladhara and the fifth Chakra (then Bindu, medulla, fifth,
fourth, third and second Chakra.) One cycle is made of 10 short breaths. Repeat
more than one cycle, increasing your concentration until your breath is almost
nonexistent. Pause in Anahata Chakra, repeating there "Te Va Su" many, many
times, until you perceive light both in Anahata Chakra and in the point between
the eyebrows. This is the best condition to realize the breathless state.
This procedure gives you the opportunity of awakening the innermost core
of each Chakra. Thinking, mentally chanting " Te Va Su" in the seat of a Chakra
is not like thinking another Mantra. It recalls all you have learned through
Thokar. When the breath will stop like a miracle, you shall understand why
Garcia Lorca said: "no me pidis que lo explique. Tengo el fuego en las manos".

Variation of mental Pranayama

I. Engrave in each Chakra the Devoted Practice of Prayer
Some deep breaths (3 or 6) are the best way to begin. Repeat the whole Mantra
in each Chakra, slowly, perceiving you are touching its core. In each Chakra
remain at least 10 seconds. You can repeat the prayer two, three times. You can
be "lost" in a Chakra even for 20-30 seconds but you have to move up and down
the spine, placing your awareness from one Chakra to another. Focus on one
Chakra at a time. The order is always: Chakra 1, 2, 3, 4, 5 and occipital region;
medulla, Chakra 5, 4, 3, 2, 1. Your breath will subside completely.
It is like sowing with utmost care each of its letters in the sod of each
Chakra. Your intention is not to stimulate the Chakras but to surrender to an
overpowering process of interiorization. Go ahead more and more subtly, until
your consciousness settles in a vast space extending behind and over the Bindu.

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II. Achieve perfect Immobility of Body and Mind
After some rounds (often after the first round) you have the perception of having
calmed down the inner movements of the body, even at a molecular level. You
feel intuitively the power to do without breath. What is essential, is to distinctly
perceive a fresh energy sustaining your body from inside. When you perceive
that, then the breathless state is waiting for the appropriate moment to spill an
unparalleled experience of divine bliss into your being.
Breathlessness means that the "wind" of the breath has subsided
completely; your mind manifests a perfect silence and is enraptured by the thrill
of an unequaled freedom. The cells of your body are internally recharged by a
mysterious source that you perceive as cold liquid light. You are projected out of
time, you are above life. There is no need to breathe! Enjoy the fresh energy that
is sustaining the body from the inside: your lungs do not move. This condition
lasts some minutes, without the least quiver of surprise -- you have the power to
"see and touch" each thought and therefore to "halt" it.

III. Surrender
A feeling of comfort and being enveloped in sweet absorption is the first
experience. Your eyes, if open or half shut, will close by themselves. If they were
kept open - for instance to avoid drowsiness - you wouldn't see anything. Life is
momentarily extraneous.

IV. Prayer of the Heart

For many weeks (perhaps months) you are so thrilled that you are not able to
overstep this lofty stage. One day you will discover that the prayer has entered
your heart. The prayer has become the Reality pulsing inside the heart Chakra.
The radiance brought about by prayer becomes the gold of your first experience
of the Divine. Mystics describe its effect as a paradoxical mild pain perfectly
melded with a sweet goodness, which cannot be compared with any earthly
pleasure. S. Teresa of Avila wrote about an Endless Goodness: you are permeated
by a taste of Eternity. Consciousness is transported a far greater distance than any
known territory. This is a state that renders indifference to death and from which
an incommensurable Good is born. The experience is the quintessence of love,
solace, and accomplishment. The heart thrills in welcoming that state; we sip the
celestial honey of a radiation of sweetness which annihilates every desire and
fills the soul with ineffable Beauty. This event is enjoyable beyond words: it
contains much more than what one could imagine. It is an unbelievable state -
compared to it, our common way of living is suffocation. Surely the reaction is:
"I won't lose it, under any circumstances!". After this meditation, every object
will appear transfigured, physical reality will reveal the indwelling presence of
Spirit.

Conclusion

There are moments in which you touch with your hand how hard, terrible, and
cruel life is. Maya is powerful; there are circumstances in which existence

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seems to offer nothing that is worth seeking. At times, the vicissitudes of life
attempt to destroy the very idea of the mystical dimension. We believe of having
lost our Kriya path. Then we discover that while other practices seem
impossible, Japa remains. While any form of Sadhana breaks down in different
clumsy attempts, each one frail and vulnerable, Japa happens easily and calms
us.
The problem is that this enthusiasm can last only a couple of days. The
force of inertia pushes in a way that all returns like before. Suddenly the noise
coming from the external world will reach your ears as amplified, while the
widened sensitivity will give you the impression of having become more fragile,
vulnerable and defenseless. Then the temptation to leave Japa aside is
tremendous. This would be the authentic catastrophe. We can't renounce such a
formidable instrument. We should apply Japa day by day creating with the
strength of our soul an internal alchemy that transforms our sorrow in dignity.
Japa is the only tool capable of knocking down the wall which life has shoved us
against.
Apparently, during the recitation of our Mantra, we are still far from
reacting to the difficulties and horrors of life because action, which alone can
change our destiny, has not begun. Let our mind evaporate in crystal silence.
When our being will be compact like a unique vibration, Japa will be the angel
heralding the season of our resurrection -- from the recesses of our subconscious
it will clear its own way to become an irresistible action.

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 CHAPTER 12
KRIYA OF THE CELLS. EXPLORING THE ULTIMATE PERFECTION OF
KRIYA PRANAYAMA

At anytime during the learning process of Kriya Yoga, when I assume a person
will appreciate a new perspective of considering the basic technique of Kriya
Pranayama, I discuss what could be considered an interesting way of making the
spiritual path complete: perfecting Pranayama up to experience it in the
breathless state. This process that I define the "Kriya of the cells", needs great
intuition and sensitivity to be developed. It embodies the last part of the spiritual
path. P.Y. describes it with these words: "...the current will then automatically
move by itself and the joy experienced will be indescribable."

According to the person I have before, I introduce this practice starting from:
a. A particular affirmation of Lahiri Mahasaya.
b. A "downward" contraposition to what we have seen till now: the majestic
"upward" direction of the traditional mystical path.
c. The concept of Macro Cosmic Orbit drawn from Taoist Internal Alchemy.
d. The meaning of unfastening the last knot of Muladhara.

Obviously these four points of view are undoubtedly an approximation of this

"frontier" issue, which although having been broadly explored since time
immemorial, has not been thoroughly described in mystical literature.

a. A couple of years after his initiation in the Himalayas, Lahiri Mahasaya wrote:
"Following an excellent Pranayama, the breath is wholly internally oriented.
After a long period, today (the purpose of ) my descent (on earth) has been
fulfilled!" What is a "wholly internally oriented" breath? It is surely not what
happens to a Kriya novice.

b. Many experiences that Mirra Alfassa (The Mother) disciple and spiritual
successor of Sri Aurobindo recounted to Satprem bring us back to the themes
treated here. Her Agenda is a must read: an amazing "log" of her attempt to
descend into her body to contact the "Consciousness of the Cells", crossing
various layers of consciousness: thoughts, emotions, and sensations.
In her attempt she found an invaluable help in the practice of the Mantra.
She liked the Mantra: "Om Namo Bhagavateh" which she repeated while
walking back and forth in her room, unremittingly concentrated on her body.
She recharged each syllable of it with her laser-like will and aspiration. The
luminous vibration easily made its way through her body until she lighted up a
negative layer which, according to her explanation, is the base of any disease and
apparently any casual incident, the origin of every feeling of desperation,
deposited therein over thousands of years. Through her indomitable will, she was
able to cross it and reach an unexplored territory: "... perfect, eternal, outside
time, outside space, outside movement ... beyond everything, in ... I don't know,
in an ecstasy, a beatitude, something ineffable." That sublime state was the very

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"consciousness of the body," implying that the cells had their own consciousness.
The cells, according to her, act as doors: opening on a totally new dimension of
the consciousness the only one free from the labyrinths of the mind. The
experience she describes is like a breathing of the whole body that bypasses the
lungs.
The main lesson we receive from Mre is that, according to a universal
spiritual law, each spiritual researcher and, in particular, each yogi is called to
cooperate with the collective evolution. All spiritual paths have an ascending
and descending component. During the descending phase, the spiritual
experience mixes with all the aspects of life. The idea of personal salvation,
where all those around us remain exactly the same, is indefensible -- final
emancipation also implies dispersing the mental and physic agonies of others.
We should always be open to let the Divine Force descending into our
body. This surrender is the best thing we can do. If in our predilection (or
Karma) it is written that we practice Kriya Pranayama, this should be the means
we utilize to fill our body with awareness and touch thus the Collective
Unconscious.

c. As for Taoist Internal Alchemy we have observed that the Micro Cosmic Orbit
technique resembles the basic form of Kriya Pranayama. Well, the Kriya
Pranayama with internal breath that we are going to introduce, is akin to the
experience of the Macro Cosmic Orbit. Our "Kriya of the cells" is in fact a
peculiar phenomenon of circulation of energy in the body. It embodies the fourth
stage of Taoist internal alchemy which has vast psychological implications.

d. We know that unfastening the last knot, Muladhara, constitutes the last phase
of the spiritual path. There is no doubt about the freeing power of the Fourth
Kriya technique which develops the inner vision of the Tattwas overcoming thus
the illusion of Maya. Now, a very attractive theory explains that the Muladhara
knot exists not only in the coccyx region but in each cell of our body as well.
The cells have, or are connected with, a particular mind -- a universal mind. If
you seek a complete contact with Muladhara, you have no other choice than
guiding energy and awareness into your body. This experience succeeds in
breaking the barrier of the mind and touches the psychological dimension which
ties all human beings together: the vast ocean of the Collective Unconscious.
This is not a poetic concept but a real widening of the sphere of our awareness.
The contents of the Collective Unconscious have never been in our
consciousness, and when an infinitesimal part of them bursts forth in our psyche,
we are momentarily dismayed. This explains the "borderline" trait and the
substantial difficulty in describing any phenomenon emerging from it. Aware or
unaware of what is happening, completing the work on Muladhara means
directly touching this vast expanse.
In this vaster aspect the Muladhara knot embodies not only the illusion
that blocks our own vision of Reality but the ignorance in all human minds as
well. When you have crossed the thick wall of the collective opacity, you can
tune in to the divine intelligence enclosed in matter and touch the truer

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 7
dimension of existence.

TECHNIQUE OF THE KRIYA OF THE CELLS

Since the exercise is comparatively difficult, the question is whether we can

conceive a useful preparation. The first practice to be taken into consideration is
Japa in the body. A suitable Mantra, repeated aloud and then mentally, with full
concentration on our body (either by concentrating on it as a whole or following
an orderly scheme of "conquering" each part of it) is the best tool to approach the
experience of the Kriya of the cells and to prevent it from losing its fascination
and degenerating into mental speculations.
A not widely known fact is that there are mystics who are able to "think"
their prayers in their body. These prayers are very short, reduced sometimes to a
single vowel or syllable. A small collection of written material about this practice
has been published almost exclusively by specialized publishers in the esoteric
field. These books can be found by rummaging among occult and magic texts.
Kerning, Kolb, Lasario, Weinfurter, Peryt Shou, Spiesberger are just a few of
the authors. Even though these mystics were born within Christianity and felt on
the average in sync with its doctrines, they have been confined to a corner as if
they were exponents of esoteric thought, or magicians whose aspirations were to
develop secret powers. Any reader who has the patience to research this material
and skim through pages and pages of trivial theories and practices whose only
goal is to confuse and mislead, will find paragraphs of inimitable charm.
The essence of these teachings is that any sound vibration, if repeated
with an unfaltering concentration in the body, can reach its cells -- "the whole
body will be re-activated with new life and be reborn". The main technique is to
choose a vowel and begin repeating and vibrating it in one's feet and gradually
bringing it up to different parts of the body. Then the same process is repeated
with another vowel and so on. We can use our chosen Mantra in a similar way,
beginning with a precise mental effort and going toward effortlessness.

In my opinion, meditating outdoors with the eyes open and with the adamant,
steadfast will of becoming one with a mountain, a lake, or a tree in front of us,
and touching its beauty, is far more effective than any preparation. It is essential
that our sensibility be in tune with all that is around. Regarding the right attitude,
we must listen to our subconscious and to the voice of our meditation-born
intuition. The strangest thing is that, sometimes, the best experiences happen
under conditions unfavorable to one's concentration, for example: practicing in a
waiting room while pretending to read a magazine; or sitting erect in a train and
giving the impression of being absorbed in one's thoughts... On such occasions,
the joy becomes so great that it's difficult to hold back tears. It is better to avoid

7
Since these ideas are not shared by most Kriya authors and since in chapter 7 I did not
want to make my reflections too elaborate while I was just giving a brief outline of the
four Kriya stages theory, I decided not to discuss them there.

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any form of Kechari Mudra: sometimes it even seems to hinder our efforts but
after mastering the procedure, one can make experiments with or without
Kechari. Maha Mudra, as always, remains unquestionably precious.

Practical Instructions in Four Steps

I. Exhaling Shee sound guides energy into the body.

During inhalation, make a loud sound and visualize a powerful vibration
departing from the sexual zone, absorbing the energy there and bringing it into
the heart Chakra, and then into the head where it blends with a luminous
substance. Then, during exhalation retain full awareness of your body and
perceive not just the downward flow of energy in the spine but its permeation
into all parts of the body. Observe how it spreads out to the internal organs and to
the skin. While maintaining a slow, deep rhythm of breathing, you begin to
increase the intensity of the sound of the exhaling air in the throat. The Sheee
sound of exhalation helps to inject energy into the cells of your body as if it were
a micro hypodermic needle. It will transform your breath into a pure flow of
energy. After each inhalation, during the instants you don't breathe, strengthen
the intention of finding (or opening) an internal way to reach the cells of your
body. Not one iota of vitality in the air leaves your nose, all of the vitality
remains in the body. The Shee sound should be like "the cry that breaks the
hardest rock" -- thus Sri Aurobindo was referring to the power of Bija Mantra,
the "sacred sound of the Rishi".

