kriya yoga

Table of contents :
Jyoti mudra
Part 3
Access to divinity
The three divine qualities
Light, Sound and Vibration
Guides and Teachers
Amanitwam. Amani means a person who is totally devoted to his disciples because he makes no distinction between his being and others.
Ahimsa. A person with non-violent thoughts, who is not defensive and who is open to everything.
The three bodies
The chakras and their meaning
The sound in the chakras
Part 4
Stars and planets
Part 5
Questions and answers
Divine grace
Nutrition and food
Nutrition through the sense organs
The role of the environment
Part 6

Citation preview



Foreword to the Spanish edition The wisdom of a teacher is infinitely varied and encompasses the created and the uncreated. However, his teachings always revolve around certain basic premises, certain guidelines that will be the pillars of the disciple's life. The more I listen to my teacher, the more aware I am of the simplicity of the spiritual life and of our constant effort to look for obstacles, problems, buts and doubts.It often happens that most people attend talks and courses on yoga, meditation, etc., expecting to hear about topics full of mysticism and mystery, of angels, astral worlds, etc. However, the role of the teacher is not to feed our ego with data and information that would at best satisfy our intellectual cravings. Far from all this, his work lies in teaching us to crawl, walk, run, and finally fly towards infinity, and this can be so simple that it is not enough for us, as simple as breathing, as simple as Iswara Pranidhana. Kriya yogaIt is not a technique that is practiced once or twice a day sitting in your room with your eyes closed. Meditation is based on breathing, and we breathe constantly, therefore meditation, like breathing, must be constant. "If you are waiting to get home to meditate, you are wasting your time" (Baba) Certain disciples of Shreeyukteswarji used to write to him about their meditation practices: "Guruji, today I have sat down to meditate and have done 200 kriyas (breaths)." "Master, yesterday I was meditating and did 300 kriyas." He used to answer them: "Very good, very good, now you just have to count the kriyas that you have not done between meditation and meditation." When I was discussing the details of translating this book into Spanish with my teacher, he told me: "When you finish translating this book, you will be a teacher." His words, as usual, hid a very deep meaning. For my part, I hope you don't just read this book, but rather "translate" it, because without practice words are nothing more than words.



Introduction A yoga book can only convey theoretical and intellectual knowledge; however it is important that the knowledge comes from an accomplished teacher who has gone through the experience. Everything that any author writes and reveals about his life, his experiences or his knowledge, is nothing more than mere theory for the reader. In the same way that a teacher is guided by the instructions of a competent book to instruct his students, the practice of yoga should be exercised according to the instructions of a realized teacher, allowing a true understanding of the knowledge explained in the books. Without a teacher and without practice, the reader will only harbor a superficial understanding, at best intellectual. In this case the risk of error is great, being able to instill illusion and imagination. Without a teacher and without practice, a book can be dangerous. A yoga book requires concentration. If read inattentively or casually, on the train or during stolen moments, then the knowledge that could be withheld will only be superficial and lacking in depth. This is no ordinary book on Kriya Yoga. The techniques are described in a clear and detailed way. The reader will find more details about the techniques than has ever been written before. However, I must remind the reader that when applying the practice a qualified instructor is needed to give advice and guidance in a useful and practical way through the progressive spiritual development, thus avoiding possible errors in practice.


Preface When I became a monk in the ashram From my teacher I firmly decided not to write any books as I did not want to instill superficial ideas about Kriya Yoga into people. Shri Yukteswarji used to say that it is better to remain silent than to write or talk about things that may confuse people when it comes to spirituality. Anything that a monk or supposed teacher says is often taken for evangelical truth and blindly followed. Examples like this are numerous. If the words are good and correct the results will be good, if they are psychological or intellectual in nature, the results will be situated at that level. Kriya yogait must be first of all practiced and deeply experienced. My French disciples begged me insistently- "Baba, we don't want to change your mind, but for the benefit of beginners and all Kriyabans, it would be very helpful for you to write about what you talk about every day- your teachings and guidance. , which is really essential. We know that you may not agree to our request, but still, we pray to the teachers to motivate you. " Somehow I have been directly and indirectly instructed by Shreeyukteswarji to write all this. I never take a step without consulting my guru and paramguru. I always feel like in my talks, it is Shreeyukteswarji who speaks. With the help of my French disciples, this book has been published in English.

Jati despa kala samaya navachhinnah sarva bhauma maha vratam. (Patanjali, Yoga Sutras, 2-31)

This yoga is for everyone, regardless of caste, religion, nationality or era.

Part 1 !4



The law of creation ________________________

The entire universe is a manifestation of the Absolute. The study of spirituality means the study of the law of creation. To understand the spiritual path it is necessary to assimilate how creation took place and how Divinity descended into matter. In this way we will avoid making mistakes and wasting time. Here it is preferable to define the law of creation in a summarized way and it is better to narrate it from matter to God than vice versa: in the first place we have material objects (the material world - bastu jagat); secondly, the organs of action (karmendriyas), which are the masters of material objects - the Karmendriyas can modify material objects, even nature modifies the material world, considering this fact as the karmendriya of the Almighty-; third, the sense organs (jnanedriyas), which are the masters of the organs of action; in fourth place are the senses, the five tanmatras: smell, taste, sight, touch and hearing, which are the masters of the sense organs; in fifth place we find the elements (panchabhuta): earth, water, fire, air and ether (khiti, apa, tej, marut and vyom); sixth, the human spine, the master of the elements. I would like to go a little deeper into what we have just discussed. It is very strange that the whole system, starting from material objects to elements (panchabhuta),is centralized in the spine. Likewise, nature is guided by the Almighty through its divine axis (the divine spine), where the solar system and the star systems are sustained and conducted. Just as the effects of the conjunctions of the planets and stars create depression and exaltation in space, in the same way, these results also affect the earth and the human spine. In a way, your spine supports your entire body system. The exaltation and depression, the expansion and contraction of human life, is directed through its own planetary positions and the state of the elements (panchamahabhuta). This means that each element is the manifestation of each planet: Earth is Saturn, Jupiter is water, etc. (In the chapter "Cosmic Astrology" more details are given). This is a part


(midheaven) of creation. The second part and the seventh step of creation is the brain, the master of the spine. (The brain is just another part of the spine or the spine is just another part of the brain). The eighth step ischitta. Chitta it does not have a direct translation into English or Spanish. It has been defined on numerous occasions by many realized soulsas subconsciousness, consciousness, super consciousness, and cosmic consciousness. Chitta has other names, such as chetana, chaitanya, chit, chidananda and is mentioned nineteen times in the Yoga Sutras of Patanjali. The ninth step is the breath, the master of chitta; the tenth is prana. Above the tenth is God in himself(look at the diagram). This is the law of creation in reverse order: from God to matter. Matter includes ausadhi (vanaspati).


God 1. Prana 2. Breathing 3. Chitta 4. Brain 5. Spine 6. Elements 7. Senses 8. Organs of the Senses 9. Bodies of Action 10. Matter


All beings are a manifestation of the Soul. However, the first manifestation of the Soul issunyam, absolute zero, the void (the element ether). The Vedas say: "etasmata atmani akasha sambhuta." After the vacuum the Soul descends into matter, reaching the densest part before ascending again. TOkasha vayuh, vayurh agni, agnir apah, apoh prithivi: ether or vacuum creates air, air creates fire, fire creates water, and water creates earth.



Then, in ascending order: prithivi aushadhi (vanaspati), aushadhi prana, prana manah, manah jnana. Earth creates food (the remedy), food creates prana or life force, prana creates mind, mind creates knowledge and its counterpart, ignorance. Knowledge creates ego, which in turn creates illusion, followed by chitta, the last manifestation of the Soul. After all these steps have been established, the vrittis (chitta vrittis), actions or manifestations of chitta, appear. The vrittis are divided into five minds, hence 25


composite parts, each consisting of two pranas (airs, breaths), thus creating fifty different types of air or breath in the human body. The law of evolution could be described in the following way: we have descended from the North, uttarayana - the skull, where the Soul dwells - towards the South, dakshinayana, and we have to rise again towards the North. Therefore, the ten steps of creation can be described as the twelve steps of the manifestation of the Soul: Atma. The Soul is our main interest. Before creation the Soul was formless, empty and indeterminate. The Soul wanted to manifest itself and become a being of the Divine Being. All creation is this divine being, even the plants, animals and the earth; but to be aware of it, to realize it, the human form is necessary. The Divine Being appears when the human level is reached or surpassed. When the Soul began to appear, its first manifestation was emptiness, emptiness (akasha). The second manifestation was air (vayu); the third, fire (agni); the fourth, water (apah) and the fifth, earth (Prithivi). Hindu mythology tells usthat the Soul stopped its creation process when it tried to create beings in the water. Numerous intelligent beings and life forms appeared. Some of these beings had backbones, such as fish and amphibians, but their spines were horizontal, while a vertical spine is required for the magnetic connection between the creature and the Soul to take place. The Soul tried to create beings that were kept upright, but due to the pressure of the water, animals with rounded backs appeared, such as the turtle (Kachhapa). Then reptiles appeared, such as crocodiles, and some types of lizards that began to move between the water and the land. The next creation, which took place on dry land, was the wild pig (Varaha), immediately after the crocodiles and turtles. Then came the animals with a rational character, (Narasingha- the Lion God), little hominids with divine qualities (Vaman), wild human beings, and later civilized human beings (Aryaputra, humans with perfection, for example: Parashuram, Ram, Krishna and others). This is what the ten reincarnations of human history refer to according to Hindu mythology. !10

Having failed the attempt in the water, the Soul created beings on the earth, since in this, the magnetic force can flow from top to bottom and vice versa. Grass, plants and trees were created. As pillars, they were incomplete, as they had not been endowed with sense organs to perceive, express, or feel. Therefore the Soul tried to manifest itself in another way, creating beings with organs to feel. Some of these beings were huge and tried to stand upright without success, remaining in a horizontal position most of the time. This is the reason why they could not develop the sixth sense,chitta. He then created more animals corresponding to specific senses to provide them with their particular sensation. In this way, the snake, which is none other than a spine, represents the sense of hearing, the most acute of all the senses, emerging from the void. This is why the snake does not have ears, since its entire body is created as the sense of hearing. The elephant has a thick skin and represents the sense of touch. It also represents the element of air. The fly with its large eyes represents sight, which in turn corresponds to the fire element, which is associated with light; therefore, the flies are attracted by the light, flying in this way towards the fire, where they perish. Bees and bumblebees represent taste; these insects die in their search for the nectar of the flowers.bija, or the seed, for this reason your entire body is a symbol of sex. These insects fertilize flowers, but they lack sexual life. The deer represents smell. The whole body of the deer perceives through smell. Animals that have developed a sense of smell, such as dogs, are very close to the qualities of the earth. Thus, many beings with specific senses and specific organ symbols were created. Still the sixth sense,chitta, could not be obtained because their dorsal spines did not remain upright. This is what man was created for. In an upright position, man possesses all five senses plus an additional sixth, chitta. In this way, the human being was created with all knowledge. Chitta is the root of all vrittis (actions), and the life force finds itself entirely absorbed by the vrittis (actions of knowledge). The soul found itself a prisoner and needed to free itself from the cage that the vrittis had created through the senses, (prakriti). Liberation is often interpreted as something that takes place when death comes; the


individual soul is liberated and goes to heaven, or merges into the Soul. But if this individual soul is not liberated from the senses, how is this possible? The freedom of death is very different from the liberation in life. True liberation consists in freeing yourself from the senses. Habits come at the time of death, so habits created during this life according to our tendencies are carried with us when we die.

Prayana kale manasa achalena, bhaktya yukto yoga balena chaiva; bhrubor madhye prana mabesa samyk, satam paramam purusam upeti divyam. (Bhagavad-Gita: 8-10).

The vital force is absorbed by the senses (actions caused by the sensations), therefore the soul is not released. We have allowed the senses to direct us throughout our lives. For this reason we have developed a particular sense, the habit or way of thinking according to our tendencies and temperament. When death comes, this habit automatically surfaces and prevails, and our life force (prana) is drawn to it. Thus, there is no release, as the individual life force will be held back by this tendency or habit. At the time of reincarnation, when the individual soul takes on another body, it brings with it all the qualities or habits that existed in its previous existence. But if we develop the habit of placing our life force in bhruva, between the eyebrows, then, at the moment of death, this will be the quality that will prevail. Once the life force has been accustomed to penetrate the pituitary gland (bhruva), the person constantly lives in Brahman, becoming one with the Soul, interacting in the material world and at the same time remaining detached. Without this habit one acts in the material world and involves himself with a primitive character. Constantly living in BrahmanIt grants the person to go beyond thoughts, both positive and negative. This is the concrete definition of spirituality.


How can we return to the Soul? Once the different steps of creation are known, it is easy to discover how we will return to the Soul. We have come from the Soul andwe must return to the Soul by the same path by which we came. The road is only one, but the techniques to travel it are numerous. The scriptures have taught us that through meditation it is possible to reach the formless state: Rupam rupa bibarjitasya bhabatudhyanena yat vikalpitam; stutwa anirbachaniyata akhilagurum. durikrutya janmaya. However, it is important that from the moment we begin topractice meditation, let us use a correct technique, which will allow us to reach the formless state. Books teach us many things; Saints and sages have written about their experiences and have indicated different ways of realizing the Soul. Among all the techniques we have to choose from, we must use discrimination in our choice. When a beginner wants to learn to play a musical instrument, how does he make his choice? If you are not advised by your teacher and you have no musical knowledge, nor are you clear about which way to go, you could end up buying any low quality instrument at a high price.

Ashastra vihitam ghoram tapyante ye tapo janah, dambhohankara sanjuktah karma raga balanvitah (Bhagavad-Gita: 17, 5)


If the proper technique is not found, if it is not according to the scriptures, instead of following a path that leads to realization, we will develop ego, rigidity, desires, anger and harmful energies. How can we distinguish the correct techniques from the incorrect ones? It is difficult to discern, however, the Katha Upanishad (2, 23-24) gives us a list of practices that do not lead us to our goal: "The Self cannot be realized through concentration on external objects, nor through visualization or imagination, neither through talks or reading, it cannot be reached by listening to or reading books or sacred writings, it cannot be realized through taste , smell, nor by the highest form of the intellect (na medhaya, na bahuna srutena, ya me baisa brunate tena labhya, sa soi atma vi brunate tanuswam) "This verse clearly indicates what we can practice and what we should avoid. However, there are people who draw a small point on a wall where they fix their attention, or they focus on drawings that represent chakrasor in the flame of a candle. Of course, this type of practice can cause various fantastic experiences, the individual could perceive two or three lights instead of one, or perhaps as the flame grows creating a ray of light that penetrates him in an explosion of happiness. Different kinds of experiences are possible but all of them are nothing more than hallucinations. When it comes to psychological techniques, the experiences that are obtained from them are psychological, in the same way that the practice of intellectual techniques gives only intellectual experiences. Our goal is much higher, far above all these experiences, above the positive and the negative. We are looking for the truth, which is housed in the seat of the Soul; we are trying to obtain the formless state,nirvikalpa. TheBhagavad-Gita and the Bible teach us that nothing but breath, or life force, prana, (Pranakrishna / Christ life) can reach the Soul. Therefore, true spirituality is based on the breath, prana; it is interior and it is the spiritual master who teaches the techniques to the disciple. Krishna said: Mamekam saranam braj: I am the only one to take shelter of. Jesus said the same:I am the only way to the soul. Most people have misinterpreted these words, thinking that Krishna and Jesus were speaking in a personal and individual way. They did not speak as an


individual being, but as the breath of life. Abajananti mam mudha manusi tanumasrita: Ignorant people do not realize that I am the only one existing in every human body as breath of life or breath of fire. It can have different names, such as Rama, Krishna, Shiva, Jesus, Moses, etc ... How can the life force reach the Soul? When we speak of life force we are actually referring to pranavayu, breath. The life force can manifest itself in many forms, such as anger, fear, sadness, anxiety, nervousness, jealousy, envy, and ego, as well as its counterparts, which are positivity, love, compassion, joy, trust, calm, and generosity. This list is endless. We own forty-nine / fifty types of pranavayus which result in the form of different qualities and internal states. However the breath (prana), which allows us to reach the Soul, is not one of the pranavayus. Patanjali tells us in his Yoga Sutras (2, 49), that by stopping the breath, separating it, it becomes subtle: tasminsati swasapraswasayor gatirvichhedah pranayamah. This is obtained through training and perseverance. The adept reaches a state where he neither inhales, nor exhales, nor holds his breath. To obtain these results, a precise technique is required. It is not necessary to withdraw from the world or become a monk by distancing yourself from wife, children or parents. It is possible to know the Soul by leading a normal life; it is the technique that will get us there. In former times, monks and saints led ordinary lives, were married and had children, while being highly realized beings. Lahiri Mahasaya, Shreeyukteswarji and many others are recent examples of realized beings who have lived as a family. Patanjali teaches us in the Yoga Sutras (2, 31), thatThese breathing techniques can be practiced by anyone, regardless of their religion, social class, age or nationality: jati desh kala samayanavachhinnah sarvabhauma mahavratam. In the drawing on page 8 we can observe how the Soul ascends: LThe Earth creates food, which is the remedy and medicine (vanaspati), as well as the root of our vital force. In fact, food contains life in a very subtle way. The Earth was created by the Soul to allow the development of life forms different from those that existed in the water. Life


in the water was unsuccessful and was far from the highest goal of creation. The Earth is the final point of the manifestation of the Soul, Atma, and the root that allows the development of human life. From this point we can go through the ascending order in creation, which includes the same elements but in a more complete way, allowing us to find life in a perfected form. Thelife force was created in the fifth step of Soul manifestation. In the eighth step, which corresponds to the fifth but in ascending order this time, the life force is now accompanied by love, gentleness and compassion. The fifth step contains water, which is associated with taste, sexuality, and pleasure. Ascending, in the ninth step, we find fire and mind. At this level two antagonistic forces are manifested, one pulling upward and the other downward. This causes alterations, balance and imbalance in life, attraction for the form or for the formless. Life and food on one side, mind on the other. This center in the body is particularly important because in it we find the material mind and the spiritual mind, the material mind and the subtle mind. The results of food, sex, and pleasure reach this center and make up the starting point toward what is on a higher plane. The mind mixes with everything, sex and food, as well as ego and sight. Without the mind nothing can be achieved. It is also the starting point ofMaya or illusion. The manifestation of fire is light. The tenth step in the manifestation of the Soul is knowledge. Knowledge becomes ego.Maya, illusion, has already appeared (step nine), bringing with it not only doubt, jealousy, nervousness and all other manifestations of the air characterized by absence of stability and rejection by restrictions, but also its opposites such as faith, calm, trust, stability and generosity. The manifestation of air is vibration. The eleventh step is emptiness, emptiness. Emptiness creates peace and its opposite, absence of peace, illusions, errors, visions and all kinds of hallucinations, everything that arises from the imagination. The manifestation of emptiness is sound. In the twelfth step, the manifestation of the Soul is chitta. Once the Soul has reached the level of chitta and only then does it acquire the ability to describe things. Chitta is


divided into five organs of action, karmendriyas, and five sense organs, jnanendriyas. Everything is made from chitta. Chitta contains the vrittis (actions or manifestations), both internal and external, since chitta is a manifestation of the Soul. It is very easy for the reader to confuse the ten steps of creation with the twelve steps of the manifestation of the Soul. Here I will simply clarify the difference between the two: In the ten steps of creation, these descend from God to matter or rise from matter to God, while the twelve steps of Soul manifestation describe the process in a circular way from God to human characteristics (six steps in descending order) and then back to God (six steps in ascending order). The paper of chitta it is of great importance because it controls all internal and external actions. Chitta is the controller. Whether you want to be inside or outside, chitta controls and acts according to internal or external needs. The result is that whatever you see or hear is vritti (action, manifestation), coming from chitta. Chitta also acts as a guide for internal actions. Without chitta, these are not possible, and all of them are manifested thanks to chitta, these actions are the vrittis. Without controlling chitta, it is impossible to reach the state of meditation. All these explanations about the creation and the different steps of the manifestation of the Soul have as their sole object a correct understanding of what chitta is. This understanding is essential to perceive what meditation is. In the second verse of the Yoga Sutras, Patanjali explains that yoga consists in stopping the vrittis (actions, manifestations) of chitta: yogah chitta vritti nirodhah. ChittaIt is the last manifestation of God, and it is here that true spirituality begins. When the mind is still (stationary), there are no external sensations. Whatever your spiritual path or yoga practice, do not forget that the goal is to reach the formless state, which is obtained when the manifestations of the mind stop. The practice of techniques that enclose you in a shape, vision or color under the pretext of being preliminary, will not lead you to this state and will only make it even more difficult to access.


Part 2




General information about yoga ____________________________________

We live in an age in which the word yoga is misunderstood, leading to confusion., but things should not be like that. We have the impression that yoga is something extraordinary, difficult, that does not concern the ordinary man. This is a misconception. Yoga is actually something very simple and concerns our daily life, in fact, it is the center of our existence that comes from the roots of life. Due to numerous theories, erroneous actions and multiple misunderstandings, yoga finds itself abandoned, even rejected by a large number of people. Yoga is linked to our creation, to the creation of humanity. It consists in staying anchored to our origin, in finding the original source of creation and remaining one with it. Especially now, in this period of the new age, there are various techniques. All cities today have spiritual supermarkets, and each of them is very tempting. In addition, there are weekend or month-long spiritual courses, even one year, which end with an intellectual examination, thus satisfying students with a diploma or degree. This kind of teaching is a real shame. No matter how much self-control or self-control is obtained from such practice, it matters that the student learns many spiritual words such asatma, soul, nirvana, karma, akarma, vikarma, drasta, sakshi, rajasic, tamasic, sattvic, vidya, avidya, bramhan, maya, samadhi,self-realization, etc ... This makes yoga or meditation a matter of criticism by the general public and even family members. Thus, the student of yoga lives in the fantasy of believing to be a very high being, perhaps an angel sent to earth. Yoga is a very deep science, above all religion and dogma. In the same way that children play at being fathers or mothers without having any idea of what this really represents, the game of religion is comparable to youth versus adult life, without knowing what spirituality really is, to which yoga gives us direct access.Yoga is based on vital force (pranashakti), which is nothing more than breath; this is authentic spirituality.


The original creation is called VEDA, which means knowing, perceiving, realizing our rights in this life. The human right is divided into four steps on our path to realization, these being the four Vedas: The first manifestation of any desire or thought, be it bad or good, is compared to the Rig Veda; when desire materializes it is compared to the Yajur Veda, arisen to unite; the state of bliss after this materialization is compared to the Sam Veda; after its complete satisfaction, having been completed, it can no longer be enjoyed, this is the state of atharva compared to the Atharva Veda. The aforementioned Vedas are compared to a bird whose wings are made up of the Jyotir Veda, astral creation (astrology), and the Ayur Veda, medical aspects and means for the maintenance of life. At the beginning of creation, five elements appeared in the astral sphere - astral means astrological - and from this plane all living creatures appeared as well as the material world, as has been explained in the first chapter of this book. The original vital force was progressively completed in its manifestation, giving rise to humanity, which supposes the perfection of all beings. There are numerous other worlds and beings, even though we do not know them. The human body is perfect enough to allow us to explore the entirety of creation, with its countless planets and stars.Yoga grants the complete evolution of the human being. True yoga is based on the breath, the spine, and the brain. Its true meaning is the union between the breath of life and the breath of the soul (prana and atma). It is chitta vriti nirodh, sangligna manasa, nirbisayam manah, and it can only be achieved through Iswara pranidhana.


The origin of KRIYA YOGA ________________________

Yoga is as old as creation. It has progressively manifested through the astral plane and the physical plane until reaching man. It has been handed down for centuries from master to disciple and recorded in the sacred scriptures. The origin of Kriya yoga can be found at the beginning of creation, and it is called "true solar knowledge". TheBhagavad-Gita (4, 1) says: "I taught this immortal yoga to the Sun God; he transmitted it to Manu (his son) and he in turn imparted it to his son Eqhuaku" Before Lahiri Mahasaya, it has been introduced or transmitted from time to time through different incarnations by saints and sages of this world. When due to great changes and natural catastrophes the technique is about to disappear, someone comes to save it and reintroduce it. This technique is commented on in the Upanishads and Krishna taught it to Arjuna, as related in the Bhagavad-Gita; again, the technique was introduced by Maharishi Patanjala, who wrote a text known as "The Yoga Sutras of Patanjali" for the spiritual development of humanity. This text is used as a reference and is authoritative in the field of yoga. The Yoga Sutras of Patanjali, also known as the Yoga Aphorisms, comprise four chapters: 1. Samadhi Pada, explains the ultimate goal of yoga, its object and the rules to follow. two. Sadhana Pada, explains how it should be practiced. 3. Vibhuti Pada, indicates how the results of our practice (sadhana) are manifested. Four. Kaivalya pada: The Unique state, union with the Self, how it is experienced in daily life. The yogi perceives that all actions come from the soul; he experiences inner peace, happiness and balance, which are the main object of creation. !22

The second chapter talks about Sadhana, and explains the meaning of meditation. The first sloka says:

'Tapah svadhya ishvara pranidhanani Kriya yoga'

Here he describes very clearly the meaning of kriya, how to practice it and what are the foundations of this practice. top: means fire, heat. svadhyaya: they are two words; "sva": the inner being and "adhyaya": studying, realizing, knowing, gaining mastery over, reading. Ishwara: means the living power, the Lord, energy, and is composed of three words: ishwara; I or ee-kar means inhalation, as the scriptures say "eekarey prabhishyanti". The eekar sound is the incoming prana. Swa, or "swakarey dharayanti" means the sound swa-kar, myself - that inner being, the one who is holding, the one between inhalation and exhalation, between life and death. This means that I am neither alive nor dead, but something above. If you want to name this state, this could be the Master Self, that swayam - that me. Ra-kar, it is exhalation, as dead life, dead Prana, manifestation. This means that the Kriya is based on inhalation and exhalation, it is based on your Prana, and that there is an exact technique to follow.


