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    Bhagavan Nityananda

    Back to Celibacy.info

    ||||

    Video about

    Nityananda of Ganespuri

    ||||

    Julian C. Lee Mickunas

    Commentary

    On

    The

    ChidakashaGita

    Of

    Nityananda

    Utterances of

    Nityananda

    With commentaries and

    explanations

    Julian C. Lee Mickunas

    COPYRIGHT 2011 JULIAN LEE.ALL RIGHTS RESERVED

    N ityananda ofGanespuri was always

    one of my favorite yogisand I consider him like

    an uncle-guru to myself.

    I was living with my

    wife and children in

    Palmer, Alaska. Up to

    that time I had been

    deeply engaged with

    Yogananda's first

    meditation technique,

    which is often trivialized

    and treated like a lesser

    Cinderella by the

    adherents of his

    organization. This was

    no matter to me. I found

    the depths of the

    technique to be endlessand was content to

    Nityananda with his disciple,

    Paramahansa Muktananda

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    practice it exclusively.

    Still I had not truly

    claimed Yogananda as

    my guru, which one

    must do in this dharma it

    turns out.

    After tearfully

    requesting his

    acceptance and his

    initiation I had a series

    of initiations in three

    striking dreams

    involving orbs of purelight and great

    expectation. Soon after

    that I began to

    experience bodily

    movements I later

    learned were called

    yogic kriyas. And soon

    after this, I was "led"

    with my family to a

    farmhouse near Sparta,

    Missouri. It was

    inhabited by two

    devotees of the

    Muktananda lineage

    (SYDA Yoga).

    It was there that in their

    library I found books by

    Muktananda and saw

    the first photo of

    Nityananda.

    Muktananda could be

    called the most

    prominent disciple of

    Nityananda and his

    books were wonderful. Iwas strangely impressed

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    by the photo of his guru

    from the start. I sensed

    that he was a genuine

    siddha -- a possessor of

    siddhisand knower of

    God -- established in a

    divine state.

    This was not a man who

    was posing and he cared

    not a hoot what the

    world thought of him,

    yet the world flocked

    around him and a villageactually rose up around

    him in the deserted place

    where he chose to abide.

    He was, like God and

    my guru, another

    wish-fulfilling tree.

    This book explained all

    about the bodily

    phenomena I was

    having, and that all was

    well. In fact, my

    experience there was

    oddly like Muktananda's

    experience. He was

    directed by Nityananda

    to inhabit a small cottage

    on the property of a

    farmer.I was directed by

    a dream of my wife's, in

    which a voice

    commanded "Go to

    Missouri." "

    The words coming out

    of the lips of a chasteand devoted wife always

    come true. Vidyashakti,

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    that's what your wife is."

    Master Mahasaya quoted in

    "M--The Apostle and the

    Evangelist"

    In the farmer's library

    Muktananda found a

    rare book that told about

    the yogic movements he

    was having, and it eased

    his mind. In like manner

    in that farmhouse I

    discovered

    Muktananda's book

    "Play of

    Consciousness"which

    went into detail about

    the phenomenon of the

    yogic kriyas. He himself

    experienced a great

    many of them and it was

    all very astonishing. And

    as with him, it eased mymind about the

    movements. Though I

    intuited they were a

    divine thing and related

    to my meditation, I had

    never heard of the

    phenomenon and did not

    have any knowledge

    about them. I had not

    realized I was blessed, as

    is so often the case with

    us when God gives us

    boons. There in the

    farmer's cottage

    Muktananda meditated

    intensely and did

    sadhana. Likewise I didthat in the Syda couple's

    farm house, they leaving

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    me for a long periods,

    which opportunity I

    used to meditate and

    chant. There at that time

    I first clearly heard

    Aum, often asking the

    bemused couple whether

    there were grain

    elevators nearby

    grinding corn, or tractors

    doing construction

    across the road, or

    whether there was a

    generator or machine intheir basement. (See the

    "Story of Jumping

    Mouse.") So in my

    sadhana there was an

    immediate interplay

    between Yogananda and

    Nityananda that I did not

    seek out.

    I have long continued in

    my bhakti attitude

    toward Nityananda

    along with my root guru

    Yogananda, and I have

    had some experiences

    with him in dreams that

    can only be interpreted

    asshaktipat. I had to

    ponder the fact that,

    though my entreaties,

    application and

    attunement was always

    to Yogananda, it was the

    Nityananda/Muktananda

    lineage that explained

    what ensued, evenexplaining much about

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    Yogananda's meditation

    techniques that was

    lacking in available

    material. I easily

    understood Nityananda

    as having been "sent" by

    my root guru as a kind of

    proxy for particular

    instructions.

    It is my belief that the

    spontaneous bodily

    movements called kriyas

    were experienced byParamahansa

    Yogananda. I have no

    doubt about this at all.

    Kriya literally means

    "the action of yoga" or

    "yogic action." In the

    America of the 1940's

    and 50's Yogananda was

    understandably

    constrained against

    speaking of them

    openly. Even today they

    can be disturbing and

    bizarre to many, how

    much more then. Still

    today they would be

    mislabeled "demonic"

    by unimaginative

    Christians, how much

    more in Yogananda's

    time in which the

    Christian church still

    beneficially dominated

    America. Thus

    Yogananda -- and this is

    clear to me -- secretedteachings about the

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    yogic kriyas in his

    "Energization

    Exercises." Many of

    those prescribed motions

    are nothing but

    enactments of yogic

    kriyas. No doubt his

    collection reflects

    particular ones he

    experienced. Those

    "Energization

    Exercises" -- a surprising

    yogic "innovation"from

    a man who lovedeverything ancient and

    traditional -- were

    intended to convey to

    the canny devotees,

    upon experiencing them:

    "All is well, the

    movements you are

    having are part of this

    path."

    In the Christian context

    yogic kriyasare the

    "gifts of the spirit," and

    in fact speaking in

    tongues counts among

    them. (Sanskrit, etc.)

    The revivalist Christian

    groups called the

    "Quakers," the

    "Shakers," and the

    "Holy Rollers" got their

    names from the spiritual

    kundalini phenomena of

    yogic kriyas. One thing

    about them is that they

    literally drag you intomeditative states, in

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    particular the breath-

    expulsion kriya. Around

    any greatshaktipatguru

    who has great devotees,

    such as Karunamayi and

    even in the SRF temples

    (of Yogananda), you

    will see kriyas. (Sadly,

    the SRF employees

    ignorantly ask such

    devotees to leave.)

    Because of my hard

    application toYogananda and then my

    resulting experiences, I

    had to come to the

    conclusion that the

    shaktipatof Yogananda

    and Nityananda is one

    and the same energy, the

    pure baptism of the

    siddha. Amazingly,

    meditation techniques of

    the two were also the

    same. One of them,

    moreover, is a technique

    clearly referenced by

    Jesus Christ, who is my

    grandfather guru, in the

    Bible. In many cases

    more is explained about

    these first two "kriyas"

    (as Yogananda's

    meditation techniques

    are called in his lineage)

    by Muktananda than is

    available in the

    published "lessons" of

    Yogananda's bequeathedpublishing organization.

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    However, most of the

    advanced knowledge

    about meditation

    technique comes from

    the meditation itself. It is

    imparted within or

    uncovered by intuition.

    Thus one sage of the

    Yoga-Sutra stated "The

    yoga goeth forth by

    yoga."I learned that the

    guru operates freely, is

    not constrained byfences, and the

    relationship between

    guru and devotee is

    personal and unmediated

    by any organization.