By targeting your will to obtain an unlimited internal pressure of your awareness

over the whole body, you will discover and release:

the treasure of heaven

hidden in the secret cavern
like the young of a bird,
within the infinite rock
(Rig-Veda, I.130.3)

II. Concentration on the navel and lengthening the exhalation.

At the beginning of inhalation, expand the abdomen by pushing out the navel
which pushes down the diaphragm. During exhalation, the reverse takes place:
concentrate intensely on the navel as it moves toward the spine. You have
already learned doing this during basic Kriya Pranayama; focus your attention
on the internal gathering of energy and on a peculiar ecstatic sensation that
begins to spread into the abdominal and chest region.
After about 24 breaths, it comes spontaneously making exhalation last a
lot more than inhalation: the sound of the breath comes out more acute and it
seems easier to guide the energy into the cells. The inhalation is limited to six
seconds but the exhalation can be lengthened indefinitely. Through a short
inhalation, Prana ascends from the navel and accumulates in the brain. Then
again a very long exhalation increases the internal pressure all over the skin. The

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experience is similar to a Navi Kriya diffused throughout the body. Maybe that
you will find yourself becoming crazy with joy -- sometimes with the chin
slightly lowered, directed toward the navel as if it were a magnet and unaware of
no longer sitting upright. The pleasurable sensation becomes orgasmic and only a
faint signal of the need of oxygen appeases its progressive growth.

III. Fragmented exhalation.

Now only a frail shell separates you from the coveted state where all effort
ceases: it is possible to cross it by means of a subtly fragmented exhalation. It is
in itself pleasurable, especially when each fragment tends to become
microscopic.
You can "cheat" a little but only if necessary and provided it is done
with a good measure of delicacy. "To cheat" means to interrupt the exhalation,
when necessary, and inhale briefly and then take back the exhalation and the
downward movement of the energy. To be able to do this without disturbing the
delicacy of the phenomenon is an art.

IV. Internal breathing.

The process of Kriya Pranayama is leading us toward something stunningly
new: a rotation of energy independent from the act of breathing.
The exhalation seems to become endless and the fragments of breath seem
to have practically dissolved! There is also a faint but clear component of rising
energy in the spine. Your feel you could lengthen this process infinitely, without
ever exhausting its marvel. You have crossed a barrier and reached a seemingly
breathless state where there is no air coming out your nose -- even if this cannot
be affirmed with scientific certainty. There is an inner source of fresh energy
making you lighter and filling you with strength. The sensation is reminiscent of
a brisk walk in the wind. This can not merely be called a joyous state: it is a
feeling of infinite safety surrounded by a crystalline state of an immobile mind.
Usually, this experience is enriched by hearing a loud and continuous Om.
This comforting sound is the confirmation that you are heading in the right
direction.

An entire life is not enough to explore the wonders contained in this Kriya of the
cells. This tranquil way of changing the way of breathing makes us feel the
beauty of living in a surprisingly new way. It is as if we had vainly hoped for
years on end that the Divine would be part of our daily life and suddenly we
discover that the Divine has always been there. It's as if an impressionist painter
had finally succeeded in actualizing their visionary conception conveying the
idea that the painted inert substance of matter is composed of multicolored
particles of light, like innumerable suns radiating in a brilliant transparency.

Heaven's fire is lit in the breast of the earth

and the undying suns here burn.
(Sri Aurobindo, A God's labor.)

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 Personal Remarks

My first attempts at this "Kriya of descent" began in a period during which I

lived from the beauty oozing from Mother's Agenda. My experience was more or
less the one afore described: it was like merging the totality of my being in the
power of Kriya Pranayama.
Trying to find a way to ameliorate that experience, I discovered the role of
practicing in impossible places where the whole attention is naturally turned
outside and one must work hard to bring it inside. The state of meditation after
Kriya Pranayama was lengthened and lived as it were the search of a perfect
Beauty unattainable through physical human means and abilities. The nave
conception of devotion as a hectic emotion arising either from devotional bhajan,
from certain pictures, from the scent of certain incenses... was left behind
forever. No benefit was received from Kechari Mudra: I felt an inexplicable
repulsion to using it. Nature was to me the source of inspiration from which I
didn't want to abandon. Kechari Mudra detached my attention from the external
world, and from the physical body, too heavily.
The practice absorbed me in a blue-colored profundity where I felt the
brightness of the skies of my infancy. All the problems connected with my
emotions, as well as negative moods tied with intricate and thwarted plans for the
future, seemed a nightmare which had dissolved forever, an illusion out of which
I had emerged definitively. My life which, up until that point, had been full of
asperities, seemed to stretch out evenly toward the future. The beauty of living,
like wine from a full cup, seemed to overflow from every atom and fill my heart;
I rejoiced in feeling an unfathomable clarity of mind.
Then in the following days I experienced something strange: I felt as "not
having a skin anymore". I had the impression of having touched and disturbed
the surrounding environment; I felt I could perceive - not only through my
awareness but, in a strange way, also through my body - what was passing in
another person's consciousness (not each thought of course, but just one's mood)
and, strange to say, to mistake it for my own.
Let me quote a recurrent example. 8 It happens that all of a sudden, a
deep depression takes hold of my mood (I was never subject to depression), lasts
several hours and then disappears; it is not a simple dissonance, a disharmony,
but an agonizing pain in a moment in which there is no justification for it.
Unfailingly I realize that a significant circumstance has happened: I have been
introduced to a new acquaintance, we had shaken hands and talked with a sincere
involvement.
It is well known how good our mind is when it comes to clutching at
straws; but when a similar episode is observed with due detachment and, as the
days and the months go by, it repeats with mathematical precision, then the

8
Before writing this, I have hesitated a lot. The reader may be disappointed by it
because it may evoke the New Age manias. It is only after listening to similar effects by
other researchers and on account of my commitment to total sincerity, that I have made
up my mind to write about it.

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evidence of a phenomenon of tuning into another person's consciousness, cannot
be denied. What one is and what others are, mixes.
Now, to affirm that Kriya Pranayama leads us to perceive reality in a
different way is obvious, but to assume that it makes things happen that would
not otherwise happen (or that would have happened anyway, but in a different
way) is quite another thing. This hypothesis has all the appearance of a figment
of our imagination. The principle of cause-effect implies that the world ignores
what happens inside your consciousness while you sit immobile in your secluded
retreat. How is it possible to conceive that what happens within you can have an
effect on the surrounding world? Even after months, you cannot know whether
this is simply an impression or real.
The image of an anthill that's been disturbed comes to mind: scores of ants
immediately appear to begin repairing it. Similarly your environment appears to
you as more agitated, at times frenetically active and partly aggressive toward
you. It is as if everything (especially in the field of human relationships) is
conspiring to reveal "your sins." Surprised, you observe that many long lost
acquaintances appear and call on you with demanding challenges that require
radical changes of attitude on your part. You feel the unavoidable duty of facing
intricate, unsolved issues that in the past you smartly succeeded in avoiding.
Being utterly sincere with yourself is unavoidable.

How many times I wondered: how is it possible that, through guiding breath and
awareness into the cells of our body, we obtain such an important result, which
has so tangible effects on the material, emotive and psychological planes?
I believe that Jung's discoveries are precious for the understanding of the
mystic path - perhaps more than many other concepts formulated during the 20th
century. Jung discovered that human psyche is made up of layers or strata, part of
it shared by humanity and called Collective Unconscious. Even though his
statements never lacked the necessary prudence, the scientific community never
forgave him for dealing with matters that were not considered a part of
Psychiatry - such as Alchemy (deemed an absurdity), the realm of myths
(considered the result of a senseless imagination) and, more than any other thing,
the great value he attributed to the religious dimension; which he considered
something universal and fundamentally sane, instead of a pathology. Nowadays,
the enthusiasm for his writings remains, especially among those who study topics
of a spiritual and esoteric nature. Jung introduced a terminology which permits
one to probe an aspect of the mystical path which would otherwise risk being
totally extraneous, not only to our capability of expression but also to our
comprehension.
Since we have hinted at particular facts that in their manifestation seem to
ignore the principle of cause-effect, it is important to remember that Jung put a
rational basis for the study of this subject in his Synchronicity: An Acausal
Connecting Principle. The more we consider how intelligent, fascinating and
stimulating his thought; the emptier the nonsense appear to us when they deal
with the Siddhis in the many books on Yoga.
In the esoteric literature there is the vast chapter of miracles and Siddhis

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(powers), namely the subtle laws that work in the life of a mystic. Those who
write books on Yoga are not able to resist the temptation of copying some lines
from Patanjali's Yoga Sutras. It's typical to find the ridiculous warning of the
danger coming from the abuse of the Siddhis. Quoting Patanjali (IV:1), they
recount that Siddhis are the spiritual powers (psychic abilities) that may occur
through rigorous austerities; they explain that they vary from relatively simple
forms of clairvoyance, telepathy, to being able to levitate, to be present at various
places at once, to become as small as an atom, to materialize objects and more.
They recommend to their readers not to ever indulge in these powers since "they
are a great hindrance to spiritual progress". Indulge: what a beautiful word! If
you did see someone practicing Pranayama and indulging in a little bilocation
for fun, would you tell?! Perhaps they don't think enough about what they are
writing because they let themselves be seduced by the dream of possessing those
powers .... perhaps they already visualize all the fuss which will come out:
interviews, taking part in talk shows etc.

The Final Phase of the Spiritual Path

If we just try to forget the world in order to focus on our own conception of the
Ultimate Reality because we want to live peacefully attuned to the higher
Chakras and occult centers of our brain, something will force our attention
toward the body. If we don't consider the commitment of filling our body with
awareness and energy as an integral part of the Kriya path, we are bound to
receive various sharp tugs downward -- including mental and physical disorders.
9

Fortunately, the necessity of entering this downward phase, happens only

after going a long way and when we have sincerely surrendered our ego to the
spiritual dimension. Pure love for humanity is born. Joining your consciousness
with someone else's means involving yourself with their problems. A lasting
transformation in another's consciousness happens only when the opacity in them
is purged bit by bit. This cannot be obtained by any other way other than sharing
part of their suffering, a feat which implies a momentary loss of your spiritual
realization. Magic rituals, New Age remedies, and esoteric way-outs are
poignantly vain.
Like other mystics, Lahiri Mahasaya went out of the shell of his
individual consciousness and put his being into that of his disciples and also into
that of many other people whom he never physically met. Lahiri Baba is a mirror
for all kriyabans.
We can send good vibrations to the world if we want -- and surely this is a
positive action -- but the real work happens in our body. In order to cooperate
with the collective evolution we must descend in the matter, using Kriya
Pranayama to guide the energy down in the organs of the body, in its cells.

9
We have experienced many times in our life how a malady is a signal sent by the body
to implore our attention and to oblige us to initiate the necessary treatments, to awake its
self healing powers, which have always been there but needed the active share of our
mindful awareness in order to work.

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 Our goal is not only to fly out of the body toward the rarefied dimensions
of the Spirit, but to infuse the Divine into our body, and then if possible, into our
surrounding environment. The Kriya of the cells with its sweet pressure on the
body, has effects that we cannot even imagine. Day after day, with an
indomitable serenity, patches of darkness are dispelled and light emerges.
It is true that we are going to contact somehow the quagmires of the
Collective Unconscious and we cannot predict your endurance but the intrinsic
balance of the Kriya path (its unique process of opening the knots from top to
bottom) shall spare us from all dangers and psychological suffering. All the work
we have previously done to open the knot of the heart has made us strong as
steel. This is how we can interpret the meaning of the sentence attributed to the
mythical Babaji (quoting Bhagavad Gita): "Even a little bit of the practice of this
(inward) religion will save you from dire fears and colossal sufferings."

We have heard about "burning another person's Karma in one's own body" many
times, and we have understood that this is what saints do. Many times they face
excruciating physical and psychological suffering. Perhaps they don't understand
what is happening.
St. John of the Cross maintains that mystics almost invariably confront a
critical period which he calls the "dark night of the soul." They feel as though
God has suddenly abandoned them and doubt the validity of their spiritual path.
In a lengthy and profound absence of light and hope, even if they have the drive
to go ahead with outward expressions of faith, they may doubt the existence of
God.
How is it possible? Unfortunately their beliefs might be an obstacle to true
understanding. Often they are lead to consider every physical illness as the
expiation of the remnant debt of their own past sins and the psychological agony
of "night of the soul" as a hard test imposed by the will of God. Religious
dogmas make it all the more difficult. Yet little reflection would be enough for
understanding the recondite beauty of what is happening. In order to "love thy
neighbor as thyself", mystic must go out of themselves and mix their
consciousness with that of other persons. Doubts that appear in their
consciousness (caused by contamination with another person's state of mind) are
not the emergence of their unworthiness.
If they don't understand this, the consequence is total desperation,
irremediable feelings of impurity, and a complete failure for eternity. Although
their consciousness should be filled with the joy of the Spirit, they persist in
believing they are sinners and their psychological suffering increases.
Had they brought awareness and divine light into their body, the process
would develop more positively. But few have learned the great secret of infusing
their body with awareness by literally thinking the prayer in their body. The
nobility of this practice is not grasped even if they read about it somewhere. Had
they understood and done this at the beginning of their path, how many things
would have changed!
In my opinion, bringing energy and awareness into our body decreases the
time a karmic disease can affect our body. While physical suffering is made less

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painful by contacting the "mind of the cells", psychological suffering is
dismantled by a quiet internal dignity which refuses to yield to desperation.