Masters of tradition ________________________ A Himalayan yogi known by the name of Babaji Maharaj, taught Kriya Yoga to Lahiri Mahasaya in the nineteenth century. It is said that this yogi incarnates himself whenever it is necessary to relight the flame of Kriya yoga. The story of Lahiri Mahasaya's encounter with Babaji is related in the book "Autobiography of a Yogi" by Paramahansa Yogananda. Lahiri Mahasaya obtained the highest realization through Kriya Yoga. Soon he became famous and many disciples came to him. He taught Kriya yoga to both monks and laity. One of his more advanced disciples was Sri Yukteswar, who was also a married man. Later he became a monk and was known asSwami Shreeyukteswar. A great astrologer, he created a form of astrology that he called Cosmic Astrology. This system establishes the relationship between the planets, the stationary stars (nakshtra), the signs of the zodiac and the energy centers (chakras) located in the human body (in the spine). This astrology is therefore directly related to the practice of Kriya yoga. Shree Yukteswarji had numerous brilliant disciples, including Paramahansa Yogananda, author of the aforementioned "Autobiography of a Yogi." He was one of the first Indian yogis to come to the west. Residing in the United States, he had an important role in the diffusion of theKriya Yoga in the world. Shree Yukteswarji's most highly accomplished disciples include: Swami Narayana Giri, his closest disciple, Swami Satyananda Giri, and Sri Bhupendranath Sanyal. Kriya Yoga, which is well known in India, has expanded considerably in the West since 1920 with Yogananda's arrival in the United States, where he taught Kriya yoga according to his teacher's wish. The transmission of his teaching has continued without interruption ever since. Many teachers have come and continue to come to western countries to teach Kriya Yoga in its original form so that it can reach the whole world.

Lineage of Kriya Yoga teachers from Mahavatar Babaji to Swami Shankarananda Giri !24




Today, Swami Shankarananda Giri transmits his teachings in the same way that he S P S S received them from his teachers to all those who wish to receive instruction in this path as a means of spiritual evolution. He was very fortunate to be able to serve many Kriya yoga teachers (Brahmachari Sushilanardajee, Swami Sevananda Giri, Swami Vidyananda Giri, and Swami S Satyananda Giri), and some of them wanted to make him his successor (Prakash Bramhmachari, Swami Atmananda Giri - who was the secretary of Yogoda Satsanga Society). He served Swami Hariharananda Giri for about 30 years with whom he actively worked as his right hand in spreading the message of Kriya yoga in India and abroad for 13 years (1974 - 1987). Due to some changes introduced by his teacher in the teaching method, he backed down and began to work independently, keeping the technique in its original form. Some former disciples from India and abroad who had been initiated at Karar Ashram, Puri, in the 1960s, They were against such changes in the teaching method and wanted him to continue teaching according to the traditional method. Since then, many centers have been established in India and abroad and are


being maintained thanks to your active support and participation.


Swami Narayana Giri Disciple of Shreeyukteswarji _______________________________________

In India the spiritual master occupies a very important position. Spirituality can only be understood in the master-disciple relationship. In the Indian monastic tradition, the disciple is expected to serve the master throughout his life. Through his service he obtains the teachings of his guru, theoretical and practical, and at the same time acquires his qualities. The scriptures say: Tat vidhi prani paten pari prashnena sevaya, it means that the disciple obtains the knowledge of his teacher through his humble service and of judicious and suitable questions. Of all the different ways to receive knowledge, service to the teacher is considered the best and the most difficult in turn. This is the path that Swami Narayana decided to travel. He was a disciple of Shreeyuktewarji for about twenty years and dedicated his entire life to this incomparable master until hismahasamadhi, the abandonment of his body. He never tried to take advantage of his privileged position alongside his guru. A disciple normally hopes to become a teacher one day, but he used to say, "I will always be happy to be your disciple and serve you; I don't want to become a teacher and get away from you." Even afterMahasamadhi Shriyukteswarji didn't want to initiate anyone. Only if some true seeker with a serious desire to know Kriya yoga insistently requested his attention, then he did consider it, and ended up initiating him.He only had about ten disciples in his life. He used to say that one true disciple is worth more than initiating thousands. He often used a very common Bengali saying: Guru mile lakh lakh, shishya mile ek; "There are hundreds of thousands of teachers, but it is extremely rare to find a single true disciple" Shreeyukteswarji was particularly strict, making it really difficult to stay with him for long. However, Swami Narayana said that his teacher was a lion among the yogis.


Most of his disciples could not meet his requirements, being unable to follow the established norms.Swami Narayana was the only one who accepted the strict discipline without fail, and the only one who remained by his side until the end. During the time he spent with his teacher, little by little, Swami Narayana became indispensable for Shreeyukteswarji, who used to say: "He is my Prabhu", an affectionate appellation that means: the God who gives everything. Of course, Swami Narayana was totally devoted and considerate towards him. The name remained and he was soon known only as Prabhují. Prabhují was born into the Pradhan family, in Naogaon village, under the Sabang Police Station in West Bengal. During his childhood his name was Kenaram, and he was raised in the village of Bhisindipur, in the Khelna district of West Bengal, by two maternal uncles named Ishwar Chandra Maiti and Sareswar Maiti. They were both married. Sareswar Maiti and his wife had no children, he passed away at the early age of forty. Ishwar Maiti had a little sister named Allhadi, who was married and living in Naogaon. Allhadi had no children and was widowed a few years after their wedding, finally moving to Bhisindipur where he remained with his brothers. We have no information about Kenaram's parents. Normally in India the past of a monk is not investigated. One can ask for anything but his parents. For this reason we do not know about his parents. We can easily deduce that, if he grew up with his uncles, it was because he must have lost his parents as a child, although we cannot be sure. At the age of six or seven, Kenaram moved to Bhishindipur to live with his uncle, where he continued his studies. At the age of eight, Kenaram went to the Ganga Sagar Mela with his aunt Allhadi. At that time, this celebration was a very famous pilgrimage site. Once at the Mela, Kenaram missed his aunt. As Prabhuji recalled this event, someone took him to Shreeyukteswar camp, which was near Kapil Muni's ashram. Kenaram began to cry; To calm him down, Shreeyukterwar gave him some candy and asked who he was. After listening to him, Shreeyukteswar announced his name over a hand-held loudspeaker, of the "funnel" type, requesting that his aunt stop by to pick him up.


On the way home, Kenaram anxiously asked his aunt about the pious saint, and she spontaneously exclaimed- 'Pray Sarbonash! Armi to unake dhanyabad dite bhulegechhi ': "Oh Lord! What have I done, I forgot to thank you." He answered Kenaram's questions and told him everything he knew about the Swami, including that he was the most prominent Kriya teacher in all of Bengal, and that he used to go to the Mela every year. Although Kenaram returned home, he could not forget the moments he spent with Shreeyukteswarji at their camp. Meanwhile, at home, Kenaram was forced by his uncle to do a lot of work, and he was often mistreated by him. Kenaram repeated to his aunt, "You lost me and he found me (Shreeyukteswarji), therefore I am now his property. It is very difficult for me to stay here like this." Over and over again Kenaram asked his aunt to take his ashram. To satisfy Kenaram's wishes, Allhadi introduced him to Srinivas Hajra, who lived near an ashram in Bhisindipur. One day, Hajra took Kenaram to Ijmailchhak to find out the whereabouts of Shreeyukteswar Giri Jee. After obtaining some information, they went to the Kriya yoga congregation in Durgapur, where Kenaram saw Shreeyukteswar Giri Jee for the second time. This time it was at a distance, and Kenaram did not want to approach him to hide his deep interest in this great man and his ashram, where he knew that one day, after leaving his home, he would go to live with the great teacher. At the age of twelve or thirteen, Kenaram left home and went directly to the Shrirampur ashram, near Howrah. Masima (masima means aunt) knew that, inevitably, Kenaram would sooner or later go looking for Shreeyukteswarji, therefore neither she nor anyone in the family went looking for him. After a few days, Masima went to Shrirampur to give his nephew his blessings and wish him success in the divine way. After listening carefully to Shreeyukteswarji Giri Jee, Kenaram surrendered at the lotus feet of his master to serve him thereafter. At that early age, the teacher initiated Kenaram intoKriya yoga. Kenaram was at Shrirampur with his teacher for about two years. They then moved to Puri, to Karar Ashram, where Kenaram stayed for about 25 years. After taking Sanyas, Shreeyukteswar Giri Jee named Kenaram as Swami Narayana Giri.


Once, Kenaram's uncle, Ishwar Maiti, was on a pilgrimage in Puri to drink darshan (to have a glimpse) of Lord Jaganath (Hindu Deity). Swami Narayana Giri was outside the ashram buying vegetables and accidentally came across him. Looking at each other, neither was able to control the tears. Swami Narayana Giri took his uncle to the ashram to stay there for a few days; At the end of his stay, Ishwar Maiti asked his nephew to go with him to Bhisindipur, but this was inconceivable to the Swami. As there was no successor to inherit Ishwar Maiti's property, Ishwar Maiti donated everything he owned (the lands belonging to Iswar Maiti, Sareswar Maiti, Allhadi and Kenaram's mother) to Swami Narayana Giri. When Shree Yukteswarji left his body in 1936, Prabhují moved to Bhisindipur where he established an ashram on a property named after his teacher: Shreeyukteswarji Ashram. Every year, Prabhují returned to Puri for the equinox celebrations, which marked the anniversary of the founding of Karar Ashram by Shreeyukteswar. He would stay there for a month meditating at the tomb of his teacher and then return to his ashram. After Ishwar Maiti's passing, only Masima remained to take care of the ashram, and as it was still active, it became a great blessing to it. He remained there for the rest of his days and soon it was the mass for all the monks who dwelt or visited the ashram. She was a very sweet woman and had a gift for cooking. Anything he made always tasted great. Her specialty, for which she was long remembered with great love, wasdhal, in which he put a spice called randhuni, which grows around the ashram, making it delicious for everyone to whom it served. In 1954, Prabhují created a society to which he transferred all his properties. The society was made up of the following members: Rabinarayan Bramhachari (later known as Swami Hariharananda Giri), Jatindranath Sasmal, Shambhunath Nath and Bhupati Samant. Among them, Jatindranath Sasmal acted as the ashram's secretary; He was a small landowner in the area and he used to serve Prabhují with great devotion for the development of the ashram. Although he was not a direct disciple of Prabhují, he received the high Kriyas from him. During my stay at Sri Yukteswar Ashram in


Bhisindipur, I observed that every morning and evening Jatin Babu used to come to the ashram to meditate and then have a little chat about the development and progress of the ashram, and plan the next few days. At that time his children were young and the whole family was also devoted to Prabhují's interrupted service. I am not exaggerating in saying that his contribution to the ashram was incomparable. He helped save the ashram property from vandals who wanted to usurp it in the name of a political movement. Many old Shreeyukteswar disciples like Bhim Babu, Mukherji Babu and others, used to come from different towns like Handol, Panpara, Sabang, to meditate and learn advanced Prabhují techniques. The first time I met Prabhují, he was in Puri. He had come to Karar Ashram for the annual celebrations. When I saw him, he was sitting alone and quiet, while the others were busy doing something. He made a great impression, always coming back inside. When I approached him and bowed, he invited me to sit next to him, gesturing with my hand, without saying a word. After a few minutes he spoke to me, and I can clearly remember every word he said: "What is your name?" "Krishna" "Where are you staying? At the ashram?" "Yes" "Who have you come with?" "With my grandparents" "Have you come to see?" "No, you have to take the initiation" "Very good, very good, very good. I think you will meditate. You know, I was very young when I took the Shreeyukteswarji initiation. And when are you going to initiate?" "Tomorrow" And I took the initiation the next day in the presence of two masters - Prabhují Swami Narayana Giri and Swami Hariharananda Giri. Then I visited Prabhují every year


that he came to Puri. He often talked to me about Shreeyukteswarji and the masterdisciple relationship. I was deeply motivated by his words and the desire to go live in the ashram grew in me. Later, I had the great opportunity to spend a year with him at his ashram in Bhisindipur, Bengal. He was always active, and it was difficult to serve him because he did not accept anyone serving him. If I did something for him, he would immediately come after the meditation with a glass of milk, or if something was not in its place in my room, he would order it immediately. He always tried to serve others, but he did not accept to be served. Nobody ever washed their clothes, for example. He was always very generous and even shared a single mango from his tree with several people. He never spent money on unnecessary things and had a great sense of saving. During this period, I led a recluse life in his ashram, seeing virtually no one, away from the bustle of ordinary life. Although I had meditated regularly for a few years, he taught me all theKriyas again, and particularly instructed me in the higher Kriyas. I was very fortunate, as I did not usually teach these kriyas except in very rare exceptions. He also shared with me his concern that some teachers were modifying the technique. He also knew Sri Yukteswarji's cosmic astrology, and used it to help people when necessary. Then it was time to go to Puri for the Karar Ashram anniversary celebrations. There people asked him if he knew what had become of Krishna Baba, which was what people called me, since no one knew that I had spent the whole year with him. In his old age he told me again and again what his last wish was: "I have served my guru all my life, now I only wish to die in Puri, in Karar Ashram, and take refuge at his feet. That will be my last great tirtha (pilgrimage). "Everything went according to his wish, except that he could not be buried next to his guru, due to unforeseen circumstances. One year before his mahasamadhi (death), left his ashram in Bengal to move to Puri. He was in very good health at the time. A month and a half before leaving his body, he came to visit me at my ashram in Bhubaneswar to bless him with his holy presence. I asked him to stay, but he replied, "Baba, you know that I have left my ashram to come to


Puri, my only wish is to be near my guru. My time is up. From now on I will only stay there, and not wasting my time here and there. " Since he seemed to be in such good shape and healthy, it was hard to imagine that he would leave his body so soon. The day came when he became ill and had to be transferred to the hospital. He knew perfectly well the time he would entermahasamadhi. He said, "When death comes, it must be in the form of disease, I will not be cured." There was a small truce in his illness, and I took the opportunity to return to Bhubaneswar, in order to attend to certain matters that required my presence. I asked Kalika Baba to take care of him in the meantime. The next day, when I was at the dentist for a routine checkup, he accidentally injured me, causing me to bleed. As he passed me a glass of water to rinse my mouth, it slipped from my hand and broke into a thousand pieces as it fell to the ground. I felt that as a bad omen and soon I received a call from the ashram to urgently go to Puri, next to Prabhují. On the way, a quarter of an hour before reaching Puri, I felt that it was too late, that Prabhují had already left his body. When I arrived, all those close to Prabhují were there waiting for me, Kalika Baba, Brahmachari Raghvananda, and his close disciple the lawyer GC Parida, as well as others. Prabhují entered Mahasamadhi in Puri on October 31, 1985 at 4.30 p.m. I wanted to bring her body to Karar Ashram according to her last will, but I was not allowed to fulfill her wish. We had to take him to the crematorium, in Puri, where his body was cremated in a special place (Swargadwar). His ashes were carefully collected and taken to the Bhubaneswar ashram. This took place in 1985, and since then all his disciples feel his protection and his blessed presence in the ashram. The ashram school, which receives more than 1,200 students, received its name: Prabhují English Medium School. Prabhují used to talk about the life of his teacher. One of the many stories he used to tell relates a sad event that transformed Shreeyukteswarji's life: Shreeyukteswarji was born into a rich family of landowners. The family tradition


was to lead the life of kings, eating delicious delicacies, wearing expensive clothes and going hunting. However, Shreeyukteswarji did not like this lifestyle and particularly rejected hunting. For this reason, he did not receive much consideration from his relatives, who considered him weak and incapable of taking responsibility. They expected him to get involved in material actions, but he didn't want to. He felt that he possessed some internal strength and did not agree with the way the people around him were wasting their energies. One day, a giant monkey came into the mango orchard. It destroyed many trees and caused a lot of damage to the garden. Workers, gardeners and guards tried to get rid of the monkey without success. Shreeyukteswarji's father and brothers joined the others, running after the monkey. Everyone ran from here to there, some trying to scare the animal, others shooting at it, but none with success. By late afternoon, they were exhausted. Shreeyukteswarji's father was still screaming, truly upset at the damage the animal had caused. He yelled at his workers because they had gone to dinner and hadn't yet kicked the monkey out. He left the chase very upset, seeing the bad luck they were having. Tired, they gathered on the terrace, leaving their weapons there. During all this time, Shreeyukteswarji had only been watching the scene. Seeing his exhausted father with great anxiety and disgust, he finally picked up a gun. He spotted the monkey on top of a tree, took aim at it, and fired. The monkey did not move and Shreeyukteswarji looked at him puzzled knowing that he had hit. At once, he felt drops of blood falling from the tree at his feet. Then the monkey, who had remained motionless, Everyone was shouting for joy and clapping their hands; They ran up to him to congratulate him and see the now dead monkey. But he didn't say a single word; He couldn't comprehend such joy, feeling deeply sad inside. That night he could not celebrate with the others, he did not have dinner and he could not sleep. He had proven himself and everyone what he was capable of, but deep down inside he did not want this kind of consideration and recognition. From that day on, his relatives had great respect for him. This incident deeply saddened him, to such an extent


that his life changed, becoming a different man. Later in his life, he would always remember this incident with sadness, however it served for his life to take another direction from that moment on. This is one of the many stories that Prabhují told about Shreeyukteswarji's life. On another occasion, he told an anecdote about an initiation that his master had to give to a rich king of the state of Sehor: The king had requested initiation into the second Kriya technique. Shreeyukteswarji told him that it would be extremely expensive. The king replied that this was no problem for him, that he simply put a price. Shreeyukteswarji considered that to receive the initiation, the person in question had to offer some kind of sacrifice, that the price he had to pay did not necessarily mean money, especially in the case of a rich person like him, for whom the highest amount would only have been small change. . Therefore, Shreeyukteswarji told him to come with the traditional financial donation, fruits and flowers, and also added that the king should come alone in the middle of the night. Hearing this, the king asked if it was absolutely necessary to come alone in the middle of the night. Shreeyukteswarji did not give in, saying that those were the specific conditions for him if he wanted to receive the second kriya. The king lived far from the ashram, in a recreation palace near Puri. The trek to the Shreeyukteswarji ashram was considerable, and the king had to pass through various cemeteries, forests, and cremation grounds. Needless to say, the king was afraid to go through these places alone. When night fell, he took several men and they began the journey. When he got close to the ashram he told his men to go back to the palace. He passed through the entrance of the ashram, went to the gate of Shreeyukteswarji and knocked. The master opened the door, surprised to see him, since he did not expect the king to fulfill the conditions he had set for him. However, he told him to come back the next day as he was not yet ready to receive the initiation, after which he closed the door. The king was frustrated, wondering what to do in such a situation. He did not want to return alone during the night, therefore he decided to spend the night under an ashram tree. When morning came he returned to the palace saying: "I will not make this mistake


again." The next night he left alone, even though he had to keep his eyes closed part of the way hoping that nothing would happen to him. This time Shreeyukteswarji gave him the initiation. Swami Shreeyukteswarji Giri was famous for telling stories that had reference to the teachings of the Bhagavad-Gita and the Bible and for exemplifying Kriya yoga.

The story of the coal merchant Once upon a time there was a merchant who extracted coal from his mine to sell it on the market. He had some work problems and although he concentrated all his energy on solving them, he was not successful. The problems continued for a long time and gradually got worse. Finally the merchant was so fed up that he left everything and went to the Himalayas to meditate. After a long meditation, Lord Ishwara, satisfied with the merchant's sacrifice, appeared to him and asked: "What do you want? What is your problem?" "My lord" - replied the merchant, - "I have serious difficulties with working in my mines and I don't know how to solve them. I would be very happy if you blessed me with a remedy." Ishwara said, "Oh, it's just that. This has a very simple solution. As you know, I have a lot of spirits around me; I can give you one that will do all the work for you." "Wonderful," replied the merchant. "There is only one condition: the spirit needs to work constantly, it cannot stand still for a single moment, otherwise it will devour you! It doesn't matter what job you assign it as long as it stays busy." The merchant said, "Sir, I have so much work that it cannot be finished for many years, don't worry, if that is the condition, I gladly accept it." At once Lord Ishwara disappeared and in his place the spirit appeared. "Give me an assignment," said the ghost. "Take me home first," ordered the merchant. In the blink of an eye, the merchant


and the spirit were standing in front of the house. The merchant could not believe that the spirit was so efficient and he was very happy and grateful to Lord Ishwara. Before the merchant had time to finish his astonished thoughts, the spirit said, "Give me a task." The merchant told him that he had a lot of work for him and that he should take notes: First of all, go to the mine and extract enough coal to fill the wagons; then drive the wagons to the yard where he had to empty them; then return to the mine to extract another cargo and unload it in the yard, continuing until the yard was full. The spirit said to the merchant, "There are many complications. This is only a suggestion, it is up to you how you order me and of course I will do what you say, but I can extract enough coal from the mine and fill the yard directly." "It's fantastic" replied the merchant, "Let's do it like this." When he finished saying this, the spirit disappeared for a moment. "What happened?" asked the merchant. "It's all done," replied the spirit. "Everything you asked of me, the yard is full of coal from your mine." "No, that's not possible; I'll go see it myself." When the merchant was about to take the horse to go to the courtyard, the spirit interrupted him. "Just a suggestion, I can take you to the patio." "Of course, I forgot, of course you can take me." They immediately appeared in the courtyard and the merchant saw that it was overflowing with coal. "Give me a task," said the spirit. The merchant had no idea that all this work could be done so quickly. The spirit had done in a heartbeat the work that a thousand workers take years to do. Thus the merchant suggested many other works to the spirit. The spirit cleaned the house and office, took care of the garden and many other things. But when he finished each task, he immediately asked for more work. The merchant began to get scared as he was running out of tasks and if he didn't give him something to do he would devour him. Finally the merchant started running away from him, but luckily he had an idea. "Take me to see Lord Ishwara," he indicated to the spirit. At the moment they were in the Himalayas and the merchant saw the Lord ahead. "There is Ishwara," announced the


spirit, "go now, I will wait for you here." "Come with me," said the merchant. "This is beyond my jurisdiction," the spirit replied, "I can't get past this point, I'll wait here for you to give me more instructions when you get back." "The merchant wasted no more time and ran screaming towards Lord Ishwara," Lord, Lord, please help me, I beg you! Ishwara replied, "What is it?" "Sir, now I have a bigger problem. Please take your spirit." "What? This is not possible. This was not the deal." "I'm sorry, please help me, I have no more tasks for the spirit and now he will devour me, you have to help me." Ishwara said, "Look, I'm going to tell you a secret." Then he said something in his ear. The merchant was very happy. He came back from the Himalayas and ordered the spirit to take him home, not just saying it when he was already there. "Give me a job." "Go dig a deep well in front of my house." At the moment the well was dug. "Give me a job." "Make seven steps to go down into the well." It was done. "Now do another seven steps to the other side so you can go up." This was so little work for the ghost that in an instant it was done. This time the merchant was very happy, "Now go and go down to the bottom of the well very carefully, making sure that you go through each step when going down and then go up again on the other side paying attention to step on each step when going up without forgetting any . Repeat this job all the time until I give you new instructions. " Now the spirit was completely and constantly busy, and from time to time the merchant would ask him to do something, then return to his constant task of raising and lowering the well. Shreeyukteswarji said that our mind is composed of five elements, five sense


organs and five organs of action, and that it is the product of Ishwara pranidhana. The mind is very turbulent, it will always try to devour us. Our inner well already exists within the spine; it was excavated by the five elements (bhutas) earth, water, fire, air and ether. With the suggestion of our Eternal Father - with the practice of Ishwara pranidhana - the vital force (the Holy Spirit) can go up and down inside and it will never ask for more work. On the other hand you can use it whenever you want for any purpose. In this way the mind is constantly immersed in practice and the spirit can become the Holy Spirit (bramhabhuta)

The prince's story: Once upon a time there was a prince who had three brothers, but he was not interested in being a prince and possessing wealth. This prince decided to become a monk, becoming a very dedicated monk. He practiced diligently and with great devotion. He was highly respected by the local people, who considered him a true renunciate. People used to come from far away to ask for their help in material problems: if someone needed money, they would send them on their behalf to see a landowner and they would certainly receive it. If someone came to him in need of clothing, he was sent to the kings (his brothers) who, knowing that he was coming from his brother, would provide him with new clothes; if people were hungry, he sent them to see rich locals. After a while, the kings, landowners and rich people of the place ended up getting fed up with so much charity on the part of the monk and little by little they stopped meeting his requirements. A poor man went to a landowner asking for money and he refused; the poor man said to the landlord, "But I do come from the famous monk." "It doesn't matter," said the landlord, "I know who sent you, but I can't keep handing out money." The king and other wealthy began to do the same, to the point where it was known to all that the monk could no longer help the people with their material problems and began to greatly lose the respect of the people.