    Yogananda was not

    intending to be some

    guru uniquely without

    lineage or offspring. He

    was never meaning to

    end the eternal and

    cosmic reality of

    guru-disciple

    transmission and replace

    it, improbably, with a

    corporation,

    organization, or

    bureaucracy. All such

    ideas are the notions of

    Cancerian and Virgo

    types who always cluster

    around powerful

    personages. It is humanly

    natural that they try to

    supplant them with

    organizations andbureaucracies out of

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    desire for unneeded

    control, fear, and lack of

    faith in the divine man's

    freedom or the divine

    will's efficacy.

    These comments about

    yogic kriyas are meant

    to demonstrate that there

    is essential union

    between the guru

    Yogananda and the guru

    Nityananda, and so it is

    not obtuse for me tomake a commentary

    about statements by

    Nityananda. I have

    attunement to them both,

    unchosen by myself. My

    belief is that Nityananda

    is a form of Yogananda

    who was living out the

    wandering saddhu ideal

    and speechless

    nirvikalpa ideal that

    Yogananda Deva craved

    to live, and that they

    teach one and the same

    siddha path. Most

    tellingly of all, these

    statements by

    Nityananda are the only

    place that I myself have

    found direct and relevant

    advice about the states

    arising from

    Yogananda's own

    meditation techniques.

    Many questions that

    proud bureaucracies andinstitutions cannot

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    answer are easily

    answered by the

    seemingly random

    utterances of the

    avadhuta of Ganeshpuri.

    The Nityananda

    Material

    In the material by

    Nityananda below,

    styled as fortuitous

    transcriptions of his

    utterances when hehappened to enter the

    homes of devotees, he

    gives many teachings

    that can only be

    understood rightly by

    advanced practitioners

    of his and Yogananda's

    meditation techniques. It

    is said that these

    preserved utterances by

    Nityananda were

    recorded happenstance

    by whatever hosts or

    guests had the sense to

    try to write them down,

    then collected. Thus they

    are styled as rather

    random and possibly

    unreliable, varying

    according to the verbal

    abilities of the

    stenographer, his

    listening powers, and

    ability to write very fast.

    I say they were "styled"

    that way meaning thatthis is the manner in

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    which thesat-chit-

    ananda has decided to

    present them to us or

    what others may say or

    believe about them. But

    it does happen that

    sometimes a statement

    by Nityananda appears

    confusing, contradictory,

    or random. On the other

    hand, he was known for

    making statements that

    were terse, arcane, and

    not always patentlycomprehensible.

    The statements of

    Nityananda below,

    highlighted in yellow,

    are written as we have

    them, unchanged. But in

    my commentaries I have

    written Nityananda's real

    intentions, plus a great

    deal about the purport

    and ramifications of his

    utterances. I have also

    cleared up mistakes of

    other commentators,

    including errors of the

    stenographer and hearer

    who recorded them.

    This was natural for me

    to do and I found no

    difficulty in it. The

    satchitananda always

    makes sure that the

    devotee knows what he

    needs to know, when he

    needs to know it. Andthe efficacy of the

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    shakti-guru in his efforts

    to teach and reach who

    needs to be reached is

    cosmically unstoppable.

    In particular Nityananda

    says a lot here relating to

    inner states in the

    development of yogic

    kumbhaka, the

    breathless state. To

    rightly understand many

    of his statements one

    must know about thestate ofkumbhaka

    generally. Thus some

    facts will be given as a

    preface. His utterances

    are often highly keyed as

    instruction for those

    pursuing Yogananda's

    first meditation

    technique, plus the state

    ofkumbhaka which

    arises from it.

    In all my scriptural

    studies I have never read

    anything approaching

    Nityananda's statements

    when it comes to

    addressing arcane

    developments of

    meditation. Many of his

    simple utterances are

    like Yoga-Sutra verses,

    densely packed with

    significance and dealing

    with recondite aspects of

    advanced meditationpractice and allowing

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    much commentary.

    Practically everything he

    says goes three layers

    deep, as it were, in

    occult significance. I

    place Nityananda's

    statements, in my own

    life, above even the

    Upanishads themselves.

    As to my guru himself,

    Yogananda, its his heart

    that is the great sun, the

    spacious land, and the

    heart of the true Father.Hisnirvikalpa samadhi

    attainment was like

    Nityananda's, and even

    more astounding as he

    continued to be activist

    and caring about the

    world, with a large

    measure of teaching,

    though knowing

    nirvikalpa. In truth,

    Nityananda was

    basically a solitary

    saddhu such as

    Yogananda wanted to

    be but was called out for

    world service. One gets

    to know his guru's heart.

    Yogananda pined for the

    seclusion and silence of

    Nityananda's life. But he

    was a big softie and

    lover of mankind. And

    they were both, it turns

    out, bhaktas.

    The Mystery OfKumbhaka

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    A great deal of the

    Nityananda material

    speaks directly about the

    breathless state called

    kumbhaka. In minimalist

    or introductory terms

    kumbhaka refers to any

    retention of breath. It

    thus refers, also, to the

    natural moment when

    the breath is not moving

    in or out but has stopped

    moving briefly. Whenanybody holds their

    breath, whether to swim

    underwater or practice

    pranayama techniques

    that iskumbhaka in the

    most basic terms.

    But the yogic state of

    kevali kumbhaka is the

    pleasant, blissful, easy

    cessation of the breath

    for extraordinarily long

    periods in normal human

    terms, even indefinitely.

    In yogic terms it could

    also be called a natural

    cessation of breath. It

    develops by inner

    cultivation of processes

    ofpranayama

    combinedwith mind.

    Indeed the yogic axiom

    is true: Mind is breath

    and breath is mind. Have

    no doubt whatsoever

    that the goal and purposeof all pranayama

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    exercises or techniques is

    the breathless state of

    kumbhaka.

    The skeletal and terse

    Yoga-Sutra of Patanjali,

    one of the most

    important and

    authoritative religious

    books in existence,

    devotes three direct

    verses topranayama. It's

    final verse on pranayama

    refers precisely to thebreathless state (a state

    of inner breathing) that

    Nityananda mentions so

    often below. The three

    direct verses will be

    listed below, from three

    of the best English

    translations, to show the

    coherency of

    Nityananda's words with

    the ancient Yoga-Sutra.

    Those Yoga-Sutra verses

    onpranayama, which

    few commentators have

    fully understood, are

    further discussed below.

    In the full bloom of

    kevali kumbhaka gross

    breathing of air becomes

    unnecessary, the heart

    happily stops, life force

    reverses away from the

    senses. That is to say,

    yogic pratyahara which

    means the reversal of lifeforce and attention, takes

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    place. Then dawns

    automatically the state

    calledsavikalpa

    samadhi. The states of

    kumbhaka,pratyahara,

    and the necessarily

    ensuing state of

    savikalpa samadhi are

    all involved with the

    states Nityananda

    describes. Leading up to

    these, there is cognition

    of a literal inner breath

    involving no breathing inconventional terms; i.e.

    no movement of air in or

    out of the body. These

    things are what

    Nityananda is referring

    to in his most of his

    statements below and

    this has to be

    understood.

    Whenever Nityananda

    describes conventional

    breathing, he is always

    positing it against, in

    contrast to, the yogic

    inner breath orpranic

    breath which he himself

    had mastered young. He

    makes a great many

    statements about the

    inner yogic breath that

    could only be

    understood by an

    advanced practitioner of

    Yogananda's "first kriya"

    or so-called "initiatory"meditation technique.

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    (Rarely plumbed by his

    followers apparently.)

