Upload
others
View
1
Download
0
Embed Size (px)
Citation preview
Naropa University, Traditional Eastern Arts, B.A. Yoga Thesis
Kriya Yoga and Pranayama Integration of All Yogas
By Krishna Brod
Spring 2013
“Whatsoever exists in the universe is dependent on thee, O Prana. Protect us as a mother protects her children. Grant us prosperity and grant us wisdom.”1
Patanjali tells us Kriya Yoga is, “Tapas, Swadhya, Ishvara-pranidhana.” “Tapas svadhyaya-isvara-pranidhana kriya-yogah” 2
Tapas, intense practice, is the engine of the chariot, the driving force behind
purification and evolution. Swadhya is inspired by a longing to know, and becomes
sacred study of texts and reflective inquiry. “Who am I?” Ishvara-pranidhana, is the
fruit of Yoga, union with the Master. Together, here is a Trinity of ingredients that
combine to invite luminous effulgence in the human being.
Kriya is based on the Sanskrit root “kri”, to do, and indicates “action with
awareness”. Kriya Yoga is therefore union (yoga) by action. The word karma is also
based on the root kri, and indicates principals of causation and effect. Kriya Yoga is
therefore the skillful use of active awareness towards liberation from the chain of
karma, enabling union with God.
Patanjali used the term Kriya Yoga at least a thousand years ago, and it was
brought to contemporary association with Yoga traditions originated by the
Himalayan Yogi Babaji Nagaraj, also known as Kriya Babaji. Among them, Lahiri
Mahasaya received Kriya Yoga from Babaji in 1861, and he would become the
radiant Polestar of Kriya Yoga, following instruction to disseminate transmission to
house-‐holders, who would go on to share Kriya Yoga with the world through a large
family tree of lineages. Others have since received darshan and initiation with
Babaji, such as Yogi S.A.A. Ramaiah (in 1954), who was guided to found a Kriya Yoga
tradition built upon 144 Kriyas, or techniques of Yoga.3
What is Kriya Yoga? What “action with awareness” is Kriya Yoga?
Yogananda, whose paramguru was Lahiri Mahasaya, tells us in his autobiography,
“Babaji is ever in communion with Christ; together they send out vibrations of
1 Prasna Upanishad, Prabhavananda and Manchester, 37. 2 Govindan, Kriya Yoga Sutras of Patanjali, 63, Verse II.1. 3 Babaji explained to Yogi Ramaiah of his own “familial” association with the 18 Siddha Yoga tradition of Tamil Nadu, among whom were his dhyana guru, Boganathar, and his pranayama guru, Agastyar.
redemption and have planned the spiritual technique of salvation for this age.”4 The
technique Yogananda refers to is pranayama, which means control (yama), of life-‐
force (prana). There are many types of Kriyas or methods, but the central practice
of most Kriya Yoga traditions is pranayama. With the same inspiration we pose the
profound Self-‐inquiry, “Who am I?”, we can collectively ask, “Why pranayama?”
It is the dharma of this literary exploration to examine the central
importance of Kriya Kundalini Pranayama in Kriya Yoga traditions. The path to this
insight will entail a developing discovery of pranayama as a perfect expression of all
other Yogas.
There are numerous phases of Yoga presented through out Yoga history.
Among the most widely engaged in philosophy and practice are the classical 8 Limbs
(Ashtanga) of Patanjali’s Kriya Yoga: yama, niyama, asana, pranayama,
pratyahara, dharana, dhyana, and Samadhi. As well, the three primary Yogas of
the Bhagavad Gita are Jnana Yoga, Karma Yoga, and Bhakti Yoga. There are also
additional phases or classifications of Yoga: Hatha Yoga, Mantra or Japa Yoga,
Laya Yoga, and Nada Yoga. And of course there is the term Kundalini Yoga, which
refers to a wide variety of traditions and practices. Kriya Babaji himself has
described Kriya Yoga, “It is the Yoga of service, devotion and knowledge and is
essential for Self-‐realizaiton. It helps and compliments all other yogas.”5 This essay
endeavors to illustrate that Kriya Kundalini Pranayama is an entirely whole, integral
embodiment of these other (labeled) aspects of Yoga.
Breath of Life
Breath is the engine of life. It is the golden link that both empowers our
consciousness and simultaneously binds our mind to the body. It imbues us with
life and animation through three dynamic threads of energy known as gunas:
raja/action, tama/inertia, and sattva/balance. Cutting through the gunas or Maya,
the field of cosmic universal energies, the breath is our “Lifeline to the Divine”, the
4 Yogananda, 347. Masters of Kriya Yoga have taught universality of religious faith, offering interpretations of the Bible, suggesting Jesus and his disciples practiced techniques similar to Kriya. 5 Neelakantan, Voice of Babaji, 170.
ineffable source of all creation. Breath is the primordial umbilical chord that feeds
and nourishes the jivatman inhabiting panchakosha, the five sheaths of the human
being. These sheaths or garments range from subtle form to dense physicality, and
correspond to respective lokas, spheres or planes of existence. Brahman,
Satchidananda, Siva, Christ, etc., the Source of Life, is said among Yoga traditions to
be Luminous, Infinite and Unchanging. And within It, our subtle-‐most body
originates, anandamayakosha, the Heart of Purusha. Yogananda’s guru, Sri
Yukteswar, in his profound work The Holy Science, explains, “This Purusha, the Son of God, is screened by five coverings called the koshas or sheaths. The first of these five is Heart, Chitta, the Atom, composed of four ideas(word, time, space, atom), which feels or enjoys, and thus being the seat of bliss, ananda, is called Anandamaya Kosha.” 6
From this Light-‐body of bliss, and its Life in God; Life-‐force, also known as Prana is
inhaled through the koshas, drawn outward > unto the vijnanamayakosha, the
luminous mind of buddhi or wisdom > unto manomayakosha, the mind directed unto
maya, the creation > unto the pranamayakosha, the etheric vital body that directly
sustains > the annamayakosha, the food body, the physical kosha. In this realization,
the living experience of breath is commonly drawing energy from within, from inner
to outer, from subtle to dense. However, this Ganga, the river of Life that is breath,
can be swum upstream towards its Source, even as fish attracted to the flow
instinctively trace a river to its headwaters.
The mind can turn within upon the breath, and use it as the principal Chariot
of awakening and Self-‐realization. It is the engine of Kriya Yoga, the dynamic force
of “intense practice”, “Self-‐study” and Ishvara-pranidhana, union with God. Through
breath mastery, both the personal and impersonal aspects of Godhead are realized. “Prana is the soul of the universe, assuming all forms; he is the light that animates and illumines all: even as it is written—“The wise know him who assumes all forms, who is radiant, who is all knowing, who is the one light that gives light to all. He rises as the sun of a thousand rays, and abides in infinite places.” 7
6 Yukteswar, 35. 7 Prasna Upanishad, Prabhavananda and Manchester, 35-‐36.
Ashtanga Yoga
The word pranayama itself contains the first limb of Kriya Yoga propounded
by Patanjali. Yama means “control”, “discipline”, and also represents the deity of
death. Mirroring the Ashtanga Yoga of Patanjali, the great Siddha of Chidambaram,
Tirumular, presents Siva yoga as such, “Yama, Niyama and Asana numberless Pranayama wholesome and Pratyahara alike, Dharana, Dhyana and Samadhi to triumph These eight are the steely limbs of Yoga.”8
The Yamas are five, and govern how a person relates to other beings. Patanjali’s
version includes, ahimsa, satya, asteya, brahmacharya, and aparigraha; nonviolence,
honesty, non-‐stealing, sexual restraint and ethics, renunciation of greed.