Now the monk was very unhappy! He really wanted to do something for others, but he lacked the power to do so. The monk's mother, the queen, was very saddened by her son's recent bad reputation, especially since he had always been very special to her. The queen sent a messenger to bring her son, but he rejected her saying, "I know she will be very angry, but I will not go." Hearing this, the queen herself went to the forest in search of her son to tell him about her miserable situation. She took him to a river where they used to take him as a child along with his brothers to play, "Now swim across the river," she said. "Dear mother, you know that I already crossed the river once as a child and I'm sure I could do it again, but now I'm older and I don't want to," he replied. "Son, I know you crossed the river once as a child, but I also know that you were capable of doing it a hundred times and that you only did it once. Your brothers used to spend all day swimming from one place to another." He continued saying. "There is a lot of money in the world, but it is in the wrong hands. A quarter of the wealth of the kingdom could be yours. Yours to invest in a noble and divine way, but no, you chose to" give up "that wealth. I say that this is not true renunciation; one must use all the available means at their fingertips, then one is free to choose or let God choose through one. What you practice is escapism, you hide in the forest, far from the people, the responsibilities and the life that God has given you, rejecting the wealth that the Lord has given you, when you could use it for the benefit of the people of the kingdom. Instead, you try to fight the evil that results from not having made use of your share of the inheritance, leaving it at the disposal of selfish hands. Don't you realize that if a good person doesn't fight for their rights, they fall into the wrong hands and cause harm to society? " The queen was not finished yet, she continued this time in a more loving voice, "See my son? This problem, the problem of good people but lacking in wisdom comes from childhood. The escapist nature was visible then and follows it. Being now, for some reason you were afraid to face your responsibilities as a child, and that fear is what makes you act like this now. Although you are getting older it is not too late to change.


Now is the time to face your responsibilities, to use all your capabilities, which I know are many and all of divine origin. "


KRIYA YOGA and its meaning ________________________________

The word Kriya It is made up of two syllables, kri and yâ. In Sanskrit, kri means karma dhatu -, action of the elements and Ya means Soul or Atma. The word Kriya indicates action of the Soul or prâna karma. The first and most important action of the Soul is breathing. The union between the breath and the Soul in each inhalation and exhalation is called Kriya, this is true karma. The person who continuously observes at every moment the union of the Soul with his breath or prana karma is called Kriya yogi. Kri it is action and it is already Soul, Yoga means union. However, describing Kriya yoga in words makes little sense. A person could understand it only through practice. If you want to know what an apple is, a simple description is not enough. Take the fruit, touch it, smell it, look at it and taste it, then you will see what you have heard about it and you will immediately understand what an apple is. With Kriya yoga it is exactly the same. The practice of Kriya Yoga it is based on the breath, the brain and the spinal cord. The breath is the mediator between the Soul and the mind. The brain is between the sense organs and the mind. All our physical actions are reflected in our sense organs through the intermediary of the lower part of the brain, the spine. From this place where the lower mind is situated we pass to the higher mind, then to the breath and finally from the breath to the Soul. And then the other way around. Respiration plays a very important role and resembles a foreign body. The brain is connected to the mind and the mind is connected to the chitta. Chitta is made up of five actions, or five minds, that create fifty different types of results. Chitta is therefore composed of five minds that create twenty-five qualities or natures, each creating two results, one positive and one negative, called vrittis, thus creating fifty different types of results. The vrittis are created by chitta, the higher mind, directly from the Soul through the breath. The object of Yoga is the control of the actions of chitta (yogah chitta vritti nirodhah).


The mind is in constant motion. Our actions, both internal and external, are constantly changing and are reflected by our breath. When we are afraid, the breath is agitated, when we feel joy, the breath is different, it is also when we are angry or going through any type of emotion. When the breath is calm, the mind is calm, a rapid breath generates an agitated state of mind:nischale nischalo bhabet chale bat chala chittam. Only through breathing can we control chitta and reach the state called nirodhah. Nirodhah means to close, to lock up, which means to stop all actions (vrittis) of chitta and thus have easy access to the state of yoga. Control of chitta, stopping the vrittis or actions of the mind, is obtained by controlling the breath. The Kriya yoga technique is reflected in the Guru Mukhi Vidya (Sruti Sastra) - this means that it has to be transmitted from Master to disciple, by a genuine Master realized through initiation and practical teachings. It is not possible to acquire this knowledge through literature, lessons, talks, etc. The technique consists of six levels of practice, known as First Kriya, Second Kriya, etc. Each of them is composed of several steps to follow. Initiation into the High Kriyas depends on the practice and mastery of the former.

FIRST KRIYA, It consists of eight parts: 1.Khechari Mudra

5. Mahamudra

2. Aum Kausala

6. Kriya Proper

3.Guru Pranam 7. Paravasta 4.Hang Sa Sadhana 8.

(true state of meditation) Jyoti mudra

These eight parts give the beginner a correct understanding of his own Prana, life and mastery of his breath, spine and brain, which is the basis of all other Kriyas. The first Kriya also provides the practitioner with development and regulation of their breathing. The beginner is in constant realization of divine light, sound and vibration and although meditation is above these three divine qualities, they help him to maintain correct concentration.


It is not out of context here to mention that Lahiri Mahasaya prescribed a technique. Shreeyukteswarji used to mention it from time to time to my teacher and he also used it all the time in his daily life. The technique is called shamvabi mudra, this means that things are possible. The state of shamvabi mudra can be observed in the way Shreeyukteswarji used to sit: his eyes are open but all his attention is within the bhru (ajna chakra). The practitioner can see in a total or peripheral way. This means that you see but you do not see, and this way of being can be used with the other senses, hearing but not hearing, speaking but not speaking, etc. This is the highest state of kaivalya and it is the best method of true renunciation. This state is mentioned in the Bhagavad-Gita padmapatra mibambhasa,

SECOND KRIYA, develops and regulates the vital force, prana. It consists of five different parts that allow the Kriyaban to find out what the chakras are, open blocks and get rid of the negative effects of planets, stars and karmas that are blocked inside the spine. The second kriya grants the human being Sabikalpa Samadhi: genuine renunciation of the internal elements. You can be totally involved in external life but at the same time in complete renunciation of internal attachments resulting from smell, taste, sight, touch and hearing (as it is written in the fourth chapter of the BhagavadGita), which are intimately connected with money, sex, mind, ego and illusion. The role of the second Kriya among all Kriyas has a tremendous influence on the life of beginners. Provides contraction and relaxation in all five elements. The first part of the second Kriya touches each chakra with the breath (prana). The second part balances each chakra with rhythm (internal sensation) and root sounds. The third part thoroughly penetrates all the elements in the interior of the spine; the sound of the elements is purified and gives control of the internal alphabet (fifty sounds). In this way the Kriyaban reaches true communication with the inner being, which creates the state of absolute zero (Sunyam). The fourth part is meditation itself, a state without thoughts, words, imagination, without qualities or characters, and provides the state of Samadhi. The last part, after meditation, it is jyoti mudra and is different from the jyoti mudra that


is practiced in the first Kriya. This second Kriya jyoti mudra is invariable and its practice does not change in any of the successive Kriyas.

THIRD KRIYA, It is made up of three different parts. The first part allows the Kriyaban to remain above, to float above life (not physical levitation). The second part allows the practitioner to separate from the body, stay above, and enter hiranyagarbha: the golden womb within the being, in the skull. The third part of this particular technique is aimed at continuing in the aforementioned state spontaneously night and day.

FOURTH KRIYA, takes the beginner to the state of breathlessness, thus gaining mastery over life and death, finally reaching "the deathless state" - the body can be destroyed but you always remain in life.

FIFTH KRIYAAs already mentioned, the four kriya allows the Kriyaban to go beyond death and remain in life, the deathless state. The fifth Kriya allows the Kriyaban to go even beyond life, renouncing even life.

It is very important to always continue forward, giving up every step of your progress since these are not the goal. In the state of the SIXTH KRIYA you go beyond life and death, Prana apanam tatha pare, both current of life and death are stopped, there are no manifestations, but there is still a state.

Do you know what this

state is? It is the state of absolute zero. It is impossible that there are no demonstrations but each step is a demonstration of zero; There could be millions of zeros but there is no count: 0 + 0 = 0. It is the goal of Yoga. In the end, this state of nirbikalpa samadhi transfers a supernatural force, a super energy, starting from the fontanelle (Sahasrara) along the spine to the coccyx (Muladhara), the earth. This is the SEVENTH KRIYA, the state of Kaivalyam - the true essence of life, Nirvanum. The Sutras say that this is the state of nirbija- seedless or nirbikalpa samadhi.



KARMA __________________________________________________

Kri, in the word Kriya, it means karma. Normally we understand karma as action, everything we do is karma. Actually what we usually refer to as karma, our actions, is not real karma. Karma is unique. Karma is true action, the original action, and everything else is only a reflection of this original action or as you might say, akarma. The word akarma means that we are not talking about real karma. All actions, both physical and psychological, come from original karma, which in itself is considered to be true, but they are not this karma. This is why they are called akarma, "a" is a proprietary prefix of Sanskrit, therefore the word means "no karma". The Bhagavad-Gita (4, 17) teaches us how we can distinguish karma from akarma and vikarma:

Karmano hypi boddhavyam, boddhavyam ca vikarmanh; akarmanas ca boddhavyam, gahana karmano gatih

This means: "Oh Arjuna, it is not easy to know about real karma; it is something very remote and deep." Here it is better to define it a little more for a better understanding. To know what "karma" means, it is very important to describe "akarma" and "vikarma". First of all, let's talk about akarma: The scriptures say that karma and upakarma (actions and sub-actions) are exactly like bhoga and upabhoga (bliss and sub-bliss). We call actions to everything we do in our daily life, but this is not correct, they are actually sub-actions, and not original actions. You could be building a house, a temple, a charity hospital, or an orphanage; no matter how spiritual the action you take, it will always be a subaction. You must never forget that all sub-actions, including knowledge, ideas, actions of the sense organs or of action, all kinds of mechanisms, are activated by the


true and main action, which is none other than the breath. , the action of breathing (pranakarma) - inhalation and exhalation (prana and apana-swasa praswasayor). We must clarify that the real action (karma) is the action of your breath (pranakarma). It is the electricity that gives light to the bulb, turns the fan blades and drives the motor. The force does not come from the bulb or motor components, but from electricity (positive and negative). Just as the light from the bulb is the manifestation of electricity, similarly all our karmas are the manifestation of our pranakarma. This is the true meaning of karma and alarm. "Vikarma"It is something very different although possibly it is the root of karma found above, beyond and even after it. Vikarma is something that exists to destroy what exists, and destruction is the essence of construction. This should not be misinterpreted, no we destroy something directly to create something else, we are not talking about anything external, everything is a metaphor for our life inside the body. Destroy good or bad characters (karmas) to build pranakarmas. Destruction of akarma is the father of karma , the root of karmas is beyond karma (above and after it) What has been explained in the previous paragraph constitutes the general meaning of karma, although today people understand the word karma differently, assuming that if something incidentally or accidentally happens in their lives that is beyond their control, then it is said that "it is my karma", referring to their destiny, which is there because of past life actions. No matter what people think, even that "fated destiny" can be controlled, destroyed, suppressed, redirected or rechannelled, no matter what karmic state one is in. The distinction between karma and akarma (our daily actions) allows us to understand vikarma. Vikarma means going beyond karma. True karma is the union of the Soul and the breath. Our mind, thoughts, sense organs and organs of action, as well as our intellect and our ego are only reflections of this karma, also called sreshta karma. "Sreshtha karmaya swaha, jyestha karmaya swaha, pratistha karmaya swaha. "

Sreshta karmait means karma that is noble. Jesta karma means the greatest of karmas,


pratista means establishing. We often think that a good deed, a job well done on a material or mental plane, or on an intellectual level, or any other type of deed, is truly good. karma. But actually karma, the original action, is situated within the pituitary gland (ajna chakra); it is the constant interaction of the breath and the Soul. To define in a simple way how the karma, we can quote many Hindu legends. For example: Krishna's mother, Yasoda. This used to beat the milk to make butter (dadhi manthan), using a stick attached to a string, moving it from left to right to separate the essence (butter) from the milk. In the same way karma is separated from life by moving the breath up and down, performing Iswara pranidhana. In another legend, Indra (the lord of the sense organs and the organs of action, the lord of the Indriyas), the King of the Devas (gods) was turned into a doll by the curse of the sage Durvasa. On the advice of Lord Sri Bishnu, the lord of touch, Indra churned the seven oceans with the help of the devas and danavs (demons, asuras). History says that the instruments that Indra needed for this were: a.- Meru (Mandar- peak of the Himalayas) or the spine, which is like the peak of a mountain. b.- Ananta Basuki (the legendary snake, used as a rope) or, ida and pingala that symbolize a snake, like the rope. c.- Kachhap / Kurma (Kurma nadi, as the scriptures say- the great land turtle) or the final part of the spine and the beginning of the brain, as shown below.


! Figure 3.



Figure 4. The metaphorical meaning of the legend is the spine of the human being with the ida, pingala and sushumna inside it (see figure 8, page 68). Kurma nadi, the circle that balances the pituitary and pineal glands, is the final part of the spine, as shown in figure 4. Pranaswarup represents the gods, devas, while apnaswarup represents the demons, asuras. By shaking the seven oceans (the seven chakras) we remove our karmas, which are hidden under the petals of the chakras, and we separate and liberate ourselves from the existing karmas of the past (prarabdha karma).

Now we have to explain how karmas are transferred from one life to another. Srimad Bhagavad-Gita (8, 3) says: akshram brahma paramam, svabhabo-dhyatmam ucate; bhuta-bhavodbhava-karo, visargah karma-samjnitah

The supreme personality of God says: The indestructible, transcendental and living entity is called Brahman, and his eternal nature is adhyatma, being. The action pertaining to the development of the material bodies of the living entities is karma. In the last breath of the body, the karmas enter infinity (bisargaha) with the prana (breath). Life waits for the cycle of planetary order (mahadasha) and then takes on a new body. Life is always a cycle, a period, a kala and it is controlled by Iswara. A normal life span, according to the bimsottari calculation, is one hundred and twenty years. Within this, for example, the mahadasha of Saturn is nineteen years old. Suppose someone is born in the mahadasha of Saturn - Mercury antardasha - with fifteen years and six months remaining in the mahadasha. This means that in his previous life he left the body three years and six months after the mahadasha of Saturn. With the first breath of the new body, infinity opens in the form of a swan (hansa-soham, which is a form of omkar and all karmas descend on the spine in alphabetical order and in alphabetical order, taking their place


within the different petals of the chakras, therefore each petal is a key point to open so that we can extract the karmas present there. taking its place within the different petals of the chakras. Therefore each petal is a key point to open so that we can extract the karmas present there. taking its place within the different petals of the chakras. Therefore each petal is a key point to open so that we can extract the karmas present there. The first manifestation is that of the logo or alpha. In the Bhagavad-Gita it is written: First is "a'kar" - form in the formless; then "aa'kar" - the manifestation with form; ee'karthe manifestation with energy (prana); dirgha ee'kar (extension of ee'kar) - the prana is spread or scattered; u'kar is the following - the foundation of prana; dirgha u'kar (extension of u'kar) - the canopy of prana; ru'kar- the form of matter; the extension of ru'kar - the manifestation of organisms; e'kar is the whisper of yourself; ei'kar is the answer; o'kar is shock; ou'kar is repeated sound or echo; anusara (◦) - go backwards; Bisargah- 8 (¥) - means arrived again, back home, to the place from which you have been manifested; Chandrabindu (‫ )ﻦ‬- everything is manifested by the sun and the moon, the symbol of Chandra (moon) and bindu (point) or the body and the mind, the mind and the soul, beginning and end together. A'kar and kshya kara united, alpha and omega, beginning and end of the breath united, or end and beginning of the breath united. Beginning of life and end of death together. Sabda brahman- At first it was sound. Due to the friction of time, sound and vibration manifested themselves - the difference between the two is very little. Just as there is a great difference between earth and water during creation, there was very little difference between sound and vibration (air and ether). In the middle is the fire element - manifest in visible form. Everything descends with a sabda (sound), the alphabet in alphabetical order - ang, aang, ing, iing, etc. Just as the last karma accompanies the prana to infinity (bisargaha), in the same way, when a new life begins, all the karmas are transmitted to it. After karma has been experienced, suffered or enjoyed, any karma that has not been experienced will remain with the karma of the present life until the point of death, transferring to the next life. If


a person attained complete realization and was able to eliminate all his karmas, good and bad, positive and negative, by entering the state of kaivalyam, it would be possible that the remaining karma would be absolute zero. Then life would return to bisargha (infinity) again with the manifestation of absolute zero. Without attaining bisargaha there is no realization (kaivalyam) possible, no cyclical order. Bisargaha is the mediator.

Nothing would exist in this world were it not for this incessant interaction between the breath and the Soul. This activity is also calledanahata karma, which means that this karma never ends, never stops, and that all other karmas (everyday actions) are only its reflection and therefore are transitory. This karma continues even after the body has been destroyed, just as it existed long before our body was created. Aham atma Gudakesha Sarva bhutasaya sthitah Aham adis ca madhyam ca Bhutamam anta eva ca. (Bhagavad-Gita: 10, 20)

This interaction of the breath, prana karma, and the Soul, atma karma, existed before the body, exists in the body and will exist after the body. It exists since the most remote times; it exists in all beings of creation. The body is destroyed from time to time, but the pranakarma remains. Pranakarma, the action of the breath, is called KRIYA. It is the root of everything and the destroyer of the karmas of the past. The observation of karma in its action within the body is yoga. The deepest essence of spirituality is therefore contained in Kriya yoga.


The original technique of KRIYA YOGA ____________________________________

The teaching of Kriya yoga is gradual. It is divided into six steps, known as the first Kriya, second Kriya, etc. The beginner begins with the first Kriya. Later, after practicing for a while, if the required level of progress has been reached, the individual could receive the second Kriya and thus advance to the higher Kriyas. The first Kriya constitutes the base, the foundation that allows progress on the spiritual path. It gives access to the knowledge of the body, the Soul and the chakras. It allows the understanding of the physical, astral and causal bodies, as well as the respiration, its functioning and the laws that govern it.The basis of all other Kriyas is contained in the first Kriya. The techniques that compose it are the necessary tools for a spiritual life. There are three very important things in Kriya: Keep your tongue turned up and back all the time,as long as you're not talking, obviously. Keep your spine erect,sitting or standing up straight, standing preferable. When you need to bend your body, do so, but always returning to an upright position. Krishna says to Arjuna in the second chapter of the Bhagavad Gita: “You feel like a coward; you must sit like a warrior, hold your bow even when you are not fighting. " The simple act of sitting upright will help you greatly to defeat your enemies, because you will be prepared. Straight back, tongue turned back, andlong and deep inhalations and exhalations with the sound ee-kar and ra-kar, are the three most important things. Even if you are not fighting, practice. Your arch is your spine.


Khechari Mudra ______________________

The practice of meditation in Kriya yoga It is always accompanied by a particular posture of the tongue, which is rolled back against the palate. This posture is known as Khechari mudra. The Vedas say that the first door that gives us access to Brahma is the control of speech: Brahmasya prathama dwara bak nirodhah. The vital force or pranashakti constitutes the necessary energy for each one of our actions. The tongue, the organ of speech (bak), is the main source through which we expend this energy. Through the practice of khechari, all our thoughts return to the source from which they came, to where they were created. The word khechari is composed of two parts: kha, the void, and chara, to remain or dwell. The state of emptiness is comparable to a blank page in which thoughts appear in the form of words or phrases, letters or sounds. All our actions, whether they are verbal or not, are preceded by thoughts or, to put it another way, by words that stimulate the tongue. Khechari is a means of direct access to the state of emptiness. Thanks to regular practice of this technique, the tongue is finally able to roll back enough to enter the nasal passage, stimulating the nearby pituitary gland. Due to this stimulation, the thoughts, desires (kamana) that affect the tongue as we have described, return to their source, the Soul. This spiritual practice is called khechari sadhana. It is very powerful and gives dominion over speech or vak siddhi, words are then endowed with divine strength and power. By placing the tongue in this way, the yogi harvests soma, the divine nectar, the precious liquid of immortality (amrita), which flows drop by drop from the pituitary gland. You also get better control of breathing, which can be conducted through one or the other nasal passage. The language has the particularity of being one of the organs of the senses, taste, and one of the organs of action, speech. We can easily understand its very important role and the predominant place it occupies in spiritual practice. It allows us to express what


we experience through the sense organs, while being a part of them. The expressions of the five elements, emptiness, air, fire, water and earth, the expressions of the ego, of knowledge,gyanaand vigyana, of peace, illusion and spirituality; everything has to go through the language. It has the power to make a life happy or unhappy. Speech allows us to have an opinion on what others say. The world can be conquered through sweet and divine words, without any other action, because the world is a world of sound, shabda jagat.

! Figure 5.

It is important that our language remains in harmony with the divine for all these


reasons. The effects of khechari mudra are also beneficial for the digestive tract, gums and teeth. From a psychological point of view, internal mental talk sometimes reaches such proportions that some people speak out even when they are alone. Khechari allows you to control this type of phenomenon. Khechari sadhanaIt is practiced from the beginning and throughout the meditation (Kriya yoga), but it is also practiced during daily activities as long as you are not talking. In this way, the person who practices this technique is able to remain united with the divine, manifesting control over speech automatically. Thus, when he is to speak, the words reveal the divine force taking the form of divine thought.

Kriya Technique: Throughout the practice, the body must remain upright, the head aligned with the body, without agitation, in perfect calm. Pranashakti penetrates the body at the top of the head and through the browbones, bhrukuti, at the base of the nose. Then the yogi acquires knowledge, then going beyond it. Sama kaya sirogribam, dharayann achalam sthirah; samprekshya nasikagam svam, disa canavalokayan. (Bhagavad-Gita: 6, 13)

The Kriya Technique and the Eight Steps of Yoga: The eight steps of yoga according to the Yoga Sutras of Patanjali are as follows: 1. YAMA (Absolute internal control and self-control) 2. NIYAMA (rules and norms for the inner life) 3. ASANA (posture) 4. PRANAYAMA (breathing techniques - prana sanyam) 5.PRATYAHARA (isolation of the senses - renunciation) 6. DHARANA (concentration, contemplation)


7. DHYANA (state of meditation) 8. SAMADHI

The first Kriya of Kriya yoga, with its different techniques, corresponds to the eight steps of yoga according to Patanjali. The correspondence is as follows:


Patanjali Yoga

1. Guru pranam

The first two techniques (bowing down to our

2. Ishta pranam

Alma) correspond to YAMA.

3. OM technique

Techniques 3 and 4 correspond to

4. Hang Sa sadhana


5. Mahamudra (the perfect posture)


6. Own Kriya (based on breath)


7. Paravastha (going beyond the




8. Jyoti Mudra (the mudra or posture of the inner light).


Effects of the technique ___________________________

The first and second techniques are called pranam and correspond to YAMA in yoga according to Patanjali. YAMA means gaining internal control, self-mastery (samyama). Nothing can be controlled from the outside, since the root, the key, is in our spine. This is why in the first two techniques we bend the spine forward, making the magnetic life force flow along the spine. Suppose we take an iron bar and quickly bend it several times, the iron heats up immediately. This is because the magnetic force creates energy. Similarly, if you bend the spine several times with life force, the vacuum, which is at the top of the head, will create pressure down to the coccyx. The void is always at the top of the head; that's why we have balance. When we bend forward, the vacuum magnetizes the spine. When emptiness leaves the body, so does life.

"Shunya dhatur bhavet prana" The void is our life force.

Prana shakti, or vital force, flows up the spine from top to bottom and inversely from bottom to top. In this way all the centers (chakras) are "touched" by the vital force and the emptiness, located in the skull. The individual life force or prana flows from the bottom to the top, while the emptiness flows from the top to the bottom. Let's take the example of a bottle filled with liquid. If we turn the bottle upside down, the air bubbles that in our practice represent the vacuum, descend towards the base of the bottle, while the liquid, in our case the life force, rises towards the neck of the bottle. . This double movement of emptiness and prana in opposite directions purifies all centers (chakras) and gives us control. This practice confers mastery over YAMA, the first step of Patanjali yoga.