Useless to say that what we have just described cannot happen in seminars that
attract hundreds of new disciples or when Kriya Acharyas automatically grant
initiation to thousands of people. When Initiation is given to all who apply for it,
almost no one gets the opportunity to talk and introduce themselves to the
teacher. If the theory is true that a Guru assumes one quarter of a disciple's
karma, those Acharyas would attract so much excess negative karma that they
would experience tremendous suffering as a result. (The same theory implies that
only one quarter of the remaining karma is burned by the disciple's own efforts
because God supposedly burns the other half)
True teachers never promote themselves; instead they hesitate a long time before
accepting a new student. They are well aware of the responsibility and problems
such relationships entail. Mystics are not demigods; they are fully human, with
the same instincts and sensitivities as anyone else. Therefore, their first
instinctive reaction will be to avoid suffering and all that detracts them from
ecstatic absorption. A researcher is rarely accepted as a disciple unless there is
an unavoidable strong and tranquil inner confirmation.

Conclusion

Some students are lost in conjectures on improbable levels of Kriya beyond the
Fourth. Some authors and Kriya schools claim that Babaji will introduce us to
these levels in the astral worlds. That seems to me a parody of the esoteric and
theosophic thought. In my judgment, reaching an excellent Kriya Pranayama,
where "the breath is wholly internally oriented" is really the last step. Touching
the "mind of the cells" is the ultimate achievement.
We have neither the wisdom of Lahiri Mahasaya nor the inner "Sun" of
"Mother" but we can at least patiently turn our heart toward this new dimension:
the Divine immanent in matter and "the abysses of truth and the oceans of smiles
that lie beyond the narrow peaks of truth" (Sri Aurobindo.) Perhaps we are not
ready for it; sure, but if we exclude any difficult achievement from our dreams
and goals, our spiritual venture risks falling apart, choked by an addiction to the
basic well consolidated routine. The obsession of conceiving Kriya only as a
means of obtaining the ecstatic trance, risks making your heart hard and resistant
and freezing its natural aspiration. Then our Yoga could resemble a chronic state
of drowsiness.

Seeking heaven's rest or the spirit's worldless peace,

Or in bodies motionless like statues, fixed
In tranced cessations of their sleepless thought
Sat sleeping souls, and this too was a dream.
(Sri Aurobindo, Savitri; Book X - Canto IV)

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 APPENDIX
REMARKS ON SIMPLIFIED KRIYA

Kechari Mudra and Kriya Pranayama routine

Information about K3 and K4
Information about K2
A remark about the breathless state before discussing K2
Some remarks on the preliminary techniques
Hong So
Om technique

This appendix is not a sort of "open letter" addressed to those who are part of one
of those organizations that spread the teachings of PY -- I won't allow myself to
do such a thing. The purpose of the following text is to bring to light something
precise and useful to the students who, being faithful to the teachings of PY, are
trying to find in this book a key to clarify their technical doubts, given that their
organization has declined to clarify them.

[I will use the symbols K1, K2, K3 and K4 to denote the Kriyas as they are described in
the written teachings of PY. Thus, when you read "K4", remember that I am not talking
about the technique of Fourth Kriya as it is described in this book (chapter 8). It is
obvious that you can't find here a description of K1, K2, K3 and K4. The subject matter
of this appendix is understandable only by those students who are conversant with those
techniques. ]

For many of my kriyaban friends, and for me, the crisis with our organization
began when we tackled the study of the Higher Kriyas. Our organization (other
schools understood very soon that it didn't pay to behave in such a way) never
gave a seminar on those techniques. Unfortunately, replying to our letters, this
organization remained somewhat vague, if not contradictory. Unsatisfied about
our practice, we didn't dismiss it but continued to entertain many doubts. The
crisis was at times acute, at times moderated by the thought that the guilt was
ours. We were happy of having found this great path of Kriya Yoga, but not fully
satisfied; we queried whether it was fair or necessary to embark on a search in
order to clarify our doubts and receive an exhaustive key to improve our practice
of PY's Kriya techniques.
I've done this search and the information received is summarized here.
The arguments are many. I will deal with them in the same order of priority that
emerged in a series of talks with one brother student whom I met after an
exchange of emails. 10
After my book appeared on the Web, I had an intense email exchange with
various researchers. There is no doubt that among these, those who had

10
At different moments of our lives we studied the same written material. By referring
to this student in this appendix, I avoid the annoying "he/she".

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attentively studied the writings of PY proved to be the most "serious" people. A
"serious" kriyaban is in my opinion one who doesn't mix Kriya Yoga with New
Age suggestions or with the madness of esoteric-magic thought and who has not
gotten stuck on any religious dogma.
The friend to whom I refer in this appendix was following the Kriya path
for one reason only: to surpass the boundaries of his mind in order to merge with
the Ineffable. He struck me for his extraordinary commitment to Kriya. He had
read and studied my book, from which he had learned various aspects of the
original Kriya. He had planned to reappraise them in the future since he intended
now to improve only what he had received from the organization. Apart from the
technique of Kechari Mudra, he didn't feel the necessity of adding any other
technique to his practice. He was convinced, and my fully approval put his mind
at ease, that the techniques of PY were indeed good, that each part of them was
precious.
We agreed that the only problem was that those teachings were described
only in their basic form, through a naked and raw definition, without mentioning
all their possible developments. Furthermore, we missed having a sound
theoretical scheme that provided us with resources to conceive -- and
subsequently modify -- our routine according to the various stages of our
development.
While I was giving him some explanations, I felt that the bitterness, mixed
with curiosity and trust, which I had perceived in his mind when, few minutes
before he summarized the ups and downs of his Kriya path, was dissolving. I had
the impression that his heart was overcome with the same emotion he
experienced while reading for the first time the AOY. It was necessary for me to
meet such an ardent devotee to find again, reflected in his eyes, the gold that
once lighted my life when, many years ago, I skimmed through the pages of the
same book.

Kechari Mudra and Kriya Pranayama Routine

The first point of discussion with any Kriya student is always the "original"
technique of Kriya Pranayama with Kechari Mudra. 11 To those who want to
achieve this practice, it is necessary to check their Talabya Kriya. Many are not
doing it correctly, because they have not understood what it means to make their
tongue adhere to the palate like a sucker before opening the mouth and stretching
the frenulum. The mistake is to concentrate only on what happens to the tip of
the tongue. In a correct Talabya Kriya, the tongue is perfectly horizontal, the tip
of the tongue has no role: the sucker effect is obtained with the whole body of

11
Sometimes the discussion focuses on the detail of chanting Om in the Chakras and on
the first version of PY's Kriya written instructions where the higher part of the head was
crossed by the exhalation current. It has been observed that practicing this detail since
the first Kriya breaths can make you moody. The safest practice is the current one.
Always remember that, for prudential reasons, the awareness should be shifted from the
point between the eyebrows to fontanelle only after 40-50 Kriya breaths.

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the tongue!

Kechari Mudra is important but not indispensable -- this is my opinion. PY's

decision not to deny initiation into the Higher Kriyas to those who were unable
to practice Kechari Mudra wins my total approval. I am not saying that Kechari
is not important. I simply choose to believe that Lahiri Mahasaya also gave
Higher Initiation to those who could not assume the correct tongue position for
Kechari Mudra. His attitude, his partaking of human suffering leads me to
believe this. I cannot conceive that the achievement of Kechari was intended to
create a sharp division among people. On one hand, we have the very proud
kriyabans, deceived into believing they are more evolved than others, on the
other hand, we have those who are hopelessly depressed for failing in something
that does not depend on effort but only on physical constitution. What good does
it do to split kriyabans in this way?
I have already written that: "piercing the knot of the tongue ... happens
also when the tongue tip is simply turned back to touch the middle of the upper
palate at the point where the hard palate become soft: the current passes through
the tongue, comes down into body and spine." (Chapter 7) Anyone can do this.
Those who are not able to achieve Kechari Mudra proper, can practice in this
way. Naturally, they cannot respect verbatim the instructions received from the
organization and, at the same time, keep your tongue in that position. When the
tip of the tongue touches the upper palate (or the uvula or the roof of the nasal
pharynx) you cannot breathe through your mouth. The tongue is behind the uvula
and is blocking the flow of air through the mouth.
Usually the kriyabans I have met, practiced mouth-Kriya-Pranayama
followed by nose-Kriya-Pranayama. The polemic: If mouth-Pranayama is
superior to nose-Pranayama because, as some suggest, "through it, Prana flows
into Sushumna", are meaningless. Only the breathless state succeeds in bringing
energy and awareness into the subtle channel of Sushumna. Both forms of Kriya
Pranayama are good in preparation for this event.
For a student who has learned Kriya through the organization, the best
way of improving Kriya Pranayama is to grant himself the pleasure of practicing
it both through the mouth and through the nose. Kriya Pranayama as taught by
PY has a remarkable power of granting a clear cold-warm sensation of Prana
moving along the spinal column -- there is no reason to leave it aside.

To those who are not satisfied with their execution of Kriya Pranayama, who
feel that they are far from perceiving the movement of Prana along the spine, I
counsel to add, at the very beginning of their routine, the Nadi Sodhana
Pranayama. This simple practice has the power to open the door of the
Sushumna. Many kriyabans have made this exercise become integral part of their
daily routine. It goes without saying that moderate exercises for the spine, adding
to the forward bendings of Maha Mudra some form of lateral bending and
torsion, represent the best thing you can do. Many Hatha Yoga Asanas embody
these movements which, by the way, are broadly utilized in the PY's Recharging
Exercises.

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I think that the value of the preliminary exercise of drawing air in and out
through the tube created by the loosely clenched fists before beginning Kriya
proper should not be slurred over. I don't think that this exercise is conceived as a
didactic tool to be utilized only during Kriya initiation. It is a smart variation of
Sitali Pranayama. 12 I counsel to add it, and also to practice it with a fragmented
breath. Dividing the breath in small fragments while you are intensely
concentrating on the spine, feeling a power that rises millimeter after millimeter
(and likewise descends during fragmented exhalation) is a very effective action. I
don't know if it is also because the pulsing movements of the navel stimulate the
Dantian region, but this exercise is extraordinarily effective. After it, the practice
of fourteen consecutive Kriya breaths grants a keen sensation of presence in the
spine. 13
After these breaths, we can close the mouth putting the tongue in Kechari
Mudra -- no problem if a student can only turn the tip of his tongue upward to
touch the roof of the mouth (soft palate). I counsel then to practice the three
phases of Kriya Pranayama as explained in chapters 6 and 7, without modifying
the cycle he has learned during initiation. An optimum situation is to practice at
least 12 repetitions of each phase, accomplishing the formula 14+12+12+12.
During the first part of nose-Pranayama, I recommend to avoid the mental
chanting of Om in the Chakras. Each one of the three parts of Kriya Pranayama
has a precise role: this first part is devoted to come near to the most perfect
throat-and-nasal-pharynx sound. One should remain attuned to the same sounds
which occur when the technique is practiced with mouth open. Even if the sound
of the breath is not loud and clear, one day it will be flute-like. This will be a
great event: the hidden power, encapsulated in it, will lead one the peak
experience of the Kriya path. The energy in Muladhara will awaken and rise like
a missile through Sushumna into the brain. The oceanic Om sound will be
audible and the joy experienced will be overwhelming. But this happens only
when the spine is clean, like the hollow tube we visualize during Kriya
Pranayama.
During the second part of nose-Pranayama, we chant Om in each Chakra.
Since I have recommended not to modify the path of the current learned during
initiation, I counsel, during inhalation, to chant Om in the first five Chakras and
in medulla; then pause in the point between the eyebrows; then chant Om again
in medulla and in the Chakras in reverse order during exhalation. This part of
the practice is very nice, especially when the student begins to listen to the
internal astral sounds, without closing his ears.
12
"Curl comfortably your tongue and protrude it slightly past the lips to form a tube.
Inhale deeply and smoothly through the tongue and mouth -- a cooling sensation is felt
over the tongue and into the throat. Exhale through the nose ideally directing the fresh
breath in all the parts of your body." This is a common way of practicing Sitali
Pranayama.
13
Some kriyabans practice with visibly open mouth (as some direct disciples of PY
teach), others with half open mouth with the central part of the lips touching (as other
direct disciples have taught).

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It is only at this point, not before, that the student places all his being in
fontanelle. With his eyelids closed or half-closed, he turns his eyes upward as
much as possible, as if he was looking at the ceiling, without raising the chin.
Fixed in this position, he practices like in the second part (mental chanting of
Om...)

After Kriya Pranayama, the most delicate part of the routine begins: the
meditative phase. Meditation does not mean remaining immobile waiting while
the strong energetic charge of the spine dispels -- like one who is waiting the
effect of an intramuscular injection. If Kriya Pranayama has granted the blissful
experience of listening to internal sounds then meditation means to go on
listening to these sounds for some minutes, first with open ears and then, if
possible, with closed ears.
Since this seldom happens, Kriya meditation means carrying on an active
concentration on the Chakras, moving the awareness up and down the spine,
pausing in each Chakra for 10-20 seconds. It fits into Kriya's theoretical scheme
to practice Jyoti Mudra at the end of the routine -- optionally proceeded by
Maha Mudra.

Information about K3 and K4

During a second meeting with the same dedicated student of Kriya Yoga, the
theme was the teaching that in original Kriya is called Thokar. This teaching is
described without ambiguity in the written teaching of PY (K3 and K4) but we
miss seeing it well-adjusted within a complete routine. Our talk departed from
this point and developed freely.
We had the same experiences. When we received K3 and K4, we were not
able to resist the temptation of trying K4 on the spot -- "if it leads to the Samadhi
state, why not try it now"? At the end of a short routine, hurried by the frenzy of
experiencing this "supreme" technique, we tried to practice K4. After about 15 -
20 rotations Kumbhaka became stressful. Instead of giving up, we repeated the
same attempt many times, while discomfort increased and a feeling of nausea
went on launching its alarm signals. Eventually, we stopped - defeated: the gain
was null, less than null! Not only there was no trace of Samadhi, but the initial
internalized state created by the previous techniques was destroyed. Still, we
didn't forget the beautiful promises with which the explanation of K4 had been
introduced and we utilized this technique on other occasions. But the results
were considerably unsatisfactory.

It was clarified (this is the result of my search, I do not pretend to assert an

absolute truth -- this applies obviously for all the follows) that receiving K3 and
K4 does not mean receiving one main teaching (K4) accompanied by a
temporary, soon to be discarded, simplification of it (K3). Actually, the
teachings are three and many Kriya schools give them during three different
initiations.