    This very technique is

    described in verses 24

    through 27 of the

    Vijnana-Bhairava. In

    that that scripture of 108

    meditation techniques,

    viewed by Hindus as a

    direct utterance of Shiva

    oragama, the technique

    receives more attention

    and elaboration than any

    other.

    Manifestly, it was a

    primary meditation

    technique of the siddha

    Nityananda, as it was for

    his noted disciple

    Muktananda.

    Muktananda wrote aninteresting book dealing

    with this technique

    alone, called "I Am

    That."In the book he

    gives some fascinating

    insights about it, but

    leaves out much. In

    general, a sage will not

    explain much about

    meditation techniques in

    a public way and that is

    appropriate. In this

    material I have not

    presented the technique.

    But I have presented

    more than I might have

    otherwise presentedpublicly. When verses or

    utterances are

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    misrepresented or

    dumbed down publicly,

    and since many of the

    verses actually deal with

    the technique, a different

    situation has been

    created. In the nadir time

    of the Kali Yuga many

    things are at their

    darkest, while at the

    same time Divine

    Mother sends some of

    her best.

    In a sense it is surprising

    that Nityananda himself

    spoke such things (the

    things below) openly as

    he did. It is likely that

    most of the Indian

    householders around

    him, who listened and

    took notes, had no way

    of understanding the

    things he was referring

    to. Generally speaking,

    only serioussadhakas

    and yogis would benefit

    from much of it. True,

    there were those around

    him indeed. But the

    majority of his audience

    likely had nothing to

    apply his words to. This

    may be adduced by the

    fact that, apparently, no

    intelligent commentary

    yet exists, in English at

    least, on the Chidakasha

    Gita. Nityananda, beinganavadhuta and cosmic

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    Lord like Yogananda,

    surely had a purpose for

    making these utterances

    and letting them be

    passed down to us.

    The Yogic State of

    Kumbhaka

    The state of kumbhaka

    features in stories about

    yogic saints and even

    Christian saints, and the

    life of Nityananda

    himself. It figures in

    accounts of yogis who

    spend years under the

    earth, literally buried,

    before being uncovered

    and found alive and

    well. Or, similar stories

    about yogis who

    disappear for long

    periods under rivers, etc.

    When Yogananda was

    first living with his guru

    Sri Yukteswar, and

    finding him meditating

    one night, one

    experiment to test the

    realization of his master

    was to ascertain whetherhe was breathing. He

    tells about setting a

    mirror beneath his nose

    to see if any mist

    appeared. (None

    appeared.) Then,

    impudently and overly-

    fascinated, he pinched

    Yukteswar's nose shut

    with his fingers. That

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    handling brought

    Yukteswar out of

    savikalpa samadhi and

    gave us the anecdote of

    the guru humorously

    complaining "My poor

    nose!"

    Yukteswar's own guru

    L. Mahasaya was

    reported to be living --

    and functioning -- in a

    state with no heartbeat

    or pulse. Nityanandahimself, we have record,

    mentioned once that he

    was rejected as a young

    man from military

    service because the

    doctor could find no

    pulse or heartbeat in

    him.

    So the state of

    kumbhaka was a state

    that Nityananda had

    accomplished early in

    his wanderingsadhana,

    and a literal breathless

    state is indeed what he is

    referring to in his

    statements about the

    "inner breath"below.

    His talk about the "inner

    breath"that goes on

    entirely within "like the

    wheels inside a clock"

    with no movement of air

    and "nothing taken from

    outside"-- is not ametaphorical or "poetic"

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    interpretation of the

    ordinary breath. He is

    speaking literally about

    an inner, sustaining

    pranic breath that

    involves no physical

    substances, no

    movement of airs in or

    out of the body, and no

    oxygen.

    These verses really

    should not have been

    published. However,those unqualified to

    publish them and

    unqualified to comment

    on them have done so.

    This American group's

    evaluation of

    Nityananda's "inner

    breath" utterances as

    having a spiritual or

    metaphorical meaning is

    laughable, and shows the

    unfitness of that group

    for posting and

    commenting on the

    verses. But since the

    material is there,

    complete with inept and

    erroneous comments, I

    am putting them here for

    advanced yogis and

    those inclined to

    saddhuhood, as

    corrections to that which

    is published.

    Yogananda, Kumbhaka,and the Inner Breath

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    Fortuitously, these

    statements by

    Nityananda give highly

    valuable information to

    any religious persons

    pursuing the first

    meditation technique of

    Yogananda. The

    perception of the inner

    breath, and questions

    about it,arise very soon

    for any devotee

    assiduously practicingYogananda's "first

    kriya." The Chidakasha

    Gita is that Nityananda

    answers a great many

    questions regarding this

    process if the reader has

    insight. The inner breath

    attainment is what

    Yogananda referred to

    when he wrote this in his

    autobiography:

    "By spiritual advancement,

    one is able to cognize the

    breath as a mental concept,

    an act of mind: a dream

    breath."

    This means, in fact,

    becoming able to

    actually breathe with the

    "mental concept" alone.

    One breathes through a

    mental act, a mental

    posture, and the mental

    attitude of the two acts.

    For the yogis andreligious people

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    pursuing Yogananda's

    first meditation

    technique with devotion,

    there comes indeed a

    growing ability to

    "breathe within" in a

    solely pranic breath. In

    broad yogic terms the

    breathless state of

    kumbhaka is the true

    goal of allpranayama

    exercises and efforts.

    The "breathless state"

    only refers to the grossbreath that involves the

    lungs and the movement

    of air. The yogi actually

    does continue to breathe

    with an inner breath. So

    the inner breath is an

    accompanying aspect of

    kumbhaka. It is also the

    prelude to pratyahara or

    reversal of life force

    (really, full reversal of

    attention). This is a

    siddha's meditation

    technique.

    The state ofkumbhaka

    centers around gradual

    cognition of an internal

    breath based on two

    inner attitudes or inner

    positions. The normal

    gross outer breath is also

    based on these same two

    inner attitudes. Whatever

    is effected or received

    during conventionalbreathing is effected

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    only by these two inner

    postures and attitudes.

    These are the reality-

    kernel of earthly

    breathing, now obscured

    and tricked up by the

    fanciful notions and

    embellishments of "air,"

    "lungs," mouth and

    throat, etc.

    The utterances of

    Nityananda below are

    large and highlighted byyellow, which is a color

    associated with

    knowledge as well as the

    glow of the sun, the

    "golden egg" of

    Hiranyagharba (first

    manifestation of the

    Creator God), and the

    glow of creation. The

    rest is my commentary

    to correct errors and

    help the better yogis and

    yogesses, and Christians

    of the White European

    peoples. Their people

    were both the

    uncoverers of the Aryan

    yoga and the Vedas, plus

    the stewards and

    developers of that

    elegant bhakti-yoga of

    Europe that is

    Christianity. Thus the

    moral among them

    deserve this knowledge.

    These verses are given in

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    the order in which they

    appear in one section of

    the Chidakasha Gita.

    They would in some

    cases make more sense if

    they were arranged in a

    different order, but that

    has not been done. So

    the religious person will

    simply have to read

    through and gradually

    imbibe the information

    as presented. Headings

    and sub-headings arethose of the collectors.

    Again, the following

    material is really occult

    material for adepts and

    serious religious

    devotees and yogins. I

    would not have made

    these commentaries had

    not the other one been

    published. Let it be for

    the preservation of the

    dharma, the preservation

    of the Aryan peoples,

    and the reflowering of

    the Aryan yoga, and the

    preservation of essential

    Christianity and the

    beautiful Christian

    churches as places of

    bhakti-worship. Go to

    an old Christian Church

    every Sunday, think of

    the spiritual aspiration of

    your White ancestors,

    and how the church --devoted to a cosmic

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    creative Principle alone

    -- evokesakasa or

    space, one of the first

    evolutes of Pure

    Consciousness or God.