YAMA It is composed of five parts: 1. Ahimsa or non-violence, absence of jealousy. Its control is located in the first center (chakra). This is the seat of the earth element and food (aushadhi). Food, the main sustenance for life, gives rise to violence (himsa) and jealousy. Establishing nonviolence, ahimsa, means renouncing our enemies. Our first enemy is the sense of smell, consisting of kamanas or wishes. It is located in the first center (chakra), at the base of the spine, in the coccyx. Among the kamanas, desires, it is particularly interesting to highlight the desire for material wealth, located in this center, since it is a source of violence. Ahimsa pratisthayam tat sannidhau bairatyagah. (Yoga Sutras: 2, 35) 2. Satya means truth, and is located in the second center or chakra, located in the sacrum. When Satya or truth is established here, the energy, pranashakti, is directed to create more prana, divine energy. Instead of depending on the sense organs and particularly on the sexual organs, we will depend on the result, the fruit of Kriya (Kriyaphal). Satya pratisthayam Kriyaphala ashrayatvam. (Yoga Sutra: 2, 36). 3. Asteya (do not steal) means to move slowly but firmly. The thief who steals an object does so with a strong and abrupt jerk. Our mind should not act like the thief, but move slowly with determination. Asteya corresponds to the third center (chakra) in the lower back, the center of the mind. When asteya is established, the mind is purified, like a gemstone on a divine throne; the most precious of treasures. Asteya pratisthayam sarvaratnopasthanam (Yoga Sutra: 2, 37) Four. Brahmacharyait is located in the heart, in the fourth center (chakra). The heart is the root of ignorance and the ego; therefore we must establish the nature of Brahma, the divine creator, in this center. Brahmacharya is sometimes wrongly said to mean chastity, the preservation of semen. But actually Brahmacharya means abiding in Brahma (Bramhe charati, Bramha acharati, the one who practices Brahma enough), in our divine nature. In this life our breath (the air in anahata) is our first Brahma. In this way, a sufficient amount of prana shakti or vital energy is generated in the body. When the breath is unstable, agitated or restless, our life force is wasted. On the other hand, if


we establish our mind in Brahma, the vital force (virya) is increased. Bramhacharya pratisthayam viryalabha. (Yoga Sutra: 2, 38). 5. Aparigraha is the fifth and final component of YAMA. Graha means planet in Sanskrit, and designates everything that creates barriers, obstacles and illusions. Thus, in the fifth center (chakra) located in the cervical area of the spine, is the root of illusion and imagination. From here all kinds of hallucinations and visions are created. This center is therefore not a stable base, or firm ground for spirituality. The word aparigraha means to go beyond the obstacles and barriers caused by the visions and hallucinations that come from this center. In this way we will be able to know our creation, to find out how and where we were created. Aparigrahasthairye janmakathamta sambodh (Yoga Sutra: 2, 39) These siddhis, perfections, can be obtained through YAMA, practicing the first and second techniques of Kriya yoga, guru pranam and ishta pranam. YAMA has to be reached from the inside, establishing its dominance in each of the five parts that we have previously described, and cannot be reached from the outside. One has to go to the root, to the centers located in the spine, since the organs of the senses and of action are directly related to them. The relationship between the chakras, the sense organs and the organs of action is as follows:



Organ of sense

Organ of the action




excretion (rectum)




reproduction (sex)




locomotion (legs)




manual skill (hands)




speaks (language)

The third and fourth technique of Kriya yogathey correspond to NIYAMA, the !61

second step of Patanjali's yoga. NIYAMA is ni yama, which means control at the essential level: at the level of the vital force and the breath. Like YAMA, NIYAMA is made up of five parts that we will examine in detail later. NIYAMA consists of rules and regulations for spiritual life. The third technique of Kriya yoga is the OM technique. Numerous texts have elaborated the meaning of the syllable OM. The one that we will give in this work is based on the form of the breath, OM kausala hangsa sadhana. The meaning of OM is related to our breath, with the path it takes to penetrate the human body. The shape of OM and that of the swan (hansa) are practically the same(see diagram) both are in the form of the life force.

Figure 6.


Even when the swan is swimming in the water it never gets wet, its body never absorbs the water, and the water remains intact. The nature of the swan is to find white gelatin in water, which is practically invisible, possessing the essence of water. If you mix milk and water, the swan has the ability to separate the two substances by drinking only the milk, the essential part, the one it needs. ... Yat sarabhutamtat grihitavyam ... Similarly the one who practices Hangsa Sadhana will be able to live in the material ocean while remaining completely detached, untouched by it, and will be able to separate and collect the essence of life from the material ocean in a short time ... swalpa ayur bahabachha bighna ... OM is also the root of all mantras, that is why all of them traditionally begin with OM. Tasya vachaka pranavah (Patanjali 1, 27): the syllable OM (omkara, the form of OM) is called pranava vachka, which means that it is the symbol of the respiratory system of man. The air that enters and leaves the nose, traces an OM


! Figure 7.

Breathing is simply taking in oxygen. Life force and oxygen make up pranashakti. We have numerous pranashakti within us. When the breath penetrates the body, taking the form of OM as we have described, it gives rise to fifty types of sounds. In a flute, air enters one end and passes through six holes creating a multitude of tones and melodies. In the same way the breath creates forty-nine sounds (fifty with OM), which constitute the alphabet. Pranashakti, vital force, flows up the spine to the fontanelle, thus crossing the six centers (chakras). The internal alphabet manifests itself in our mind in the form of thoughts, which are expressed in words made up of letters. This is called akshara brahma. Our mind, thoughts, intellect, ego, dreams and desires for action are but a reflection of this internal alphabet created by our breath. (See the previous chapter


"Karma") Any action we take is only a reflection of our karma and it always comes from the Soul. After emerging from the Soul, it travels down the anterior part of the spine, is reflected in the sense organs and is manifested through the organs of action (arms, legs, rectum, tongue and genital organs). The return from the outside to the inside follows the same path in the opposite direction. The OM technique is very important to gain control over the functioning of the breath from within (pranashakti). Breathing affects the pituitary gland (ajna chakra) in two movements, one inward on the inhale and one outward on the exhale. The inward movement is called SA, and the outward movement is called HANG. The summary of the OM technique is called HANG SA sadhana, or HANG SA practice, which is based on the double movement of the breath. HANG is what comes out, what manifests itself, ego (aham). SA is the Soul, where the little being has no place. The OM and HANG SA sadhana techniques correspond to NIYAMA, the second step of Patanjali's yoga. The breath circulates from top to bottom, descending from the fontanelle to the coccyx through the anterior part of the spine, and then ascending through the posterior part of the spine, from the coccyx to the fontanelle, crossing all the centers (chakras). In this way NIYAMA is reached. It includes five parts: 1. Saucha, purity. By establishing saucha through practice, we gain the divine sensation of the Soul, isolating ourselves from physical sensations, going beyond attraction and repulsion. The mind is empty, fear is absent, and there is no expectation. 2. Santonsha, happiness. By establishing santosha in the second center, the highest form of bliss, uttama, is obtained. The pleasures obtained in the second center are not satisfactory if they are the result of external pleasures, such as sexual pleasure for example. On the other hand, santosha is an inner pleasure and gives perfect satisfaction.


3. Top, the third element of NIYAMA represents heat in the body. The friction of the breath when inhaling and exhaling creates an internal fire called the agni lid that burns all impurities from within. By setting lid on the third center, in the lower back, one gains control over the indriyas, the sense organs, which have the tendency to draw the senses outward. Indriyas are thus purified by the mind 4.Swadhyaya. This word is made up of two parts: Swa, which means oneself, and Adhyaya, which means to know or study. Swadhyaya is therefore an inner study, the study of being, which grants the union of the individual soul with its ishta devata, the energy that animates the breath and brings it (in addition to other effects) to the center of the heart. 5. Iswara pranidhana. The constant practice of iswara pranidhana bestows the siddhi (perfection) of samadhi. Through constant observation of the breath entering and leaving the body, one can reach the formless state. The word iswara is composed of three syllables: the first "i" means the power (Shakti) that we inhale, which penetrates the body with the inhalation. The second syllable, swa, is Alma. When Shakti and Alma unite, they give rise to the form called "rakara", the syllable "ra", the breath, which comes out on the exhale. "Ra" means light. This inner light manifests itself in material form. Ikara shakti dayaka: The "i" form provides shakti, energy or power. The reflection of this energy, its action, is the syllable "swa" (swakara), which is ego. The ego manifests with force and power (shakti) when it reveals itself outwards, taking at the same time the form of the syllable "ra" or "rakara", which means light (Jyoti) because "ra" is the seed, the bija of fire.

The five parts of NIYAMA, as we have explained, are located in the first five centers (chakras) of the spine. It is not possible to practice NIYAMA from outside. Even if we constantly repeat that we are practicing YAMA and NIYAMA, abstaining from sexual relations, developing purity, absence of violence, etc., if we do not practice a


sadhana that allows us to access the root, which is located in the chakras located in the spine , all this effort will be in vain. The practice of yoga must be carried out with care and attention, especially by beginners, who must be extremely cautious regarding the idea of leading an austere life, in solitude, away from family, isolating themselves from the world to be able to achieve mastery over YAMA and NIYAMA. This type of illusion occurs frequently, but it is not the normal result of meditation. It is better to move slowly but firmly in order to avoid this type of stumbling. One who practices the technique of OM and Hangsa sadhana can attain "sabikalpa samadhi", a high state essential to stay away from worldly life. Thus you will remain in the bija (seed) in sabija / sabikalpa samadhi. AsanaIt is the third step of Patanjali's yoga. In the field of yoga there are numerous asanas or physical postures. Patanjali tells us that the posture should be calm and pleasant: shtira sukham asanam (yoga sutras: 2, 46) However, posture is not only about the physical realm. By concentrating attention on the pituitary gland, the qualities described by Patanjali in asana are obtained. The two petals of the lotus in the ajna chakra are the true asana lotus posture, not cross legged but the symbolic hangsa cross posture, these petals being the true asana seat. In order to reach this state, we must first open an internal passage located in the spine. Mahamudra, the fifth technique in Kriya yoga opens this channel and allows us to establish ourselves in the pituitary gland. Maha means great, and mudra means posture. This great posture affects all the different parts of the physical body. It also has profound effects on a mental, psychological and spiritual level. Its effects on health are splendid, preventing diseases and even stopping them if they are in their initial phase. The root of most diseases is in the mind. Even the illnesses of children are mainly of mental or psychological origin, and may also be due to genetic inheritance. Accidents also occur largely due to psychological problems rather than mere fatality. Mahamudrait acts directly on our mind; this is why it is so efficient. All our mental states, our moods, etc. they constitute blocks, located in one or another center (chakra) of the spine. !67

Our mind could be divided into two parts: the higher mind, located in the upper part of the brain, and the lower mind, located in the lower part of the brain and the spinal cord. The lower mind is divided into five parts or five minds: mind based on health, mind based on sex, mind based on mind, mind based on ego and mind based on peace and spirituality. These five minds are interconnected with the five koshas: annamaya, pranamaya, manomaya, vigyanamaya and anandamaya. Problems always manifest themselves through the koshas, as well as all the things that happen to us, both good and bad. These are reflected in our higher mind, in our psyche, and materialize in our body in the form of diseases. The content of the koshas, sometimes from previous lives, is stored within us as seeds or desires, often subconsciously or unconsciously. Mahamudra allows us to empty the koshas and leads the practitioner directly to the ajna chakra.


PANCHA KOSHAS ____________________

The first of the koshas is annamaya kosha. Anna means food and medicine, being provided by the earth. All pleasures and riches, as well as food in the form of grains, plants, leaves and roots, should be used only as medicine. Wealth and possessions, both real and personal property, are related to annamaya kosha and should only be used as remedies. When this kosha is not open it is very difficult to take control over the matter. Mahamudra is an invaluable aid in controlling this level. The second kosha is pranamaya kosha. Prana is life. We are born from prana. Pranamaya kosha is linked with the second center, swadisthana chakra, located in the sacrum. All creation, all living beings, come from this center that is linked to sexuality and sexual pleasures. The root of life is here. All problems and blocks in the sexual realm can be removed with the practice of mahamudra. Manomaya koshacorresponds to the third center, manipura chakra, in the lumbar area of the spine. This is a very delicate center, located between the higher elements, air and emptiness, and the lower elements, earth and water. It is the seat of the mind and leads to imbalance and instability, the ups and downs of life. The mind likes to play with the mind of wealth or the mind of sex, located on a lower plane, it also likes to play with the mind of ego and the mind of illusion, located on a higher plane. The scriptures tell us that the mind is responsible for the attachment to bad thoughts, thus creating a prison of matter and sex: manah eva manushyanam badha moksha karanat. The mind can change through food or sex. She has no control over herself, thus being extremely delicate. Vigyanamaya kosha. Vigyanait means unfathomable knowledge or science. Such science can create a big ego or it can help develop inner peace. When the ego grows, doubts, imbalance, anger, pride appear, the individual fears for his life and remains always on the defensive. He's moody and violent. However, vigyana means acquiring


inner knowledge, knowing the science of creation and the way it reaches the human being. It is the knowledge of life and death in each moment, in each inhalation and exhalation, thus the balance is reached, free from fear and doubt. In this divine state there is no more nervousness or defensive attitudes on a physical plane. Mahamudra helps to develop this inner knowledge.

! Figure 8.

Anandamaya kosha. This is the level where you get peace, when you reach the state of emptiness you gain access to the divine. Unfortunately at this level illusions, hallucinations and imagination very often develop. This is a game that looks like


spirituality, but is situated on a psychological level with all kinds of fantasy thoughts and images. Instead of creating peace, it becomes an obstruction to it. People who are influenced by anandamaya kosha in a negative way develop a type of material illusion that can sometimes border on spiritual insanity. At best you only get pleasure, but true peace is out of reach. An instant of peace that is not permanent is only illusion. Vishuddha chakra, the center located in the throat, can be very dangerous, especially for the beginner, if it is not understood correctly. At this level, the role of an authentic spiritual master is preponderant because only he can give adequate advice to prevent the disciple from straying and getting lost in dead ends, wasting time in daydreaming, developing ego, spiritual vanity, rigidity and austerity. These five koshas were created in the seventh step of Soul manifestation (see figure 1, page 8). Food, life, mind, knowledge or ego, then ananda (happiness) or illusion after the creation of the human body. Through the practice of mahamudra it is possible to understand the functioning of the five minds through the five koshas and to see their effects on the psychological and physical plane. As far as spirituality is concerned, mahamudra is very powerful. The two nadis (energy channels), called ida and pingala, are found within the spine blocking vital energy on each side, thus preventing it from circulating. Mahamudra helps to unblock the pressure exerted by ida and pingala, separating them from each other, thus opening the middle passage called sushumna Sushumnait does not correspond to any particular nadi (channel). Rather, it is a channel that opens thanks to the practice of mahamudra, pushing the ida and pingala to the sides. Thus the fluid can flow downward. Unless this channel is open, the life force, pranakshakti, cannot rise to the pituitary gland, bhrukuti, and penetrate it.


! Figure 9.

When this channel (spinal cord) is open, the yogi obtains jnana, vijnana and the state of atmatripta, achieving complete satisfaction on the spiritual plane, inner peace and free access to the pituitary gland (kutastha). The senses (indriyas) are thus perfectly controlled and the yogi reaches the state of union, acquiring balance on all things (Bhagavad-Gita: 6, 8). Mahamudra, as it is practiced in Kriya yoga, is a scientific and efficient procedure to obtain these results.


THE PRACTICE OF KRIYA ____________________________

After performing mahamudra, we practice "Kriya." In Patanjali yoga, "Kriya" corresponds to the state of pranayama. As mentioned earlier on page 41, progressive training in Kriya yoga comprises six levels called: First Kriya, Second Kriya, etc. When the Kriyaban receives high kriyas, the technique only changes in the part concerning meditation, the techniques described up to mahamudra remain the same. Only the breathing technique (Kriya) changes, bringing the breath to more and more subtle states. This technique has no connection to practices related to breath retention or practices in which you count while inhaling, holding your breath, and then exhaling, trying to control your breath over time in these three respiratory phases. PranayamaIt consists in staying in this posture, asana, in the pituitary gland, kutastha, and in practicing "Kriya", the breathing technique. The breath is sectioned, then suspended, there is no inhalation, no exhalation, no retention (tasmin sati swasa praswasayo gatir vichedah, Yoga sutras: 2, 49), this is the definition of pranayama given by Patanjali. The long and deep breathing of the first Kriya gradually brings the practitioner to the breathless state. It is an automatic process. The following Kriyas referred to as High Kriyas accelerate and deepen this process. In the technique of "Kriya”, The vital force flows through the interior of the spinal cord rising to the pituitary gland. It rises from one center or chakra to another, being then offered to the divine at the top of the head.


THE FIVE PRANAS _____________________

The human body contains five pranas, pancha vayus, which are the fifty pranas or airs mentioned above, in a condensed form. These five pranas are found in the five centers. Their names are: Prana, Apana, Samana, Vyana and Udana.

! Figure 10.


Pranaand apana correspond to the movement of the breath. Prana is the life force related to inhalation. It represents all the elements that penetrate the body and, as such, it also concerns food (anna). What we eat is prana, life. Prana is related to the nose, where we breathe. Then the breath descends to the coccyx where the sense of smell is found, muladhara chakra. Apanacorresponds to the exhalation in the respiratory movement. It represents all the elements that leave the body. Related to the mouth, tongue and speech, it is located in the second center. Swadhistana chakra, in the sacrum. Samana corresponds to the eyes and sight. Vyana It is related to the sense of touch and the skin. Udana It is related to the sense of hearing and ears. We speak, we express ourselves and we taste the pleasures through these five types of airs or pancha pranas, related to the sense organs. Udana, the fifth air, vayu, is associated with sound and is located between the cervical area and the pituitary gland. When the udana zone has been crossed, the yogi is in a special state of consciousness, above the four elements, earth, water, fire and air. The air that is exhaled in the respiratory process is called apana. The word apana means: light. Apana is also composed of smoke, which is close to fire. When prana, apana and samana come together, or in other words, when breath, fire and carbon dioxide come together, they help the levitation of the prana, the mind and the senses, not the body! Udanajaya jalapankakantakadishvasanga utkrantisca (Yoga sutras: 3, 40) The mind and senses experience a feeling of great lightness. The Bhagavad-Gita tells us that the yogi should pour prana into apana. To do this, the yogi sends the breath, prana vayu, to the divine fire of the Soul, called apana; in this place the vital force is digested. This is accomplished through long, deep, subtle breathing. This practice is called pranayama or prana samyama, union (samayam) with !75

breath (prana). The process consists of raising the first air, which is located in the coccyx, and offering it to the divine fire, located in the skull, brahma guhayam, repeating this process with each of the following airs from the following centers, one after the other. Pouring prana into apana means offering the breath to the divine fire or in other words, sending oxygen through a long, deep and subtle breath. This practice, known as pranayama, According to Patanjali, the steps that follow pranayama are pratyahara, withdrawal of the senses, dharana, concentration, dhyana, meditative state, and samadhi, immersion in the formless state. After the practice of "Kriya", which is pranayama, the yogi must access the following states of yoga. When a yogi practices pranayama and obtains samyama, the union of breath through pranayama, the causal body goes beyond the pituitary gland. In fact, the yogi must go even beyond the causal body and reach dharana, dhyana and samadhi, the last three steps of yoga, according to Patanjali. When the essence of the physical body has withdrawn to the astral body, located in the spine, then the astral body can withdraw to the causal body. This is the state of pratyahara. Then the causal body rises and crosses the pituitary gland and the yogi experiences the state of samadhi, which is the highest goal and result of his practice. This samadhi is known as savikalpa samadhi, the formless state. Savikalpa samadhi must be brought back to the physical level. Then the yogi remains in nirvikalpa samadhi, interacting in the material world without pain, while remaining in samadhi. This is the goal of our practice.

(Samadhi bhabanarth kleshatanukarnarth ca, Yoga Sutra: 2, 2)


The God within is then manifested in the life of the yogi. After practicing “Kriya”, The yogi enters paravastha, thus attaining pratyahara and the following states of yoga described by Patanjali, to finally attain the state of samadhi. In the second verse of the Yoga Sutras, Patanjali defines yoga as controlling or stopping the actions of chitta: yogah chitta vritti nirodah. The five pranas-prana, apana, samana, vyana and udada-are responsible for the five types of vrittis or actions originated by chitta. Furthermore, each of these five actions can be of two types: painful or non-painful: vrittayah panchatayah klishta aklishtah (Yoga Sutra: 1, 5) These are originated by chitta through breath. The Kriya technique, in addition to other effects, allows to withdraw the five breaths (pancha pranas) and consequently obtain control of the actions of chitta (vrittis), stopping them, this being the true definition of yoga. Our karmas (actions) and their results are stored in a subtle plane, in our five centers, chakras, in the astral body. Kriya yoga consists of offering these karmas to the Soul through breathing. The Vedas tell us that only the breath, the vital force, can have access to the Soul, not even the mind or the intellect. Pranasya ayama is pranayama: when the breath remains in the Soul, this is called pranayama. PranayamaIt is therefore the key that gives access to dharana, dhyana and samadhi, the last steps of Patanjali's yoga. When the prana is at rest, the yogi experiences dharana, concentration on his being. When he remains in this state, he attains dhyana. The objective of the "Kriya" technique is to direct you towards these states of dharana and dhyana, giving access to the true cause of existence, matranirvasam, the formless state. When the yogi goes beyond form, he realizes his original form, swarupam, the Soul, similar to emptiness or emptiness, shunyam, also called samadhi. The yogi could remain in this state called brahamavastha. In Patanjali yoga, one can talk about the existing steps up to pranayama, then everything is completely different, becoming indescribable. Once pratyahara is reached, the yogi is beyond pranayama and Kriya. Then come dharana, dhyana and samadhi,


which are very close to each other and flow from one to the other without any real separation. Patanjali defines dharana as: unha bandha chittasya dharana (Yoga sutras: 3, 1) When the actions of chitta (chitta vrittis) are locked inside the pituitary gland, then it is possible to go further. This is the seventh step in Kriya yoga practice, right after practicing the "Kriya" technique, and it is called paravastha. Then Patanjali defines dhyana: tatra pratyayee eka tanata dhyanam (Yoga Sutra: 3,2). Tatra -it-; pratyayee -each moment, each sequence-; ekata -one, unit-; cream -even not-. After you become one, even that unit disappears, vanishes, there is only absolute zero, not even one, and no numbers. If there is any number, it is many zero numbers. Kriya yoga is not only a practice performed sitting in a meditation position, but it concerns every moment of our life and should be practiced in our work, in our rest and in any activity that we carry out, because it is based on breathing and we breathe constantly. The results of our practice should be reflected in our material life, in our behavior and nature, in the essence of who we are. Our life becomes divine, a true spiritual life: tasya bhumishu viniyoga (Yoga Sutra: 3, 6). It is not enough to reach the state of absolute zero or samadhi. It is necessary to bring this state to the surface of life, then the practitioner becomes a superman among humans, because supernatural energy descends in each of his actions.


Jyoti mudra __________

The eighth and last technique used in Kriya yoga is called jyoti mudra, which means the posture of light, the posture through which light is created. In some scriptures it is called yoni mudra. The word yoni designates the womb of creation; It is also used to name the female sexual organ (here it means brahma yoni, the divine uterus) The purpose of practicing jyoti mudra is not to see lights or colors during meditation, but to gain the light of knowledge in everyday life, eliminate darkness, and get rid of the damaging effects of planets on the spinal cord through light. of meditation. Jyoti mudrait exerts a direct and profound action on our astral system, which is located in the spine, from the pituitary gland to the coccyx, then ascending from the coccyx to the pituitary gland. The planets, the stars and the twelve signs of the zodiac meet in our six centers (chakras) in an ascending and descending order. The nine planets have a specific effect on both sides of the chakras, front and back. From the moment we are born and according to the time of birth, the planets occupy a specific position in the spine and their positive and negative effects are registered inside it. Jyoti mudraIt is a very effective procedure that provides knowledge of planetary positions. Jyotir veda consists of knowing jyoti (light), this system is called astrology. This is Jyotish (jyoji and isha), which means "the master of the inner (astral) light." To know jyoti is to know the astral system. Then one can find in his own astral system the remedies and solutions to problems caused by planetary positions. (For further reference go to the Cosmic Astrology part of this book) Jyoti mudraIt is the technique that allows us to bring the benefits of meditation to our daily life. For this reason it is practiced as the last step at the end of Kriya yoga meditation.

Conclution !79

____________ Kriya yogaIt contains eight techniques that correspond precisely to the eight steps of Patanjali yoga, as we have shown. The eight techniques described constitute the practice of the first Kriya. We have also indicated that Kriya yoga is made up of six steps called first Kriya, second Kriya, etc. When the adept is ready, he accesses the second Kriya and thus progresses to each higher state of Kriya. In the practice of the second Kriya, the techniques of "Kriya" and "Jyoti mudra" change, however the other techniques remain the same. After the second Kriya, the jyoti mudra technique does not change again, only the "Kriya" technique changes. In this traditional teaching nothing should be added, transformed or modified whatever the Kriya technique. This technique is transmitted from master to disciple and if each person introduces a modification, quickly only the modified techniques will remain, thus losing tradition. The original traditional technique is still taught all over the world, particularly in India, by a few masters faithful to the tradition of the Shreeyukteswarji lineage.