Importantly, we learn that the yamas are the cornerstones upon which the entire
practice of Yoga is based. There is a definite purpose to the order of the 8 limbs,
which are intentionally progressive in a practical course. The sacrifice of the ego,
and the awakening to unity of being and purpose, necessitates the arising of
compassion and sensitivity towards other beings. This is the primary arena of
karma, the cycle of cause and effect (that promotes ignorance), and therefore the
yamas are the essential foundation of purification. Further, it is observed that the
latter four yamas, namely, satya, asteya, brahmacharya and aparigraha are simply
diverse manifestations of the first and primordial yama, Ahimsa. Nonviolence is
thus the kumbha, or “pot”, that holds the entire practice of Yoga.
Let it be known, pranayama is a vital empowerment of ahimsa. Desire, the
cause of suffering, is grasping for that which is “outside” of one’s person. Becoming
whole from within by the practice of pranayama, dispersing waves of desire for
“other”, adds capacity and potential to the practice of ahimsa, an aspiration of pure
relationship to other suffering beings. Pranayama purifies and awakens vishuddhi
chakra, the throat center, empowering speech and the divine seed potential of word
as Satya, or truthfulness. By providing tranquility of the Heart, pranayama purifies
Asteya, and the envy that leads to theft.
8 Ganapathy, The Yoga of Tirumular, 69.
The task of traditional Brahmacharya, or celibacy, may be too elusive for the
average practitioner, but all through the 18 Siddha poetry of Tamil Nadu, there is
explicit instruction in kundalini pranayama for channeling and transmuting the ojas
of sexual life-‐force into bindu, spiritual energy, upwards through the nadis and
chakras. Pranayama has a wide range of application towards sexuality, and can also
be practiced during love-‐making. “Anointing her body with unguents diverse Bedecking her tresses with flowers fragrant Do you enjoy the damsel in passion’s union; If you but know how to shoot Prana breath through the Spinal Cavity Your enjoyment never ceases.”9
Another powerful tool of sexual restraint that can be practiced in conjunction with
pranayama is the practice of bandha, muscular locks that facilitate consolidation of
energy unto specific chakras, centers of light and vibration along the spine that
contain unique psychic energies. Release of the bandha/tension causes a deeper
relaxation, purification and opening of the chakra. Bandhas provide an integrated
energetic support to the practice of sexual control, aligning all five koshas, and
grounding vital awareness. Brahmacharya has a wide expression, from celibacy, to
restraint during intercourse, to general ethics in sexuality. Whatever the
orientation, pranayama is critical for purification and transformation of sexual
energies and related karma.
Last but not least of the yamas, the ideal of Aparigraha, “renunciation”, also
described as “greedlessness”, marking the perfection of ahimsa, is made possible by
the sustaining power of disciplined pranayama practice, which carries the grace of
equipoise unto the mind. The Yogi need not envy and grasp when his mind is
immersed in infinite bliss. The Self-‐realization of unity intrinsic to Kriya Yoga
tradition and history is a Communal actualization of ahimsa. Patanjali agrees, “This
Great Vow is universal, not limited by class, place, time or circumstances.”10 As we
will learn more about later, this Yama, the diety of death, is tamed and mastered by
9 Natarajan, Tirumandiram, verse 825. 10 Govindan, Kriya Yoga Sturas of Patanjali, 229, II.31.
perfection of pranayama, resulting in divine union, the ultimate realization of
ahimsa; which may also be known as Love.11
The Niyamas are observances made in relation to one’s self. Saucha,
santosha, tapas, swadhya and ishvara-pranidhana. Patanjali says, “Observances
(niyamas) consist of purity, contentment, accepting but not causing pain, self-‐study
and surrender to the Lord.”12 Purity refers to cleanliness and health of both mind
and body. The intimate relationship of mind and breath, and their often
rajasic/active and tamasic/fatigued movements, are made sattvic and still by
pranayama, accomplishing purity of mind. This investigation into purity (hygiene)
of the body is a good opportunity to study the physiological benefits of Kriya Yoga,
thoroughly explained in sacred texts. Paramhamsa Yogananda, the great swan of
yoga-bliss, explains in scientific detail, “Kriya Yoga is a simple, psycho-‐physiological method by which human blood is decarbonated and recharged with oxygen. The atoms of this extra oxygen are transmuted into life current to rejuvenate the brain and spinal centers. By stopping the accumulation of venous blood, the yogi is able to lessen or prevent the decay of tissues. The advanced yogi transmutes his cells into energy. Elijah, Jesus, Kabir, and other prophets were past masters in the use of Kriya or a similar technique, by which they caused their bodies to materialize and dematerialize at will.”
“The Yogi arrests decay in the body by securing an additional supply of prana (life force) through quieting the action of the lungs and heart.”13
While this account from Yogananda sounds rational and informed, and by nature
supremely optimistic, this divinely inspired text An Autobiography of Yogi was
written in the first part of the 20th century. Medical wisdom has advanced some
since then, so for contrast lets look at a more contemporary explanation offered by
M.G. Satchidananda, himself a disciplined Kriya Yoga practitioner and scholar. “Supplying oxygen to the cells of the body and ridding them of excess carbon dioxide resulting from oxidation are the main purposes of respiration. It also aids in the neutralization of the temperature of the body and the elimination of excess water. Respiration occurs internally and externally. Respiration that takes place in the lungs, with the passage of oxygen from the alveoli to the blood, is known as external respiration and the respiration that takes place in the cells of the body’s tissues is known as internal respiration. The Siddha’s science of longevity is mainly concerned
11 Nonviolence is Love. 12 Ibid. 229, II.32. 13 Yogananda, Autobiography of a Yogi, 275-‐276.
with internal respiration. The secret of longevity lies in the technique of diverting the breathing to the subtle channels and centers.”14 (Govindan, Babaji, 154)
Here we see Kriya kundalini pranayama as a powerful practice of Saucha/purity,
even at the cellular level. Though the claims made in Kriya literature are often
grandiose, the hypotheses presented are so dramatically optimistic as to warrant
thorough experimentation in quest for corroboration divine.
Santosha, contentment is largely made possible by the wellbeing of the body,
as physical suffering is a primary deterrent to contentment. Therefore, pranayama
as the chief mental and physical support of health and vitality, facilitates santosha:
which may be viewed as equanimity and peace, even within all given circumstances
of life. Mentally, contentment is a further development and stable integration of
saucha; and these two fundamental niyamas, are essential kindling and fuel to the
fire of Life.
Tapas, intense practice, conveys the heart of Kriya Yoga. Any soul blessed to
find it is graced by God. Whereas modern yoga practice has trended towards
physical exercise, historically yoga practice has been contemplative in nature, and
physical postures were based in stillness. In other words “sitting”. In this context,
tapas largely refers to the discipline of sitting still; which is why Yoga texts such as
the Hatha Yoga Pradipika present details of numerous meditation postures. Kriya
Yoga traditions share this history of sitting practice, and have empowered the
aspirant with breathing methods that are a perfect compliment to meditation.
The word tapas has a strong yogic association with fire or Agni; which brings
us to this mysterious question of, what exactly is Kundalini Shakti? How can we
describe the life force that animates our existence? And why is it that practitioners
often relate experiences of warmth and intense heat during yoga practice? Tapas
has also been translated as “to straighten by fire”, which refers to the mystic fire of
kundalini shakti, and its ascending course through the human being. M.G.
Satchidananda offers more detail on this sublime topic.
14 Govindan, Babaji and the 18 Siddhas Kriya Yoga Tradition, 154.
“The attributes of immortality are Saka-kal, Vekathalai, and Poka punal, which means the undying air (Vayu), the unburnable Ether (Akasa) and fire (Agni), each operating in the cervical, hypothalamus, and cardiac plexuses respectively.”15
Thus, more generally we use the term life-‐force or prana to describe living essence
which has expression as (subtle) air, ether, and fire. As such, pranayama is the
ancient yajna of the Vedas, the sacrifice of self unto God, by way of Agni. “Kriya Yoga is the real “fire rite” oft extolled in the Gita. The Yogi casts his human longings into a monotheistic bonfire consecrated to the unparalleled God. This is indeed the true yogic fire ceremony, in which all past and present desires are fuel consumed by love divine.”16
This being true, where aspiration is lofty towards Divine union and resultant
super-‐conscious evolution, tapas indicates an intense tempering of the jiva’s metal.