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a. K3 without head movements -- this procedure is called Omkar Kriya.
b. K3 with head movements -- this procedure is called basic form of Thokar
c. K4 -- this procedure is called advanced form of Thokar.

Each technique has to be mastered with great commitment before moving to the
following one.

The technique of Omkar Kriya (K3 without the movements of the head) is
obtained by applying all the details of the received technique (mental pressure at
the base of the spinal column; inhalation placing the syllables where prescribed;
intensification of the awareness in the point between the eyebrows) but
remaining immobile during all the exhalation which begins immediately after the
concentration at the point between the eyebrows. The long exhalation guides the
current into medulla oblongata, then into the cervical Chakra, the heart Chakra
and then down into all the other Chakras. This is exactly what happens in Kriya
Pranayama. The difference is that the kriyaban uses all the power of
concentration (and also of Kechari Mudra if he is capable of assuming it) to
subtly vibrate each syllable with intensity, creating a micro pause in each
Chakra. However, the flow of the breath does not lose its quality of smoothness,
and the inhaling and exhaling sound remain continuous.
With this practice in immobility "a kriyaban learns the art of astral diving
through the spinal tunnel". The gist of the practice lies in the constant effort of
raising one's awareness along the spinal column millimeter after millimeter with
a continuous mental pressure. I explain that it is like squeezing with the thumb
an almost empty tube of toothpaste (from its base up to its opening) to get the
last little bit out. One must have trained the power of his concentration to the
point of being able to maintain this sensation with uninterrupted continuity.
Kechari Mudra is extraordinary in creating the necessary "mental pressure". The
exhalation is more tranquil: the energy glides downwards and the previous
pressure is perceived effortlessly at each Chakra's location as a cascade of light
coming from above.
This great work would be disturbed by the movements of the head of K3
proper. It must be lived in immobility. The result is this: during sleep, blissful
experiences begin to happen in the spine and the person enjoys it in a state in
which the body is half-awake but the awareness is lucid as ever. Subsequently,
after months or years of effort, such experiences begin to happen during deep
sessions of one's daily Kriya routine.

The nucleus of the basic form of Thokar (K3 technique with head movements)
is the action of dropping the head forward so that the chin strikes the chest.
Those who embark on this venture, should perform this movement in a very
delicate way. One should not allow the weight of one's head to push the chin
toward the chest: in this condition, the physical movement is definitely too
powerful and harmful for the neck. Hence, mindful physical effort is
simultaneously aimed at striking the chest, while resisting the force of gravity.
Some define this last movement of the head a "blow" or a "stroke". Perhaps it is

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much more correct to define it a "tap", or a "slight jolt". "Jolt" means that the
chin comes down, touches the chest for an instant and comes up immediately,
does not remain glued there. What is important is that its effect is intensely felt
within the fourth Chakra.
Let me give a clarification about the speed. Usually, all the 12 syllables
are chanted with the same rhythm. So if the three movements linked with Te, Va,
and Su happen without altering that rhythm, this is considered the normal speed
of K3. Some practice Te, Va, Su in a slower way. Since there are only three
syllables De, Va, Ya that accompany the exhalation, it is quite natural to chant
them in a slower rhythm. Now, Te, Va, Su can be chanted with the same rhythm
of De, Va, Ya. In this way, there is plenty of time for concentrating deeper on
each blow and perceive something emanating from each point.

The technique of the advanced form of Thokar (K4 technique) is undoubtedly

a variation of K3, but it is also something more. The concentration on the
spiritual light in the head is a key point. The difficulty in practicing this
technique lies in being too much in a hurry and trying to hold the breath without
having first calmed the Prana in the body and raised the energy (Apana) residing
under the belt into the higher part of the thorax. To increase the number of
rotations of the head up to 200, without breathing, seems a mere illusion. On the
contrary, it is possible - when the person has completed the right preparation.

The Right Preparation for K4

The decisive procedure -- endowed with a shattering psychological cleaning

power -- is to complete two incremental routines concerning the two aspects of
the K3 technique. [See chapter 10 for definition of incremental routine.]

a. The first incremental routine concerns Omkar Kriya (K3 without the
movements of the head). Tradition envisages beginning with 12 repetitions and
adding one repetition a day until you reach 200 repetitions. This is to be done
once a day, during the main routine. (After this practice, forget the breath and
remain immobile practicing the best form of mental Pranayama.) If you have a
secondary session, the same technique can be resumed for 12-36 times.
Instead of adding one repetition a day, you can adopt a simpler plan:
practice 25 repetitions a day for two weeks. Then practice 50 repetitions a day
for another two weeks. Then practice 75 repetitions a day for another two
weeks ...then 100... ...125... and so on until you practice 200 repetitions a day for
two weeks.
Completing this incremental routine is a challenging, but not particularly
difficult, undertaking: time goes by without much notice and what could seem to
be an exhausting task (doing more than 100 repetitions) turns out to be as easy as
a moment of rest.

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b. The second incremental routine concerns the basic form of Thokar (K3
technique with head movements). When the previous incremental routine is
completed, the student starts again from the beginning and should practice K3
proper (with movements) increasing the number of repetitions. The plan of
incrementation is the same of the previous routine.
The ability gained through the previous procedure assures that during each
movement of the head he does not lose the perception of the current reaching and
piercing each Chakra (medulla, cervical and heart Chakra). This is a crucial
detail whose importance cannot be over emphasized.
At the completion of both procedures (a year or more is required) the
student is able to direct a tremendous amount of energy into the heart Chakra
and is ready to reach high levels of perfection with K4.

K4: the Great Procedure of Astral Samadhi

An easy way of tackling the K4 technique is here described. This one cannot be
called a commonly accepted method; rather, let us openly say that it will find
many detractors. I know that it can really help those who are stuck in an
unsatisfactory practice of K4.
Let us suppose that while holding the breath in a non-forced way, the
student is able to practice the movements of K4 for a certain amount N of times
before exhaling. If the day after this practice, he does not feel pain in the cervical
vertebrae or in the neck muscles, he can try to practice N+6 rotations abiding by
the following principle: he inhales slowly following the instructions about
placing correctly the syllables in the Chakras, he perceives an increase of Prana
in the upper part of the lungs. He does not make the act of sealing his lungs
(closing the trachea -- as when one is diving into water) but keeps them as if he
is going to begin a new inhalation. He has the sensation that the breath is
annihilated. He repeats N+6 cycles of the movements of the head with no hurry
whatsoever.
But, keeping his chest expanded and the abdominal muscles and
diaphragm perfectly immobile, he allows that a minimal (almost imperceptible)
sip of air can go out whenever his chin is lowered toward the chest; and an
imperceptible sip of air can enter whenever the chin is brought up. Let us be
clear: he does not make the act of inhaling and exhaling, his role is limited to
letting the afore-described phenomenon happen freely, not impeded. What is
important is that he does not lose the sensation that the physical breath does not
exist any more and all Prana is immobile and goes on remaining immobile in the
upper part of the lungs.
When N+6 movements are completed, he exhales comfortably and does
not repeat the procedure till the next day. For one week he does not try to
increase beyond this new "record" of N+6. If there are problems with the
cervical vertebrae, he can wisely practice on alternative days. If everything goes
in the best of the ways, he increases of six rotations a week. He increases until
this is comfortable -- therefore he still does not set the objective of achieving the

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200 rotations.
Through this way of proceeding, something beautiful is approaching. One
day he realizes that during his practice the previously hinted little sips of breath
do not happen any more, they are not necessary. He realizes he is rotating his
head while keeping a perfect effortless Kumbhaka. An increase of energy in the
fourth Chakra is strikingly perceived. This has a soothing effect on the ganglia
tied with the breathing process. A wonderful sensation of freedom from breath
happens.
At this point he is able to reach the 200 rotations -- the joy which is
expanding in his heart becomes his "Guru" and guides him.

Information about K2

Many are convinced that K2 as taught by PY be incorrectly named "Second

Kriya". Indeed, it is quite different from the Second Kriya as taught by various
schools. The story that PY received this instruction from Swami Kebalananda is
plausible. I believe that a similar technique is hinted in Gheranda Samhita: "...
close ears, eyes, .... meditate on the six Chakras one by one." I have known
students who felt deceived just for this reason and had dropped it after many
years of concentrating instead on K3 and K4, which on various forums are
indicated as the real, in other words "original", Second Kriya.
Actually, the writings of PY related to the Second Kriya are very odd: the
technique K2 is an advanced and extremely difficult teaching that is somehow
related with the Fourth Kriya level. It is based on a procedure which is not
restricted to "physically locating the centers". You focus mind and Prana on
each one of them until their essence is revealed as a variation of astral sound and
as a particular state of consciousness. Such procedure leads one to perceive the
colors of the Tattwas namely of the five elements (earth, water, fire, air, ether)
each one tied with a different Chakra. PY explained in a very clear way the
physical changes that happen when your conscience attunes to the different
Tattwas: the way your breath flows through the nostrils and the perception of
different flavors in your mouth.

The noteworthy fact is that there is not only this technique in the group of the
writings related to K2! After a few pages, without a specific name, two
techniques are described which are extremely important. One is the practice of
the "Micro Thokar", the other is a delicate technique to perceive the astral spine.

1. Technique of the Micro Thokar to Awaken the Chakras

The procedure of "Micro Thokar" is hinted in a not-easy-to-understand sentence
about the "psycho-physical blows given at the different locations of the
Chakras". Unfortunately no further practical explanation is given. The
information I have received is that this is obtained by a particular way of
mentally placing the syllables of a Mantra at each Chakra's location. Thokar (K3
and K4) affects the higher Chakras (medulla, cervical and heart Chakras). The

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procedure for extending Thokar to all the Chakras is called "Micro Thokar"
because it is characterized by a drastic diminution of the dynamic of the
movements of the head and by a shrinking of the dimensions of the internal
movement of energy and awareness. In chapter 8 I have given one version of
this beautiful procedure. Another version is given here.

The breath is forgotten. Let us mentally repeat in each Chakra the Mantra: Om
Na Mo Bha Ga Ba Te Va Su De Va Ya. Let explain how, through the help of this
Mantra, we give four psycho-physical blows to each Chakra. We divide the
Mantra in four parts: Om Na M // Bha Ga B // Te Va S // De Va Y. Four taps
(soft blows) happen when we think the accented syllables M, B, S and Y.
We start by placing our awareness in Muladhara Chakra. We look
"down" at it as if it were a horizontal disk like a coin, we mentally chant "Om" at
the left of its center, "Na" at the right and "M", with a soft tap, in the center of
it. The oscillation perceived during this internal action is a matter of millimeters.
A light oscillatory movement of the spine can accompany and strengthen the
internal movement. Always remaining in Muladhara, we repeat the same
procedure with Bha Ga B, thus giving a second psycho-physical blow at
Muladhara. Then we vibrate Te Va S and eventually De Va Y. We repeat the
same procedure with all the other Chakras. The order is the same that PY
utilizes: first, second, third, fourth, fifth Chakra, then medulla, point between the
eyebrows, medulla, fifth, fourth, third, second and first Chakra. Then we repeat
the whole round trying to be more internalized. This time we try to keep the
spine immobile. The ideal would be to be able to complete from three to six
rounds.

2. Technique to Perceive the Astral Spine

The technique to perceive the astral spine is explained after PY has expatiated on
Kundalini and given a clear hint at the necessity of Kechari Mudra. At a certain
point, PY explains how, once stable in the meditation Asana, a kriyaban gently
sways the spine, left and right in order to feel the astral spine as separated from
the body. The core of the teaching is then experienced in immobility by traveling
up and down the spine, mentally chanting Om in the location of the Chakras. 14
It is a very simple teaching and yet it is great! The result can leave you
astonished! I don't comment it further, since the PY's few lines about it are
exhaustive. The practice of techniques [I] and [II] is the best thing to prepare
your body for the K2 technique.

14
There is a direct disciple of PY who teaches Second Kriya exactly in this way. You
mentally chant Om at each Chakra's location, from Muladhara to the point between the
eyebrows, then in Sahasrara, cervical, heart Chakra .... This cycle is to be repeated but
the practice is concluded by a final rising into Sahasrara.

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 A Remark about the Breathless State before Discussing K2

K2 is an advanced technique whose mastery can be achieved only after the

mastery of the breathless state. Many kriyabans are not able to conceive of this
state to the point that it doesn't occur to them. When I discuss with a kriyaban
about K3 and K4, surely he has practiced Kriya for at least three to four years.
This is, in my opinion, the right time to make a further effort and achieve the
breathless state.
In meeting a kriyaban, I try to understand if he is at moment of his life in
which he has the determination to make a greater effort. I have written that: "... a
strong push from life experiences is the best thing. One should commit himself
as if he had a strong will to knock down a wall that life has placed before him... "
To those who are in this phase of the spiritual path, I try to convince them
that the right moment has arrived to fully realize the words of PY in AOY where
he explains how Kriya frees you from the chain that ties your soul to the body:
the breath. At this point I cannot avoid hinting at the importance of calming the
mind with Japa. Yes, I acknowledge: I am fixated on this tool! On the other
hand, I never found anything like Japa to improve my Kriya. Kriya is a
challenging art to raise the state of your consciousness into four main states: the
first is characterized by a perfect mental silence, the second is an terrific
euphoria in the heart where one loosen himself out of devotion, the third is the
breathless state, the fourth is the final liberation given by the awakening of
Kundalini (...here in a few words a synthesis of the four levels of Kriya Yoga).
We know that for the second state there is K3 and K4 and for the first state
what have we? It is not Kriya Pranayama because Kriya Pranayama is always
present -- it touches all the Kriya levels.
Specific of the first level is Talabya Kriya -- the "palate" Kriya, intended
both as an exercise for stretching the frenulum, and also as preparation for the
deep absorption to be gained in Kechari Mudra. The first part of any rationally
and functionally built routine is helped -- and thus brought to perfection -- by
mental silence during your daily life. For this purpose I counsel Japa: something
that acts both on the conscious and the subconscious mind. To the student I
explain that he cannot practice Kriya by the sheer strength of will alone, that he
cannot move Prana along the subtle spinal channel by the most intense
visualizations only. It is necessary to live a spiritual life, namely one in which the
mind is almost always in a state of silence.
I think that it is a mistake that the Kriya schools don't officially give the
teaching of Japa. Perhaps the pride and arrogance of some kriyabans estranged
them from a practice that they consider much too simple. Yet, some great
disciples of PY actually hinted at Japa: they knew that those who practice Kriya
immersed in the ensuing state, will not encounter obstacles in calming the breath
almost suddenly, after few breaths of Kriya Pranayama.
Thus I check that the teaching of the Japa is understood without

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misinterpretation. It should be practiced vibrating it strongly in the breast and in
the head, without worrying about the meaning of the Mantra. I recommend an
extremely simple routine in which they have K1 and K4 also, but with a
moderate number of repetitions. To this the two afore described techniques 1. and
2. follow. Usually the breathless state appears during procedure 2. At this point
the student can tackle the advanced K2 teaching.