Kriyaban can go beyond time _____________________________________________


Human life is 360 degrees under the solar movement. The correct day is the solar day. A solar day is divided into 360 human days (Earth days). The earth is the foundation of the human body, so life and the human mind are regulated and guided by the cycle of the earth and its natural phenomena, such as the months and the seasons. The totality of human life is a mixture of three things: the body is earth, the mind is the moon, and life and true knowledge (vidya) are the sun. Life descends to the physical level and is affected (suffering and pleasure) by physical and mental forces according to the cycles of the moon (27 days = one cycle of the zodiac) and the earth (360 days = one cycle of the zodiac). The lunar cycle consists of 27 sidereal days (nakshyatrika dibasa, stellar calculation), We are going to describe how time and the body coordinate with each other. The scriptures say that the movements of the body measure time. We carry out a multitude of movements (hands, legs, mouth, head, neck, etc.) that are not considered. The blink is considered as time: 15 blinks is a kastha; 30 kastha are a kala; 30 kala are a ghadi; 2 ghadi are a muhurta; 15 muhurta are a day and another 15 muhurta a night; 30 muhurta are equivalent to 24 hours (a day and a night are one nowtra- 60 ghadi are 24 hours); 15 nowtra are a pakshya (fifteen days); 2 pakshya (krishna pakshya and shukla pakshya fifteen days of light and fifteen of darkness) are one month; 6 months an ayana; 2 ayana (uttarayana and dakshinayana) are a barsha (year) in mrityuloka or martyaloka (on earth); a barsha (year) in martyaloka (earth) is a day in suryaloka (in the sun). According to the Bhagavad Gita, our original father is Lord Sun, so life must return to the Sun (or pitruloka, where our ancestors come from). The pitru (petra) date and the suryaloka date are the same. A year of suryaloka / pitruloka is a day in devaloka (loka of the gods). Now let's compare human prana (Iswara) with time. According to the Yoga Sutras of Patanjali and many other texts, specifically the Shiva Purana, the present tense is described as samaya. Samaya is controlled by kala; kala is in turn controlled by mahakala, and the lord of mahakala is Iswara. It is said that through the practice of


"Iswara Pranidhana" one can go beyond time (samaya), beyond kala and mahakala. Let's describe how this is practically and logistically possible: This has already been previously related by many masters of our lineage such as Lahiri Mahasaya, Shreeyukteswarji or Paramahansa Yogananda. We have first described how time is calculated, starting from human action (blink) and Earth time, to solar time. Solar time is the main midpoint (mukhya navi) from where the plus and minus are calculated, the equilibrium point. For this reason the axis of Aries is the highest point of the Sun. The other axial point is Libra, the lowest point of the Sun (read the part of Cosmic Astrology for a better understanding). Human life lags behind solar time, as we have described above. Through Iswara Pranidhana one can "jump" from earth time to solar time; human life can reach the same speed as solar time. For example: Two competitors are running, the one behind can accelerate his pace more than the runner in front, so that not only can he catch up with him and be parallel to him, but he can go even further and overtake him. In the same way, the Kriyaban through the practice of Kriya can transcend the level of material time and be situated on the human level, from here to the rational level and then to the divine level. There are many other steps beyond the divine level, the sequence is as follows: 1. A normal Kriya (Iswara Pranidhana) breath takes about 20 seconds (when I say normal I refer to what Patanjali says: "sthira sukhma", stable and subtle breathing. A longer duration could cause the practitioner hyperventilation problems that are not advisable. 2. Three breaths of Kriya (Iswara Pranidhana) take one minute. 3. 180 Kriya breaths equals one hour. 4. 360 Kriya breaths are two hours, which is equivalent to an ascending (lagna) movement of a zodiac sign (a rasi) 5. To cover the 12 signs of the zodiac it takes 4320 Kriya breaths (Iswara Pranidhana) or 24 hours of practice, which is known as a nowtra.


6. A nowtra of Kriya practice is the same as a chandrayana gati (lunar movement) which is equal to 27 sidereal days (nakhatrika dibasa), or if it is solar movement, it is equal to one year (360 days). This means that if we value prana according to the chadrayana mode with 27 sidereal days or if we value it in the suryayana mode, it is one year. 7. If one nowtra (one day) of Iswara pranidhana practice is equivalent to one earth year, then think about how quickly we can achieve devaloka (the gods) and deva barshas (one year of the gods). four Yugas several times in a single life. For example: one day of Kriya practice equals one earth year or one day in suryaloka; 360 days of Kriya practice is equal to one year in suryaloka; a year in suryaloka is a day in devaloka. It is very difficult to describe everything about these astrological calculations but what we have seen gives the reader a general idea. To understand these concepts more clearly, one should read "The Sacred Science" by Shreeyukteswarji or the chapter on Cosmic Astrology in this book. Somehow the key point is the clockwise movement of Rahu and the reverse movement of Jupiter. The conjunction of Jupiter with Rahu in a rasi is the key to understanding the Yugas, which assume a perfect and clear calculation. Anyone reading this part on the Kriya calculation will have many questions due to the technical nature of the methods. For a better understanding one has to practice Kriya. Through this practice, the human being can go beyond time (samaya), kala and mahakala. The scriptures say that time is behind and prana ahead, as it takes 360 days for normal human life to reach the same point in solar time. Accelerating the prana Kriya, life (Iswara) goes further, since the solar and planetary movement is fixed. Therefore it is not possible for the solar and stellar system to follow Iswara. In this way human life can achieve samadhi, and finally hiyanyagarbha, the highest goal, this is the last calculation and it only exists in the human body. The scriptures say, Gruha chhidram gupta dhanam mantra maithuna vesajam, etani pancha gopyani. There are five secrets: the secret of private life within the family; a hidden gem; guru mantra (knowledge imparted by the guru, a realized teacher); the


secret of one's sexual life and the secret of drugs (vesajam, ausadhi, medicine). These secrets are private and should not be disclosed publicly, otherwise the truth may be misunderstood and misused. It has been strictly indicated in Cosmic Astrology and also by teachers, that this cosmic knowledge should not be publicly transmitted. In turn, it is also written that if a teacher possesses the gupta vidya, gudha tatwa (secret knowledge) and does not transmit it around him, to his disciples, it is considered as theft, since this knowledge is universal and should not be taken as personal property for commercial and lucrative purposes, or to acquire fame and power. The scriptures also say that this knowledge is to be given indirectly. The one who has found out and understands this knowledge is shown the correct time and the true interest of the person. Before the right time and without real interest, what is learned can easily be misused and rejected. With all of this in mind in order to bring balance, as my disciples and readers have always asked me to write on this subject very clearly, here I am writing this part in a way that will be easy to understand. or to acquire fame and power. The scriptures also say that this knowledge is to be given indirectly. The one who has found out and understands this knowledge is shown the correct time and the true interest of the person. Before the right time and without real interest, what has been learned can easily be misused and rejected. With all of this in mind in order to bring balance, as my disciples and readers have always asked me to write on this subject very clearly, here I am writing this part in a way that will be easy to understand. or to acquire fame and power. The scriptures also say that this knowledge is to be given indirectly. The one who has found out and understands this knowledge is shown the correct time and the true interest of the person. Before the right time and without real interest, what has been learned can easily be misused and rejected. With all of this in mind in order to bring balance, as my disciples and readers have always asked me to write on this subject very clearly, here I am writing this part in a way that will be easy to understand. Before the right time and without real interest, what is learned can easily be misused and rejected. With all of this in mind in order to bring balance, as my disciples and readers have always asked me to write on this subject very clearly, here I am writing this part in a way that will be easy to understand. Before


the right time and without real interest, what is learned can easily be misused and rejected. With all of this in mind in order to bring balance, as my disciples and readers have always asked me to write on this subject very clearly, here I am writing this part in a way that will be easy to understand. Let's get back to the issue at hand. First is the ascendant, second, the fourth house (the mother's place), third, the tenth house (the father's place); These are the three different parts of the horoscope that correspond to the three different parts of our life. The ascendant represents our pranavayu (the breath of life). The mother's house represents the lunar cycle and the body, heredity, disease, mind, psychology, and tastes. The father's house represents our solar movement or our past, present karmas, physical and spiritual actions, etc. We have previously talked about the solar and lunar movements and the present movement of our ascendant (breath). By mathematically calculating the movement of the breath, we can say that one Kriya practice nowtra, which is 4320 breaths, is comparable to one year of suryayana gati and at the same time it is also comparable to twelve years of suryayana gati. In the same way chandrayana gati is comparable to one month (Chandramasa / twenty-seven sidereal days) or twelve months. This is particularly difficult to understand until one practices Kriya meditation (Iswara Pranidhana), which makes it easier to understand. Otherwise the individual may get confused, especially in the mathematical part. Practice with prana, with mind, with mantras (verbal recitation), all are different forms of concentration. The scriptures also say that a purusha bishesha iswara Kriya can cross the entire cycle of ages (yugas) which is equivalent to 24,000 years. Everything is in the hands of the practitioner. Everything has been given, everything depends on the practitioner and the depth with which he can understand these concepts. From time to time it is important for the teacher to clarify our doubts and hallucinations. Reading is not enough and can be confusing, practice is necessary.



Part 3 Access to divinity


The three divine qualities Light, Sound and Vibration _____________________________

The effects of Kriya yoga practice could be experienced in the form of inner light (Jyoti), sound (dvani), or vibration (spandan), often all three at once. The light is located on a lower level; It is the main factor that constitutes the human body. The vibration is located in the astral body and the sound in the causal body, this is the meaning of OM. Light could be experienced in a subtle way in chakras. However, a person practicing the technique should not place too much importance on light. In fact, it is necessary to go beyond this since it is related to the physical level. Attachment to these experiences of light, visions or colors can create vanity, being only an obstacle on the spiritual path, preventing us from moving forward. In this way it is impossible to collect the results that one has to expect from their practice. It is important for the beginner to be able to discuss his experiences with a spiritual master, as these could be truly fascinating. The light could be extremely bright; the absolutely fantastic colors, with such power of attraction that the practitioner who is at the beginning of his spiritual journey may be tempted to remain at this level and not advance in his spiritual quest. When the inner light manifests it does so for the sole purpose of stopping the external visions and temptations of the mind, thus allowing meditation. The practitioner should not lose sight of the object of his practice, which is to achieve the formless state or nirvikalpa. To do this, different levels have to be reached and crossed, light being one of them. When one has reached a certain level one must go further until finally obtaining nirvikalpa. Vibration is also one of the effects of practice. Its role is to isolate our senses from external perceptions. The external world is perceived through the sense organs in the form of numerous and varied sensations. The skin, mouth, eyes, nose and ears are !88

continuously transmitting these sensations to our mind, thus drawing our attention outwards. In the practice of Kriya yoga, the manifestation of the vibration in the spine, in the Soul, in the pituitary gland, in the five elements or, in other words, in the chakras located in the coccyx, the sacrum, and in the lumbar, dorsal and cervical areas of the spine, help the practitioner to separate from external sensations and perceive the divine vibration. Through the life force and this internal rhythm, one can access the divine. However, staying on the level of vibration is not enough and is not the goal of the practice; it is necessary to go beyond this level. Sound is one of the profound manifestations of the practice. It allows us to disconnect from all external sound or noise. Sound in its many different forms affects the human being considerably. Rude or unpleasant speech could affect an individual in such a way that he or she would be capable of committing suicide or irreparable acts. On the other hand, speech could also motivate this same individual to surpass himself through noble and heroic actions. Speech is a simple example of the manifestation of sound and its effects on the human being. When the internal sound is perceived during meditation, the practitioner stops paying attention to the sounds coming from the outside, thus acquiring a greater concentration that becomes more and more subtle. The internal sound allows the yogi to go beyond the body. Sound manifests from emptiness, emptiness, which is one of the five elements. However, to reach the Soul, one must go beyond these. Light, vibration and sound correspond respectively to the elements fire, air and ether (emptiness). The other two elements, water and earth, are situated on the physical, visible and manifest level. Fire exists, but it cannot be perceived unless something supports it, allowing its manifestation. In other words, it needs another physical element, otherwise it remains invisible. If you ask someone for fire, they can only give it to you if they have matches or a lighter, that is, something that supports it, that allows the fire to


burn. The individual in question cannot obtain fire from mere air. Fire cannot manifest itself. By practicing Kriya yoga we create an internal fire called tapa agni. Like the external fire, drabya agni, it burns whatever we put into it. Tapa agni, the inner fire, allows the practitioner to burn off their karmas, the results of their past actions, their thoughts, and their mental or psychological problems. Light, sound and vibration are manifestations of the physical, astral and causal bodies, kshyara, akshyaraand purushottama. The goal of meditation is to go beyond the three qualities, sattva, rajas and tamas, light, sound and vibration: nada bindu kalatitam. From the beginning of the practice until the attainment of the Kriya technique (pranayama), before paravastha, the adept in Kriya yoga can perceive these three manifestations. When Kriya practice is complete, the Kriyaban experiences paravastha, which comprises dharana (contemplation, concentration), dhyana (meditation), and samadhi (the formless state). In this state there is no light, sound or vibration. Paravastha is beyond these three manifestations. Light, sound and vibration are important in the beginning of the practice (sadhana), then they are renounced by the yogi by going beyond the sattvic, rajasic and tamasic qualities (see chapter five for the definition of these notions). They are useful up to a certain point on the path to the divine, then you have to go further. To cross a river you need a boat, but once the river has been crossed, it is not useful to continue the path with the boat in tow. The three qualities, light, sound and vibration, are necessary to separate us from the ocean of the world, they are the boat that will take us to the other side, but at the same time we must not let the water enter the boat. Believing that light and colors are and will always be necessary is like letting the water penetrate the boat. Thanks to Kriya yoga, Kriyaban should reach the ultimate goal, the breathless, pulseless state, immersed in the formless. We need enough water to be able to row on it, but we do not want the water to !90

penetrate the boat, otherwise it would end up sinking it. A sufficient amount of water outside the boat will allow you to float and be free.

Guides and Teachers ____________________ When beginning a practice in the spiritual field, the teachings and guidance of a teacher are essential. The role of the teacher is to teach and guide the student, give him advice when he needs it, and correct his practice. The teacher does not expect any kind of veneration or adoration from his disciple, nor does he expect him to flatter him or speak well of him. He does not try to keep the student at a lower level. Rather, your goal is to bring you to your own level and make you a master. When the student becomes a teacher, when he has acquired all the knowledge that his teacher can give him, he can and should progress, move on and gain even more knowledge in the spiritual realm to become a teacher. The disciple can sometimes go even further than his own teacher. Then the teacher is happy, his life has been crowned with success because he has transmitted the spiritual seed, planted it and helped it grow. If the teacher prevents his students from seeing other teachers, telling them that they should limit themselves to one teaching, he is not playing his role well. The scriptures say: Madhulubdva yatha bhramara, puspapuspantaram brajet; jnana lubdva tatha shishya, gurugurbantaram brajet "

The student should be completely free to explore the spiritual realm and, like a bee, collect spiritual nectar from different flowers.


The scriptures teach us that a disciple can go from one teacher to another in his spiritual quest and thus experience different ways according to different methods that he can practice. The disciple should not feel limited, nor fear learning other techniques, collecting spiritual nectar from other teachers. The duty of the teacher is to transmit the knowledge that he possesses. This knowledge cannot be bought or sold. The duty of the student is to learn from his teacher in a progressive way, with constancy and with divinity. Shreeyukteswarji used to say that a true teacher produces teachers, not disciples. If a teacher knows little about spirituality or God realization, but knows a lot about external rules and norms even without knowing their meaning and effects, it can be detrimental. That is why the words guru and mastery are misinterpreted today. One could have a master's degree (master's degree) in technology, engineering, in various academic subjects, agriculture, aeronautics, etc. The scriptures do not confirm this intellectual knowledge as mastery. The scriptures say that a teacher is one who possesses self-control - a teacher can be a good specialist in any subject, since through his selfcontrol the negative qualities are automatically controlled. Self-control, mastery over the senses, over breathing, is true mastery; otherwise all that external "mastery", without self-control, Thinking or dreaming that knowledge can be acquired in a weekend or in a month paying an exorbitant price, believing that money can compensate for time, is a big mistake. Lighting cannot be bought or sold. Money has only symbolic meaning. Knowledge is not a drug that can be injected at night to get its results the next day. Only regular and sincere practice according to the teacher's teachings, without transforming or coloring them according to one's way of thinking, is the required quality in a disciple. The transformation is a slow metamorphosis. Believing that there is no time, that one is too old and that money could compensate and allow for rapid realization is a waste of time and energy. There is no correlation between money spent and speed of results, spiritual value, or efficiency of the technique. The relationship !92

between the teacher and the disciple is a divine relationship, it is on a very subtle level and has nothing to do with money. The teacher is always paid for his teachings with the satisfaction he receives when his disciple achieves success on the spiritual path. This is your divine reward. The role of the teacher is so important that it is very difficult to express its magnitude. He cares for his disciples by giving them spiritual advice or suggestions to solve their emotional, psychological or mental problems when the need requires it. Sometimes the disciple comes to the teacher in a deplorable state and he must give him the appropriate consolation. The obligations of the teacher are endless. A teacher cannot choose his disciples; you must welcome and accept each and everyone, good or bad. However, the student can choose his teacher, the one who is appropriate for him. Still the choice is not easy. Suppose you want a musical instrument. Before buying it, you have to try it in order to check its quality. Now if the buyer is inexperienced and just a beginner, how will he make his choice? You will need someone to help you with this. For this reason the teacher must be pure and perfect in his teachings as well as in his scriptures so as not to cloud the innocent mind of the disciple. Shreeyukteswarji used to say that it is better to keep silent than to confuse the minds of people, who are normally willing to follow and apply what the spiritual master says. It is much better to remain silent than to say words that can be misinterpreted. It is difficult to recognize a true teacher. However, the Bhagavad Gita tells us that it must possess the following ten qualities: 1. Amanitwam. Amani means a person who is totally devoted to his disciples because he makes no distinction between his being and others. 2. Adhamvityam. Neither ego nor rigidity. 3. Ahimsa. A person with non-violent thoughts, who is not defensive and who is open to everything. 4- Kshanti. Acceptance of others and forgiveness, possessing the ability to excuse.


5- Aarjavam. Sweetness, especially in speech. 6- Achara. Good behavior. 7-Upasana. He who is close to the Soul, who always abides in the Soul, in a state of meditation. 8. Sthairya. Perfect control over the senses. 9. Atmana. The one who is established in the Soul. 10- Vinigraham. The one who is beyond good and evil.

A teacher should be above problems and observe things as a witness (sakshibhutam). The disciple in turn should open up to the teacher with total confidence, knowing that he will be listening and advising him in the best possible way. You should not discuss your experiences with anyone other than your teacher. The teacher will then be able to advise you wisely and a subtle relationship will be established. Nowadays one can find some people who pretend to be teachers when they have some followers and they start to bow down to them, then speculation is aroused in the supposed teacher. They represent themselves as God. The scriptures say: Saile saile na manikyam, mauktikyam na gaje gaje; sadhaba na hi sarbatra, chandanam na bane bane.

This means that gems (rubies) are not found in all rocks nor ivory (mukta-pearl, gajamukta - elephant pearl) in all elephants, saints are not everywhere, nor are there sandalwood trees in all the forests. These so-called masters advise their disciples to worship their photograph and use it as a locket, necklace, or ring. They also often run large publicly funded advertising campaigns to feed their ego, fame, and power, when they should be directed at worthy causes or charity. It's embarrassing to see your posters !94

everywhere on walls, trees, in and outside public toilets, they are even used as urinal screens sometimes! At the crossroads of busy streets in India there is a pedestal where a policeman stands to direct traffic, Here, of course, I am not criticizing these kinds of activities; I humbly ask that "diamonds are not sold at the fishmonger." This glorious greatness and venerable fame (internal prativa) should not be distorted as if it were politicians or movie stars. I would like to apologize for saying something that is beyond my jurisdiction.


The three bodies __________________

The three bodies are mentioned in the scriptures as the physical body, the astral body, and the causal body. In Sanskrit, Sthula, Sukshama and karana. The physical body is made up of five elements, vacuum (ether), air, fire, water, and earth. It is our physical body made of flesh, bone, and blood. It includes the physical organs but not the senses or sensations. The astral body is also made of five elements, but the difference is that it has the essence (substance) of these. The physical body is blood, flesh and bone, while the astral existence contains only air. The astral body is an astral system that contains planets, stars, signs of the zodiac (in this sense, astral means astrological), mind, intellect, knowledge, thoughts, memory, ego, emotions and sensations. The causal body is created from the Soul, it is part and is not separate from it. Similar to a point, it is the cause of the other two bodies and of everything that exists. There is another vital part that is a part of the five elements, but which at the same time constitutes a separate body, although the word body is not used to mention it. It's about the breath. The astral body is situated between the physical and causal bodies. It cannot be perceived through physical sight, but it can be felt with the mind or thought. While our eyes can perceive the physical body, the astral body can only be perceived through consciousness or intellect. The ego makes up most of the astral body. It manifests and expresses itself with great force on the physical plane, from the astral planes. The causal body cannot be perceived through the sense organs, or through thought, memory, intellect, or even the ego. The causal body begins to manifest when superconsciousness and cosmic consciousness are surpassed. It is not possible to express what the causal plane is, since


it cannot be perceived through the intellect, only being and becoming, through an internal transformation.



Figure 11. The breath is like a foreign body between these three bodies. However, it plays an extremely important role. The role of respiration is carried out in the physical body, although it also penetrates the astral body and is activated through the causal body. This means that the breath directly accesses the causal body, therefore being the only means available to know what we are, what type of being. The birth and death of the physical body, its creation and destruction, our entire life, everything depends absolutely on the causal body and the breath. The physical body is totally different and is separate from the breath and the astral and causal bodies. However, the astral body is deeply and intimately related to the breath and can only be separated when the yogi reaches inner realization. As far as the causal body is concerned, it is never separated from the breath (prana). Just as oxygen is the food of the fire, the breath is the food of the causal body, food for the Soul. The physical and causal bodies do not feel any sensation, pain, or pleasure. Pleasure and suffering, good and bad, tolerance and intolerance are found only in the astral body. Breathing is, so to speak, the conductor and director of the whole. The physical body is the result of creation, the end of a cycle that begins from the Soul. Being close to the soul, it is also the starting point of a new cycle. The physical body therefore possesses almost the same qualities as the Soul. However, the Soul additionally contains vital force, absent in the physical body. For this reason when we eat, the taste goes to the astral level and is not perceived on the physical and causal levels. Still things can be known through the causal body. For example, when it is necessary to operate on a person, anesthesia cancels the sensations, however the breath and the Soul are still there. After the operation the sensations, or astral body, gradually return, then little by little the patient begins to feel pain. One might think that pain is physical, but in reality it is the astral body that feels the suffering.