In practical terms, this means the student will be tested, and growth is made
possible by initiation—challenge and the necessity of overcoming obstacle. This
characterizes generally the journey of kundalini awakening. Therefore, consistent
practice or tapas is a prerequisite for the awesome transformation of jiva unto Siva.
Practice that is not marked by consistency may result in obstacles that require
further purification. M.G. Satchidananda elaborates, “The 18 Siddhas have referred to kundalini, just awakened and difficult to control, as the goddess “Kali Devi.” When this kundalini power can be controlled and when it brings peace and beatitude, this has been referred to by the Siddhas as Durga, the beautiful goddess riding the tiger. Kundalini when awakened, manifests itself as creative energy, at different levels of refinement. She is then worshipped in various forms of goddesses: Lakshmi, Parvati, Saraswati and other forms of the Divine Mother.”17
Holding safety as an ideal, abhyasa or constant practice marks the successful
attainment of tapas, a key ingredient in the savory recipe of Self-‐realization.
This overall investigation is both scholastic and experiential; which brings us
to Swadhya, using study of sacred texts to inspire inquiry and direct Self-‐
knowledge. This very writing process is swadhya, as is the inner reflection inherent
to the journey. Although kundalini shakti is often described as latent energy at the
15 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 155. 16 Yogananda, Autobiography of a Yogi, 285. 17 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 162.
base of the spine, it is my own experience and belief that kundalini shakti “is what
we are”. It is not just some hidden energy lying dormant, but rather, it is the totality
of our life force, mind, and consciousness. The Divine Light within us, and all around
us, manifests as kundalini shakti, the “coil” of individuation. In this respect, it is not
viewed as something mysterious or unknown to us. It is our very essence, that
living presence we experience consciously every day. It is what empowers and
animates our ten indriyas, the five subtle organs of knowledge and their respective
five senses. In this respect, we can engage kundalini shakti without so much
mystery and fear. Kriya Yoga provides us with a clear blueprint and pragmatic tools
of self-‐control and Self-‐awareness. The awakening of kundalini shakti in the human
being, is an expression of one’s connection to the infinite reservoir of Life Divine.
Ease or difficulty of mystical awakening is related to one’s degree of preparedness
to receive within a localized body energy of the infinite. Kriya Yoga prepares the
nadis, chakras, and all five sheaths for this psycho-‐physiological transformation;
wherein the descent of Grace can be met with a harmonious ascent of individuated
consciousness unto Union with Siva. All manner of Yoga practice and experience,
both good and bad, light and dark, is accomplished through Grace, or Divine Will.
This is a personal experiential belief, and it is supported by sacred texts.18
In direct experience of Kriya Yoga arose these words, “Kriya Yoga is union
with Ishvara.” Patanjali explains, “Ishvara is the special Self, untouched by any
afflictions, actions, fruits of actions or by any inner impressions of desires.”19 The
culmination of the niyamas is Ishvara-pranidhana, complete surrender. Ishvara
represents one’s higher Self or true nature, but it also represents the chosen
personal Godhead, Ishta Deva, Sat-Guru. Ishvara is the Master. The idea of
“complete surrender” indicates spiritual maturation, and development of the ability
to intuitively receive and follow guidance from the Guru. But it means more than
that. Kriya Yoga, and specifically, Kriya Kundalini Pranayama, serves to prepare the
yogic aspirant for direct communion with the Celestial Yogi or Yogini.
18 Godman, Be as You Are, The Teachings of Ramana Maharshi, Ch. 7, Surrender. 19 Govindan, Kriya Sutras of Patanjali, 226. I.24.
“The secret of its attainment is a complete self-‐surrender to the descent of the transforming Divinity. It is for this reason, that surrender to God is the highest ideal of the Siddhas. Those who attain such surrender become virtual shrines of God. The Divinity radiates from them in all of its glory and greatness.”20 Kriya Yoga taught by Yogi Ramaiah and M.G. Satchidananda in the tradition,
Babaji’s Kriya Yoga,21 which is associated with the 18 Siddha Yoga tradition of S.
India, shares a potent Divine Seal with the Kriya Yoga traditions descended from
Lahiri Mahasaya. Siva.
Kriya Yoga is Siva Yoga. Babaji is seen as the incarnation of Lord Muruga,
who is mythically known as the first son of Siva, the King of Yogis. Siva is the Divine
Archetype of humanity. Both the personal Sat-Guru and the boundless impersonal
Sivam, Siva is the Eternal Grand-‐Father of Kriya Yoga. Therefore, inherent to the
practice is an invitation to the Maha Siddha, “Come Siva.” “The correct practice of breathing is known in the 18 siddhas science of longevity as Vashi yoga. If one repeats the word vashi several times, it will resound as “Shiva, Shiva”, the great mantra and name of God.”22
In this practice of Kriya Kundalini Pranayama, we observe the Integral aspects of
devotion or Bhakti Yoga, Mantra or Japa Yoga, the repetition of Divine names, and
Nada Yoga, union through Divine Sound.
Tantra Yoga is the complete integration of Divinity upon the physical basis.
This ideal is a fixture of Kriya Yoga philosophy, both of Lahiri Mahasaya and within
the vast literature of “18 Siddha” poetry. Even the apparent dualism and separation
of spirit, mind, and body is welcomed and received in the traditions of Kriya Yoga.
The body is viewed as the temple of God, and practical preparations are made to
wholly receive the unlimited power of Grace within it.
This brings us to the third limb of Ashtanga Yoga, Asana. In modern yoga
classes, asana refers to various physical postures, and has become a popularized
form of exercise. And although this is a narrow presentation of Yoga, often absent of
the essential philosophical basis, this commercialization has advanced knowledge 20 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 167. 21 Additional information is available at www.Babajiskriyayoga.net 22 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 159. This mental repetition is performed in conjunction with the breath, “va” during inhalation, “shi” during exhalation.
and care of the physical human body; having created a wide range of innovation and
progressive postural evolution. As well, Yoga has reached many millions of people
through innumerable practice studios and dozens of magazine publications.
Therefore, critical skepticism about the diluting of essential Yoga-knowledge may be
tempered by the realization that humanity needs healing en-‐masse.
However, it serves us to understand the traditional view of asana, and its
context within the 8-‐limbs of Yoga. My favorite definition of asana, from oral
transmission of Patanjali’s Yoga Sutras is, “Asana is steadfast sitting, with ease.” We
can best understand the traditionally held value of asana in terms of facilitating the
successive limbs of Yoga, namely, pranayama, pratyahara, dharana, dhyana and
Samadhi. That is, “sitting still” is fundamental to developing proficiency in these
other limbs. This nuanced oral transmission matches closely what is found in text,
and the verses that immediately follow shine clear Light on the import of asana. “Asana is a steady comfortable posture. From the relaxation of tension an endless unity (Samadhi is established). Thereafter one is invulnerable to the dualities. With regard to (these postures) breath control is the control of the motions of inhalation and exhalation. Breath control is external, internal or stationary. It is perceived according to time, space and number and (becomes long and subtle). There is a fourth during withdrawal (between) internal and external conditions (of breathing). As a result, the veil over (the inner) Light is destroyed. And the mind becomes fit for concentration.23
It is optimistically suggested by Patanjali that simply performing asana, or sitting
still, provides express access to Samadhi. An encouraging thought! Grounding this
optimism in the necessity of practical stages, Patanjali makes a direct connection
between asana and Pranayama, the fourth limb of Ashtanga Yoga. We see here that
control of the breath is the basis of pranayama; and that mastery of breath control is
instrumental in removing the “veil” that obscures our awareness of inner Light, the
boundless ocean of Being.