How to Experience the K2 Teaching inside the Breathless State

To those who have realized the breathless state, I counsel the following:
Having reached the breathless state, a kriyaban puts his arms on the
armrest. Then, with his tongue in Kechari Mudra, he takes a long inhalation. He
expands the rib cage and keeps it expanded while completely forgetting the
breath. He does not exhale. His breath remains immobile in the upper part of the
lungs. He concentrates on Muladhara, then climbs up the spine, with his
awareness, slowly, without breathing, millimeter after millimeter. When he
reaches the heart Chakra he has a remarkable blissful sensation. He will have
here the assurance that he can go further holding his breath. This state is a divine
gift and is the result of the completion of the incremental routines and of a good
command of K4.
At this point, without exhaling, he applies the instructions of K2 to
Muladhara. But first, he accomplishes the internal act of raising it ideally into
the point between the eyebrows -- this happens without using the physical breath.
He applies then the typical procedure of K2 (contraction of the muscles near the
Chakra, rotation of the fingers, concentration on the changing of color....). Then
he relaxes the contraction of the muscles and prepares to move to the next
Chakra.
If he feels that his body needs breath, he breathes. This is no place for
tension and discomfort. If he is not able to restore the breathless state, if he feels
that Prana has glided down, below the chest, he may stop here for this first day.
Another day will come when he will be able not only to enter again in the
breathless state but he won't feel the need to breathe between one Chakra and the
next. He will raise each Chakra into the light of Kutastha, always remaining
without breath, keeping Prana immobile in the upper part of the lungs.

Therefore, K2 means closing the ears and contracting certain muscles, plus
moving the awareness from Chakra to Chakra perceiving the Omkar vibration,
diversifying from Chakra to Chakra, and revealing that each center has its own
vibration (its own "rhythm") -- while dwelling in the state of Antar Kevala
Kumbhaka (effortless holding the breath after inhalation.)

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 Some Remarks on the Preliminary Techniques

The routine recommended by the organizations that spread the teachings of PY

is:
Recharging exercises Hong So Om technique Maha Mudra Kriya proper
Jyoti Mudra Final concentration in the spine and in the Kutastha. When the
Higher Kriyas are added, they are practiced after Kriya proper or after Jyoti
Mudra.

In time, there comes a tendency to simplify. Many eliminate entirely the

preliminary techniques Hong So and Om; some practice only one or both after
Kriya proper, at the place of the final concentration in Kutastha. Those who
have read my book and, remaining faithful to the received teachings, set
themselves the goal to achieve Kechari Mudra, start their routine with Talabya
Kriya. Therefore we seldom talk about the Hong So and the Om techniques.
My thought on the subject is that these techniques can be used with good
effects. In my opinion, Hong So is excellent for a brief session, or as mental
Pranayama after Kriya proper; and the Om technique is the ideal practice of K2
and Jyoti Mudra -- especially at night: a calm meditation where no limit of time
is set, where there is no trace of hurry.

Hong So

Facing the issue of the Hong So technique, we agree that this is not a technique
that gives you the ability of concentration, unless you already possess it!
Whoever decides to practice it, must be endowed with the ability to maintain a
high level of concentration. It begins with some deep breaths which are very
similar to Kriya Pranayama. Literature explains that they oxygenate the blood
and calm the system: actually they put into motion the essential mechanism of
Kriya Pranayama -- mixing and the balancing Prana and Apana.
As for the Hong-so Mantra there's not much to say about it: it should not
be taken as a "magical formula". 15 It must merge with your breath, of which
you must be constantly aware of. If you relax your keen awareness of it and
remain there like hypnotized by the pleasing sound of the two syllables Hong
and So, you shall be disappointed. Your mind will not be prone to being
internalized and it won't surrender to the meditative state.

Let us suppose therefore to put us under the ideal conditions: we have only ten
minutes free, we have made some deep breaths. Now if we respect two
fundamental principles, in a matter of two three minutes we shall find ourselves
15
This techniques is also taught with So during inhalation and Hong during exhalation.
You discover that by practicing with So-Ham instead of Hong-So, the effect is same.

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in a fantastic state.
The first principle sounds strange to many students: It is very important
to not establish any rhythm in the mental chanting of Hong So. The mental chant
of this Mantra, repeated over and over, can easily and naturally conform to a
hard-to-change rhythm. If your breath follows this rhythm, it is clear as the sun
that it will never settle down! Once the rhythm has stabilized itself, even if the
body "could" stay off-breath for some instants, the breathing process will
continue implacably.
I am sure that many times the student doesn't understand the point. The
fact is that I deal with persons who have practiced this technique for years and
cannot doubt the correctness of their practice. Sometimes I must take a
significant amount of time to dwell upon the concept of rhythm. When the
student understands that almost always a rhythm was present in his practice, then
the problem is nearly cured. After inhalation or after exhalation, a student must
always wait for the impulse to breathe to appear. When there are the
physiological conditions that a pause can exist, it should be experienced, no
matter if it lasts just an instant! A student who abides by this principle, will soon
verify how this small detail is sufficient to ease the breath off, in a very drastic
way.
The second principle is to be conscious of the movement of one's rib cage.
During inhalation, the chest swells out and gets into an elastic tension. This
elastic force tries to annihilate the pause between inhalation and exhalation. In
other words, the pause of the breath after inhalation is jeopardized by the chest
elasticity -- not only by the rhythm. A student must be aware of this elastic
strength: this guarantees that the pause after the inhalation can freely exist.
Putting all this into practice, a "virtuous circle" between this growing calmness
and the reduced necessity of oxygen is realized.

We have said that this practice can be used as mental Pranayama after Kriya
proper. In this situation, you can observe the breath goes up the spine with
Hoooong and comes down with Soooo. It is a natural, short breath, not the strong
one of Kriya Pranayama. Being aware of the spine calms the breath enormously.
When the breath subsides and becomes so short that the procedure is on
the verge of evaporating into nothing, one tries to feel this micro breath
happening in each Chakra. One short, almost invisible breath happens in
Muladhara and it is blended with the soothing chant of Hong So -- a peaceful
vibration in a silent mind. The same happens in the second Chakra, then in the
third ... and so on ... up and down the spine ... until there is no more breath, only
Hong So in each Chakra. After the practice of Kriya proper, this procedure can
give you the vision of the spiritual eye.

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 Om Technique

It is auspicious that a kriyaban practices the Om technique remaining in the same

state that we have described dealing with the advanced form of Jyoti Mudra. The
ideal is to practice it for at least 30 minutes. This technique realizes fully the
final three levels of the Yoga path described by Patanjali: Dharana, Dhyana and
Samadhi. By concentrating actively on the internal sounds, one is lost in them
and finally meets the ecstatic state. Despite apparently fruitless attempts, after
days or weeks, a remarkable experience of Kundalini awakening will very likely
happen. It can happen only in a state of depth relaxation; for some it happens
when the body is distended to sleep and the consciousness enters the
forgetfulness of the sleep state.

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 GLOSSARY

This glossary has been added for those who already know the meaning of the most
common terms used in Kriya but do not wish to retain uncertainties about the way they
are utilized in this book.

Alchemy [taoist internal -- Nei Dan] The Taoist Internal Alchemy is the mystical
tradition of ancient China. It reminds us of the techniques of First Kriya with such
precision that we have all the reasons to assume that it consists of the same process.

Apana Apana is one of the five forms of energy in the body. Associated with the
lower abdominal region, it is responsible for all the bodily functions (elimination for
example) that take place there. Kriya Pranayama, in its initial phase, is essentially the
movement of Prana (the particular form of energy present in the upper part of the trunk
lungs and heart) into Apana and the movement of Apana into Prana. When we inhale,
the energy from outside the body is brought within and meets Apana in the lower
abdomen; during exhalation, the Apana moves from its seat up and mingles with Prana.
The continuous repetition of this event generates an increase of heat in the navel region:
this calms the breath and kindles the light of the Spiritual Eye.

Asana Physical postures fit for meditation. According to Patanjali, the yogi's posture
must be steady and pleasant. The most part of the kriyabans are comfortable with the
so-called Half-lotus [see]: this, indeed, avoids some physical problems. For the average
kriyaban, Siddhasana [see] is considered superior to any other Asana. If we take finally
into account those kriyabans who are expert of Hatha-Yoga, who have become very
flexible, the perfect position is undoubtedly Padmasana [see].

Aswini (Ashwini) Mudra "Ashwa" means "horse"; "Aswini Mudra" means "Mudra
of the female horse" because the anal contraction resembles the movement a horse
makes with its sphincter immediately after evacuation of the bowels. There may be
slightly different definitions of it and, sometimes, it is confused with Mula Bandha
[see]. The basic definition is to repeatedly contract the muscles at the base of the spine
(sphincter) with the rhythm of about two contractions per second. This Mudra is a direct
way of getting in touch with the locked and stagnant energy at the base of the spine and
to pump it up.

Bandha In Yoga no practice of Pranayama is considered complete without the

Bandhas. They are energy valves as much as they are locks, not simple muscle
contractions, which prevent the energy from being dissipated and redirect it inside the
spine. [See Jalandhara Bandha, Uddiyana Bandha and Mula Bandha]
In the very beginning of the Kriya path, a yogi has only an approximate
understanding of the Bandhas, later one will come to a complete command and will be
able to use them, with slight adaptations, in most of the Kriya techniques. The three
Bandhas, applied simultaneously, create an almost ecstatic inner shiver, a feeling of
energy current moving up the spine. Sushumna Awakening is sustained.

Bindu A spiritual center located in the occipital region where the hairline twists into
a kind of vortex. Until the energy, scattered in the body, reaches the Bindu, a sort of
shroud prevents the yogi from contemplating the Spiritual Eye. Bringing all one's force

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there, in that tiny place, is not an easy task because the deeper roots of the Ego are to be
found right there; they must be faced and eradicated.

Breathless state It is experienced after years of Kriya practice. It has nothing to do

with holding the breath forcefully. It does not simply mean that the breath becomes
more and more quiet. It is the state where the breath is entirely non-existent, with the
subsequent dissolution of the mind. When it manifests, a kriyaban does not feel the
need to take in any breath at all or one takes in a very short breath but doesn't feel the
need to exhale for a very long time. (Longer than the time which medical science
considers possible.) The breath becomes so calm that the practitioner has the factual
perception that one is not breathing at all; one feels a fresh energy in the body,
sustaining its life from inside, without the necessity of oxygen. According to the Kriya
theory, this state is the result of having completed the work of cutting of the heart knot.

Bhrumadhya The region between the eyebrows, linked with Ajna Chakra and with
the vision of the third eye (Kutastha).

Chakra The word Chakra comes from the Sanskrit cakra meaning "wheel" or
"circle". The Chakras are the "wheels" of our spiritual life; they are described in the
tantric texts as emanations from the Spirit, whose essence gradually has expanded in
more and more gross levels of manifestation, reaching eventually the dimension of the
base Chakra, the Muladhara, embodying the physical world. The descended energy-
consciousness lies coiled and sleeping at the base of the spine and is called Kundalini -
she who is coiled. We human beings consider only the physical world as real: it is only
when our Kundalini awakens that we regain the full memory of the reality of the subtle
dimension of the Universe.
No author has ever "proven" the existence of the Chakras as no man has ever
proven the existence of the soul. It is difficult to describe them: we cannot bring them
onto a table in a laboratory. In any Yoga book we find descriptions which rest on a
translation of two Indian texts, the Sat-Cakra-Nirupana, and the Padaka-Pancaka, by Sir
John Woodroffe, alias Arthur Avalon, in a book entitled The Serpent Power. The matter
depicted there seems to be unnaturally complicated, almost impossible to be utilized.
These concepts had been further polluted by theosophy and similar esoteric literature.
The controversial C. W. Leadbeater book "The Chakras," is in large part the result of
the mental elaboration of his own experiences.
Through the practice of Kriya, we can have an experience of the Chakras.
Located over the anus at the very base of the spinal column, in the lower part of the
coccyx, we encounter the root Chakra - named Muladhara in Sanskrit, a center which
distributes energy to the legs, to the lowest part of the pelvis, irradiating especially the
Gonads (testes in men, ovaries in women). Muladhara symbolizes the objective
consciousness, the awareness of the physical universe. It is related to instinct, security,
to our ability to ground ourselves in the physical world, to the desire for material goods
and also the building of a good self-image. If this Chakra is in a harmonious state, we
are centered and have a strong will to live.
The second, or sacral Chakra - Swadhisthan - is placed inside the spine
between the last lumbar vertebrae and the beginning of the sacrum. It is said that its
energetic projection is the area of the sexual organs - in part it intersects the region of
Muladhara's influence. Since it is related to base emotion, sexuality vitality, creativity,
and to the deepest part of the subconscious realms, a deep stimulus of it produces deep
involving dreams; its action may be perceived as a feeling of living a fable, whose