There is no birth or death of the physical or causal bodies, but there is of the astral body. Our birth arises from the astral level, which is also the astrological level. We believe that the physical body dies, but in reality it is simply divided into multiple parts while the same astral seed remains in each of these parts. The physical body disintegrates and the matter that composes it is disseminated. But it is the same matter, which through different channels returns to the mother's womb. In this cycle of transformation and multiplication, life can come together by any means, through food (food - cereals and vegetables), through rain (water), through respiration (oxygen), etc. This food congregates in the human body and life purifies it once again turning it into flesh, bone, blood, skin, nerves, tissues, etc. Finally the essence of prana is transported in the human seed (semen). This process does not concern the astral body, being unknown to it. The seed grows gradually and takes shape according to the uterus that houses it. If it is a human uterus, it will give rise to a human body, if it is an animal, it will give rise to an animal body. In the mother's womb the baby has vital energy but does not have individual life, his life is totally dependent on the life of his mother. When the mother eats, the baby eats. The baby does everything through the mother. The astral body is very weak and fragile and has no tolerance. He does not want pain, only pleasure and joy, and he always tries to sneak away to avoid suffering. Still there is no escape and pain is inevitable. When the physical body is destroyed, the astral body abandons it and waits until it can obtain another new body. At the moment of death, the astral body and the breath leave the body simultaneously to avoid an interruption of the breath on the astral plane. Then, when the new physical body is created, the astral body manifests the desire to occupy it with the specific intention of fulfilling or doing everything that it could not do in the previous body. When the baby leaves the mother's womb, at that very moment the individual life energy enters the body with the first breath. Through the breath the astral body !99

penetrates the place called "bhru", which is the divine cave located somewhere between the pituitary and pineal glands. During the fifth month of gestation, the individual life penetrates the fetus through the fontanelle (crown), at the top of the head. The baby then begins to become more independent and an individual causal body begins to develop, yet the lives of the mother and the baby remain only one. The astral body with its individual karma enters the body at the moment of birth, neither before nor after. At that moment the baby is totally separated from its mother and becomes an individual being. It will not be out of context to mention that our physical body is again separated into two parts. There have been many explanations and comments about the male and female parts of the body, even sometimes they have been captured in drawings like ardhanariswara, but in reality this is not the case. The father bestows the spinal cord and brain - this is the purusa part of the human body (physical Iswara). From the mother, through different sources come the rest of the parts of the body. This is the female part (nari). The question is: Does the newborn come to earth with the characteristics and karmas of his parents? The reptilian character comes from the father, how much he is purified depends on his samskara (karmas). Even if the astral body had noble intentions before its incarnation, these could be forgotten due to attachment to the physical body, or due to certain circumstances, a particular atmosphere or some particular obligation that it has to fulfill. Like a baby, the child smiles, talks to himself, laughs, remembers his past. As he grows, the physical attachment is so strong that little by little he begins to recognize his mother, father, brothers and sisters, his house, his surroundings, etc. The conduit used by the life force, the fontanel, is closed, the past is forgotten, and attachment is firmly established. It is not until later that the individual begins to ask questions about himself, his existence, goals and his role in life. It is at that moment when he develops numerous ideas of a social and altruistic nature, ideas concerning his duty. Start an active life to earn money, acquire degrees and diplomas, get married, find


a job, and educate your children. However something is missing in him, it is as if everything he has achieved is not really his highest aspiration. From childhood, the individual may be drawn towards spirituality. This could create confusion, as the individual feels torn between his spiritual aspirations and the need to assume a material existence. He could choose to abandon everything to satisfy his spiritual thirst, leaving his home and his family behind him, but as usual in this case, he would continue to feel dissatisfied even in spirituality, finding only illusion, disappointment, and feeling that something is missing. In this way, your spiritual life ends with the same frustrations as your material life. Thus the question is whether spiritual life is opposed to material life in such a way that one cannot live one without rejecting the other. The Bhagavad-Gita (2, 48) tells us:

yogastha kuru karmani, sangam tyaktwa dhananjaya; sidhyasidhyoh samo bhutwa, samatwam yoga uchyate;

One should choose the middle way, satisfying material needs and spiritual aspirations. This is the way in which one can avoid dissatisfaction and the feeling of absence of that something else. This day-to-day yoga and karma should be done without too much attachment. Yoga should be practiced rejecting all friendship. Here we should not interpret it as external friends, but as a rejection of friendship with the ego, the intellect, judgment (bichara), etc. In the spiritual field one should practice yoga while remaining detached from psychological results. We must act in the world, work for the welfare of all, and at the same time meditate to acquire reality. Action and meditation must go hand in hand, the union of yoga and karma constitutes a normal life, this is the true essence of Kriya yoga.


The physical action carried out in everyday life is necessary to maintain a good physical and mental condition. In this way the individual can obtain the spiritual force that will allow the evolution of the astral and causal bodies. Since the breath is the conductor of the three bodies, through the practice of yoga it is possible in this life to cross the physical level and remain detached from things in the astral body. Then, from the astral level, it is possible to eliminate the physical effects of our karma, our past actions. The breathing techniques, pranayama or Kriya, are the means to destroy past karmas from past lives. In this way we will be able to separate ourselves from the astral level and penetrate the causal level, and even go further and merge into the limitless, the infinite. Since the breath is the conductor of the three bodies, it is also the means to go beyond them. In the same way that the breath leaves the physical body, which no one can see, it is also within the range of the breath to leave the astral body and go beyond it. Since inhalation is the food of the causal body, it is possible for it to achieve liberation. This state of freedom of the causal body is called nirahara in the Bhagavad-Gita (2, 59):

“Visaya vinivartante niraharasya dehina; rasavarjam rasopasya param dristva nivartate. "

This means the "no food" state. The Soul is therefore capable of going beyond the physical and astral planes to obtain the evolution of the causal body and reach nirahara, finally merging in amrita, immortality. When the physical body is destroyed, life is liberated but it is not separated from the astral body. It is easy to free oneself from the physical body, but it is difficult to free oneself from the astral. Tapa agni, the Kriya technique (Iswara pranidhana) is the means that the yogi uses to go beyond the astral system. By this means life can be separated from the astral body which is composed of thoughts, memory, intellect and ego. In this way the breath can pass to the causal plane. The original life force from which we come


reaches final liberation and life penetrates amrita (nectar), the state of immortality where there is no breath. When life leaves the body, where does it go? Where does it stay? How does it return to a new body? Since the breath guides the three bodies, it is important to know where the breath is going at the moment of the last exhalation. When death comes, our last breath is directed towards the quality that predominates in us at that moment. Therefore it could be directed towards anger for example, or towards passion, attachment, jealousy, misery, nervousness, etc. The different levels of creation, annamaya kosha, pranamaya kosha, manomaya kosha, vigyanamaya kosha and anandamaya kosha correspond respectively to: attachment to money, sex, mental, ego and illusion. When dying, as we have already said, the last breath attaches itself to the predominant quality at that moment, which depends on the actions or qualities that have predominated throughout our life. In this way, if we have spent our lives in illusion, this will be the quality that prevails at the moment of death. If the ego has dominated every moment of our life, the breath will go to the ego as it leaves the body. The same is when it comes to sex, jealousy, wealth, or anything else. If our life has been totally directed towards spirituality, this will be the dominant habit when we die. Since we do not know when we will leave this physical body, the Kriya yoga tradition teaches that one should establish pranavayu, or life force, in the pituitary gland permanently. If we get used to penetrating the pituitary gland with vital force or pranavayu, when we die our breath will instantly go to that place, according to this habit. Kriya yogaIt has to be practiced throughout the day in any activity that we carry out. We have to observe the breath entering and leaving the body at every moment. In this way, when we die, it will be established in the pituitary, and when we reincarnate we will enter our new body directly through this gland, bringing with us divine knowledge and divine qualities.


It is vitally important to be able to guide our breathing at the time of death as we do not know when the individual soul will get a new body. In any case the new breath will begin where it left off in the previous body. It is like a record. Everything that enters or leaves is recorded in a book, and when it is time to turn the page, the overall result of the previous pages goes to the next page. The scriptures say that if life penetrates the "bhru", the pituitary gland, through the practice of yoga and devotion, the energy created helps to dominate the sense organs. By establishing life force in the pituitary gland, the yogi attains the highest peace, the highest achievement. Therefore we can say that Kriya yoga is a scientific means to obtain the evolution of the three bodies. Do we feel pain after leaving our body? The answer is yes, since pain is perceived at the astral level and is not subject to the physical body. However, if the life force goes to the pituitary at death, then there is no suffering. But if the predominant thought at that moment is related to taste or sex, for example, the vital force leaves the body at that level and the astral body remains there. This creates a kind of dream on the astral plane. This situation is completely unsatisfactory as there can be no satisfaction on the astral plane. Then, when reincarnation takes place, the new life begins at that same level and thus this kind of dream, of blindness, is perpetuated from one cycle to the next. Dreams are a good example to understand how all this works. The role of dreams is to obtain or experience anything that is unattainable or impossible in physical reality. For example, in the dream world one can be a king or acquire immense wealth. The goal of the physical body is to be rich and the astral body desires it immediately because it does not have patience. Since this is impossible, the astral body will create a dream of abundant wealth. Similarly, if we want to marry someone and this is not possible, we can dream and obtain our wish in this way. Of course it is nothing more than an illusion. At the moment of death, exactly the same thing happens. We leave our body taking with us the ideas that we could not put into practice and the desires that we could not !104

fulfill. However, through breathing techniques, the yogi can go beyond thoughts and gain permanent divine consciousness. Then, after his last breath, he remains on a divine level, in a state of complete satisfaction and happiness until his next incarnation. Then your physical life begins again in this state of consciousness, writing a new page. When the life force (dehi) must leave the body, it can do so through nine doors: the eyes, the nostrils, the mouth, the ears, the sexual organ and the anus. It could come out through any one of these openings, or even through several at the same time. Reincarnation, however, always takes place through the tenth gate, the fontanel. Now, if at death the vital force leaves the body through this tenth gate, which is linked with the pituitary gland, the yogi remains in the Soul during the transition period and then reincarnates with this karma. Having reached the highest realization, the jivan mukta is liberated while living in a physical body.


The chakras and their meaning ________________________________

Muladhra. Mule: the main. Adhara: food / base. Our main food is the breath, the food comes from the earth. This is our main base, our foundation, adhara shakti. Swadhisthana. Swa: life, prana. Adhisthana: residence, domicile. The residence of life itself.

! Figure 12.


Manipura. Peanut: mind, like a jewel. Pure: area, house. Our mind is a jewel and the house of jewels. stop Anahata. Ana: not. Hata: stop. No stoppages; constant breathing (prana). Vishuddha. Saw: pre. Shuddha: purified. Our speech is purified before speaking, this pre-purification takes place in the vishuddha chakra. In the event of madness or anger, speech is not purified and words are thrown out of control. Ajna. The teacher or guru who carries the orders of the Soul to the physical level. The conductor, guide, bridge between body and soul. This is the center of Satguru and Chidakasha. The meaning of ajna is "yes", "ok", ready to go (something like "Yes sir"). Sahasrara: one thousand. The connection with our soul is in this place, millions of motivations, all our actions are created from sahasrara and carried out through ajna chakra.


The sound in the chakras __________________________

The sound in the pituitary gland (ajna chakra) is called panchajanya, which means that this sound is the result of the mixing of the first five chakras.



Figure 13.

In the neck, in vishuddha chakra, there is the sound called ananta bija. Ananta means infinity, that which has no existence. The seed of infinity, bija, is sound. On anahata chakra, the center of the heart, is the sound called poundra, which means low and heavy. On manipura chakraIn the lumbar area of the spine, we find the sound called devadatta or given by God. In the swadhisthana chakra, in the area of the sacrum in the spine, is the sound called sughosha, sweet, beautiful, but at the same time unbalanced, sounds of a solemn and declared beauty. In the muladhara chakra, in the coccygeal area, there is the sound called manipuspak, which is like the smell of a flower, the root of desires, a sound that blooms.


Part 4 Cosmic astrology Sheeyukteswarji


Cosmic astrology ____________________________

Cosmic astrology, in Sanskrit terms Brahmanda Jyotish, was created by Shreeyukteswarji, a renowned astrologer and realized yogi of the Kriya yoga lineage. Thanks to his deep knowledge of the scriptures and his yogic experience, Shreeyukteswarjihe was able to establish the relationships between astral effects and the human body. All astral systems exert a direct influence on the human being. The entire human body can be studied and understood in an analogous relationship with the cosmos, of which it is considered a miniature form, a microcosm. In this way, Shreeyukteswarji was able to apprehend the influence of the three levels, physical, astral and causal, on the human body. This renewed and unique understanding was partially described in his book "The Sacred Science." The astral body is equivalent to the spine, from the coccyx, at the base of the spine, to the pituitary gland in the middle of the brain. The causal body is located in the part of the brain located between the pituitary gland and the fontanelle. The causal body is the origin of everything. In this part various levels of emptiness have been described by yogis. In total, five types of vacuum (akasha) can be experienced, between the pituitary gland and the fontanel; they are called chidakasha, daharakasha, mahakasha, parakasha, and atmakasha. All space, including that beyond the planetary system, was thus discovered and explored by the yogis. The physical body comprises the gross and coarse part of the human body. It particularly contains the spine, where the astral body is located, and the upper part of the brain where the causal body is located, between the pituitary gland and the fontanelle.


Chakras, zodiac and planets _____________________________________

In the spine there are six energy centers called chakras, which we have mentioned in previous chapters. They are located along the spinal cord from the coccyx to the pituitary gland. Each of them has two poles, one front and one back, so we have twelve points located, six in the front and six in the back, in an ascending and descending order. These twelve points are directly related to the twelve signs of the zodiac. Therefore we can say that each human being has a complete zodiac on the spine. Similarly, there is a relationship between the seven main planets of the solar system, the Sun, the Moon, Mercury, Venus, Mars, Jupiter and Saturn, and the six chakras. According to the time and place of birth, the planets occupy a particular position in the sky, reflecting their influence on each one of us in a specific way, especially in our chakras or energy centers. Each planet has a privileged and fundamental relationship with a specific energy center. In this analog connection of the human being with the cosmos, there is a relationship, a theoretical correspondence of the planets with the chakras. In each human being a practical and concrete relationship is established, different in each individual, defined by the time and place of birth. This particular relationship is recorded on paper when making the horoscope. The theoretical structure of the relationship between a planet and a chakra is established in the signs of the zodiac and depends in particular on the planet that governs each sign. For example: The planet that Leo rules is the Sun and the one that Cancer rules is the Moon. Therefore the chakra corresponding to Leo is also related to the Sun and the chakra corresponding to Cancer is also related to the Moon. The theoretical relationships between the six energy centers with their two poles (anterior and posterior) and the zodiac signs with their ruling planets are as follows:




Signs of






Pituitary gland



Sun Moon





















In addition to these seven basic planets, Cosmic Astrology, like Indian Astrology, takes into account the two lunar and solar nodes, Rahuand Ketu. Rahu is the ascending node and Ketu the descending one. Both nodes are fictitious points determined through calculations and could be compared to the two ends of the axis on which the planets move, thus giving them a direction.


Stars and planets __________________________

We have seen how the twelve signs of the zodiac are related to the chakras. These twelve signs also correspond to the twelve constellations, groups of stars that form patterns in the sky of the zodiac belt through which the planets will pass on their journey through the solar system (Sun, Moon, Mercury, ...). There are also twenty-seven fixed stars (nakshatra) in this basic structure, which in turn divide the twelve signs of the zodiac into twenty-seven sectors, each of them related to a particular star. The fixed stars exert a direct influence and specific effects not only on the twelve signs of the zodiac, but also on the different sounds related to the letters of the Sanskrit alphabet through the chakras. When we know which fixed star predominates at birth, we can find the corresponding sidereal time. Thus, if the person in question does not know the time of his birth, or if the time he knows turns out to be wrong, it can be corrected and recalculated with great accuracy. By studying the features of the face, we can find out the predominant fixed star at birth, thus correcting or calculating the time of birth. The position of the fixed star is related to solar time and once a month this star takes the same position, establishing at that time a correspondence between the Sun, the Moon and the aforementioned star. Thus, each month the Sun and the Moon meet in the same place on the spine according to the position of the fixed stars. We also take into account the ascending and descending order that alternates every two weeks according to the cycles of the Sun and the Moon. The body and mind approach or separate from the Moon in the same way that the tides alternate between low and high. The tides are under the influence of the Moon, which increases and directs the effects of the moment. We can apply the same for the body and the mind, the events are modified with the cycle. We can realize this phenomenon if we observe it carefully.


! Figure 14.

The Sun determines the shape of the face and, to some extent, the overall appearance of the body.


The Moon determines the nature of our mind, thoughts, and emotions. It plays a very important role in our psyche. The other planets are related to the liquid metals that are in suspension in our physical body. These metals are: gold, bronze, silver, iron and mercury. They can be combined together and influence several planets. Here is the relationship between planets and metals:








Silver Gold

Marrow (grease)


Mercury / Iron

Veins, tissues


Silver Gold






Gold Silver



Iron / Mercury

Skin / Mucosa

When we say that a planet is bad, what we mean is that there is a lack of some specific sound or a particular liquid metal, or a specific light of the spectrum within the human being that receives its influence. We say that a planet is good when the elements mentioned above are balanced or have been reinforced. If there is imbalance, it is reflected in our mental system and in the physical body, in our atmosphere, in our affective life, in our sexual life, in the mind, ego, illusions, health. Sometimes it shows through a mental, psychological or physical illness. The question is to know the reality of the problem, its origin and its roots.


In the first chapter of this book, we talked about the Vedas and mentioned the Jyotir Veda and Ayur Veda. By studying the horoscope through the science of Jyotir Veda it is easy to correctly determine the affected planet and thus know the lack or imbalance in the origin of a particular element or problem, being able to easily find out the appropriate remedy. In ancient times, astrologers were also Ayurvedic doctors and highly accomplished people. They were true physicists of the three body system (physical, astral and causal). They were designated by a word: vaidya, which means one who knows the three Vedas in a practical way. Thanks to his thorough knowledge of the three bodies, his understanding of human diseases and problems was comprehensive and accurate. In fact, a disease can come from several different levels, which in turn can be psychological or mental, or even astral. There are diseases in particular that are contagious and are transmitted from one to another, being of a strictly physical nature only. When a person is unbalanced and lacks a strong mind and psyche, he becomes vulnerable and disease breaks out. If not for this weakness, the disease would not have appeared. In this case, the treatment is located on a physical level and the remedy could be based on roots or medicinal herbs. Other diseases come from the mental system and are psychological or hereditary. To decipher them, we must turn to the astral and causal systems. One can only access the causal plane through deep meditation. The remedy is situated on the astral plane through sound. We have already explained the relationship between planets, liquid metals, and sounds. The existence of a bad planet means that one of the metallic elements or one of the sounds, or both, are deficient or non-existent. Thanks to the aforementioned relationship, a treatment through sound is possible;


Sounds _________

We can determine a specific sound at birth by analyzing the position of the planets and stars in the sky. Therefore the quality of the sound varies according to the time of birth. Returning to this initial sound of birth, it is easy to know the sound or sounds that are missing in the body and thus restore balance. These sounds, the alphabet, are related to the fixed stars, which are in turn related to the signs of the zodiac. They are also related to the planets, thus establishing a specific relationship with the stars. They are also connected to the chakras, the energy centers of the human body. The astrologer must therefore study the position of the planets in the sky at the moment of birth. In this way you can find out the location of the effects on the chakras in the spine. Both the planets present in the sky and the planetary period at that time are taken into account. The astrologer can determine the appropriate remedy by combining these three factors - planetary position in the sky, spine, and planetary period. Without establishing this relationship, the remedy will act differently than expected or it will simply be ineffective and therefore useless. If there were any positive effect, it would only be a mere coincidence product of chance. When someone meditates, they can gain insight into the entire sound system of the spine. By concentrating on a particular center affected by the bad effects of the planets and by using the lacking sound, you will be able to correct or prevent the manifestation of these negative effects. In addition, complementary remedies of a physical nature will be added to this type of concentration and meditation. In the practice of the second Kriya, the sounds, letters of the Sanskrit alphabet, are related to specific chakras. Through practice, the Kriyaban (person who practices Kriya


yoga) gains the knowledge of the relationship between sounds and energy centers (chakras). Still today in India, as has always been tradition, when a child is born, the astrologer determines the first sound, the first letter that will be used as the initial for the child's name according to the time and place of birth. Once the name is chosen, it will be given when the child reaches twenty-one days. This sound is known through the fixed stars and the child will always be called by this sound. Although this tradition is in decline in today's society, the effects cannot be ignored. For example, suppose a person was born when the Moon was in Gemini. Gemini is the constellation of three stars, Mrigasira, Adra and Punarbasu, so the person was born in the sounds ve, vo, ka, ki, when the Moon is in Mrigasira. Ku, gha, ang, cha when the Moon is in Adra and ke, ko, ha,) The astrologer has no power over the negative influences of the planets that concern an individual. Only the affected person can act efficiently through his own meditation and following the advice of the astrologer. The astrologer indicates what measures are to be carried out in the same way that the doctor prescribes what medications are to be taken. Normally the treatment prescribed by the astrologer consists of the practice of meditation with a sound, in addition to some physical remedy such as some type of root in contact with the skin. It could also advise on a decision or on certain habits, which is a karmic consultation. The consultant should put the remedy into practice to obtain the maximum benefits. The true price of the consultation is paid with the attention given to the astrologer's prescription. The particularity, which consists in finding the right remedy according to the good or bad effects of the planets in the chart, is the most important factor and at the same time constitutes the originality of the knowledge that Shreeyukteswarji transmitted.


KRIYA YOGA and astrological cycles ________________

When one practices Kriya yoga, the life force circulates along the spine between the coccyx and the pituitary gland. This vital force consists of forty-nine letters of the Sanskrit alphabet, which are forty-nine types of airs. Through Kriya yoga, the yogi experiences the life force in the circuit of the spine through the different chakras (energy centers). A Kriya comprises a cycle in practice and covers the entire solar system in one day, that is, the path that the Sun follows through the zodiac in twenty-four hours. The Sun travels through the twelve signs of the zodiac each day, crossing the twelve houses, thus relating to all the planets. Every two hours its course covers a zodiac sign corresponding to an astrological house. This means that it is successively connected with all the fixed stars and with all the planets. When the life force flows consciously down the spine, it operates in a similar way. Our body is a microcosmic manifestation of the solar system. The life force is also connected with the planets and the fixed stars. When the nine planets (seven planets plus rahu and ketu) pass through the twelve signs of the zodiac, a period is defined. This period or era is obtained by multiplying nine by twelve, which gives 108. This number has an astrological meaning and corresponds to the 108 fixed stars, which we have mentioned in the definition of the constellations of the zodiacal system. It is for this reason that most of the religious use rosaries, or bad ones, particularly Buddhists or Hinduists. These bad ones are made up of one hundred and eight, fifty-four, thirty-six, twenty-seven, eighteen or nine accounts. All these numbers have an astrological meaning: 54 is half of 108, therefore, counting the rosary (mala) twice, one ascending and another descending, the number of fixed stars that make up the zodiacal system is symbolized. Twenty-seven is the number of fixed stars (nakshtras) used in a horoscope, each star occupies four steps (padas) in the zodiac


and therefore they make one hundred and eight, if you add nine (the seven planets with Rahu and Ketu) to twenty-seven, you get thirty-six. The number of recitations with the mala (rosary) is counted, but the true garland is located within the spine, and the practice is to walk this internal path (antar matrika). In one long, deep inhalation and exhalation (an iswara pranidhana) 360 degrees are covered: the twelve signs of the zodiac, nine planets, twenty-seven fixed stars, and all root sounds. if you add nine (the seven planets with Rahu and Ketu) to twenty-seven, you get thirty-six. The number of recitations with the mala (rosary) is counted, but the true garland is located within the spine, and the practice is to walk this internal path (antar matrika). In one long, deep inhalation and exhalation (an iswara pranidhana) 360 degrees are covered: the twelve signs of the zodiac, nine planets, twenty-seven fixed stars, and all root sounds. if you add nine (the seven planets with Rahu and Ketu) to twenty-seven, you get thirty-six. The number of recitations with the mala (rosary) is counted, but the true garland is located within the spine, and the practice is to walk this internal path (antar matrika). In one long, deep inhalation and exhalation (an iswara pranidhana) 360 degrees are covered: the twelve signs of the zodiac, nine planets, twenty-seven fixed stars, and all root sounds. Through the constant practice of Kriya yoga, the negative effects that the stars and planets have on the spine can be eliminated. In this way we constantly obtain sound, light and vibration within us, thus eliminating all karmas that result from past and present actions, and that are astrally blocked in the spine. Shreeyukteswarji established this profound knowledge. He was versed in the scriptures, an expert astrologer, and a great kriya yogi. In numerous scriptures the location of the planets in the human body is mentioned, particularly in the eleventh chapter of the Bhagavad-Gita, which speaks of the stars and planets,shashi suryo netram- the eyes are the sun and the moon in cosmic form. Shreeyukteswarji was able to metaphysically relate and locate these different types of knowledge. The relationship between the practice of Kriya yoga and the astrological cycles is as follows: One Kriya is equivalent to one day of the solar cycle; seven Kriyas represent


one week; four weeks are equal to twenty-eight days and are related to the twenty-seven fixed stars plus an extra star, Dhruva, the Pole Star that is in the same position once a month. These four weeks constitute a lunar, or solar month, since the lunar phases are determined by the light of the sun. Forty-eight weeks represents twelve times the route covered by the twenty-seven fixed stars (in four weeks, as we have seen). They also correspond to the forty-eight letters of the Sanskrit alphabet. If we add the two letters HANG and SA, we get fifty letters, or forty-nine, since HANG and SA are considered to have only one letter, and sometimes they are not even counted as letters. They are like the two parts of a stapler, which allow the union of the two ends of the garland of letters. Three hundred thirty-six days, which are forty-eight weeks, make up the lunar or Indian calendar. By adding a complementary sequence of days called Malamasa, we bring harmony and parallelism with the solar calendar (360 days). In this system, the week begins on Saturday (Saturn), then continues with Sunday (Sun), Monday (Moon), Tuesday (Mars), Wednesday (Mercury), Thursday (Jupiter), and ends on Friday (Venus). In the introduction to his book "The Sacred Science", Shreeyukteswarji rectifies the calculations of the great ages of humanity or yugas. These cover a cycle of twenty-four thousand years, divided into a day and night ofdaiva(called daiva nowtra), ascending and descending arcs of twelve thousand years each. These twelve thousand year arches are known as "daiva day and night", which could be translated as "Age of the Gods". A daiva day is divided into four eras: -Kali Yuga, 1200 year period, the age of ignorance. -Dwapara Yuga, 2400-year period, the rational era. -Tretaya Yuga, 3600 year period, it was divine or of devotion. -Satya Yuga, 4800 year period, was golden or was of truth. This is the period (eg 24,000 years) it takes for the sun to make a complete turn around the navi of Vishnu (navel of Lord Bishnu, lord of sensation, lord of awakening). This succession of ages describes the stages of development of the human being, from ignorance to knowledge or awakening. !123

The scriptures say:

”Sarbatha kaivalyam satye, tripada bhava tretaya; dwidha bhabastu dwapare, kalau sayana bhabati. "

During the Kali Yuga, the human being is asleep, does not have the ability to think, does not display any knowledge and does not fight for anything. This is the age of the deepest ignorance and darkness. When the Kali Yuga cycle ends, the Dwapara Yuga begins. It is the Yuga of Krishna. The man fights. Like a warrior, he is constantly alert, vigilant, and defensive. It is the beginning of the awakening of knowledge, but doubts assail him as the ego wakes up. Man is not sufficiently aware of his soul. The process of knowledge and the phenomenon of wars evolve hand in hand. During the Tretaya Yugaor era of Rama, one acts divinity, works with devotion and takes care of his three bodies, physical, astral and causal. Karma, jnana and bhakti or action, knowledge and devotion awaken. Finally in the Satya Yuga, all living beings live in the truth, fused in the peace of the Creator, Brahmananda. This period corresponds to the highest stage of human evolution. These four eras are closely related to our life. They correspond to the different energy centers located in the spine. The correspondence is as follows: The ascending Kali Yuga begins exactly at the axial point of the end of the anterior part of the dorsal center (anahata), and covers up to 60% of the anterior part of the cervical center (visudha). The remaining 40% of the cervical area, and up to the final part (80%) of the anterior area of the pituitary (ajna chakra) corresponds to the ascending Dwapara.