While this entire essay is devoted to the 4th limb of Ashtanga Yoga, the art
and mastery of breathing, let us use this space to examine some more fundamental
attributes of respiration, and their importance to pranayama. Integral to the
experience of breathing is the periodic alternation in dominant flow between the 23 Govindan, Kriya Yoga Sutras of Babaji, 230. Verses II.46-‐53.
nostrils; sometimes the left nostril predominates and at other times, the right. “And
about every three hours this trend changes sides. In doing so, the body is able to
maintain its normal body temperature at about 98.6 degrees Fahrenheit.”24 This
corresponds to our understanding of two primary nadis: the idakalai, or the
lunar/feminine channel along the left side of the body, and the pingalai, the
solar/masculine side. The left nostril emphasizes the ida nadi, which
predominating, a cooling is effected; the right nostril emphasizes the pingala nadi,
which predominating, a warming occurs. Therefore, the nostrils serve as the body’s
principal thermostat, ensuring hyper-‐accuracy in regulation of temperature. Hatha
Yoga is the Yoga of sun and moon—therefore pranayama is its ideal expression.
The hemispheres of the brain correspond to the opposing side of the body,
which includes the opposite nostril. Thus, when the right nostril is widely open, the
left side of the brain governs; which is associated with logic, reason, and assertive
masculinity. When the left nostril is open wide, the right brain encourages intuition,
creativity, receptivity and other feminine qualities. This yogic discovery has led to
the popular and powerful pranayama known as Nadi Shodana, wherein a
practitioner intentionally alternates the breath between the two nostrils. In this
respect, pranayama has diverse and dynamic application, and can be intentionally
used to shape a person’s physical and mental experience towards favorable
circumstances. It is said that with practice, the alternation of flow between the
nostrils can be accomplished simply by mental concentration. “One may also learn to breathe through both nostrils equally, bringing about an integration and synthesis of the two major aspects of our personality. When this is done, it is said that the energy of the breath flows through the central shushumna nadi, producing a feeling of well-‐being, serenity and profound understanding. This is an ideal state for the practice of meditation.”25 (Govindan, Babaji, 158)
It becomes increasingly apparent just how important pranayama is to the
practice of meditation. It is the perfect compliment. The breath and mind are so
deeply connected, that to control one’s breath directly corresponds to controlling
one’s mind. Imbalanced mental states such as anger and fear inherently include
24 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 157. 25 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 158.
short, a-‐rhythmic breathing. Bringing awareness, stability and relaxation to the
breath causes these qualities to be imparted upon the mind. Whereas pranayama is
viewed as control of the breath, meditation may be viewed as control of the mind.
As we are learning, they are each essential and integral to the other. Yogananda
explains, “The ancient Yogic technique converts the breath into mind-‐stuff. By
spiritual advancement, one is able to cognize the breath as a mental concept, and act
of mind: a dream breath.”26 For the physical person, the breath and mind are one.
Having established a comfortable asana or meditation posture, and a natural
course of breath, the 5th limb of Ashtanga Yoga to be mastered is Pratyahara. This
is typically understood as “sense withdrawal”, or withdrawing awareness from the
five physical senses. But additional nuance of understanding is required. In the
cosmic order, Rta, of Samkhya and Yoga philosophy, there are described ten
indriyas: the jnanendriyas, the five sense organs of perception or knowledge, and the
karmendriyas, the five motor organs of action. The jnanendriyas receive energy,
whereas the karmendriyas express or act it out.27 They arise concurrently and are
potentials of experience that manifest through all five sheaths. Thus the sense of
sight for example, is possible through inner planes or lokas that correspond to the
inner koshas or subtle bodies; this subtle sense faculty is exercised in the practice of
dream yoga or visualization. Therefore, pratyahara is not simply shutting the five
senses off, but rather, turning them inward towards the Source of their origination. “Yoga enables the devotee to switch off or on, at will, life current to the five sense telephones of sight, sound, smell, taste and touch. Attaining this power of sense disconnection, the yogi finds it simple to unite his mind at will with divine realms or with the world of matter. No longer is he unwillingly brought back by the life force to the mundane sphere of rowdy sensations and restless thoughts.”28
Whereas modern physical science tends to try and explain causation of life in the
senses by virtue of the physical body, Yoga views Life and sense experience to be of
an inner Divine origin. Yogananda illustrates the critical importance of gaining
control of desire that grasps through the five physical senses. His Master, Sri
26 Yogananda, Autobiography of a Yogi, 280. 27 Frawley, Yoga and Ayurveda, 24. 28 Yogananda, Autobiography of a Yogi, 282.
Yukteswar, describes keenly the two poles of the mind, one turned within and the
other “without”. “Being thus magnetized, it has two poles, one of which attracts it toward the Real Substance, Sat, and the other repels it from the same. The former is called Sattva or Buddhi, the Intelligence, which determines what is Truth; and the latter, being a particle of Repulsion, the Almighty Force spiritualized as aforesaid, produces the ideal world for enjoyment (ananda) and is called Anandatwa or Manas, the Mind.”29
In this way, pratyahara, empowered by asana and pranayama, is the Yoga of turning
away from desire and ignorance—inherent to the sense experience of gross physical
Maya—towards the “Real Substance, Sat”. Most commonly, this is supported by
sitting still in yogasana, and closing the eyes; though the real aim is turning the mind
inwards, which can be accomplished while the physical senses still operate. When
successful, pratyahara is the efficacious prelude to Dharana, the 6th limb of
Ashtanga Yoga.
The basic practice of Yoga meditation may be described as “continuous
concentration, with relaxation”; or “relaxation with awareness.” This is
accomplished by the yogi concentrating upon an “object”. As dharana implies a
sense of effort or force of concentration, it also connotes an aspiration of relaxation,
releasing the tension of mental focus. Some widely used traditional objects of
meditation are mantras or sacred sounds, AUM, a candle flame, a lingam or divine
phallus, and an image of the Ishta Deva or chosen Sat-Guru. Absolutely any object,
physical or mental, that the mind can focus upon, can serve as the instrument of
dharana. The breath is such an object, and in fact, effective practice of pranayama
powerfully stimulates both pratyahara and dharana. A life-‐long practitioner of
Kriya Yoga tells us, “After some practice, the student of yogic breathing can actually
feel the flow of energy through out the network of nadis during each breath.”30 That
is, turning within (pratyahara) upon the breath as the object of dharana, is inherent
to the skillful use of pranayama.
Dharana is the phase of Yoga that precedes and empowers Dhyana, the
continuous absorption of concentration upon an object. In this 7th limb of Ashtanga
29 Yukteswar, The Holy Science, 27. 30 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 156.
Yoga, mind as the subject identifies with the object, and true knowledge is gained.
The term dhyana implies that the practice of dharana has been purified of excessive
raja/action and tamas/inertia: the mental awareness of the object has become
sattvic, balanced, stable and without effort or fatigue. In dhyana, the subject and
object become one, even as Yogananda previously explained that by the practice of
pranayama, the mind and the breath become one and the same. The Maha-Siddha
Tirumular, author of the epic Siva-Yoga treatise, Tirumandiram, says, “Let Prana merge in Mind And together the two be stilled Then no more shall birth and death be; Therefore, learn to direct breath In streams alternating left and right; Then shall you taste the nectar of life.”31
Once again we learn that for jivatman, the individuated consciousness seeking
divine union, pranayama is the perfect vehicle of dhyana.
Samadhi
“The equilibrium produced in the breathing between the right side and the left side, as well as between the inner and outer air pressure leads to the breathless state of communion with God, known as Samadhi in yoga.”32 Our next topic, Samadhi, the 8th and final Limb of Ashtanga Yoga, is a sublime
and spiritual concept that must be experienced to be genuinely known. Samadhi is
also known as Yoga. Union. Union of Siva and Shakti, male and female, subject and
object, seer and seen, solar and lunar, pingala and ida; It is also the union of jiva and
Siva, the Ishvara-pranidhana or complete surrender Patanjali says is the culmination
of Kriya Yoga.