    Then meditate on

    endless space and realize

    you are doing a yogic

    meditation technique,

    one that I myself was

    able to learn because I

    sat quietly in Christian

    churches as a boy, and

    did the bhakti-evokinganjoli mudra as all

    Christian children were

    taught to do.

    Aum.

    Now Nityananda

    speaks:

    Breath (Prana)

    Just as we draw water

    from a well, we should

    draw breath.

    Nityananda is giving a

    visualization concept to

    associate with your inbreath.

    Visualizations are very

    helpful in developing the

    subtle breath, attaining the

    state of kumbhaka, and

    many other yogic

    attainments. Religious

    aspirants use visualizations

    to great effect. This is

    natural because the entire

    creation as well as theself-created laws we have

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    trapped ourselves in started

    out as imaginations. We

    have even visualized, in the

    first place, our "dire need"

    for breath in the form of air.

    and visualized our way of"processing" the thing (air)

    we visualized ourselves to

    need. (Lungs, blood, etc.)

    Visualizations trap us;

    different visualizations free

    us.

    In the verse above he refers

    to the normal breathing and

    suggestsa way of thinking

    about the inbreath. The

    metaphor of drawing from a

    well is more useful for his

    Indian audience that

    regularly uses wells. Other

    mental devices are also

    helpful. But for those who

    have used wells, it

    communicates that theinbreath is a "gathering" and

    that the breather "collects" it

    and pulls the breath to

    himself. This gives the

    insight that Nityananda

    used this particular

    visualization, regarding the

    breath, in his sadhana.Later

    I will supply additional

    visualization tips about the

    inbreath for the decent.

    When we breathe out, it

    should be like letting

    down the bucket into the

    well.

    Now another visualization,

    this concerning the

    outbreath. Again, evocative

    for those who have ever

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    used wells. At that time the

    meditator should think that

    he is sending himself back

    to the Source of breath, to

    the inner food, to God's

    supply, just as a bucket on arope falling back down

    through the well. The

    visualization is good, too,

    for the coolness and mystery

    of the well.

    The two visualizations he

    provides give hint that the

    outbreath is not the most

    active or dynamic part of

    breath as is the gathering or

    inbreath. Later this comes

    up again as we find

    Nityananda preferring one

    over the other.

    In reality the human

    outbreath is the time of

    absorption, whensatisfaction is felt while the

    inbreath is a gathering,

    seeking, and pulling to one's

    self. The human infant does

    this upon birth when it starts

    to suffocate upon cutting of

    the cord. It hopes there is

    "something" out there to

    save him, opens up and

    pulls in hope andfaith. (The

    yogi should have the same

    attitude when developing

    the inner pranic breath.)

    That is the dynamic,

    aspiring aspect of the breath.

    The outbreath is the

    "satisfaction" phase as the

    oxygen is felt feeding ourcells. Thus the outbreath is a

    time when the feeling of

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    bhakti, gratitude to Purusha,

    and contentment can be

    cultivated. In yogic

    development using the

    mantras associated with the

    breath, the outbreath isfound to start feeling like an

    inbreath. That is, on the

    outbreath, the yogi begins to

    feel himself most fed by the

    prana in the form of cool

    heat entering the body. This

    is because the outbreath is,

    indeed, the time of

    absorption.

    When we breathe out, it

    is the carbon [the

    impurities of the body]

    that are expelled.

    Throughout these collected

    sayings Nityananda is found

    positing the conventional

    breath, then relating that to

    an inner breath that involves

    no movement of air in or out

    of the body. Here his

    mention of carbon and

    impurities tells us he now

    speaks of the conventional

    breath, putting that first on

    the table, identifying it. He

    is not meaning to say that

    the outbreath, whether grossor pranic, does not have

    occult significance and

    power, or to speak about it

    in mere material terms. He is

    simply identifying the

    ordinary outbreath before

    going into more occult

    revelations about breath and

    yoga.

    When we breathe in, it is

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    the breath of Omkar.

    Already he returns to both

    an occult proclamation and

    occult technique regarding

    the breath,giving us asecond visualization

    concerning the inbreath

    whether gross orpranic. He

    clearly identifies the

    inbreath with God or Aum

    (Omkar).

    Nityananda is saying we get

    our breath from God; that

    there is an Original

    Breather. He is saying that

    when we breathe in, we

    should realize that that

    breath is God's, that God is

    breathing into us as the

    inbreath. This should be our

    meditation with the

    inbreath. Further, he is also

    saying that the movement ofthe breath is the source of

    mind, or manas, and relating

    this to God himself.

    (Because God, also,

    breathes God also has

    mind.)

    Movement of breath is

    synonymous with movement

    of mind, both in us and The

    Lord

    The breath involves change

    and is a toggle back-and-

    forth. Thus breath is a

    vibration. Muktananda talks

    about thespanda or "throb"

    as divine vibration. The

    inner sound of Aum orOmkar is also a throb or

    vibration. That Aum is

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    God's own throbbing mind.

    This is why God, Himself

    (as Saguna Brahman) has

    breath. Thus indeed we get

    our inbreath from Him. It is

    God who has decided tobreathe. The wizard behind

    the curtain who moves both

    our breath and the dualistic

    phantasm based on it, is

    creating the whole show all

    by himself. He breathes into

    us, supplying our very

    breath, every time we do

    breathe. We borrow our

    "throb" from His. And that

    breath which He supplies is

    created by, and is

    synonymous with, his throb

    of Aum.

    We are ignorant and don't

    realize this. If we realize that

    through out breath we

    already have long had adivine connection to Father

    and Mother God, our breath

    will start to do different

    things for us and teach us.

    The idea that we require

    lungs, mouths, and airs to

    have this breath is delusive

    and based on conditioning.

    Breath of Omkar is the

    manas.

    Nityananda says that just as

    our mental movement is

    synonymous with breath,

    God is the same: God's

    (Omkar's) mind and His

    mental activity are

    synonymous with His own

    breath, which we borrow.

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    In the religious knowledge

    of yoga the movement of the

    breath is associated with the

    movement of the mind. It is

    observed that when the

    mind stops or becomes soconcentrated as to be still,

    the breath automatically

    stops. When we are excited

    or agitated, with many

    thoughts, the breath speeds

    up. The reverse is true: If we

    voluntarily slow down our

    breath or stop it, the mind

    slows down and stops. Thus

    devotees practice breath

    restraint to still the mind. In

    yogic knowledge mind =

    breath and breath = mind.

    Here Nityananda says that

    this is also true of the Lord,

    our creator, Purusha. The

    sound of Aum, or God as

    sound, is a function of God's

    "mind." We breathe becauseGod breathes. (In like

    manner, we are sexual

    because God as Saguna

    Brahman or Isvara is also a

    sexual being, and God is the

    one true Alpha Male, plus

    the Original Mother who

    wants to procreate the

    universe, etc.

    Maheshvara-Deva, our

    Kingly Lord Saguna

    Brahman, is all these things

    and This is where we

    ourselves get these traits.)

    The up-going breath is like

    the wheels inside a clock. Its

    movement is inside. As for

    the inner, pranic inbreath itoperates wholly internally

    just like the wheels in a

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    clock. Nityananda is

    speaking of his own

    inbreath which was different

    than our own. Nityananda

    makes clear that he is

    speaking of an occultbreath, not the conventional

    breath. In Hindu and yogic

    writings the "upward" or

    "up-going" breath refers to

    the inbreath simply because

    the outer air can be viewed

    as moving "upward"

    towards our nose, "up" over

    our chest, then "up" into our

    nose. Nityananda's

    statements are typically

    truncated and terse. If the

    context of this section has

    any accuracy (to the original

    presentation) he has simply

    moved from one occult

    consideration of the

    inbreath (inbreath as

    Omkar) to another one (theinner non-air inhalation).