A small anterior part of the pituitary (ajna), the entire posterior part of the ajna chakra and most (60%) of the posterior cervical area correspond to the ascending Tretaya. 40% of the posterior cervical part, all the dorsal posterior part (anahata), all the lumbar posterior part (manipura) and up to the axial point corresponds to ascending Satya.

! Figure 16.


The entire posterior part of the sacral center (swadhisthana) and the entire posterior part plus 40% of the anterior part of the coccyx (muladhara) corresponds to the descending Satya. The remaining 60% of the anterior part of the coccyx, the entire anterior part of the sacral center (swadhisthana), and a small part (20%) of the anterior lumbar part (manipura) corresponds to the descending Tretaya. Most (80%) of the anterior lumbar area and 40% of the anterior dorsal area (anahata) correspond to the descending Dwapara. The remaining 60% of the anterior dorsal part (anahata) corresponds to the descending Kali. At this point, it is very important to give an explanation about the axial points of the ascending and descending yugas. One of the ends of the axis is located at the end of Pisces and the beginning of Aries, this divides the ascendant and the descendant ofSatya. The other end of the axis is at the end of Virgo and the beginning of Libra, dividing the ascending and descending of Kali. Its location in the spine would be the following: The end of swadhisthana (sacrum) and beginning of manipura (lumbar) as one of the axial points, and the end of the cervical area and beginning of the dorsal the other, see the diagram on the previous page . This is the order of the Yugas in the macrocosm (brahmanda) of the solar system within the human body. In the microcosm (pinda) we find ourselves the same but in the opposite direction. Through meditation it is possible to feel the influence of these periods in our life, an influence shown by our different states of consciousness. Meditation allows us to obtain constant liberation, and therefore stop being subject to these periods. It grants us the only liberation, calledKaivalya Darshanam, the Sacred Science. According to Shri Yukteswarji's calculations, we are now in the ascending Dwapara Yuga, which began in the year 1699 of our calendar.


Before closing this chapter on astrology, we should mention one last point concerning the possibility of accessing our past lives. We have said that by determining the position of the moon we can know the position of the fixed star with which it is related, and in this way we can find out our original sound, the first sound that is in tune with our mind. Through this sound and this star we can have access to past lives. The latitude and longitude of our place of birth allow us to calculate the position of the sun at the time of birth, this position is known as the ascendant. Every day, the sun travels the entire zodiac, thus, every two hours approximately the ascendant changes sign. Again we determine the corresponding fixed star in the sky related to the ascendant and thus we obtain a second sound created by this star. This gives us access to our current life, to the front door of this life and what we will achieve in it. For this reason, in the third chapter of the Yoga sutras, Patanjali says: Bhuvana jnanam surye samjamat (Yoga Sutra: 3, 27)

Knowledge of the earth can be controlled by the sun. The word "earth" should be translated in this case as the location recorded by the ascendant. This means that the knowledge of Muladhara is controlled by ajna chakra. Chandre tara vyuha jnanam (Yoga Sutra: 3, 28)

Through the position of the moon you can know the stars from which you come. Each of us was born from the center of life,swadhistana- this means the physical uterus of the mother; It is also the womb of your life force (prana). Through this mother you will meet your father. In the scriptures it is said that we would not even know our own father if our mother did not explain to us that he is our father. The physical mother is the source to know who the physical father is, in the same way, through love, through the nectar (through amritam, through soma) of our swadhisthana chakra it is possible to know our Eternal Father (Ista Devata).


Dhruve tadgati jnanam (Yoga Sutra: 3, 29)

Dhruvameans something that is fixed, stationary and stable, such as the soul. Dhruva is also the fixed star called the pole star. Since the pole star is fixed, the axial point of manipulation is fixed. On the astral plane, the star Aswini can also be described as the star Dhruva. Similarly there are three fixed stars in the zodiac. The other two are Magha and Mula (Look at the diagram). But this (manipura) is the main pole, the axis of Satya yuga starts from the beginning and end of this star- Satya yuga ascending and descending. Somehow it is also possible to name it astrologically as Bishnu navi (navel of Lord Vishnu) in our physical body. All this according to Shreeyukteswarji's calculations, so precise that he was able to recognize the axial point through that point in the chakras. When you have established yourself in the Soul, absorbed in a great devotion that establishes you in the state without change, you are in Dhruva. In the same way that through astrology you can calculate all the directions of the stars and planets from the fixed star, by establishing yourself in Dhruva, in your soul, you will be able to know the direction of your life, your origin and where you are going. .


Part 5 Questions and answers (In response to several questions on various topics, the answers have been edited into one chapter)


Dreams ___________________________________________________

Dreams (swapna) are a particularly mysterious area for humans. The scriptures tell us that our existence is similar to a dream. Dreams are located in the astral body. Anything we see when we dream is related to our present life and our past, and sometimes they even indicate the future. All the experiences produced in dreams and everything we experience, both at the astral level and at the physical and causal level, is stored in our memory, in our astral body. When our physical body sleeps and takes its necessary organic rest, the astral body leaves the shell of flesh and blood and creates amazing things. Sometimes certain wishes that we are unable to fulfill appear in the form of a dream. The astral body tries to create what we cannot do on a material level, which is why certain dreams seem practically real. However, the satisfaction derived from this type of dream is not complete. Sometimes a dream can even take on a physical aspect, for example, the individual could speak during sleep, or even cry. The scriptures tell us that the pleasures obtained through the sense organs, all physical pleasures, are similar to a dream (vikalpa swapna).


If it turns out that we have a mysterious dream, which seems to have no connection with our life, it does not mean that this dream is not related to things we have done. It is possible that the dream is connected with events from a long forgotten past or from a past life. Sometimes the astral body can visit places on the astral plane and reflect it through the mind and thoughts. The astral body can perceive everything, but it is difficult for our physical elements to access this level, be aware of it and remember it, since the openness of the mind is extremely limited. Some dreams are premonitory. This is not necessarily the product of a developed spiritual level, but is a completely natural phenomenon, although it may seem surprising and wonderful. The nature of the astral body is extremely agitated, intolerant and unstable, and knows no peace. By feeding dreams, we produce many things that do not have a solid foundation or structure. The Soul incarnated to enjoy creation on a physical level before doing so on an astral level and later on a causal level. Joy through the astral plane is not satisfying since the pleasure must first be physical. Even if dreams are reflected on a physical level, satisfaction cannot be complete. Physical pleasures rise to the causal body through the organs of sense and action, and through memory to finally obtain total satisfaction in the causal body. If we ever try to bring to the physical level what has been created in the astral or causal bodies, we will only get dissatisfaction. If we create internal fire, agni capThrough respiratory techniques, it is possible to get rid of our bad karmas, which are located in the astral body, incinerating them, thus taking control over that body. The practice of meditation allows us to progressively eliminate any dream that can be created on the astral plane, whether it is pleasure or pain.


Although it is difficult for the physical body to see things in advance, for the astral body it is really easy. In fact, events always occur in advance on the astral plane, which, we must not forget, is astrological. Some time passes before these events finally manifest on the physical plane. Then, in due course, they materialize in a concrete way. However, within the multitude of events located on the astral plane, it is not necessary that the final results end up manifesting in the physical field. Thus, it is possible to stop or prevent certain events from the astral plane. Competent astrologers can predict upcoming events through planetary positions, and can give useful advice to help people eliminate what is best avoided.

Intuition is part of the astral body. It allows us to see or feel what will happen in the future. However, intuition seems to be wrong at times, when the things we have felt do not come to manifest. The coming events sensed on the astral plane do not always have to materialize. The intuition exists, but the results do not have a solid basis since they may or may not come to pass. On the other hand, it is also possible, for someone who meditates, to prevent what the intuition indicates in advance from manifesting. In the first chapter of the Yoga sutras, Patanjalitells us: Vishoka va jyotishmati (1, 36). You are in the physical body. This physical body is pain (shoka), and it is very limited. You do not know your astral body. Through the practice of Kriya, one can cross the rough level of the physical body, then cross the astral level and not remain there (beyond shoka (bishoka), beyond pain and pleasure) but go beyond, to the causal level. and even go further still, to the Soul. Jyotishmati means that you know the astral sphere, but the goal is not there. Verse 37 of the Yoga sutras says: raga vishayam va chittam. Vita raga means that one must go beyond the rhythms (material attachment), beyond the cycle. One must separate chitta from this extremely subtle matter, because the astral body is also material, although we do not perceive it.


Verse 38 says: swapna nidra gyana alambanam va. Using astral knowledge, it is possible to obtain knowledge of the dream state and dreams. The dream state is similar to death. The astral body leaves the physical body when we sleep in the same way that it does when we die. It is better to clarify here that during sleep, the astral body leaves the physical body only temporarily. It can go very far from the physical body, possibly thousands of miles, regardless of whether it is near or far; the distance is unrelated. The five elements (pancha mahabhuta) are manifested with great force in the physical body, and the astral body is a product / manifestation of the physical body. For this reason, when the astral body departs in dreams, it remains constantly and directly attached to the physical body. One can imagine for example an electrical connection. Any experience accumulated by the astral body, away from the physical body, is directly and immediately reflected in the physical body at the same time. Somehow the causal body controls and regulates experience. In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). an electrical connection. Any experience accumulated by the astral body, away from the physical body, is directly and immediately reflected in the physical body at the same time. Somehow the causal body controls and regulates experience. In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). an electrical connection. Any experience accumulated by the astral body, away from the physical body, is directly and


immediately reflected in the physical body at the same time. Somehow the causal body controls and regulates experience. In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). Any experience accumulated by the astral body, away from the physical body, is directly and immediately reflected in the physical body at the same time. Somehow the causal body controls and regulates experience. In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). Any experience accumulated by the astral body, away from the physical body, is directly and immediately reflected in the physical body at the same time. Somehow the causal body controls and regulates experience. In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). it is directly and immediately reflected in the physical body at the same time. Somehow the causal body controls and regulates experience. In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body


back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). it is directly and immediately reflected in the physical body at the same time. Somehow the causal body controls and regulates experience. In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). In case there is any danger to the heart, respiratory or emotional system (suppose that one dreams that he is falling from a great height, or being strangled, or that someone is chasing him to kill him), the causal body immediately directs the astral body back to the physical body. At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras). At this point the person is startled and wakes up. In case of death, the astral body leaves the physical body permanently and performs almost the same kinds of activities, as in a dream on the astral plane according to karmas (samskaras).


Divine life and devotion (Bhakti)

The word "divine" has a meaning very close to the meaning of the word "devotion" (bhakti). Love, when it is very deep and pure, can be called divine. The devotion that a person can feel in his work, for his parents, for all those little things of the day to day, combined with a deep concentration, a feeling of love and the absence of displeasure, gives a divine life. !136

Notions of pleasure or dislike always come from illusion. The same is true of feelings of attraction and repulsion, which make us reject what we adored yesterday. This great illusion is due to the ego. We do not always listen or follow advice, even knowing we are wrong. However, deep down inside we know that the attraction only lasts for a moment, yet we still give in, only to end up burning our old ideas. This happens in our work, with our partner, with our friends and with everything that makes up our daily life. Today we buy something that we simply must have and tomorrow we break it and throw it away. In the beginning of a sentimental love, we are able to give our life for the person we love, and then time passes and passion grows cold. A baby loves his parents, and as he grows up he becomes more and more rebellious. Because that's how things are? Where is the fault? Is there a lack of love or understanding? No, even though people get along, Even if they show a good understanding, the separation ends up coming anyway. The father and mother fulfill their obligations with love and devotion and yet the separation manifests itself. It is a mistake to believe that our work or our parents are not appropriate for us, to think that we have not made a correct choice regarding our work, lifestyle, home, friends, etc. In reality, practically everyone has a family environment and a lifestyle that is appropriate for him. This is not where the fault lies. The reason is a lack of devotion, spirituality and divinity in all our actions. What we generally call "devotion" could turn out to be a great illusion. The emotion can take place if one is not in a normal condition, and it can be the manifestation of speculation. For example: a nice mango. One can be emotionally attracted, but only if you taste it will you know if it is tasty and sweet, if this is the case, you will be happy, but if it turns out to be bitter you will be frustrated. There are different types of yoga, like karma yoga, bhakti yoga, dhyana yoga, etc. In whatever type of yoga we choose, true devotion only appears towards the end. It does not appear spontaneously, and when it does it is not accidental. Believing that it appears automatically is an illusion.


First is karma, action. Thanks to action one gains knowledge. From knowledge comes detachment from karma, which occurs automatically. Later, after having renounced the fruits of karma, and only at this moment, true devotion manifests itself. The Bhagavad-Gita (2, 51) teaches us that devotion appears at the end of the process of ascension towards the divine:

Karmajam budhi-yukta hi, phalam tvaktva manisinah; janma bandha binirmukta, padam gachhantyanamayan.

In the chapter of Kriya yogaWe have explained the nature of true karma, which allows us to access knowledge. Of course, karma here does not mean physical, mental or psychological work. Everyone does this kind of work or action, even animals, but they don't get knowledge in this way. The karma we are talking about should be distinguished from akarma, ordinary actions, and vikarma, which is situated beyond karma. By karma, we understand prana karma, the constant action of the breath People who practice karma yogaor yoga of action, think: “I am not doing the work, I am not acting”, or they say “I work, but I do it for God” or “I work, but I do not expect any fruit from my actions”. While they work they repeat a mantra or they remain relaxed, which, although better than nothing, is not true karma, prana karma. All of our external actions are a product of the prana karma, the constant action of breathing. External actions do not belong to us, their results are not under our control. When the vital force manifests, it is reflected in our mind, thoughts, memory and sense organs to achieve concrete actions, akarma, which are results, and cannot be controlled by external means. The only means of control is within us, at the source of the action. By observing prana karma through all our actions, whatever they may be, throughout the


day and in all situations, it is possible to realize deep knowledge of jnana. Only when we are established in this knowledge are we able to perceive the way in which prana karma works. Only then can true devotion or bhakti awaken. In this way a true love is generated. A love for everything that surrounds us, for life in general, a love that eliminates doubts and fears, a love that transports us beyond the vicissitudes of existence. At this point, everything becomes permanent, as we are established in our divine abode, the pituitary gland. A person who has developed these qualities, attracts the love of everyone and everything, while acting and leading a normal and sensible life and taking correct actions. The correct action is an action that arises spontaneously from the Soul. To a certain extent, we can choose whether or not to perform an action, marrying for example. But we do not control the results that may derive from the execution or nonexecution of this action. If we decide to take a trip, the decision is ours, but when it comes to reaching our destination, how we will arrive, the type of circumstances that we will experience on our way, it is completely out of our hands, since it does not belong to us. It is a mistake to think that we can make decisions about everything, since we can make mistakes. It is also a mistake to act with a defeated spirit, without believing in success. It is disheartening and can only be detrimental to our actions, not consider a positive outcome. It is possible to act from the source of all actions, which is in the Soul. If we act from the Soul with great devotion, from the place where breath and Soul meet, the results will reflect this union. When all actions reflect this union, they also reflect divine love and the individual lets the weight of the actions rest on the shoulders of God. It is not possible to think of other things while we work, think of God for example, or repeat mantraswhile we carry out efficient work. However, it is very easy to breathe long and deep, which gives us a permanent level of high energy and a heightened and constant awareness. Vayur ayur: the air is your life, balam vayur: the breath is your energy, vayuh dhata sarirena: the whole body draws its energy from the air, vayur sarbam idam viswam: the !139

air (breath) is the entire universe, vayuhu pratyaksha devata: the Soul living is the breath. If you practice this breathing technique at all times, in any activity you do, whether it is physical or mental, you will obtain better concentration. In a way this is karma yoga, because knowledge comes from this karma. The knowledge in which we merge is calledjnanaand brings universal love, also called bhakti yoga, the yoga of devotion. Such devotion is true devotion, just as such karma is true karma and such knowledge is true knowledge. Karma yoga is in physical action, jnana yoga in astral action, and bhakti yoga in causal action. This is the true divine life.

Divine grace

In Sanskrit, divine grace is called Bhagavat krupa. Divine grace gives rise to devotion. The word "krupa" is made up of two syllables, "kru" and "pa". "Pa" means to obtain, to receive (prapti). "Kru" means kru-dhatu karma, it means that through the practice of this karma, the practice of breathing techniques (prana karma), it is possible to receive divine grace. Divine grace does not happen by coincidence, it does not appear by chance. It is the fruit of practice in this life or in a previous existence. The masters of ancient times received this grace after long practices, sometimes as a result of their practice in past lives. This is the true meaning of Krupa or divine grace.



The scriptures say: dharanat dhama ityahu, dhamo dharayate praja; yat syat dharana sanyuktam, sa dharma iti uchyate.

The essence of this verse can be summed up in one line: Dhru dhatu dharma uchyate.

Dhatu means element dhru means to hold. Together dhatu and dhru means the element that you are holding. Dharana - it means to hold, endure, endure and carry on. Dharma - dharana (although some say that Dharma is religion, there is actually no English or Spanish word to represent it). Ityahu - means, it is called. Dharayate - means constantly holding. Prajah - humanity, but here writing means anything manifest. Yatsyat - the one who is. Sanyuktam - connected to, related to. Sa - that Dharma iti uchyate - it is called true Dharma

The exact translation is given above. The verse speaks of the element that is enduring, continuing and enduring, which is sustaining the existence and manifestations of thedharma. It sustains not only human beings but also all of creation, including the solar and star systems. This is called true dharma. Again, to define it in depth, we must analyze some specific points. People generally understanddharmaas religions, sects, dogmas and doctrines. Before the existence of all !141

these things there was only one dharma: the dharma of humanity. In ancient times it was called sanatana dharma. Sanantan- the eternal, means human existence itself, the last dharma above all beings. What is the meaning of a human being? Let's first define a physical structure: Again the sanatan dharma is integrated with five dharmas in a human body such as: Aghrane ganapatyasya, jihvagre saktabhairaba; sabdendriya bhabet saiva, sparsena baishnavmata; saura dharmat sudrusanam, sa dharma, sanatana.

1.The nose, symbolizing the lord of smell (

Ganapati), dharma of Ganapatyas.

2.The tongue, symbolizing the goddess

Shakti, the goddess of taste, Shaktas

dharma. 3.The eyes, symbolizing the lord of sight (

Surya), dharma of Sauras.

4.The skin, symbolizing the lord of touch (

Vishnu), Vaishnavs dharma.

5.The ears, symbolizing the lord of the ear ( Shiva), Shaivas dharma.







Coccix / Muladhara




Sacral / Swadhisthan




Lumbar / Manipura




Dorsal Anahata






Cervical / Visudha


In addition to the sense organs and the organs of action, if we analyze the rest of the parts of the body, including the five elements, they turn out to symbolize the five dharmas discussed above. Physically it is connected with the astral and causal planes. We can see how in the different aspects of life we are connected with this dharma that integrates the human being as a whole, regardless of their race, creed or social condition. The scriptures say: sarba bhauma mahabratam, he who sustains everything, the totality called the great dharma. In this age unfortunately, due to lack of understanding, atrocities have been committed in the name of the Dharma, dividing humanity instead of uniting it. For example: Hinduism, Christianity, Buddhism, Islam, Siks, Zoroastrianism, Persian, Greek, Egyptian religions, etc. And not only this, but all these religions are in turn divided into many other sections and subgroups that differ greatly from each other. Each represents God in many different ways. The children of God are suffering because of the friction between them. Equality and unity have been forgotten, even though almost all the different scriptures say that God is one. We all understand this, but when it comes to putting it into practice in our social behavior, nothing is one. even though almost all the different scriptures say that God is one. We all understand this, but when it comes to putting it into practice in our social behavior, nothing is one. even though almost all the different scriptures say that God is one. We all understand this, but when it comes to putting it into practice in our social behavior, nothing is one. Several of these dharmasthey still exist in the world, like the Hindu dharma, the Christian dharma or the Muslim dharma. In ancient times, Hindu dharma aside, there was also an Egyptian dharma and a Greek dharma among many others. Today the Greek has become extinct, and the Egyptian has almost disappeared. The Hindu dharma,


although it has undergone numerous additions and modifications, is still a living tradition. Numerous dharmas have been created over time. This results in a public problem as different groups fight each other to assert and establish the dominance of their dharma. However, an in-depth examination of these dharmasshows us that the same basic elements are found in each other. Incense symbolizes the sense of smell, water symbolizes taste, fire, usually in the form of candles or oil lamps (pradip), corresponds to the sense of sight. The air element is symbolized by flowers and the sense of hearing is represented by bells, musical instruments and songs. All this composes the basic instruments of the rituals of the different cults. Certain religions only use one of these elements, worshiping fire or water, while others use several or all elements. Beyond the ritual aspect, the true dharmait is our Soul, this Brahma that exists from the moment of our creation. This power, this energy sustains all of creation, just like a receptacle, it contains and sustains everything. In this way, whatever dharma one chooses, it will ultimately come from the Soul. The symbol adopted, whether it is water, fire or any other, is related to a part of our body, and consequently to our original dharma. The eyes correspond to light, the nose to the sense of smell, the ears to the sense of hearing, the skin to touch, and the mouth to taste. Although they might seem separate, all dharmasthey are united with the Soul. The eyes cannot see for themselves, nor the ears hear, nor the nose smell, nor the mouth taste, nor the skin feel anything without this primordial energy that animates the body. The eye was made to see, but if this energy is not there, it becomes a useless instrument. Just as the sense organs cannot function without the life force, the dharmas are powerless and ineffective without this original dharma. Reality is present in all dharmas, but rituals and forms have veiled reality. Dharma is necessary to know oneself, but above all it is the primordial power of the Soul. Hinduism essentially worships five Gods or Goddesses: Ganesh, Ambika, Narayana, Rudra (Shiva)and Bhaskara (the Sun). The Vaishnavas worship Vishnu !144

(Narayana) and the Ganapatyas worship Ganesh. There are also Shakta dharma, Saura dharma, and Shaiva dharma. All these groups are opposed to each other, competing, fighting to impose the superiority and supremacy of their faith. This fight exists in any religion. Unless the reality is known, the spiritual game will exercise its fascination, giving rise to dogmatic views and fanatical ideas that are thousands of miles from true dharma. This is why it is said that we must go beyond dharmas and beyond karmas, beyond notions of caste, nationality and color. In this way it becomes possible to reach "sarva", the controller of all dharmas, This vital force, which is the Soul, animates all beings. EastBrahmathat resides in kutastha is the true dharma that sustains all life. It is both individual karma and individual dharma. Sometimes people wonder what their karma or their dharma is. Only through the knowledge of our original dharma can we find out the fundamental knowledge of all things and thus attain divine life.

Nutrition and food By nutrition we must not only understand what we eat, food digested and absorbed within our digestive system, but everything we absorb through the sense organs. When we understand it in this way, nutrition becomes an extremely important part in the spiritual field. Food is not the most important part of our nutrition, but other factors that come to us through the vehicle of the sense organs. For example, the mouth plays a major role and can create problems. For this reason we must remain vigilant about


everything that nourishes us, in the broadest sense of the term. The quality of our nutrition is therefore essential on the spiritual plane.