It has been said by a Kriya siddha, “Samadhi is literally not what you think.”33
But it is our task here, in a sacrificial act of scholasticism, to intuitively feel the
Source of knowledge, and to draw out from the inner, Divine wisdom in the form of
thought and word. Much has been said and written about Samadhi. Kriya Yoga
31 Natarajan, Tirumandiram, Verse 567, Volume 1. 32 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 158. 33 Oral transmission.
traditions in particular shed colorful insight on the idea, in the form of a detailed
map. May the references offered here serve to deepen our knowledge about how
Samadhi is experienced directly, in a safe and progressive manner.
Kriya Yoga traditions make bold claims about how Kriya Kundalini Pranayam
directly facilitates Samadhi, and we are going to research “why”. So lets go back to
our initial inquiry, “Why pranayama?” “Kriya Kundalini Pranayama is the most potential technique in Babaji’s Kriya Yoga. The techniques or kriyas are the hypotheses. The student’s consciousness is the laboratory. The purpose of these kriyas or techniques is the awakening of the chakras, the purification of the nadis, and finally the awakening of the kundalini shakti, leading to God or Self-‐realization. The kriyas are designed and taught so as to bring about an awakening of this kundalini in stages, rather than abruptly.”34
The operative concepts here are “empiricism” and “safety”. There is so much
propaganda in Yoga traditions about the dangers of premature kundalini awakening,
any intention towards pragmatism and reason (while also promoting efficiency), is
welcomed. Though Kriya Kundalini Pranayama is a potent tool of awakening, it also
provides regulation and control of one’s transformative experience. In other words,
*mastery of the breath may be the safest manner in which to awaken kundalini and
subsequently attain Samadhi. And though pranayama is the central practice of Kriya
Yoga schools, there are complimentary Kriyas or yogic tools that additionally
promote integration and safety. “The asana kriyas, mudras and bandhas were developed by the Siddhas and practiced to strengthen the psycho-‐physical centers and channels (nadis), to eliminate blockages, to permit the transmission of gradually increasing amounts of pranic energy, as well as to keep the body free from impurities, functional disorders and diseases.”35 As students of Yoga we often become enamored with descriptions of
Samadhi, and the attainment of siddhis, perfections or powers. There is a degree of
mystery surrounding the whole subject, thus we carefully examine the guidance and
wisdom of Masters who have pioneered the pilgrimage unto God. “As the kundalini
passes through the chakras, these dormant areas and all of our latent faculties and 34 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 155-‐156. 35 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 156.
divine potentialities are awakened.”36 The latent faculties M.G. Satchidananda
speaks of correspond to the power of Buddhi expressing itself skillfully through
Manas, utilizing the indriyas or sense experience in progressively evolved manners.
For example, the sense of sight can be awakened into clairvoyance or Divine vision;
or the sense of hearing can expand unto clairaudience or Divine hearing. “The extraordinary powers attributed to advanced Siddhas is largely due to the knowledge and intelligent use of this stored-‐up energy. This prana not only supplies electric force to the nerves, but it magnetizes the iron in the system and produces the aura as a natural emanation.”37 The concept of magnetism is found through out the Kriya literature, and is
worth contemplating. Sri Yukteswar has said that the causal body, karana, is the
body of “magnetic-‐aura electricities”.38 Yogananda too mentions magnetism often.
“The Kriya Yogi uses his technique to saturate and feed all his physical cells with
undecayable light and thus to keep them in a spiritually magnetized condition.”39
Thus, we may infer there is a pervasive constituency of magnetic electricity within
life-‐force, prana, kundalini shakti; even as there is mystic fire. Mastery over these
existential constituents causes siddhi.
The term siddhi is commonly presented as “supernatural” power. Common
warnings are offered against motivation towards attaining siddhi, as attachment to
them creates obstacles in the form of samskaras, subconscious habitual tendencies.
Yet we see that siddhis are an entirely “natural” development of consciousness made
possible by Yoga. Even as our attachment to the senses must be transcended, so too
must we not be attached to the “sensory” experience of siddhis. It is often these
stories of Samadhi and siddhi that inspire within us deep intuition of our true
nature, and a longing for Life as Spirit; and so we should honor are relationship with
them as a necessary part of the journey unto God.
With the sword of viveka, discernment, we study the yogic map of Being and
36 Ibid, 162. 37 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 154. 38 Yukteswar, The Holy Science, 35. 39 Yogananda, Autobiography of a Yogi, 281.
prepare our bodies and minds for union with the Divine. For the Kriya Yogi,
pranayama is the secret. Samadhi is often said to be marked by cessation of
respiration, and at a higher stage this includes cessation of the heart. In this way the
yogi is able to practice “dying”, literally. However, rather than “cessation” we
might say that the rhythms of breath and heart are “suspended” by Divine Grace.
This suspension of breath is referred to as kaivalya kumbhaka, and with proper
preparation it occurs without effort.
However, common in Yoga history and practice is the intentional retention of
breath at the top of inhalation (kumbhaka), and at the bottom of exhalation
(rechaka). While this technique forcefully simulates the inevitable state of Samadhi
and corresponding breathlessness, it is controversial in that it may over time cause
unnecessary stress on the heart, depleting the body’s cells of oxygen (hypoxia), a
primary cause of inflammation. Through effective Kriya Kundalini Pranayama
practice, kumbhaka arises with balance and ease. “Attempts to hold breath forcibly in the lungs are unnatural and decidedly unpleasant. Kriya practice, on the other hand, is accompanied from the very beginning by feelings of peace and by soothing sensations of regenerative effect in the spine.”40
Whereas inflammation is the chief cause of physical injury and aging, pranayama
hyper-‐oxygenates the cells, empowering wellbeing, vitality and contentment.
Pranayama yogis skillfully utilize ratios of inhalation and exhalation; such as
1:0:1:0 (“0” representing no breath retention), 2:0:2:0 (indicating longer duration),
1:0:2:0 (maximizing prana absorption), or 2:0:1:0 (inducing sleep, as this ratio is
normal in a state of sleep). And these yogis value highly reduction of the average
number of breaths taken per minute. Yogi S.A.A. Ramaiah, a direct disciple of Kriya
Babaji, formulated a principal noting that the slower one breathes on average, the
longer that person will live by nature. He explained the 18 Siddhas held
contemplative awareness of other animals, from whom They gleaned Kriyas or
skillful means. “This has been referred to as the Law of Inverse Proportions by Yogi S.A.A. Ramaiah, who noted that the span of life is inversely related to the rate of breathing. And if the
40 Yogananda, Autobiography of a Yogi, 280.
rate of breathing is reduced to zero, the life span will become infinity. Yogi Ramaiah has pointed to examples from the study of modern zoology which confirm the “law of inverse proportions”: the sea turtle lives to an age of more than 300 ears and breathes at a rate of four to five respirations per minute. Other animals such as frogs, mice, bears, go into hibernation during the winter and their breathing is drastically reduced during that time.” 41
Yogananda corroborated this theory in his autobiography. Jai Tortoises!
How then does one achieve “victory” in this endeavor of slowing the breath?