    When the movement of

    the breath is internal,

    one will see the world in

    himself.

    Then immediately to a third

    patently occult revelation:

    Nityananda is alreadyreferring to the state of

    savikalpa samadhiwhich

    corresponds to kevali

    kumbhaka orthe cessation

    of the natural breath which

    corresponds, in turn, with

    vision of creation within.

    When the breath is fully

    replaced by this inner

    pranicbreath that involves

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    no movement of air,the heart

    stops with the body fully

    protected and supplied.

    Then the yogi quickly goes

    into the state ofsavikalpa

    samadhi . In states ofsavikalpa samadhione can

    see all creation within

    himself plus go anywhere he

    likes, and see anything he

    likes, by thought.

    If a building has no

    doors, we cannot call it

    a house. Without fire, we

    cannot heat water.

    Without air, fire cannot

    burn. Without food and

    sleep, a man can live for

    a few days but without

    air (breathing), a man

    cannot live even for a

    few seconds.

    Now Nityananda is back to

    positing the ordinary breath

    or placing it on the table. He

    is positing this as the

    average experience, that in

    normal life we are

    constrained by these various

    laws. He is setting up the

    conventional experience of

    the ordinary man, and how

    we normally can't livewithout the gross breath.

    Thus he can speak about the

    extraordinary state of the

    inner breath and the

    difference will be clear.

    Without the control of

    breath (pranayama), a

    man cannot be a yogi;

    nor is he a sannyasi.

    Without a rudder, it is

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    impossible to steer a

    boat or ship.

    The yogi, on the other hand,

    needs to distinguish himself,

    getting beyond those limits.Nityananda is speaking of

    the accomplishment or final

    fruit ofpranayama, which

    iskumbhaka or cessation of

    the gross breath. The inner

    breath is an astounding

    thing but must be attained.

    That is his point here.

    "Control of breath" means

    the attainment ofkevali

    kumbhaka and attainment of

    the inner breath. Nityananda

    says one is not a real

    sannyasin without

    kumbhaka because he does

    not get the bliss that causes

    him to become detached

    from everything. Only thebliss-thrill found in

    kumbhaka andsavikalpa

    samadhi manages to kill out

    man's addiction to the paltry

    thrills of this world. Only

    the renunciation of the gross

    breath can constitute true

    renunciation ofvrittis

    (mental fluctuations), and

    true renunciation of "world"

    which rises up by those

    vrittis. One has not

    renounced the world, nor

    made it happily become

    subtle or dissolve, until he

    has renounced the gross

    breath and become

    established in the inner

    astral breath. Till losing theouter gross breath,

    Nityananda says, one is not

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    really asaddhu.

    The analogy of the boat and

    rudder is simply a practical

    thought that says: "This

    thing (pranayama andkumbhaka) are essential

    and required for this other

    thing (this yogic path). It is

    not that one uses prana or

    kumbhaka for steering

    exactly.

    It is the breath that man

    brings here at birth and

    it is the breath that man

    takes with him when he

    leaves this world.

    He is alluding to the

    centrality to the breath. Thus

    it is the key to everything.

    The breath is central to our

    situation, central to the

    movement of our minds,

    and even in the astral plane

    we have a breath,

    synonymous with

    movement of mind. We are

    bound to the world by our

    breath; we are also released

    from the world my mastery

    of the breath.

    In pranayama, purakais drawing up the

    breath. Kumbhaka is

    retaining the breath.

    Rechaka is exhaling the

    breath. These three

    kinds of breath are from

    within. Nothing is taken

    from outside.

    Nityananda is mentioning

    the three conventional

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    pranayama terms, and

    emphasizing that these same

    three actions continue on,

    within, during "subtle"

    breathing. (I have avoided

    the use of the term "subtlebreathing" here just in case

    some mistake it for

    'breathing just a little bit,' a

    notion that sometimes crops

    up in texts on yoga and

    which is erroneous and

    misleading.) In the inner

    breath we continue all three

    actions -- inhalation,

    holding, and exhalation --

    completely internally as

    three different internal

    actions. The pranic inbreath

    satisfies in exactly the same

    feeling of satisfaction as the

    normal inbreath of air

    satisfies, in fact even more.

    Those who lock onto the

    inner breath soon prefer theinnerpranic breathingover

    conventional gross

    breathing, even becoming

    averse to the conventional

    air-breath. They find

    conventional breathing

    distasteful compared to it.

    Even before mastering the

    inner breath or savikalpa

    samadhi, and while gross

    air-breathing intersperses

    with inner breathing, the

    aspirant will come to well

    prefer the inner breathing

    over the gross breathing.

    There is a yogic kriya

    (spontaneous movement)

    that features an expulsion of

    breath; the sharpout-throwing of the breath.

    There is a sense in the

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    developing yogi that having

    air in the lungs is repugnant.

    Undergoing this kriya the

    body itself, keening for

    divinity, seems to find the

    breath distasteful, wantingall air to remain out of its

    lungs.

    Note the last sentence in the

    Nityananda verse above. He

    is emphasizing the nature of

    this internal breath as having

    nothing to do with oxygen

    or the movement of air in

    and out of the body. He is

    not using "within" or

    "outside" in any figurative

    sense as some inepts have

    written. "Nothing is taken

    from outside" means what it

    evidently says: In this

    breathing no air moves into

    the lungs from outside the

    body, such as through themouth, nose, wind pipe etc.

    Meanwhile the three breath

    actions of inhalation,

    retention, and release

    continue on within as inner

    actions.

    While thus the practice

    is going on, the prana

    will move only in one

    nadi. We then feel the

    internal joy. Who can

    describe this

    Brahmananda?

    When the practice is

    perfected the yogi stabilizes

    in only the "upward" or

    inward breath or "one nadi."

    Internal causeless joy grows

    in the devotee and meditator

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    from this yoga generally,

    and that is no less true with

    mastery of the inner breath.

    Inner causeless joy, ananda,

    is associated with

    development of the innerbreath.

    The outside world will

    then be forgotten. We

    will then be in the world

    beyond.

    For the first time in this

    section Nityananda refers to

    the state ofsavikalpasamadhi which

    automatically dawns when

    the yogi thoroughly has the

    inner breath. In fact, the

    purpose of this breathing

    technique andkumbhaka

    itself is to attainsavikalpa

    samadhi.

    Savikalpa samadhi is the

    first state ofsamadhi, one

    of the two basic kinds of

    samadhi along with

    nirvikalpasamadhi.

    Savikalpa samadhi matches

    the state of dreaming yet one

    is conscious. His body

    becomes inert and

    breathless, and he does notsee the material world

    except to the extent that he

    may wish to hold it together

    in an astral form. He can

    then consciously leave his

    material body, in an astral

    form, and play in the astral

    realms or in still-erected

    semblances of the material

    realm just left. The bliss of

    savikalpa samadhi, the

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    same bliss of the dreaming

    states but experienced

    consciously by this earthly

    ego, is very great. The state

    of savikalpa samadhi

    demonstrates vividly to theyogi that he is independent

    of the body. The state of

    savikalpa samadhi is the

    treasure room of various

    siddhis;siddhis flower

    automatically simply by

    experiencing it. One of the

    old Yoga-Sutra

    commentators wrote: "Then

    he plays in the realm of

    siddhis a long time."In the

    technique of Yogananda

    and Nityananda, attainment

    of the inner breath is the

    luminous portal to

    savikalpa samadhi.

