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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:
C39Brod@gmail.com
63
Natarajan,
Tirumandiram,
verse
571.
64
Prahbhavananda
and
Manchester,
The
Upanishads,
Prasna
Upanishad,
37.
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