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nature is sweet and alluring.
The Manipura - navel center or solar plexus - is placed in the spine at the level
of the navel, near the end of the dorsal vertebrae and the beginning of the lumbar
vertabrae. It is said to influence the pancreas and the adrenal glands on top of the
kidneys. This connection gives fuel to the idea that this Chakra has the same role played
by those glands: higher emotion and energy - just like the role played by adrenalin. It is
said that it fosters a sense of personal power, secure feeling of "I Am.". Grounded and
comfortable with our place in the universe, we are able to affirm with determination the
purpose of our life.
The Anahata - heart center, located in the spine at the height of the middle part
of the dorsal vertebrae - is said to influence the thymus, which is part of the immune
system. There is a universal agreement that it is related to higher emotion, compassion,
love and intuitiveness. When a person concentrates on it, feelings of profound
tenderness and compassion will start to develop. A healthy and fully open heart Chakra
means to be able to see the inner beauty in othersin spite of their apparent faults. One
is able to love everyone, even the strangers we meet on the street. There is a progression
from the instinctual "gut emotions" of the lower Chakras to the higher emotions and
feelings of the heart Chakra. What is of great interest for us, is that opening this center
means to see life in a more neutral manner and see what others cannot see. It ends the
predisposition to being influenced by other people, by churches and by organizations in
general.
Vishuddha - throat center, exactly amid the last cervical vertebrae and the first
dorsal vertebrae - is said to influence thyroid and parathyroid. Since it controls the
activity of the vocal cords as well, it is said that it has something to do with the capacity
to express our ideas in the world. It seems to be related with the capacity for
communication and with taking personal responsibility for our actions. The person with
a healthy throat Chakra no longer thinks to blame others for his or her problems and can
carry on with life with full responsibility. Many authors state it awakens artistic
inspiration, the ability to develop superior aesthetic perception.
Ajna - the third eye Chakra, located in the central part of the brain - influences
the pituitary gland [hypophysis] and the small brain. The hypophysis has a vital role in
organism, in the sense that together with the hypothalamus it acts as a command system
of all other endocrine glands. In Sanskrit, "Ajna" translates to "command," which
means it has the command or control of our lives: through controlled action, it brings to
reality the fruit of our desires. Consequently, it is said that Ajna Chakra has a vital role
in the spiritual awakening of a person. It is the seat of the intuition.
The supreme Chakra is the Sahasrara - crown Chakra - right above the top of
the head. It is said that it influences, or is bound with, the pineal gland. It allows
detachment from illusion and is related to one's overall expansion of awareness and
degree of attunement with the Divine Reality. It is a superior reality and we can
experience it only in the state of breathlessness. It is possible to "tune" into it by
utilizing the Bindu as a doorway.
Teachings pertaining to the "Frontal Chakras" are to be found by some
kriyabans coming from Sri Yukteswar's disciple lineage. The perineum is the first one,
the genitals region is the second one, the navel is the third, the central part of the
sternum region is the fourth, the Adam's apple is the fifth and the point between the
eyebrows may be considered as the sixth. The core of the Kriya teaching regarding
them, is that when these points are touched with concentration, the energy around the
correspondent Chakra in the spine is revived.

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Dharana According to Patanjali, Dharana is the concentration on a physical or
abstract object. In Kriya, Dharana consist in directing the focus of our attention toward
the revelation of Spirit: Omkar's inner sound, light, and movement sensation. This
happens just after having calmed the breath.

Dhyana According to Patanjali, Dhyana ensues from contemplating the essential

nature of the chosen object as a steady, uninterrupted flow of consciousness. In Kriya,
the awareness, dwelling upon the Omkar reality, is soon lost in Samadhi.

Flute sound (during Kriya Pranayama) During the exhalation of Kriya Pranayama, a
slight hiss is produced in the throat; when a kriyaban succeeds in assuming the position
of Kechari Mudra, then the quality of that sound increases. It has been likened to the
"flute of Krishna". Lahiri Mahasaya describes it: "as if someone blew through a
keyhole". This highly enjoyable sound cuts to pieces any distraction, increases mental
calmness and transparency and helps to prolong effortlessly the practice of Kriya
Pranayama. One day the flute sound turns into the Om sound. In other words, it gives
rise to the Om sound, whose vibration will be so strong as to overwhelm the flute
sound. During this event, a strong movement of energy climbs up the spine.

Granthi [see knot]

Guru The importance of finding a Guru (teacher) who supervises the spiritual
training of the disciple is one of the tenets of many spiritual paths. A Guru is a teacher, a
guide and much more. The scriptures declare that the Guru is God and God is the Guru.
We are accustomed to explaining the term "Guru" on a metaphorical interplay between
darkness and light, in which the Guru is seen as the dispeller of darkness: "Gu" stands
for darkness and "Ru" for one who removes it. Some scholars dismiss that etymology;
according to them "Gu" stands for "beyond the qualities" and "Ru" for "devoid of
form". In order to gain all the benefits from the contact with the Guru, a disciple has to
be humble, sincere, pure in body and mind and ready to surrender to his Guru's will and
instructions. Usually, during initiation (Diksha) Gurus bestow the esoteric knowledge
upon their disciples, through which they will progress along the path to Self realization.
The internal phenomenon of Shaktipat happens: the dormant spiritual realization within
the disciple is awakened.
Kriya organizations don't insist upon the concept of Shaktipat but accept all the
rest, rather they are founded upon the afore summarized tenets. On the contrary, Lahiri
Mahasaya's ideas seem to go in a significantly different direction. Once he said: "I am
not the Guru, I don't maintain a barrier between the true Guru (the Divine) and the
disciple". He added that he wanted to be considered a "mirror". In other words, each
kriyaban should look at him not as an unreachable ideal, but as the personification of all
the wisdom and spiritual realization which, in due time, the Kriya practice will be able
to produce.
Now the question is: do the Kriya techniques work outside the Guru-disciple
relationship? There is of course no scientifically proven answer. In this matter we can
use either faith or reason. Many kriyabans are confident they are able to transform the
no-matter-how-received instruction into "gold". They think: "Beyond either reasonable
or improbable expectations of finding a Kriya expert at my disposal, let me roll my
sleeves up and move on!"

Half-lotus This asana has been used for meditation since time immemorial because it

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provides a comfortable, very easily obtained, sitting position. The left leg is bent at the
knee, brought toward the body and the sole of the left foot is made to rest against the
inside of the right thigh. The heel of the left foot should is drawn in as far as possible.
The right leg is bent at the knee and the right foot is placed over the fold of the left leg
where the thigh meets to hip. The right knee is dropped as far as possible toward the
floor. The hands rest on the knees. The secret is to maintain an erect spine: this can be
obtained only by sitting on a cushion, thick enough, with the buttocks toward the front
half of the cushion. In this way the buttocks are slightly raised, while the knees are
resting on the floor. When the legs grow tired, the position is prolonged by reversing the
legs. In certain delicate situations, it may be providential to do it on a chair, provided it
has no arms and is large enough. In this way, one leg at a time can be lowered and the
knee articulation relaxed! Some Yoga teachers explain that the pressure of a tennis ball
(or of a folded towel) on the perineum can give the benefits of the Siddhasana position.

Hesychasm The word Hesychasm derives from the Greek word "hesychia" meaning
inner quietness, tranquility and stillness. Outside this condition, meditation is not
possible. It is a discipline integrating the continual repetition of the Jesus Prayer ("Lord
Jesus Christ, Son of God, have mercy on me, a sinner"). It was already used by the early
Church Fathers in the 4th and 5th centuries) with the practice of asceticism.
There were hermits dwelling in the desert, seeking inner peace and spiritual
insight, while practicing contemplation and self-discipline: they had no doubts about the
fact that knowledge of God could be obtained only by purity of soul and prayer and not
by study or mental amusements in the field of philosophy. Later, their method of
asceticism came to the fore as a concrete set of psychophysical techniques: this is
properly the core of Hesychasm. It was Simeon, "the new theologian" (1025-1092),
who developed the quietist theory which such detail that he may be called the father of
this movement. The practice, which involved specific body postures and deliberate
breathing patterns, was intended to perceive the Uncreated Light of God. The monks of
Athos might have kept on contemplating peacefully this Uncreated Light (they
considered it to be the highest goal of earthy life) had not their methods been
denounced as superstitious and absurd. The objection was mainly based on a vigorous
denial of the possibility that this Uncreated Light was God's essence. In approximately
the year 1337, Hesychasm attracted the attention of a learned member of the Orthodox
Church, Barlaam of Seminara, a Calabrian monk who held the office of abbot in a
Monastery of Constantinople and who visited Mount Athos. There he encountered the
hesychasts and heard the descriptions of their practices. Barlaam, trained in Western
Scholastic theology, was scandalized and began to combat it both orally and in his
writings. He called the hesychasts "omphalopsychoi" - people having their souls in their
navels (owing to the long time they spent concentrating on the navel region). Barlaam
propounded a more intellectual approach to the knowledge of God than the one taught
by the hesychasts: he asserted that the spiritual knowledge could be only a work of
inquiry, brought ahead by one's mind and translated in discrimination between truth and
untruth. He held that no part of God, whatsoever, could be viewed by humans. The
practice of the hesychasts was defended by St. Gregory Palamas. He was well educated
in Greek philosophy and defended Hesychasm in the 1340 at three different synods in
Constantinople, and he also wrote a number of works in its defense. He used a
distinction, already articulated in the 4th Century in the works of the Cappadocian
Fathers, between the energies or operations of God and the essence of God: while the
essence of God can never be known by his creatures, His energies or operations can be
known both in this life and in the next; they convey to the Hesychast the truest spiritual

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knowledge of God.
In Palamite theology, it is the uncreated energy of God which illuminates the
Hesychast who has been vouchsafed an experience of the Uncreated Light. In 1341 the
dispute was settled: Barlaam was condemned and returned to Calabria, afterwards
becoming bishop in the Roman Catholic Church. Later, Hesychast doctrine was
established as the doctrine of the Orthodox Church. Up to this day, the Roman Catholic
Church has never fully accepted Hesychasm: the essence of God can be known, but
only in the next life; there can be no distinction between the energies and the essence of
God.
Today Mount Athos is the well-known center of the practice of Hesychasm.

Ida [see Nadi]

Jalandhara Bandha In Jalandhara Bandha the neck and the throat are slightly
contracted, while the chin is pressed against the breast.

Japa [See prayer]

Kechari Mudra This Mudra is carried in one of the two following ways:
1. By placing the tongue in contact with the uvula at the back of the soft palate.
2. By slipping the tongue into the nasal pharynx touching, if possible, the nasal septum.
According to Lahiri Mahasaya a kriyaban should achieve it not by cutting the
tongue Fraenulum but by means of Talabya Kriya [see]. Kechari is literally translated as
"the state of those who fly in the sky", in the "inner space". Kechari is compared to an
electrical bypass of the mind's energetic system. It changes the path of Prana flow
causing the life force to be withdrawn from the thinking process. Instead of allowing
the thoughts to jump like frogs here and there, it causes the mind to be quiet and allows
focusing it on the goal of meditation. We do not realize the quantity of energy we
squander away when we get lost in our thoughts, in our plans. Kechari turns this
pernicious way of exhausting all of our vitality into its opposite. The mind begins to
lose its despotic role: the "inner activity" happens no more by the thinking process but
by the effortless development of the intuition. Coupled with Kriya it is a substantial aid
in clarify one's complicated psychological structures. A more elusive claim is the
experience of the elixir of life, "Amrita," the "Nectar." This is a fluid with sweet taste
perceived by the kriyaban when the tip of his tongue touches either the uvula or the
bone protrusion in the roof of the palate under the hypophysis. The Yoga tradition
explains that there is a Nadi going through the center of the tongue; energy radiates
through its tip and when it touches that bone protrusion, this radiation reaches and
stimulates the Ajna Chakra in the center of the brain.

Kevala Kumbhaka [see Breathless state]

Knot The traditional definition of the Granthis identifies three knots: the Brahma
Granthi at the Muladhara Chakra; the Vishnu Granthi at the heart Chakra and the point
between the eyebrows. Those are the places where Ida, Pingala and Sushumna Nadi
meet.
Brahma Granthi (located in Muladhara) is the first knot. It is related to our
physical body: it preserves the ignorance of our infinite nature and is the first obstacle
in the spiritual search, since it obstructs the Kundalini's path as she begins to move
toward the higher centers. The world of names and forms creates restlessness and

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prevents the mind from becoming one pointed. Ambitions and desires trap the mind.
Until one unties this knot, one cannot meditate effectively.
Vishnu Granthi is located in the area of the heart Chakra (Anahata), and is
related to the astral body and to the world of emotions. Lord Vishnu is the lord of
preservation. This knot creates the desire to preserve ancient knowledge, traditions,
institutions, and religious orders. It produces "compassion", a keen desire to help
suffering humanity. Discriminating knowledge combined with Yoga effort can unfasten
the Knot of Vishnu and obtain deliverance from the traditional bonds, deeply rooted in
our genetic code.
Rudra Granthi is related to the causal body and to the world of ideas, visions,
and intuitions. At a point between the eyebrows, the Ida and Pingala Nadis cross over
and then come down in the left and right nostrils, respectively. Ida and Pingala are time
bound; after piercing the Rudra knot, the time bound consciousness dissolves - the yogi
establishes himself in the supreme Atman whose seat is Sahasrara Chakra. Perfect
emancipation is achieved.
Lahiri Mahasaya underlines the importance of overcoming two other obstacles:
tongue and navel which are unfastened by Kechari Mudra and by Navi Kriya,
respectively. The knot of the tongue, cuts us off from the reservoir of energy in the
Sahasrara region. The knot of the navel originates from the trauma of cutting the
umbilical cord.

The four phases of Kriya Yoga are experienced by unfastening all the afore mentioned
knots, in the following order:
I. Knot of the tongue
II. Knot of Vishnu (heart Chakra)
III. Knot of the navel
IV. Knot of Brahma (Muladhara) & knot of Rudra (point between the eyebrows)

As we can see, in Lahiri Mahasaya's vision, two secondary knots (tongue and navel)
have become of primary importance and two main knots (Brahma and Rudra) are
considered a two-phased event that characterizes the fourth and last stage of Kriya. [see
chapter 7 for further discussion.] It has been explained that there is a strong connection
between Brahma and Rudra knots. Actually, having already unfastened the knots of
tongue, heart and navel, as soon as you cross the door of Sushumna (in Muladhara), you
come up instantaneously, unimpeded, to the "door of the infinite" in the point between
your eyebrows.