    Harmonizing the prana

    and apana, enjoy theeternal bliss.

    "Harmonizing the prana and

    apana" refers stabilizing in

    one steady inbreath rather

    than any longer breathing

    the two internal (non-air)

    breaths. Prior to this the

    yogi will breathe the two

    breaths (prana and apana),though wholly on an

    internal basis. The

    Bhagavad-Gita makes a

    glancing reference to this in

    the verse: "Some yogis offer

    up their inbreath to their

    outbreath."This refers to

    the breath, after first being

    two but subtly experienced,

    then becomes one and not

    two. This answers a

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    perplexity and questions

    practitioners of Yogananda's

    first kriya will have.

    Nityananda further clarifies

    (later) that the one final

    stabilized breath should bean inbreath.

    The seat of breath is the

    truth. It is the internal

    space (chidakasha). In

    the eternal space is the

    tower of eternal bliss.

    This tower is the seat of

    eternal peace.

    The seat of breath is the

    truth" refers to the fact that

    God as both Isvara and

    Brahman exist at the place

    from which movement of

    breath originates. The

    "eternal space" refers to

    akasa, or infinite space.

    Experience of bliss is

    synonymous with

    meditation on one of

    Brahman's first evolutes,

    space. The "seat of the

    breath" is the space between

    the breaths, where the breath

    is neither moving in or out,

    i.e. thekumbhaka. The

    Upanishads, which are

    loaded with references toesoteric yogic truth, refers to

    this in 2nd Katha Chapter

    Two, Verse Three:

    "All deities

    worship that

    adorable

    One sitting in

    the middle,

    who pushes the

    prana

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    [inbreath]

    upward and

    impels the

    apana

    [outbreath]

    inward."

    Second Katha

    2:3,

    Ghambhirananda

    There are wonderful golden

    threads to be found running

    through the Yoga-Sutra, the

    greater Upanishads, and the

    utterances of saints like

    Nityananda and the

    Christian saints. The verse is

    stating that God exists and

    is found in between the in-

    and out-breaths. The close

    following verse 2:5 then

    states: "

    No mortal lives

    by prana or

    apana; but alllive

    by something

    else due to

    which these two

    find asylum."

    That something else is

    found in the in-between, in

    kumbhaka, where exists

    Aum, Brahman. Out of thatstillness, which is non-dual,

    the two breaths arise.

    Aum is both Saguna and

    NirgunaBrahman, so there

    is no need to fuss about

    specifying the unmanifest

    Brahman overSaguna

    Brahman as Sankara does.

    One can easily love the

    adorable God who is found

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    at the seat of breath. As

    Nityananda states above,

    that adorable One Who is

    the seat of breath is also the

    Truth.

    The Upanishadic verse

    above is also stating that

    God is the mover of the

    breath. This is similar to

    Nityananda's earlier

    statement:"When we

    breathe in, it is the breath of

    Omkar."This is why

    meditation techniques that

    involve the breath are so

    profound in sadhana and

    give divine (religious)

    knowledge. The yogi or

    God-worshiper is actually

    seeking to come into the

    state of deep, dreamless

    sleep while conscious. We

    experience it only in the

    state of sleep, when it iscovered by a thin film of

    nescience. Bhakti-yoga such

    as devotion and austerities

    of Christianity,

    meditation-yoga, and

    Shankara's yoga of rejection

    of manifest externals lead

    the devotee to the state of

    blissful dreamless sleep,

    calledprajna in the

    Upanishads, while yet

    awake. That same comfort,

    awareness of all-sufficiency

    and untouchability then

    dawns in the religionist

    while awake.Just as he

    clearly distinguished

    ordinary breathing from the

    occult inner breath thatfeatures no movement of

    physical air through the

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    nose or mouth, Nityananda

    takes pains to clearly

    distinguishes the waking

    samadhi "sleep" of the yogi

    from ordinary sleep that we

    see in all creatures.Astonishingly,Prajna is the

    Upanishadic word for our

    consciousness when in the

    state of deep, dreamless

    sleep in which there is no

    other. Yogic religion states

    that we are literally merged

    with God at this time (in

    Brahman, Pure

    Consciousness) though

    consciousness in dreamless

    human sleep -- experienced

    by all -- is covered by a film

    of nescience or

    unawareness. In dreamless

    sleep we are merged in God.

    Nothing is seen because the

    world is dissolved and does

    not exist. Being fullymerged with Atman and the

    creation now unmanifested

    in reality, there is no "other"

    then to be seen. We each

    then experience

    God-mergence nightly, but

    ignorance-conditioning

    associated with the waking

    body,descending again and

    endarkening us upon the

    return to outwardness and

    the life force's return down

    the spine, keeps most

    ignorant, during the waking

    state, about what they

    experience.

    In the unconscious

    sleep, enjoy theconscious sleep of

    bliss.

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    There are a great many

    verses in Vedic and Yogic

    scriptures that both refer to

    sleep states by way of

    teaching about the nature of

    Brahman as known inhuman life, and pointing to

    the state of the realized yogi.

    The Yoga-Vasistha speaks

    repeatedly of the sage as

    living in a state like sleep, or

    as if asleep, as if "half

    asleep" or with only a little

    attention diverted toward the

    world. This relates to the

    fact that the final yogic

    attainment ofnirvikalpa

    samadhi is literally

    immersion in the state of

    deep, dreamless sleep while

    still conscious, also, of this

    and other worlds. This was,

    indeed, the state that

    Nityananda had. The yogic

    religionist is, in fact,working to access the sleep

    states -- both the blissful

    dreaming level and the

    blissful dreamless level --

    while still conscious. The

    state ofsavikalpa samadhi

    is synonymous with the

    dreaming state which is still

    dualistic and in which an "I"

    still has likes and dislikes.

    In this state the yogi not

    only experiences the

    comfort and ananda (bliss,

    associated with the Lord as

    Isvara) of dreaming states,

    but can play out-of-body

    and if he likes, do

    out-of-body play interacting

    with the gross wakingworld. The yogi, by stilling

    the action of the earthly

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    ego-mind, is working to

    become established in first

    one, then the other sleep

    states while conscious rather

    than asleep. The human

    state of sleep,per se, isconsidered another state of

    ignorance by the scriptures.

    Nityananda now refers to

    this yogic sleep-

    while-awake to the

    conventional state of sleep:

    This is not the sleep of

    beasts. Sleep the sleep

    of man. Enjoy that

    sleep which must be the

    aim and end of man.

    Just as he clearly

    distinguished ordinary

    breathing from the occult

    inner breath that features no

    movement of physical air

    through the nose or mouth,

    Nityananda takes pains to

    clearly distinguishes the

    wakingsamadhi"sleep" of

    the yogi from ordinary sleep

    that we see in all creatures.

    Astonishingly, he calls this

    yogic sleep-while-waking

    the true "sleep of man."

    When Nityananda calls thissamadhi the "sleep of man"

    he is graciously telling all

    men and women that they

    can attain it; that to merge in

    Pure Consciousness with

    no limit or lack is the proper

    destiny for all. He is not

    separating himself from the

    rest of us, but telling us we

    can have his same

    attainment.

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    (Note: In another place in this

    Chiddakasha Gita Nityananda

    states that the human being is

    the highest fruit of creation.

    Thus he clearly distinguishes

    man from the rest of creation.

    If man or woman wants to

    stop the assault on Saguna

    Brahman's wonderful

    creatures, he or she should

    cease from impurities, then

    contact the Immutable Lord

    who protects all creatures.