Even as Kriya Kundalini Pranayama is the central practice of all Kriya Yoga
traditions, Ujaayi, the “victory breath”, is the central nucleus of Kriya Kundalini
Pranayama. It consists of closing (in part) the epiglottis, which prevents food and
water from entering your lungs; the epiglottis is contracted, thereby minimizing the
volume of air moving across the threshold; this results in a naturally longer course
of breath. Ujaayi produces a smooth sound similar to waves of the ocean, which
serves as an excellent point of concentration for the mind; there is a textural
sensation of “wind” in the technique, which is an additional mental support. As the
breath is comfortably slowed, the heartbeat is also slowed, and a powerful
relaxation is made possible. Guided by sacred texts, it is my own experience and
belief that Ujaayi is the core mechanism of prana absorption in the brain, specifically
in the region known as medulla oblongata, which happens to be “the nervous centre
that regulates rhythmic muscular contractions involved with breathing.”42
There is additionally common to Kriya Yoga the powerful mudra Kechari,
wherein the tongue is curled up, contacting the roof of the mouth (as far back as is
comfortable). This directs flow of prana into Sushumna, the central nadi that is a
direct pipeline to the Sahasrara, the 1008 petal crown chakra, the “doorway to
Brahman”. Together, Ujaayi and Kechari comprise the Shakti and Siva of Kriya
Kundalini Pranayam, the dynamic receptivity and piercing stability. They serve as
the integral mechanisms that allow the yogi to “die” by Divine Grace.
Each unique description of Samadhi conveys subtly and nuance of experience
that may yet provide important clues to the experimenting sadhak. May the
41 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 153. 42 Ibid, 151.
guidance of these Masters illuminate our inquiry. Swami Sri Yukteswar enlightens
us with a view of Samadhi as a powerful type of rest for the body and mind. “If man can control these involuntary nerves by the aforesaid Pranayama, he can stop the natural decay of the material body and put the involuntary nerves (of the heart, lungs, and other vital organs) to rest periodically, as he does with his voluntary nerves in sleep. After such rest by Pranayama the involuntary nerves become refreshed and work with newly replenished life. If man can “die”, that is, consciously put his entire system, voluntary and involuntary, to rest each day by practice of Pranayama, his whole physical system works with great vigor. Life and death come under the control of the yogi who perseveres in the practice of Pranayama. In that way, he saves his body from premature decay that overtakes most men, and can remain as long as he wishes in his present physical form, thus having time to work out his karma in one body and to fulfill (and so get rid of) all the various desires of his heart. Finally purified, he is no longer required to come again into this world under the influence of Maya, Darkness.”43
Regarding the “why” of pranayama, that’s clear and straight to the point! We have
things to do in this world, but we also need to rest. Sri Yukteswar’s description of
profound rest accomplished by Kriya pranayama, resembles closely the description
of Yoga Nidra, or yogic sleep; a powerful Yoga practice where the yogi transforms
sleep into an experience of enlightenment. If as Sri Yukteswar indicates, it is our
inherent dharma to transcend the cycle of reincarnation unto bhuloka, the gross
physical sphere, what then awaits us in Self-‐realization? Though indescribable,
these great Masters left inspiring glimpses. “Untying the cord of breath that binds the soul to the body, Kriya serves to prolong life and to enlarge the consciousness to infinity. The Yoga technique overcomes the tug-‐of-‐war between the mind and the matter entangled senses, and frees the devotee to re-‐inherit his eternal kingdom. He knows then that his real being is bound neither by physical encasement nor by breath—symbol of mortal man’s enslavement to air, nor to Nature’s elemental compulsions.”44 (Yogananda, 282)
Yogananda here signifies that man is a spiritual being at Heart, ultimately freed from
ignorance and suffering by the power and Grace of pranayama.
As we have observed, an important golden thread through the Kriya
literature is the central importance of Sushumna Nadi in the attainment of Samadhi,
Self-‐realization and God-‐union. We have read that when the ida and pingala become
purified of blockages and brought into balance, the breath flows through this central 43 Yukteswar, The Holy Science, 73. 44 Yogananda, Autobiography of a Yogi, 282.
channel of Life. But remember that Yogananda has showed us the breath and mind
are One. Therefore, the mind itself is focused within Sushumna, which is the
quintessential act of pratyahara or turning within. “When man directs all his organs of sense toward their common center, the sensorium or Sushumnadwara, the door of the internal world, he perceives his God-‐sent luminous body of Radha or John the Baptist, and hears the peculiar “knocking” sound, Pranava Sabda, the Word of God.”45
This elegant testimony from Sri Yukteswar holds Divine mystery, and inspires deep
intuitive inquiry. He may be referring to one’s conscious perception of his/her own
Heart or anandamayakosha, and the luminous attributes of Purusha. We may also
infer from “Radha or John the Baptist”, forms of Isvara with whom we may unite in
complete surrender, Isvara-pranidhana46. Radha, as the Divine Mother, showers
Grace upon Her children. John the Baptist bore witness to the Divine Light and
served in the sacred role of baptizing Jesus, wherein the Holy Spirit descended upon
him like a dove. Maybe here, these effulgent Devas serve in the role of Sat-Guru,
bestowing Liberation upon the individuated consciousness.
As well, here is a lovely illustration of the realization of Nada Yoga, union
with God through Divine Sound, Pranava Sabda, or AUM. Proponents of Nada Yoga
share a view that the ineffable Brahman, Sivam, or God, which is by nature
Luminous, Silent, and Unchanging, also produces a vibration as the sound of AUM,
from which all manifestation arises. They advocate meditation on the Divine Sound
as the principal vehicle of God-‐realization. Here again we observe the practice of
Vaashi Yoga, Kriya Kundalini Pranayama, and the absorption within Sushumna Nadi,
as the perfect realization of Nada Yoga.
Meditation on AUM is a primary thread through all Kriya Yoga tradition, and
is even incorporated into Kriya Kundalini Pranayama, and other Kriyas, such as
Omkar Kriya. As the actual techniques of Kriya Yoga are generally kept secret and
only taught to qualified aspirants, certain details have to be omitted from this
45 Yukteswar, The Holy Science, 75. 46 Not dissimilar to the practice of yidam in Tibetan Buddhism. The meditator unites with Deities such as Tara and Avalokiteshvara.
exposition. However, we have gained a general framework of what Kriya Yoga looks
like, and more can be added here. “Kriya Yoga mentally directs his life energy (AUM) to revolve, upward and downward, around the six spinal centers (medullary, cervical, dorsal, lumbar, sacral, and cocygeal plexuses). One half minute of revolution of energy around the sensitive spinal cord of man effects subtle progress in his evolution; that half minute of Kriya equals one year of natural spiritual unfoldment.”47
This bold statement aside, Yogananda illustrates that pranayama includes
intentional purification of the chakras. In traditions that flowed from Lahiri
Mahaysay, often termed “Original” Kriya Yoga, there were also presented five “Keys
to the Kriya Path: 1. To attain still, or poised, state of breathing in natural course. 2. To see in Yonimudra (Beatific-‐inner revelation Kriya.) 3. Putting the tongue into the head (Inner-‐outer-‐space or Talabya Kriya). 4. Fixing on the divine Spot and listening to the sound of OM. 5. Attending the bright Star at the forehead from the throat.”48
Though not all Kriya traditions present these “Keys” in exactly the same way, they
are common to each tradition. The first key indicates asana, pranayama and breath
awareness as meditation. Yonimudra is a gesture designed to facilitate pratyahara,
whereby the fingers cover the eyes, ears, nose and mouth. Talabya Kriya is Kechari
Mudra, the skillful usage of the tongue to direct prana into the Sushumna. And then
keys four and five indicate visualization of Light and OM. When these techniques
are to be engaged in the practice requires guidance from a teacher, though it is this
sadhak’s experience that they may have “originally” been implemented as a
structure of dharana/dhyana, intended to follow the practice of pranayama.
The polestar of Kriya Yoga, Lahiri Mahasaya, like many Kriya Masters,
blessed his students by producing potent sacred literature. Among these important
works of commentary include his interpretation of the Bhagavad Gita, India’s
central religious text. In the Gita, Krishna reveals to Arjuna three primary Yogas:
Bhakti Yoga, the Yoga of supreme devotion, Karma Yoga, the Yoga of action and
selfless service to God, and Jnana Yoga, the Yoga of Self-‐knowledge. Lahiri
47 Yogananda, Autobiography of a Yogi, 279. 48 Satyeswarananda, The Bhagavad Gita, Interpretations by Lahiri Mahasaya, 14.