Kriya Yoga If we want to understand the essence of Kriya Yoga it is necessary to put
aside some definitions found on the web. "Kriya Yoga is the science of controlling life
energy [Prana]." "Kriya Yoga is a technique that activates the astral cerebrospinal
centers." "Kriya Yoga hastens the practitioner's spiritual development and helps to bring
about a profound state of tranquility and God-communion." "Kriya Yoga brings about
the stilling of sensory input."
I don't want to contest them, but I think that Kriya is broader than what is
implied. There are definitions which say nothing: they make a misleading synthesis of
its methods and list its effects in the same way one would describe Hatha Yoga or Raja
Yoga practice. Patanjali refers once to Kriya Yoga: "Kriya consists of body discipline,
mental control, and meditating on Iswara." [Yoga sutras II:1] This is definitely correct,
but by following the further evolution of his thought, we are led astray. Although he
states that by constantly remembering the inner sound of Om we can achieve the

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removal of all the obstacles that block our spiritual evolution, he does not develop this
method. He is far from describing the same spiritual discipline taught by Lahiri
Mahasaya.
Kriya Yoga is a "mystic path" utilizing the best tools used by the mystics of all
religions. It consists of control of breath [Kriya Pranayama], prayer [Japa, Mantra] and
pure effort of attuning with the Omkar Reality. The soothing process of calming the
breath, followed by the Thokar procedure, guides the bodily energy into the heart
Chakra, holding thus, as in a grip of calmness, the unceasing reflex originating the
breath. When a perfect stillness is established, when all the inner and outer movements
cease, the kriyaban perceives a radiation of fresh energy sustaining each cell from
inside; then the breathless state settles in. When the physical breath is totally
transcended and a circulation of energy happens in the body the breath is said to have
become "Internal" a feeling of infinite safety, solidity and reliance originates. It is like
having crossed a barrier and moved into a measureless space: Kriya yoga is a miracle of
beauty.

Kumbhaka Kumbhaka means holding the breath. It is such an important phase in

Pranayama that some Yoga teachers doubt whether a modified way of breathing which
does not include any Kumbhaka can be called Pranayama at all. It is observed that when
we are about to do something which requires our total attention, our breath is
automatically held. We are not deliberately doing Pranayama, but our breath is
suspended of its own accord; this demonstrates how natural this fact is. In Pranayama
the inhalation is called Puraka, which literally means "the act of filling"; the exhalation
is called Rechaka, meaning "the act of emptying". Retention of breath is called
Kumbhaka, meaning "holding". Kumbha is a pot: just as a water pot holds water when
it is filled with it, so in Kumbhaka the breath and the Prana is held in the body. In the
classic Yoga literature there are described four types of Kumbhaka.
I. We breathe out deeply and hold the breath for a few seconds. This is known as "Bahir
Kumbhaka" (External Kumbhaka).
II. The second, " Antar Kumbhaka" (Internal Kumbhaka), is holding the breath after a
deep inhalation. Usually this kind of Kumbhaka is accompanied by the use of the
Bandhas.
III. The third type is that practiced by alternate breathing - breathing in deeply through
the left nostril, then holding the breath and then exhaling through the right It is
considered the easiest form of Kumbhaka.
IV. The fourth type is the most important of all, the peak of Pranayama. It is called
Kevala Kumbhaka or automatic suspension of breath: it is the breathless state where
there is no inhalation or exhalation, and not even the slightest desire to breathe.
In the Kriya praxis, the underlying principle of I. is present in some variations of
Navi Kriya and in all those procedures involving a series of very long and calm
exhalations which seem to end in a sweet nothing. Internal Kumbhaka II. happens in
different Kriya techniques; particularly in Yoni Mudra, Maha Mudra and Thokar. Maha
Mudra, with its balancing action on the right and on the left side of the spine, contains
also in a broader sense - the principles of III.: alternating breathing. A turning point in
Kriya is the achievement of IV. Kevala Kumbhaka. In Kriya we distinguish between
"Bahir" (external) and "Antar" (internal) Kevala Kumbhaka.
"Bahir (external) Kevala Kumbhaka" (the development and climax of I.) appears
during mental Pranayama (or during any procedure linked with the Third Kriya) after
having relaxed and thus emptied the rib cage.
"Antar (internal) Kevala Kumbhaka" (the development and climax of II.)

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appears during the highest refining of Yoni Mudra, Maha Mudra and Thokar (or during
any procedure linked with the Fourth Kriya) after having completed a long inhalation,
with the rib cage moderately full of air-Prana.

Kundalini The concept of Kundalini and, particularly, of its awakening, provides a

framework which is convenient for expressing what is happening along the spiritual
path. Most of the spiritual traditions have some awareness of Kundalini; not all are
equally open in exposing the practical details of the process. Kundalini is Sanskrit for
"coiled": it is conceived as a particular energy coiled like a serpent in the root Chakra
(Muladhara). The representation of being coiled like a spring conveys the idea of
untapped potential energy. It sleeps in our body and underneath the layers of our
consciousness, waiting to be aroused either by spiritual discipline or by other means -
like particular experiences of life. It is depicted as rising from the Muladhara up
through the Sushumna, activating each Chakra; when it arrives at the crown Chakra
(Sahasrara), it bestows infinite bliss, mystical illumination etc. It is only through
repeatedly raising of the Kundalini, that the yogi succeeds in obtaining Self realization.
Its rising is not a mild sense of energy flowing inside the spine. Its movement is like
having a ''volcano erupting'' inside, a ''rocket missile'' shot through the spine! Its nature
is beneficial; there is an evident resistance in trusting the reports of Kundalini
awakening accompanied by troubles such as patently disturbed breathing patterns,
distortion of thought processes, unusual or extreme strengthening of emotions We
are rather inclined to think that a dormant malady, brought to open manifestation by
thoughtless practice of violent exercises or drugs is the cause of those phenomena.
Insomnia, hypersensitivity to environment may indeed follow the authentic experience.
In a ''true awakening,'' the force of Kundalini eclipses the ego altogether and the
individual feels disoriented for some time. All is absorbed in a short time, without
problems. Alas, the search for a repetition of the episode may lead to disorderly and
careless practice of strange techniques, without ever establishing a minimal foundation
of mental silence. Each book warns against the risk of a premature awakening of
Kundalini and asserts that the body must be prepared for the event. Almost any yogi
thinks he or she is capable of sustaining this premature awakening and the warning
excites them more than ever: the problem is that many do not have (or have lost) a
genuine spiritual approach and nourish a fairly egotistical condition.
In the Kriya theoretical framework we consider Kundalini to be the same energy
that exists throughout the body and not specifically residing in the Muladhara Chakra.
We seldom use the term "Kundalini awakening" and try to avoid what could give the
impression that such an experience has an alien nature: Kundalini is our own energy; it
is the purest layer of our consciousness.

Kutastha Kutastha, the "third eye" or "spiritual eye" is the organ of inner vision (the
unified astral counterpart of the two physical eyes), the place in our body where the
spiritual Light manifests. By concentrating between the eyebrows, a formless darkness
is first perceived, then a small crepuscular light, then other lights; eventually we have
the experience of a golden ring surrounding a dark stain with a blazing tiny white point
inside. There is a connection between Kutastha and Muladhara: what we are observing
in the space between the eyebrows is nothing but the opening of the spinal door, which
is located at the root Chakra. Some Kriya teachers affirm that the condition for entering
the last and the highest Kriya stage is that the vision of the spiritual eye has become
constant; others identify it with the condition in which the energy is perfectly calm at
the base of the spine. Therefore both affirmations are one and the same.

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Maha Mudra Maha Mudra is a particular stretching position of the body. The
importance of this technique becomes clear as soon as we observe how it incorporates
the three main Bandhas of Hatha Yoga. There are indeed a thousand and one reasons to
practice Maha Mudra with firmness. There is a ratio between the number of its
repetitions and the number of the breaths: it is recommended that for each 12 Kriya
Pranayama, one should perform one Maha Mudra.

Mahasamadhi [see Second Kriya]

Mantra [See prayer]

Mental Pranayama In mental Pranayama a kriyaban controls the energy in his body
by forgetting the breathing process and focusing only upon Prana in the Chakras and in
the body. His awareness dwells on both the inner and the external component of each
Chakra until he feels a radiation of fresh energy vitalizing each part of the body and
sustaining it from inside. This action is marked by the end of all the physical
movements, by a perfect physical and mental stillness. At times, the breath becomes so
calm that the practitioner has the absolute perception they are not breathing at all.

Mula Bandha In Mula Bandha the perinea muscles - between the anus and the
genital organs - are slightly contracted while a mental pressure is exerted on the lower
part of the spine. (Differently from Aswini Mudra, one does not simply tighten the
sphincter muscles; in Mula Bandha the perineum seems to fold upward as the pelvic
diaphragm is drawn upward through the motion of the pubic bone.) By contracting this
muscle group, the current of Apana which normally gravitates downward is pulled
upwards, gradually uniting with Prana at the navel. Mula Bandha has thus the effect of
causing Prana to flow into Sushumna channel, rather than along Ida and Pingala.

Nada Yoga Nada Yoga is the path of union with the Divine through listening to inner
sounds. Surat-Shabda-Yoga is another name for Nada Yoga. Nada Yoga is an
experiential meditation. It has its basis in the fact that one who follows the mystical
path infallibly meets this manifestation of Spirit - whatever may be their preparation
and their convictions. It is a highly enjoyable form of meditation; anyone can be
involved in this even without having fully understood it.
You may use a particular position of the body a squatting position with the elbows
resting on the knees, just to give an exampleto plug both the ears. Remaining quietly
seated, you simply focus all your attention on subtle sounds that come from within,
rather than the audible sounds from outside. It is recommended to repeat mentally,
unremittingly, your favorite Mantra. Awareness of inner sound must happen, sooner or
later; your listening skills will improve and you will become more sensitive. There are
different levels of development in the experience of inner sounds: you will hear a
bumblebee, the drum, the lute, the flute, the harp, the clapping of thunder or a hum like
an electrical transformer. Some of these sounds are actually just the sounds of your
body, especially the blood pumping. Other sounds are actually the "sounds behind the
audible sound". It is into this deeper realm that, while over time gently easing the mind
into relaxed concentration, your awareness is drawn. After some weeks of dedicated
practice you will tune in with a sound deeper than all the above-quoted astral sounds.
This is the cosmic sound of Om. The sound is perceived in different variations; Lahiri
Mahasaya describes it as "produced by a lot of people who keep on striking the disk of

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a bell". It is continuous "as the oil that flows out of a container".

Nadi Subtle channels through which life energy flows throughout the body. The most
important are Ida, which flows vertically along the left side of the spinal column (it is
said to be of female nature), and Pingala (of masculine nature) which flows parallel to
Ida on the right side; Sushumna flows in the middle and represents the experience that
is beyond duality.

Nadi Sodhana Alternate nostril breathing exercise, it is not a part of Kriya Yoga
proper. Yet, because its effects of appeasing and cheering up the mind (especially if it is
practiced in the morning) are unmatched, some kriyabans make it a regular part of their
routine.

Navi Kriya The essence of this technique is to dissolve inhalation and exhalation at
the state of equilibrium in the navel, the seat of the Samana current. It is coupled in
various ways with the practice of Kriya Pranayama. Some schools which do not
specifically teach it provide some substitutes for it.

New Age The New Age sensibility is marked by the perception of something
"planetary" at work. Since distinguished men of science have contributed to the New
Age sensibility, there is no need to dwell on the affirmation, irrelevant for our
understanding, according to which such a progress coincided with the entry of the solar
system in the sign of Aquarius - from this belief it derived the term "Age of Aquarius"
or "New Age". The essential thing is that people realized that the discoveries of
Physics, of Alternative Medicine, the developments of the Depth Psychology, all
converged toward one and the same understanding: the substantial interdependence
among the universe, body, psyche and spiritual dimension of human beings. The
esoteric-initiation societies, overcoming for a long time the differences of culture and
religious vision, had already recognized this truth, which now, has become common
heritage. During the twentieth century, human thought has made a strong step forward
in a healthy direction.
There are many grounds to believe that, in the future, such an epoch will be
studied with the same respect with which nowadays Humanism, Renaissance and
Enlightenment ages are studied. The New Age thought deserves a deep respect for
many reasons. If I hint at some "frenzies" I refer to the excessive use of alternative
remedies for any type of real or imaginary troubles and to even more dangerous theories
borrowed with a lot of superficiality from various esoteric currents, rather than to a
depth progress in the understanding, in the expansion of the awareness out of the
narrow fences of the small ego tied up obsessively to the maintenance of its petty
conveniences.

Nirbikalpa Samadhi [see Paravastha]

Omkar Omkar is Om, the Divine Reality sustaining the universe, whose nature is
vibration with specific aspects of sound, light and inner movement. The term "Omkar"
or "Omkar Kriya" is also utilized to indicate any procedure fostering the Omkar
experience -- it may be a variation of Kriya Pranayama utilizing the Mantra Om Na Mo
Bha..., it may include the practice of Thokar.

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Padmasana In this asana the right foot is placed on the left thigh and the left foot on
the right thigh with the soles of the feet turned up. The name means the "posture in
which the lotuses (the Chakras) are seen." It is explained that, combined with Kechari
and Shambhavi Mudra, this Asana creates an energetic condition in the body, suitable to
producing the experience of the internal light coming from each Chakra.
Personally, I do not counsel anyone to perform this difficult posture. There are
yogis who had to have cartilage removed from their knees after years of forcing
themselves into Padmasana. In Kriya Yoga, at least for those living in the west and not
used to assuming it since infancy, it is much wiser, healthier and comfortable to practice
either the Half lotus or the Siddhasana posture.