    Nothing can be done for the

    creatures by denying your own

    divine efficacy or powers as a

    human being. It is your own

    impurities and bad karma that

    manifest "poor afflicted

    creatures" in your world-

    dream. You were made,

    indeed, to be the protector of

    the creatures by Divine

    Wisdom, and there should be

    no shame or dismay in this, nor

    should you reject your great

    station as a manifester of

    dualistic dreams, or your

    responsibilities, or your powers

    to protect the creatures. There

    is no point in applying yourself

    to the animals for samadhi or

    divine wisdom that protects.

    You must get that from

    God-men and God-women.

    Man is, indeed, the highest

    fruit of creation. Know your

    own divine station, then you

    can truly protect the creatures.)

    Sleep the sleep of the

    spiritual eye

    (upanayana).

    Nityananda and

    Yogananda's technique

    involves directing and

    raising the life force up to

    the spiritual eye or point

    between the eyebrows. The

    state of wakefulness in

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    prajnaand focus at the

    "third eye" go together. This

    same technique was used by

    Jesus Christ, sat-guru of the

    White Europeans. He was

    referring to it when He said:"When your eye be single,

    your whole body shall be

    full of light." Inner light or

    bindu is increasingly seen

    by the yogi or religionist

    who practices it with a

    devotional attitude plus

    chastity.

    When talking, when

    sitting, without any

    desires, without any

    thoughts, sleep this

    spiritual sleep.

    Again he tells us to be

    asleep. Nityananda is

    describing the state of the

    yogi or avadhut who is

    established in this state,

    whether it be savikalpa or

    nirvikalpa samadhi. It is the

    highest attainment of

    religion (yoga) and a very

    strange state for the average

    person to comprehend. But

    such persons become

    blessing to their

    surroundings. Because hehas mentioned it so much, it

    will be further elucidated.

    The "sleep while waking" of

    goal of the yogis is well

    adduced by Shankarcharya

    in his "Crest-Jewel Of

    Wisdom":

    "He on this earth is

    happy and worthy of

    honour who, by

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    always resting in

    peace in the form of

    Brahman is freed

    from external

    consciousness,

    regarding the objectsof enjoyment

    experienced by others

    as a sleeping child

    (would do), looking

    upon the universe as

    the world perceived

    in dream, at times

    recovers

    consciousness and

    enjoys the fruit of an

    infinity of meritorious

    deeds.(426) "

    This ascetic, firm in

    wisdom, free from

    changes of condition,

    actionless, enjoys

    perpetual bliss, his

    atman beingabsorbed in

    Brahman. (427)

    "Prajna or wisdom is

    said to be that state of

    ideation which

    recognizes no such

    distinction as that of

    ego and non-ego, and

    which is absorbed in

    the manifested unity

    of Brahman and

    atman. (428)

    Crest-Jewel of

    Wisdom, Sankara,

    Mohini Chatterji,

    1947

    Note: Once White Europeansof Christian heritage

    understand Yoga and Vedanta

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    they have a great many tools

    with which to flummox or toy

    with modern day atheism-

    believers who rarely even

    bother to specify which

    definitions of God they are

    rejecting. When the ignoramusatheist asks an educated

    Christian or yogi "Where is

    God?" the educated Gentile

    can simply say: "I experience

    God nightly in both dreams

    and deep, dreamless sleep." Or

    they can even say, "God is

    consciousness. I am

    experiencing consciousness this

    moment, so I am experiencing

    God." Or further they can say:"In my religion God is defined,

    partly, as bliss. I have

    experienced bliss thus I have

    experienced God. What, you

    have never experienced bliss?

    Sad creature!" The Upanishads

    and Vedas teach that each of

    us experiences God and God's

    bliss-nature nightly in the sleep

    states, though not fully

    conscious.

    In the state of deep,

    dreamless sleep we are then

    only pure consciousness,

    yet still ignorant because of

    sleep. The religious man

    seeks to attain this state

    without sleep or any

    unconsciousness. The

    "Crest Jewel" versescontinue to elucidate this:

    "He who is perfectly

    at rest (in this

    wisdom)...whose bliss

    is uninterrupted and

    by whom the objective

    universe is well-nigh

    forgotten...though

    having hisconsciousness

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    absorbed (in the

    Logos), is awake and

    yet devoid of all

    characteristics of

    waking... (429)

    In yoga, which is essential

    religion, realization of the

    state of prajna while awake

    is considered the only true

    waking. By comparison

    ordinary people of the

    waking world are asleep.

    This yogic ideal was known

    by Jesus Christ, the sat-guru

    of the White Europeans.

    However, that state of His is

    little represented in the

    recorded scripture.His life

    fit the ideal of Vedantic

    yogic asceticism. But the

    scenes recorded feature

    Christ in the ordinary state

    of out-turned

    consciousness, in whichsiddhis manifest for

    samadhi yogins. What is

    recorded are Christ's active,

    outward-turned states in

    which siddhis manifest for

    the ascetic. at times recovers

    consciousness and enjoys

    the fruit of an infinity of

    meritorious deeds.")

    You can see now,

    wonderful yogins and

    yogesses, how much is

    compacted into any one

    random utterance by

    Nityananda.

    Fixing your attention on

    breath, sleep.

    Nityananda is confirming

    that his state was the state of

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    "sleeping while awake"

    extolled by the

    Yoga-Vasistha and

    Sankara's Quintessence of

    Vedanta and other

    scriptures. Nityananda wasone of those sages abiding

    in one of the twosamadhi

    states. Again, in our state of

    deep, dreamless sleep

    (calledprajna in this

    religious knowledge)one

    experiences the bliss of God

    as Atman but is

    unconscious of any worlds,

    but is still ignorant because

    of sleep.

    In the states of savikalpa

    samadhi one experiences

    the bliss of the dreaming

    state while conscious, but is

    unconscious of the gross

    outer world. He is conscious

    of himself, desires, likes anddislikes, then increasingly

    can remember the gross

    outer world. In this state the

    religious person knows the

    glories and bliss perceptions

    of the dream world while

    more aware than in normal

    dreaming.

    In the state ofnirvikalpa

    samadhi onehas risen

    above the dream world and

    only knows a "sense of I."

    One is conscious primarily

    of Brahman and infinite

    bliss, with a bare awareness

    of this gross world and

    some ability to function in

    it. Both are of thesesamadhisare forms of

    sleeping-while-waking.

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    Nityananda is confirming

    that the two states of

    sleeping-while-awake can

    be attained by meditation

    techniques that employconcentration on the breath.

    The sentence is terse. He is

    not saying "Fix the attention

    on your breath, then get in

    bed and go to sleep." He is

    saying: "Concentrate on

    your breath in the manner

    that I do, and attain the state

    of sleeping while waking."

    In the case of Nityananda,

    who appeared to be awake,

    his "sleep" was not inert like

    savikalpa but the state of

    nirvikalpasamadhi, also

    called kaivalya, and

    dharma-megha-samadhi. It

    is not a small thing!

    Were the majority of people

    to understand this goal and

    purpose of genuine yoga,

    they would find it disturbing

    intellectually. Truly, when

    actually presented with the

    prospect, all fear it because

    all fear the death of their

    individual ego. However,

    the people enjoy being

    around such personages

    because such personages are

    boon-bestowers wherever

    they reside. In brief, know

    that whenever scriptures or

    saints speak of attaining

    "sleep," they refer to the

    attainment of one of the

    forms ofsamadhi. It is notconventional sleep, but

    sleep while waking. It is

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    awareness of the higher

    realms, and in the case of

    nirvikalpa, awareness of the

    earth and all realms at the

    same time.