Mahasaya’s work on the Gita is not one of strict translation, but a liberal
commentary based in direct experience and Self-‐realization. He presents Kriya Yoga
as the perfect realization of the Yoga of the Gita, offering a concise synopsis of this
overall interpretation. “The Kriya path is: Attaining eternal Tranquility by practicing Pranayam and continuing the meditation on the “Formless”, ie. Tranquility. Increasing the practice of Kriya, doing all works without expectation for results thereof, the Path aims at achieving Tranquility, observing everything which is revealed in Yonimudra (Beatific Inner Revelations Kriya), and terminating every desire before it originates, being freed from all thoughts. It is meditating on the thoughtless state of Consciousness, especially holding that state of Consciousness where there is no sun, moon, light of fire: still, everything is seen eternally. Thereafter, one bright, dazzling Star of Consciousness is seen very secretly in between the eyebrows, and the unmanifested state of Consciousness is revealed. Thereafter, whatever sentiments one possesses can be seen in vision in the inner Self (Kutastha). “Thereby, believing the advice of the Master, five states of vibrations (earth, water, fire, air and ether), mind, intelligence, ego and supreme Being are seen, resulting in the steadfastness of mind towards inner Consciousness. When all the three qualities are harmoniously together in one Rhythm inside this fine Spinal Cord, then the supreme Being is revealed, going beyond the sentiments of discrimination between good and bad. Having pure Reverence and Love, when the breathing is still, the seeker attains eternal Tranquility, or Peace.”49 Vairagya, detachment, is the state wherein one performs “all works without
expectation for results thereof”. This is the key to realization of Karma Yoga of the
Gita, performing works in a selfless manner, without grasping. Lahiri Mahasaya
clearly states that “Pranayam” is the method by which one attains “Tranquility”,
which is another word that similarly represents a quality of vairagya. As pranayama
includes dynamic action of the breath, it is the ideal manifestation of Karma Yoga;
and through it, one is able to effectively serve the Lord who manifests in all beings.
The Kriya Yogi is taught to view every woman (other than his wife) as his/her
Mother, and every man as his/her Father.50
Jnana Yoga is the “lightening” fast path of Self-‐knowledge Krishna advocates
for Arjuna. This path is based in discovery of those qualities of one’s being that are
true and lasting, revealed by Buddhi, the higher aspect of mind; rather than 49 Satyeswarananda, The Bhagavad Gita, Interpretations by Lahiri Mahasaya, 14. 50 Ibid.
identification with “that which we are not”; the idea of separate self perpetuated by
the play of the “three qualities” or gunas. The above summary of Kriya carries
abundant expression of our true nature. The term “Tranquility” conveys an
essential, unchanging attribute of Self, and shares a feeling connoted by the term
ananda, Divine bliss. So too does Kriya empower vision of the Self as “one bright,
dazzling Star of Consciousness,” in which the Kriyaban becomes absorbed and
merges with the “unmanifested state of Consciousness”. This realization of Divine
Light/OM is an indispensable aspect of Jnana Yoga.
Even the Bhakti Yoga of Divine Love, the deepest respect for and surrender
to one’s highest Self, finds perfect expression in Kriya Yoga. This “Reverence and
Love” is brought to fruition by Kriya Kundalini Pranayama. “Come Siva”. The
Jnanavatar, Sri Yukteswar masterfully connects many of these concepts. “Thus perceiving, man naturally believes in the existence of the true Spiritual Light, and, withdrawing his self from the outer world, concentrates himself on the sensorium. This concentration of the self is called Samyama. By this Samyama, or concentration of self on the sensorium, man becomes baptized or absorbed in the holy stream of the Divine Sound. This baptism is called Bhakti Yoga. In this state man repents; that is, turning from this gross material creation of Darkness, Maya, he climbs back towards his Divinity, the Eternal Father, whence he had fallen, and passing through the sensorium, the door, enters into an internal sphere, Bhuvarloka. This entrance into the internal world is the second birth of man. In this state man becomes Devata, a divine being. “51
Kriya Yoga is said to provide the Divine aspirant the perfect tools for preparation
and unification with both the infinite-‐impersonal “supreme Being”, and the personal
“Eternal Father” as Ishvara, Ishta Deva. Kriya Babaji also advocates worshipping
God as Mother, and has suggested it is an important cultivation of Bhakti Yoga
during this particular age of the world.52
“Faith” seems to be an integral aspect of devotion and Bhakti Yoga. Whereas
some suggest that faith is merely “belief”, Kriya Yoga is presented as a scientific
technique of God-‐realization. In other words, there is nothing to “believe”. The Self
is meant to be experienced empirically. The techniques then provide the yogin with
51 Yukteswar, The Holy Science, 76. 52 Neelakantan, The Voice of Babaji, 261.
direct knowledge of Self and God. Thereafter, belief or faith, becomes based in
Jnana. Knowing. In this sense, Jnana and Bhakti are the same.
Siva is invited to come. And His arrival is met with Love. The individuated
consciousness or jiva, carrying a (false) sense of effort, performs the Kriyas in
preparation for Union. But the personal Bhakti of loving the Master is dissolved in
realization of One Love. Jiva becomes Siva, even as salt dissolves in water. This is
the beautiful Laya Yoga, in which it is realized Divine Grace accomplishes ALL. As
with the great Jnani Ramana Maharshi, Kriya Babaji teaches renunciation of the
belief in personal doer-‐ship of action.53
In the Srimad Bhagavata, Lord Krishna tells Uddava, “It is only by association
(satsang) with the wise and righteous (Satpurushas) that many who were of rajasic
or tamasic nature attained the Lord.”54 With this humble aspiration should we
approach another great Master of Kriya Yoga. Agastya is one of the greatest of the
18 Siddhas. His name is recorded as one of the seven rishis of the ancient Vedas, the
oldest literature of India. He is known as the Father of the Tamil language and
Siddha medicine, Conqueror of demons, and a Master of pranayama; and it was He
who in the early 3rd century initiated Babaji Nagaraj into Kriya Kundalini
Pranayama. As through out the vast Tirumandiram, Agastya’s own poetry reveals
essential subtleties of Siva Yoga. “The play of vaci occurs in the muladhara, the ultimate foundation; If it stabilizes itself at the seat of Sadasiva, Then, the physical body would vanish and One would acquire a golden body of Siva’s life; If one disentangles himself from the “I-‐ness” of anava-mala, Throwing away the primal root going deep into one, the syllable nan. Then penetrate the point of the syllable a. The Lord who presents Himself would manifest.”55
Professor T.N. Ganapathy, editor and author of several profound books on the 18
Siddhas, including the Tirumandiram, provides further insight into the scientific art
of Siva Yoga. Our swadhya ascends from muladhara to sahasrara.
53 Ibid. 54 Neelakantan, Voice of Babaji, 430. 55 Ganapathy, The Yoga of the 18 Siddhas, 67-‐68.
“Siva-‐Yoga is the Yoga method by which the atman identifies itself with Siva. It is a process of attaining Siva-‐hood at the top of the head (sahasrara). It is called in Siddha literature as “Yoga which touches the top.” Here the yogin is said to “drink” the “ambrosial juice” oozing from the sahasrara. Hence this Yoga is called by some Siddhas as a process of “begging at the top” or quenching the thirst at the top.”