Paravastha This concept is linked with that of "Sthir Tattwa (Tranquility)". Named
by Lahiri Mahasaya, Paravastha designates the state that comes by holding onto the
after-effect of Kriya. It is not just joy and peace but something deeper, vital for us as a
healing. From our initial efforts directed at mastering the techniques, we perceive
moments of deep peace and harmony with the rest of the world, which extend during
the day. Paravastha comes after years of discipline, when the breathless state is familiar:
the tranquility state lasts forever, it is no longer to be sought with care. Flashes of the
ending state of freedom comfort the mind while coping with life's battles.

Pingala [see Nadi]

Prana The energy inside our psychophysical system. Prana is divided into Prana,
Apana, Samana, Udana and Vijana, which have their location respectively in the chest,
in the low abdomen, in the region of the belt, in the head and in the remaining part of
the body - arms and legs. That the term Prana is interpreted in two ways should not
create confusion provided that one considers the context in which the word is used. In
the initial phases of Kriya Pranayama we are mainly interested in Prana, Apana and
Samana. When we use Shambhavi Mudra and during mental Pranayama we contact
Udana. Through many techniques (like Maha Mudra) and by the experience of Kriya
Pranayama with Internal Breath we experience the fresh vitalizing nature of Vijana.

Pranayama The term Pranayama is comprised of two roots: Prana is the first; Ayama
(expansion) or Yama (control) is the second. Thus, the word Pranayama can be
understood either as the "Expansion of Prana" or as the "Control of Prana". I would
prefer the first but I think that the correct one is the second. In other words, Pranayama
is the control of the energy in the whole psychophysical system by using the breathing
process with the purpose to receive a beneficial effect or to prepare the experience of
meditation. The common Pranayama exercises - although they may not involve the
perception of any energetic current - can create a remarkable experience of energy
rising in the spine. This is not negligible since this experience causes the skeptical
practitioner the discovery of the spiritual dimension and pushes him or her to seek
something deeper.
In Kriya Pranayama the breathing process is coordinated with the attention of
the mind up and down along the spinal column. While the breathing is deep and slow,
with the tongue either flat or turned back, the awareness accompanies the movement of
the energy around the six Chakras. By deepening the process, the current flows in the
deepest channel in the spine: Sushumna. When by a long practice a subtle form of
energy circulates (in a clearly perceivable way) inside the body while the physical

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breath is totally settled down, the kriyaban has an experience of unthinkable beauty.

Prayer [Japa, Mantra] Prayer is an act of communion with the Higher Reality that
allows a person to make a reverent plead, to seek guidance, to offer praise or simply to
express their thoughts and emotions. The sequence of words used in a prayer may either
be a set formula or a spontaneous expression in the praying person's own words.
Whatever be the appeal to God, this act presupposes a belief in the Divine Will to
interfere in our life. "Ask, and ye shall receive" (Matt. 7:7, 8; 21:22). Prayer is a
subject of wide range and scope; here I will restrict it to the repetitive prayer. In India,
the repetition of the Name of the Divine is known as Japa. This word Japa is derived
from the root Jap - meaning: "to utter in a low voice, repeat internally". Japa is also the
repetition of any Mantra, which is a broader term than prayer. Mantra can be a name of
the Divine but also a pure sound without a meaning. A certain number of sounds were
chosen by ancient yogis who sensed their power and used them extensively. (Some
believe that the repetition of a Mantra has the mysterious power of bringing about the
manifestation of the Divinity "just as the splitting of an atom manifests the tremendous
forces latent in it"). The term Mantra derives from the words "Manas" (mind) and "Tra"
(protection): we protect our mind by repeating unrelentingly the same healthy vibration.
Usually a Mantra is repeated verbally for some time, then in a whisper and then
mentally for some time. In most forms of Japa, the repetitions are counted using a string
of beads known as a (Japa) Mala. The number of beads is generally 108 or 100. The
Mala is used so that the devotee is free to enjoy the practice without being preoccupied
with counting the repetitions. It may be performed whilst sitting in a meditation posture
or while performing other activities, such as walking.

Sahasrara The seventh Chakra extends from the crown of the head up to the
Fontanelle and over it. It cannot be considered of the same nature as the other Chakras,
but a superior reality, which can be experienced only in the breathless state. It is not
easy therefore to concentrate upon it as we do with the other Chakras. Only after a deep
practice of Kriya Pranayama, when the breath is very calm, is the attunement with it
possible; a particular pressure over the head may be felt.

Samadhi According to Patanjali's Ashtanga (eight steps) Yoga, Samadhi is the state of
deep contemplation in which the object of meditation becomes inseparable from the
meditator himself: it results naturally from Dharana and Dhyana. In my opinion,
Samadhi does not mean "union with God." We take so many things for granted. Our
language is strongly hampered: magniloquent words risk meaning nothing. To become
one and the same thing with God is different from to awaken to the realization that we
are a part of That One? Words deceive our comprehension and kindle egoist
expectations. One is thrilled by words such as: absolute, eternal, infinite, supreme,
everlasting, celestial, divine.
I have half a mind to suggest a sober definition of Samadhi, which may
stimulate a reflection upon the meaning of the spiritual path. Let me therefore define
Samadhi as independent from any accident, beatific, near death experience (NDE). The
descriptions of Samadhi and of NDE follow the same pattern: actually the nature of the
phenomenon which takes place in the body is almost the same. This opinion may
disappoint those who smell a restrictive and limiting shade of meaning in it; however I
prefer to think in this way and . discover much more during the actual Samadhi
experience than to thrive in rhetoric. Even if Samadhi were no more than a NDE
experience, however it would have a superlative value. In both the experiences, the

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awareness can provide a glimpse of the Eternity beyond mind; then (this happens to the
trained yogi) that lofty awareness blends, integrates with the customary life, which is
totally transformed for the better. To those who wonder if it is fair to diminish the worth
of the Kriya ecstatic state by reducing it to a process of contacting for some time the
after life dimension, we could reply that this genuine experience is unmatched in
fostering in a clean way the Kriya Yoga ideals of a balanced spiritual life.

Shambhavi Mudra A Mudra in which the ocular bulbs and the eyebrows are
upturned as much as possible; often the inferior eyelids relax and a bystander can
observe the white of the cornea under the iris. All the visual force of the ocular nerves is
gathered on the top of the head. Lahiri Mahasaya in his well known portrait is showing
this Mudra.

Second Kriya It has been reported that by using the Second Kriya technique, Swami
Pranabananda, an eminent disciple of Lahiri Mahasaya, left his body consciously (this
feat is called Mahasamadhi - the conscious exit out of the body, at death). There was no
violence to the body; the feat happened only at the most proper moment - according to a
Karmic point of view when the moment was right. Now the debate is: what procedure
did he make use of?
a Many claim it was the technique of Thokar. It is possible that he arrested the
movement of the heart and therefore left his body. He might have done one single
Thokar and stopped his heart; this means he put so much mental strength in this act as
to block the energy which kept his heart throbbing.
b Some believe that this supreme calming of the heart was achieved only by a
mental action of immersion in the point between the eyebrows, entering the light of
Kutastha. The reports say that those who were around him did not notice any head
movement. Similarly when other great ones left their body there was no movement.
c In my opinion, Mahasamadhi is not a "shrewd esoteric trick" to master the
mechanics of a painless suicide. Surely each great master relies upon his already built
ability to enter Samadhi. By creating a total peace in his being, the soul's natural desire
to regain union with the Infinite Source puts in action a natural mechanism of appeasing
the cardiac plexus.

Siddhasana The Sanskrit name means "Perfect Pose". In this Asana, the sole of the
left foot is placed against the right thigh so that the heel presses on the perineum. The
right heel is placed against the pubic bone. This position of the legs, combined with
Kechari Mudra, closes the pranic circuit and makes Kriya Pranayama easy and
profitable.

Sushumna [see Nadi]

Talabya Kriya It is a stretching exercise of the muscles of the tongue, and

particularly of the Fraenulum. The purpose is to attain Kechari Mudra [see]. This
practice creates a distinct calming effect on the thoughts and, for this reason, it is never
put aside, even after Kechari Mudra is achieved.

Thokar A Kriya technique based on directing the calm Prana - collected in the head
through Kriya Pranayama - toward the location of one (usually the 4th) or more
Chakras, by a particular (jerking) movement of the head. Guiding Prana into the
Anahata Chakra, a light grows in the region between the eyebrows. This fosters the

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breathless state. By increasing the concentration on the spiritual light, the lights of all
the other Chakras are revealed. The practice of Thokar is to be deepened throughout the
years in order to get the ability to enter the state of Samadhi with just one stroke.
Studying the practices of the Sufis, (see the studies conducted by Gardet and M. M.
Anawati, esp. Gardet in Revue Thomiste (1952-3)), we discover that Thokar is a variant
of the Sufi's Dhikr. Dhikr is the practice of the "memory" of the Divine, which is
brought about by repeating a particular short prayer during the day and by guiding it,
during moments of seclusion or group devotional practice, into particular centers of the
body through specific head movements. It might have happened that Lahiri knew this
technique since youth. Some forms of prayer he saw were mild forms of Thokar. It was
His genius to develop it to the utmost perfection.

Tribhangamurari Some Kriya Acharya teaches the practice of Thokar in a very

particular way. The central teaching is guiding your awareness along a three-curved
path called Tribhangamurari (Tri-bhanga-murari = three-bend-form). This path begins
in Bindu, bending to the left, it descends into the seat of the Rudra knot (the region
from medulla oblongata to Bhrumadhya between the eyebrows), goes across it and
continues toward the right side of the body. Then it reverses direction cutting the Vishnu
knot whose seat is in the heart Chakra. Then it reverses again its direction pointing
toward the seat of the Brahma knot in the coccyx region, which is also crossed by
entering the spine and coming up toward Bindu.
These teachers explain that in the last part of His life, Lahiri Mahasaya drew
with extreme precision the three-bends form which is perceived by deepening the after-
Kriya-Pranayama meditation.

Uddiyana Bandha Abdominal lock: it is usually practiced with breath out but in
Kriya it is also utilized with breath in especially during the practice of the main Kriya
Mudras: Maha Mudra, Navi Kriya and Yoni Mudra.
To practice it with breath out, utilize, at least partly, Jalandhara Bandha. Take a
false inhale (perform the same action of an inhale without actually pulling any air into
the body.) Draw the belly up as much as possible. Hold your the breath out. To practice
it with breath in, contract slightly the abdominal muscles until you intensify the
perception of the energy in the spinal column in the region of Manipura Chakra.

Yama Niyama Yama is Self-control: non-violence, avoiding lies, avoiding stealing,

avoiding being lustful, and non-attachment. Niyama is religious observances:
cleanliness, contentment, discipline, study of the Self and surrender to the Supreme God
(Brahman). While in most Kriya schools these rules are put as premises to be respected
in order to receive initiation, a discriminating researcher understands that they are to be
considered really as the consequences of a correct Yoga practice. A beginner cannot to
much depth understand what "Study of the Self" means. Some teacher repeats, parrot
fashion, the necessity of observing those rules and, after having given absurd
clarifications of some of the above points (in particular which mental trick to utilize in
order to avoid being lustful), passes on to explain the techniques. Why utter empty
words? Whom is he trying to fool? The mystic path, when followed honestly, cannot
compromise itself with any rhetoric. When an affirmation is made, it is that. Yama and
Niyama are a good topic to study, an ideal to bear in mind, but not a vow. Only through
practice is it possible to understand their real meaning and, consequently, see them
flourish in one's life.

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Yoga Sutra (by Patanjali) The Yoga Sutras are an extremely influential text on Yoga
philosophy and practice: over fifty different English translations are the testimony of its
importance. Although we are not sure of the exact time when their author Patanjali
lived, we can set it between 200 B.C. and 200 A.D. The Yoga Sutras are made up by a
collection of 195 aphorisms dealing with the philosophical aspects of mind and
awareness, thus establishing a sound theoretical basis of Raja Yoga - the Yoga of self
discipline and meditation. Yoga is described as an eight stage (Ashtanga) path which are
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. The
first five steps build the psycho-physical foundation for having a true spiritual
experience; the last three are concerned with disciplining the mind up to its dissolution
in the ecstatic experience. The Sutras define also some esoteric concepts, common to all
the traditions of the Indian thought, such as Karma. Although, at times, Patanjali is
called "the father of Yoga", his work is actually a compendium of pre-existing oral Yoga
traditions, an inhomogeneous whole of practices betraying an indistinct and
contradictory theoretical background. However, the importance of Patanjali's work is
beyond discussion: he clarified what others had taught; what was abstract he made
practical! He was a genial thinker, not just a compiler of rules. His equilibrium between
theism and atheism is very appreciable. We do not find the least suggestion of
worshiping idols, deities, gurus, or sacred books - at the same time we do not find any
atheistic doctrine either. We know that "Yoga," besides being a rigorous system of
meditation practice, implies devotion to the Eternal Intelligence or Self. Patanjali
affirms the importance of directing our heart's aspiration toward Om.

Yoni Mudra The potential of this technique includes, in all effects, the final
realization of the Kriya path. Kutastha - between the eyebrows - is the place where the
individual soul had its origin: the delusive Ego needs to be dissolved there. The core
component of this Mudra is to bring all the energy into the point between the eyebrows
and hinder its scattering by closing the head openings the breath is quieted in the
region from throat to the point between the eyebrows. If a deep relaxation state is
established in the body, this practice succeeds in generating a very intense ecstatic state,
which spreads throughout one's being. About its practical implementation, there are
minor differences among the schools: some give a greater importance to the vision of
the Light and less to the dissolution of breath and mind. Among the first, there are those
who teach, while keeping more or less the same position of the fingers, to focus upon
each Chakra and to perceive their different colors. One satisfactory remark, found in the
traditional Yoga literature, is that this technique gets its name "Yoni", meaning "uterus",
because like the baby in the uterus, the practitioner has no contact with the external
world, and therefore, no externalization of consciousness.

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