    In this line Nityananda also

    makes clear that the

    "sleeping in wakefulness"

    state can be attained by

    fixing one's mind on the

    breath in the manner in

    which he has done, which is

    the same technique taught

    by Yogananda as the "first

    kriya," and the technique

    most amplified in the

    Vijnana-Bhairava, and

    which the Siddha-Yogi

    Lahiri Mahasaya stated

    gives stated Should you

    become chaste and develop

    bhakti for the God-man or

    the Lord as a mere idea, as

    the White Europeans didwith their great bhakti-yoga

    of Christianity, you will

    understand all this. Practice

    of the Christian anjoli

    mudra (hands together and

    raised), which raises up the

    bhakti attitude, will assist

    when speaking to God

    (Saguna Brahman) about

    any such desires. Aum.

    Perform the natural

    japa of the inward and

    the outward breath.

    In this line Nityananda is

    advocating the use of his

    meditation technique

    although the material does

    not present that meditation

    technique in any clear or

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    introductory sense. He is

    saying "practice thesoham

    meditation technique."

    (Also calledhamsah and

    hong-sau,sha-hom, etc.) He

    is saying "Practice thistechnique which affixes

    itself to your breath and is

    natural."

    Here the avadhuta is indeed

    speaking of of the ordinary,

    natural human breath of all

    people, and of applying a

    meditation technique to it.

    Or we could understand

    conversely: Apply your

    natural breath to a

    meditation technique. This

    is the meditation technique

    under discussion, available

    and knowable to anybody

    who applies himself to a

    kriyabanorshaktipatyogi

    who knows the technique,with sincerity and a little bit

    of devotion. This "first

    kriya" of Yogananda,

    discussed in theVijnana-

    Bhairavaand elsewhere,

    fixes itself to the breath thus

    it is often called a "natural

    japa." The breath has indeed

    been going on all along,

    throughout your life, as a

    kind of repetitive japa

    (repetitive recitation or

    mantra). Nityananda is

    saying to his audience, way

    back here in old India, to

    practice that simple

    meditation technique. He

    has never in any of the

    Chiddakasha Gitadescribed the technique or

    given direct instruction

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    about it. (Such instructions

    are not present in the

    present utterances or my

    comments.) This

    Chiddakasha Gitaor

    utterances by Nityanandaactually discusses the

    advanced dynamics and

    territory of the technique,

    yet does not present the

    technique itself. This is one

    of the reasons why, in my

    view, it was inappropriate to

    publish this material.

    However, there must be

    some cosmic

    God-sanctioned reason why

    it happened, and the worthy

    among the religious people

    can benefit from it while the

    cynical users or mere

    depredators will not get

    much from it. God sees the

    hearts of all and gives to

    them according to theirattitude, merit, and His

    grace.

    Have mental (subtle)

    bhakti; yes, have it.

    Attain liberation from

    bondage. Have constant

    bhakti; never

    interrupted.

    This right after his advocacy

    of the mantra. Nityananda is

    saying to perform the

    meditation technique with

    an attitude ofbhakti, i.e.

    religious devotion, which is

    the highest form of yoga and

    central to the White

    European religion for

    twenty centuries.

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    It is very significant that the

    avadhut Nityananda

    confirms the value ofbhakti,

    or the devotional attitude

    toward the deity or guru. He

    links together here the ideaof breathing as a mere

    technique with the idea of

    devotional attitudes, which

    is significant for the

    religionist or yogi who

    advances along this path.

    The secrets of the internal

    breath are most unfolded

    when the aspirant has the

    attitude ofbhakti. The

    statement confirms that

    Nityananda was not only a

    bhakta, but was constantly

    in a state ofbhaktiand

    bhava. It is trulybhakti, the

    devotional attitude so

    exemplified by the Christian

    yogi-saints, that is the key to

    the mysteries of yoga andenlightenment, along with

    chastity orbrahmacharya.

    (Brahmacharya was also a

    central Christian ideal of the

    White Europeans for twenty

    centuries.) If you go into an

    old Christian church when

    it's empty, and be

    thoughtful, it is easy to get

    bhakti such as possessed by

    the best Christian saint. This

    is true of all temples devoted

    to The Lord and not the

    world.

    This verse in which

    Nityananda says to have

    "constant bhakti" is the most

    significant verse in all theseutterances by Nityananda.

    The avadhuta was in

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    constant bhakti, and this

    constant devotional attitude

    is what we should cultivate

    in our religious life of

    meditation.

    All knowledge will be given

    to the religious person (and

    yogi) simply by chastity,

    bhakti, and concentration.

    Should one understand

    Nityananda's breath

    technique, all the more

    fortunate. But the great

    secret, intimated above, is

    that mastery of the inner

    breath goes forward with a

    bhakti attitude. The aspirant

    should open to God within

    with the devotee's and

    supplicant's attitude, to

    master kumbhaka.

    Breathing in is a call, in

    faith, and a desire to receive.

    Expectancy, receptivity,openness, and desire are

    needed in the actions of the

    inner breath, and these are

    the attitudes of the bhakta or

    devotee.

    Breathe up and down

    without any restraint.

    Now the material jumps, asit often has, to the esoteric

    inner breath. It is proper to

    assume that most of these

    sayings of Nityananda,

    collected happenstance as

    he would happen to show

    up in various homes or

    places and deign to speak,

    are not in the original order

    and do not represent a

    coherent presentation. Thus

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    the material has disjointed

    qualities.

    When a religious person

    such as Nityananda attains

    his state, his rajasictendencies are greatly

    attenuated. This means that

    he loses the keen desire to

    perform actions in the

    world, including "saving the

    world," etc. Oft-times his

    realization, in fact, is "there

    is nothing out there" and

    "there is nobody to save."

    Thus such persons lose the

    desire and inclination to

    write books, propound

    teachings, and give

    presentations. One could

    say that they even lose the

    ability to do so. Yet such is

    their divine state that

    whatever action they do

    perform has efficacy, suchas this random collection of

    his utterances. It unfolds

    that whenever they do still

    perceive, according to their

    remaining conditioning, "a

    world" they first think of

    giving God-knowledge to

    the people as the highest

    priority. That is from loving

    and caring for humanity.

    They think"This is what

    would benefit the people

    most, to show them the way

    out of delusion and

    suffering, how to attenuate

    their karma and samskaras,

    and touch the saving

    transcendental."Thus

    occasionally Nityananda gotinto that mood and walked

    into a house and did a little

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    teaching, just the same. He

    also advocated that religious

    men such as he should,

    indeed, teach. Thus we have

    this Chidakasha Gita of

    Nityananda. The Tao TeChing says "He who speaks

    does not know." That

    "knowing" refers to full

    knowledge of Brahman, the

    Reality, in which all that is

    false falls away including

    the false world. So in that

    state of highest knowing

    there is a disinclination to

    speak and even an inability

    to do so.

    Brahman is ineffable. And

    not seeing a world then,

    there is nobody to save.

    However, when not in that

    state of highest -- and a yogi

    or religious person

    continues to cycle throughvarious states -- he may

    speak and it is proper at

    times for him to do

    so.Wiseacres should not use

    the Tao Te Ching line in an

    effort to silence everybody

    but themselves, or to

    demean the teaching efforts

    of sincere and spiritual

    (religious) men, as they

    sometimes do. In summary,

    men and women in

    Nityananda's religious state

    ofsavikalpa andnirvikalpa

    samadhi become

    disinclined and often unable

    to compose speeches and

    write books in a way that

    would be coherent to us.Ramakrisha, Ramana

    Maharshi, Nityananda, and

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