The ascent of consciousness unto the crown chakra is described as stimulating the
physical release within the brain of an ambrosia that causes physical vitalization,
reversing the aging process. While Samadhi is a commonly shared experience
among Kriya Yogis, this unique attainment is more rare and therefore more difficult
to corroborate in literature and direct experience. However, it has been suggested
that the practice of kechari mudra aids in the stimulation and release of this
hormonal “honey”. M.G. Satchidananda elaborates, “When kundalini awakens and reaches the sahasrara chakra, nirvikalpa (unfluctuating) samadhi, the highest level of consciousness, unfolds. The Siddhas referred to this as the union of Shiva and Parvati Shakti, in which the seer, the seeing, and the seen merge as one. The body’s two poles are united and cosmic consciousness emerges. The aspirant enjoys heavenly bliss and an ambrosial nectar begins to secrete into the blood stream, rejuvenating cells and prolonging life.”56
There is a degree of boundless optimism in this literature that is profoundly
persuasive, and my intuition has always supported the hypothesis. Direct
experience itself has served as valid testimony of Kriya history and philosophy; at
least enough to provide faith in the form of intuitive knowledge. Although, the
complete transformation of annamayakosha unto a body of Light seems a lofty Goal;
rather than the more common procedure of simply transcending the body,
awakening to higher realms. But anything is possible by God’s Grace. Kriya Babaji is
known to have a golden body of Light, even upon bhuloka, the physical earth. The
Siddhas too have attained this exalted Union. Their example is incomprehensible. “After experiencing the non-‐dual state of Absolute Reality in Samadhi in the spiritual plane of existence, this divine consciousness and the sublime energy associated with it descends, permeates and rules the grosser intellectual, mental, vital, and ultimately the physical bodies. Divine qualities and genius are manifested and the ego consciousness gradually dissolves. The person becomes progressively a saint, sage, siddha and Mah or supreme Siddha as the Divinity maniests. Ultimately, even the physical cells become charged with incorruptibility and subject to this new
56 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 163.
divine consciousness. The physical body becomes a virtual temple of God radiating a characteristic golden hue.”57
Stories abound of enlightened Beings whose earthly bodies had to be cared
for by disciples during transcendental states of Samadhi. Ramana Maharshi,
Anandamayi Ma, Ramakrishna, and others are known to have required protective
nurturing while absorbed in Union. This raises questions of a practical nature
regarding the intention of attaining Samadhi through Kriya Yoga. How will our
loved one’s know that we have not “died” in the conventional sense? “In this state, the breathing and the heart rate may cease for several hours or even days. The person in this state appears to be dead, but if one opens the eyelids, one will find that the eyes are glowing like diamonds with pranic energy. Care should be taken to protect the person in such a state from well meaning family members or the civil authorities who may want to bury or cremate the body. If the person in the Samadhi state has not come back by the twenty-‐first day, one should gently try to bring the person back to physical consciousness. Beyond twenty one days, it will not be possible to bring the person back to life.”58
Famously, there is a coroner’s report at the end of Autobiography of a Yogi, which
states Yogananda’s body did not decay for 21 days following his death, and that the
body exuded floral aromas.59 But the message here is one of safety based in
knowledge and skill. Kriya Yoga is an integral practice designed to purify and
transform all aspects of one’s being, through all seven chakras and all five koshas.
Practices such as Karma Yoga, asana, pranayama, bandha and mudra are designed to
integrate Self-‐realization with the physical body.
It may be of benefit however to plan with a degree of caution. Are we being
safe with Yoga? Is there a safe place to practice, and to attain Samadhi? Do our
family members understand the practice? M.G. Satchidananda, says that it is the
path of a Kriya Yogi to enter Samadhi repeatedly until the experience is consistent
and stabilized. With empiricism and discernment, evolving through the ascending
stages of Samadhi can occur with Self-‐control, and therefore safety. Many people
believe Yoga can be dangerous, but it is my belief the techniques alone are not
57 Ibid, 167. 58 Govindan, Babaji and the 18 Siddha Kriya Yoga Tradition, 166. 59 I would hate to buried alive.
dangerous; rather they provide auspiciousness. That being said, as union with
Isvara is inherent to Kriya Yoga, it is wise to make humble appeals of respect and
gratitude to the Ishta Deva or Sat-Guru. In this Light, prayer is offered in service to
the Master on behalf of all beings. Though we must learn to act without expectation
for results, there is yet longing for Self-‐realization, and we ask for help.
Even as meditation releases the dynamic action of pranayama, Let us now
move past the rajasic prose and turn our attention to the sattva of poetry, to soothe
our nerves in patient contemplation, and to nurture the “Tranquility” of the Heart.
Slow down. Feel the bliss of breath. If you control the breath within, However old your body, Young and crystal-‐hard it turns And with the goodly Guru’s benign Grace, Well may you become lighter than air.”60
Tirumular shows the Master’s benign Will can support the yogi who masters the
breath of Siva Yoga. His words carry bija, the power of Divine seed, as blessing. “Siva yogins are they that the seed destroy; Who, in waking state, the pure awareness induce; Who in harmony unbroken, achieve the tranced breath When life, senses, body-‐alike simulate death.”61
May we awaken! “Alternating breath’s course from left to right and vice versa, They who can force breath through spinal Sushumna Shall know tiring none; They can abolish sleep forever And attain god-‐awareness; They die not; Immortal they shall be.”62
May the Light of the Sat-‐Guru shine upon your path. Inhalation, Exhalation and Retention both ways The Science of Breath thus consisting They know not;
60 Natarajan, Tirumandiram, verse 569. 61 Ganapathy, The Yoga of Tirumular, 152. 62 Ibid, 168.
They who know the Science of Breath Are destined to spurn the God of Death.63
Jai Siva!
“As fire, Prana burns; as the sun, he shines; as cloud, he rains; as Indra, he rules the gods; as wind, he blows; as the moon, he nourishes all. He is that which is visible and also that which is invisible. His is immortal life.”64
Om Kriya Babaji Nama Aum
Questions or Comments: [email protected]
63 Natarajan, Tirumandiram, verse 571. 64 Prahbhavananda and Manchester, The Upanishads, Prasna Upanishad, 37.
Bibliography Frawley, David. Yoga and Ayurveda, Self Healing and Self Realization. Twin Lakes,
Wisconsin: Lotus Press, 1999. Ganapathy T.N., and K.R. Arumugam. The Yoga of Siddha Tirumular, Essays on the
Tirumandiram. St. Etienne de Bolton, Quebec, Canada: Kriya Yoga Publications, 2006.
Ganapathy, T.N., The Yoga of the 18 Siddhas, An Anthology. St. Etienne de Bolton, Quebec, Canada: Kriya Yoga Publications, 2003.
Godman, David. Be as You Are, The Teachings of Sri Ramana Maharshi, London, England: Penguin Books, 1985.
Govindan, Marshall. Kriya Yoga Sutras of Patanjali and the Siddhas, Translation,
Commentary and practice, St. Etienne de Bolton, Quebec, Canada: Kriya Yoga Publications, 2000.
Govindan, Marshall. Babaji and The Eighteen Siddha Kriya Yoga Tradition, St.Etienne
de Bolton, Quebec, Canada: Kriya Yoga Publications, 1991. Muktibodhananda, Swami. Hatha Yoga Pradipika, Ganga Darshan, Munger Bihar,
India: Yoga Publications Trust: 1985. Natarajan, Dr. B., M. Govindan. Tirumandiram, A Classic of Yoga and Tantra by
Siddha Thirumoolar. St. Etienne de Bolton, Quebec, Canada: Kriya Yoga Publications, 1993.
Prahbhavanand and Manchester. The Upanishads, Breath of the Eternal. NY, NY: Signet Classic, 2002.
Satyeswarananda Giri. The Bhagavad Gita, Interpretations of Lahiri Mahasay. San
Diego: The Sanskrit Classics, 1991. V.T. Neelankantan, S.A.A. Ramaiah, Babaji Nagaraj. The Voice of Babaji, A Trilogy on
Kriya Yoga. St. Etienne de Bolton, Quebec, Canada: Kriya Yoga Publications, 2003.
Yogananda, Paramhansa. An Autobiography of a Yogi. NY, NY: The Philosophical
Library, 1946 Yukteswar, Swami Sri. The Holy Science. Self Realization Fellowship: Los Angeles,
1990.