Food Food plays a very important role in our spiritual life, including everything from solid food and drinks to tobacco and other drugs. Tobacco exerts an extremely harmful influence on our vital force. Breathing consists of inhaling oxygen, which feeds our vital force,prana shakti, and nourishes our brain. Oxygen gives us a clear mind and a healthy body. Carbon dioxide is the residue of respiration, the vital force evacuates it, we can say that carbon dioxide is the opposite of the vital force. A person who smokes inhales carbon dioxide instead of oxygen. The consequences are a weak and indecisive mind with an inability to formulate clear ideas. This is opposed to life, taking an opposite direction, that is, towards death. Oxygen generates life, carbon dioxide death. If we feed a fire with carbon dioxide, it goes out quickly, but if we instead do it with oxygen, the fire gets stronger, radiating more light. In the pituitary gland (bhrukuti), divine fire is continuously activated by respiration, absorbing oxygen and spewing carbon dioxide. If this fire is fueled with carbon dioxide from cigarette smoke, instead of oxygen, what will be the effect on the life force? Dioxide damages the mind and lungs, destroys the perception of tastes, odors and damages sight, diminishing health through the progressive destruction of vital functions. The long-term effects are disastrous at all levels of existence, both material and spiritual. As for other types of food that we eat, the amount is more important than the food itself. Whether one is a vegetarian or not, if the amount we eat is too much, even if it is of the best quality, the effects on the physical body will be disastrous. Too much food can cause alcoholic fermentation in the intestines and all kinds of problems. !146

In the Bhagavad-Gita (17, 8 - 10), we learn that there are three types of food, however it does not tell us what we should or should not eat. These foods are: ayuh sattva balarogya, sukha priti vivardhanah; rasyah singdhah sthira hrudya, aharah sattvika priyah:

Sattvic food, which grants long life (ayuh) and awakening to truth (sattva), power, energy (bullet), good health (arogya) and a life free from disease. Also, this type of food is pleasant and tasty (sukha). The Bhagavad-Gita does not also indicate the characteristics of this type of food, described as juicy (rasya), sweet, smooth (snigdha), concentrated (sthira), creating an inner feeling of deep satisfaction, healthy for the heart (hrudya) . On the other hand, no specific example of this type of food is given.

Katv amlalavatyusna, tiksna ruksha vidahina; ahara rajasasyesta, dukha shokamaya pradah:

Rajasic food is the second type of food. It causes suffering, desires, anxiety and the absence of joy. This type of food is bitter, sour, salty, and spicy. It is irritating and crude in nature.

Yata-yamam gata-rasam, puti paryusitam ca yat; uchistam api camedhyam, !147

bhojanam tamasa- priyam:

The third type of food is called tamasic. It consists of food that has already been used, is stale or does not contain juice (having been previously extracted). It is tasteless, stale, rotten, or fermented. It is also considered tamasic if it has been partially eaten (uchistam) by someone. In this last rule the following exceptions are: the baby who still feeds on his mother's breast, thus being able to eat the food taken by her, and the husband and his wife. The quality of food affects the mind. The mind will express itself largely in one or other of these three qualities, sattvic, rajasic or tamasic, or in a mixture of the three in varying proportions according to the type of food that the person eats. I want to emphasize the fact that the type of food that we should take is not stipulated here, nor whether or not we should take any particular food. The tamasic quality is necessary to seek our food, for example. The rajasic quality is necessary to protect us from our enemies, both internal and external. The sattvic quality is necessary as an aid to establish ourselves in the Soul. Therefore these three qualities, called the three gunas, play a specific role. Food should adapt to our habits and customs. It differs from country to country and from region to region. It should be in accordance with the physical activity and health of the individual, as well as with the climatic conditions. It should be adapted to individual needs (Yukta ahara, Bhagavad-Gita: 6, 16). The individual should find the type of food that suits him best. Alcohol and drugs produce instability and excitement to the mind and go against spiritual progress. On the contrary, the right food gives us peace and mental stability. In ancient times, man used to choose his food according to its nutritional value and aroma, not simply because of its taste. There are several theories concerning food, vegetarianism, or the need to fast, most of which are contradictory. !148

There is an old Sanskrit saying that says: kshira amisa, nira amisa, abara amisa veda; sahaje krishna nama amisa, ni amisa kupada.

Milk is not vegetarian, water is not vegetarian, reading the Vedas aloud is not vegetarian (because it is touched by your tongue, mouth and saliva), repeating the name of KrishnaHe is not a vegetarian, so what is left in this world that can be considered a vegetarian? Only the Soul, invisible, inmanifest, inexplicable and pure, is vegetarian, everything else does not come from the soul and consequently is not vegetarian. Spirituality is necessary, going towards the soul is important, but being or not being a vegetarian, or eating one or another type of food is irrelevant. What is really important is meditation. It is the same with fasting. In fact, long fasts reveal the same kinds of psychological problems, such as bulimia or compulsive appetite.

Nutrition through the sense organs

Food, in the broadest sense of the term, is not the only form of nutrition. All our senses participate in each center (chakra) as follows: The first center, muladhara chakra, is located in the coccyx, it is the center of money and wealth, it is also related to the sense of smell. Here we find deeply ingrained the desire for wealth or vasanas. We need more and more money, more and more material possessions. We could be happy with what we have, but we always want more. Sex and love are the food of the second center, swadhisthana chakra. Desire is unlimited, impossible to satisfy, it always forces us to find more and more pleasure, it is like a thirst that cannot be quenched. Yukta or union is absent.


We also feed through our eyes. This corresponds to the lower mind, situated in the third center,manipura chakra, in the lumbar area of the spine. We find constant pleasure through the eyes, through sight, and in this way we stimulate the mind, subjecting it to numerous temptations. The ego corresponds to the fourth center, the center of the heart, anahata chakra, and is related to the sense of touch. We absorb all tactile sensations through the skin. Finally, the ear allows us to feed ourselves through sound. This corresponds to the fifth center,vishuddha chakra, in the cervical area of the spine, and does not give true satisfaction either. Everything absorbed through the organs of action, supposes a nutrition tamasic, and everything assimilated through the sense organs, is rajasic. That which is of a physical order goes to the physical body; the sensations are astral in nature and go to the astral body. Everything that is absorbed at the highest level through the sixth sense, peace, satisfaction (ananda), divine power, divine qualities that create a pure mind and perfection, everything goes to the causal level and is sattvic in nature.

What is the role of food? Simply maintaining a healthy body, a healthy mind, and a spiritual awareness within us. All of this is essential but only up to a point, since spirituality requires going beyond the three qualities (gunas): tamasic, rajasic and sattvic. Therefore, a true seeker should not worry about the question of vegetarianism. What is most important is to know what is best for our health, what kinds of pleasures are harmful to the mind, and what habits damage the soul. Our goal is to discover the soul within us.

Heritage, environment and culture. The role of inheritance.


Heritage, environment and culture play a fundamental role in spiritual evolution. Heredity is related to the physical body. It is the legacy of physical characteristics of our parents. Heredity includes psychological and emotional illnesses and problems. It affects our way of thinking and consequently influences our environment and culture. However, it is not limited to physical form, as it also comes from astral and causal influences from the past. Everything that has happened since childhood is also written in the astral and causal spheres, the effects of which are experienced in our current life. However, if we consider life in percentages of per cent, hereditary and physical influence only represents 25%, a quarter of the global composition. If for any reason we feel physical or emotional attachments through our inheritance, our life will be conditioned by this influence. A young person, who has not yet matured, will find it difficult to escape this influence. Physical and emotional problems can arise and the individual may feel surrounded by difficulties on all sides. There are generally two possible attitudes when the individual encounters this type of situation. You can choose to ignore the problem or you can choose to fight it. Considering that the problem comes from our inheritance through our blood, on a physical level, it is impossible to completely escape from it by forgetting it since it will manifest itself again in one form or another. Even if the individual moves away from their family, either geographically or by changing their lifestyle, it will suffer from this hereditary influence. So what can be done about it? Since it is impossible to ignore the problem, one must face the situation and bear his cross. In this regard, the practice of meditation is an incomparable help, as we will explain later.

The role of the environment The place where we work, our circle of friends, the university or college we attend, constitute part of our physical environment. This is important in all aspects, since it also


affects our astral body. Reciprocally, the astral environment that preceded our birth also has its own repercussions on our current existence. Like heredity, it is possible to consider that the environment represents 25% as an influencing factor in our lives. Its effects are experienced on a physical level, in our mind and our thoughts. It also influences us economically and in health. Sometimes our inheritance could be good or satisfactory enough, without problems, particularly with regard to health, but the atmosphere of the place where we live, or our circle of friends, can exert an influence on us that encourages us to acquire bad habits, harmful at all levels. This can lead us to crime or drugs, and produce physical and mental illnesses. The influence of our environment begins the moment we are born. When a person grows up and becomes independent, they do not always acquire the judgment or the will necessary to compensate for the damaging effects of their environment. Your being is so deeply influenced on a psychological level by your friends and their bad habits that it may be impossible for you to completely free yourself from this negative atmosphere, thus experiencing a type of psychological hallucination. We must mention that a good inheritance produces good effects. But a bad inheritance can have very negative effects. Somehow, at the end of spiritual practice both must be rejected. A good inheritance and its positive effects can lead to too much ego attachment. A bad inheritance with its negative effects can lead to sadness and frustration. In the end, if we compare both characters, the result is ego. Regardless of the situation, one must be practical. Both options are accidental, while with faith in your ownsadhana, culture, the right action is always at your fingertips. For this reason, many scriptures say that the seed of our parents, inherited by us, has to be annihilated, burned. The influence of our environment must also be incinerated in the fire of meditation, sadhana, tapo agni.

The role of culture !152


Culture (sadhana) accounts for fifty percent of the global influence that affects the individual. Culture is the sum of everything that has been done, the result of work, of what has been carried out in this life and in previous lives, as well as everything that a person has learned, practiced or applied in their life. lifetime. Culture always dominates. This means that even with a good heritage and a suitable environment, if the culture is not the right one, many problems could arise. On the other hand, if the heredity and the environment are not favorable but the culture is good, it balances the individual and gives him the ability to transform negative influences. When all three, heredity, environment and culture are unfavorable, the individual leads a life similar to that of an animal or that of a dying person, he becomes an undead. If, on the contrary, all three are favorable, the individual could grow, awaken, be creative and go towards perfection. However, it is almost impossible for anyone to discern the extent to which their heritage, environment, or culture is conducive to their growth. Above all this, culture has an influence on the causal body which, as its name suggests, is the cause of all actions. Situated beyond the astral body, the causal body is the place from where all actions can be controlled. From this we can point out that through an appropriate culture of the Soul, it is possible to take control of the astral body and influence the physical body. Therefore culture can transform the influences of heredity and environment. For this reason whatever our heritage or environment, if we create a solid cultural foundation, it is possible to give our lives a positive direction. Through the practice of meditation, we can create a causal force that will allow us to eliminate the negative effects of our past actions. Our current life is a condensed form of the result of our past actions on all three levels. The correct practice of meditation allows us to nullify the adverse factors, creating what is necessary at a fundamental level.


In the Yoga Sutras, Patanjali says that one should practice constantly, regularly, without interruption and for a long period of time: sa tu dighakala nairantarya satkaradara sevito dridhabhumih (Yoga sutras: 1, 14). Determination without failure is indispensable, the yogi should be as firm as a rock in his practice, this is called Abhyasa. The Bhagavad-Gita says that the practice we have just defined makes the man perfect. The worse the environment, the more unfavorable, the more meditation practice is necessary. When problems arise, whether they are of hereditary or environmental origin, it is useless to try to analyze the how and why of things, because reasoning in an intellectual way will not provide us with a solution, since the root of the problems is not found. at this level. The practice of meditation, on the other hand, allows us to access the root of problems, their origin. An old yogic saying says that an ounce of practice is worth more than tons of theory. This is what Lahiri Mahasaya was referring to when he repeated: "meditate, meditate, meditate." Shreeyukteswarji used to say: "The practice of Kriya yoga exerts a great influence on the three levels of existence and allows us to solve all problems." Through the realization obtained thanks to Kriya yoga, the individual can change his environment, habits and act on his inheritance. We must practice to get results. Meditation can change our lifestyle, create a better environment, change our circle of friends, and improve the atmosphere in which we live. Through meditation we can achieve the right action. Practice is the best of all books.


Pindam kundalini shakti, hang sa iti udaretam; rupam bindu it jneyam, !154

rupatite niranjanam.

The soul or Pindamgives life to this body. All actions (prana karma) have their origin in the Soul. All actions take place in the Soul. The throne of the Soul is called Kundalini Pindam. When the life force enters the body, it penetrates this place called pindam. SA represents the vital force that enters the body with inhalation and HANG, the vital force that leaves it with exhalation. Udaretameans beyond. When the yogi goes beyond inhalation and exhalation, beyond prana karma, he is able to perceive the true form (rupam), which is Bindu, the first manifestation of the Soul. Once this Bindu is known (jneyam), the yogi reaches the formless state (rupatitam); he is beyond the body (niranjanam), even beyond the power of the atom. As it is impossible to describe the form of the Soul in any way, it was assumed to be the astral form of a serpent. The Soul feeds on the breath, life force or air. As the snake is an animal that can go long periods of time without eating, it is said to feed on air. When the snake ingests its food, air, it does so with a long, deep breath. It is also capable of producing a very powerful whistle using air. Thus, the image of the serpent was used as an example. Some scriptures say that the soul is likeKala sarpa, the great serpent of time, the legendary Ananta Vasuki. Pinda, the Soul, activates the breath and feeds on it, thus it is metaphorically compared to a snake. This does not mean that a snake will rise from the base of your spine in bright light, or that you will feel a snake on your back. These types of hallucinations can only cause problems. If something similar happens to you, you should ask a teacher for advice.


Some questions

What is the definition of God? It would be a mistake to give a definition of God. Many teachers have tried to define God, both in lectures and in books or bibles. Everyone knows what they say or write. However this question is repeated over and over again, why? Because the definition given is only theoretical, it is not experienced. A correct definition of God would consist of realizing him, experiencing him, deeply feeling his presence. The following story shows how theory cannot grant this experience or replace it. In a remote town there was a man who was born blind. One day, for no apparent reason, his health deteriorated and he fell ill in bed. A friend advised him to drink milk, but the blind man had never tasted milk and did not know what it was like. "You mean you don't know what milk is like?" Said his friend. "Well, milk is ... milk is white." "White? What do you mean white? "


"White, yes, like a swan" "Like a swan?" "Yes, a swan, that bird with the long neck and curved like a sickle." The friend put the sickle he carried with him in his hand. The blind man touched it with his hands, cutting himself when he felt the edge. The blind man, scared, said: “Is this milk? Then I don't want it. "

Wouldn't it have been wiser and more reasonable to have given him a glass of milk to drink, instead of so much endless explanation? The same is true where God is concerned. There are many theories and explanations but they are unsatisfactory and can discourage even the most serious seeker, who ends up abandoning his search for the Absolute. Only experience, a product of practice, allows the individual to find the answer to his question for himself. Be God and the question will disappear, then you will be totally satisfied. What is realization? Achieving realization means realizing the Self, living it in daily life. Sometimes people think that fulfillment is something wonderful or extraordinary, a vision in heaven, an angel on top of a mountain, a heavenly choir, visions of colors or great thoughts. All of this is on an emotional level and has nothing to do with fulfillment. We have indicated the theory of self-actualization in this book. It can only be achieved through the practice of meditation. Realization balances everything, it has no other goal. What type of practice is the best? The best technique is one that is not based on the intellect, or on the psychological, emotions, imagination or concentration on external objects, such as the flame of a candle for example. The practice should not cause physical or mental pain. The best technique is based on subtle breathing and is pleasant. So we can get an idea of what a good technique should look like. !157

Where should we practice and in what posture? The Bhagavad-Gita tells us that one should sit and remain still, with calm mind. Meditation begins where chitta vritti (the action / power of consciousness) stops, in the pituitary gland. The posture (asana) and the place of meditation is therefore on the pituitary, the two-petalled lotus is the inner lotus posture, not the physical cross-legged posture on the gross physical level. Established in the pituitary gland with

s t h i r a

asanaA calm, stable and immobile posture is the correct way to meditate. When it comes to sitting, there is nothing especially recommended, the only important thing is to keep your spine erect, effortless and comfortable. We should avoid meditating outside, in the rain or wind, or in a storm, because if there are too many physical sensations, internal concentration will be disturbed. What is the best time to meditate? Every second of the day. With every inhale and exhale. Be careful not to waste a single breath, that none is left unattended. The great saint Kabir said: swas swas me nam you, britha swas mat khoye; na jane kehi swas me, awan ho-ya no hoye.

Take the name (of God, meditate) in each breath, do not waste a single breath, who knows in which breath the inhalation (of prana) will cease. When it comes to sitting down to meditate, it should be practiced as soon as we have time, in the morning or at night. How long should we sit and practice the Kriya technique? It depends on the time we have as it is a matter of sitting down and practicing; it's okay to sit for an hour in the morning and at night. If we practice for a longer time,


thoughts could break into our minds or cause drowsiness. As we have said, meditation should accompany all our actions throughout the day, thus it acquires a practical use. How can we meditate when we have many thoughts? When we are worried, whether we are beginners or advanced students, we have all kinds of thoughts flooding our minds. We often think that thoughts come to us, but in reality the opposite happens,chittait goes towards the thoughts and these are reflected in our mind. What can we do then? The best solution is to sit correctly and practice long and deep Kriyas (breathing technique), but we should not fight against the thoughts, nor try to make them disappear, this would be a mistake. Just take long and deep breaths. How should we meditate when we are tired? The best thing we can do when we are tired is to practice mahamudraas this helps us stay awake during practice. If we are extremely tired, the best thing, obviously, is to rest or sleep and meditate afterwards. If we meditate when we are tired, we can have all kinds of hallucinations, grotesque visions or even subtle dreams that can make us believe that we are meditating when in reality we are not. This type of experience takes us away from reality, therefore it is appropriate to rest and meditate later. Can we meditate after eating? It is not appropriate to meditate on a full or empty stomach. We should not feel hungry during meditation. Nor is it advisable to meditate after a copious meal. Why is a meditation group important? A group meditation is helpful for the beginner, as he needs help at first; while others are meditating it is easier for him to practice the techniques simultaneously. It also promotes inspiration through divine vibration; in a group everyone helps each other. As the disciple grows, it is no longer particularly necessary. Can we meditate with children?


It is good for children to see their parents meditating and if they sit next to them their minds will gradually calm down. In ancient times parents and children used to meditate together, as was the tradition. Children received a spiritual education from the first years of their life. What is the best age to start meditating? Meditation is breath-based, so there is no set age to start. If the mother meditates, the child begins to meditate even before he is born. When it comes to learning meditation techniques, the appropriate age is twelve. Can we talk about our experiences? We should never talk about our experiences with anyone other than the teacher, since only he can clarify things and give the appropriate advice. What is the purpose of the pilgrimages? Unless we have reached a high spiritual level, pilgrimages are nothing more than spiritual games. A high spiritual level means being able to feel the power of the Soul in different places. TheBhagavatamit tells us that the pilgrimages (tirtha) are situated under the pituitary gland. If you can feel this spiritual depth, you will also be able to perceive it in all pilgrimages, otherwise they are useless. People who live in places of pilgrimage are not necessarily realized by living in these areas. Is spirituality different in the West from the East? Spirituality is the same everywhere as it is based on the breath. Everything else is man's invention. Spirituality is for everyone. What should we do if we don't have time to meditate regularly? If you tell yourself that you don't have time then you won't find time. It is always possible to find fifteen or thirty minutes. We have time to eat, sleep, and do a lot of things, so if we really want to meditate we will find the time to do so, and then we will practice all day. It is actually very simple, simplify things and you will have time.


How can we see our progress? Just by talking to your teacher, he will tell you how much progress you have made. If you try to judge for yourself you will make mistakes. Your teacher will tell you. How long does it take to get the realization? This is a difficult question to answer. It all depends on your practice, your progress and what you understand by realization. Throughout our life we progress towards more fulfillment, since there is no end to it. Do not think that practicing a week or a month is enough. Some people do not hesitate to spend huge amounts of money in the hope of achieving accomplishment in a weekend course. Shreeyukteswarji used to say, "I am not yet realized." The same goes for all teachers. The Vedas tell us that if we think that we have accomplished something, then we still have much more to accomplish, because there is always more knowledge after knowledge. Is celibacy necessary? Many books talk about Brahmacharya, referring to this word as the preservation of semen in spirituality, and advising the restriction or abstention of sexual relations to obtain spirituality. Others, on the contrary, defend the scope of fulfillment through sex or sexual pleasure. Both attitudes reveal the same psychological problem. We have already described Brahmacharya. We are placing spirituality at a very low level if we place it on the level of sex, whether we speak in terms of sexual abstention or its use for spiritual purposes. What we want is to reach the Soul, not to lead a life with or without sex, this is not really important. It is best to establish balance. Is it good to focus on the heart? In Sanskrit, the heart is called hrudaya, here we refer to the physical organ. The syllable HRU means take, DA give, and YA Alma. The physical organ called the heart takes or receives blood, and then returns it. It is sometimes said that we should focus on the center or chakra of the heart, in the dorsal area of the spinal cord. But the true heart is not there, it is in the Soul (YA). The Soul activates the breath, takes it in and


expels it in the respiratory process of inhalation and exhalation, thus being responsible for all physical actions. Our heart beats and we can feel it because the Soul activates our breathing. Our true heart is located in the fontanelle. Look at a baby's head, this heart, the fontanel, pumps the breath in and out. This is the place where the action of the breath of our Soul is perceived. The Vedas tell us:atratistha dasangulam, the Soul resides at the end of our ten fingers. It means that the place of concentration, our true heart, is located at a distance of ten fingers from the base of the forehead. This is where we should focus, and not the physical heart, not the heart chakra. Why are some people interested in spirituality while others are not at all? Numerous yoga books have been written dealing with devotion or bhakti. Praying in a temple, church, or mosque is generally believed to be a sign of devotion. Devotional songs such as kirtans or bhajans, prayers and other ritual practices are considered as witnesses to the worship of the divine. Some practices can even lead us to states of trance or unconsciousness, considered by some as samadhi (self-realization). All of this is situated on an emotional level and is a kind of self hypnosis. After these practices, people obtain a certain tranquility, but later they give rise to serious psychological problems and create many difficulties, and can even produce spiritual madness. This is not true devotion. Authentic bhakti or devotion does not come from excitement, visions, visualization, or any kind of hallucination. Bhakti means what you get for yourself. We can understand it through the following example. Every day I go to work and at the end of the month I receive my salary as compensation for my services. The salary I receive can be used in any way I want. But if I do not work or my work is inefficient and does not produce results, how can I be paid for actions that do not produce results? We can apply the same when it comes to spirituality and devotion. The first thing is the action,karma, and then jnana, which is knowledge and results of practice, of karma. Finally it is bhakti, the divine compensation for our spiritual work. !162

So if we try to place bhakti first, it is as if we put the cart before the horse; this does not lead us to authentic spirituality and everything is distorted. Karmait is constant awareness. To be aware of karma is to be aware of the breath. The result is the knowledge of your Soul, of prana karma. When the prana karma is realized everything can be known (past, present and future), since everything is based on the breath. There is no need for imagination, the simple control of pranavayu, breath, gives us knowledge, jnana. Only when knowledge has been obtained, is bhakti, true devotion, obtained. Prana karmait takes you to the breathless state, which in turn takes you to samadhi. If the experience of bhakti precedes this state we must know that it is not definitively established, that it is not permanent. The scriptures tell us: bhakti durlaba janman. If someone gets this devotion in his life, if he gets this form of bhakti, then his life will be full of peace and happiness. What is the truth? In this world things are dual, true and false, light and dark, positive and negative. Everything that enters the body is true and what comes out is a lie.SATit is the word that designates what goes in and ASAT what goes out. The truth is the breath, life, inhalation, and the lie is exhalation, that without life, similar to death. Inhalation is oxygen, exhalation is carbon dioxide. The breath is digested by the Soul, which feeds on it. The essence remains while that which is useless, inappropriate or harmful is expelled. Therefore, whatever we say or write about spirituality, it comes out of the Soul after being digested and thus cannot be true. The truth, the essence, remains within and cannot come out. For this reason it is totally impossible to enter the Soul through lies; this is not the entrance that leads to the Soul. The door is the breath and it is not possible to enter through the exit door. Specifying: when we repeat "God, God ..." or "Om, Om ”or any mantra or prayer, we are in front of the exit door and it faces the outside. When we speak, we do so by exhaling carbon dioxide. Words, letters and sounds are touched by my mouth, my saliva, it is as if I was offering you a food that I have put in my mouth !163

beforehand, impure or jhuta. The truth is in the Soul and cannot be expressed through words. The scriptures encourage us to eat prasada (sacred food) provided it comes from an accomplished teacher. The word prasada is composed as follows: "praswasa", which is exhalation, speaks and "gives", to give. Therefore, what is normally considered prasada, fruits, sweets, etc. it is not true prasada. When a realized teacher speaks, the words that come out of his mouth are prasada. Each person must realize the Soul for himself so that his words become prasada. When an unrealized person speaks, he is like a blind man speaking to a blind man and automatically everything is wrong and false. What is Guru krupa, the teacher's blessings, and shakti path? Some scriptures say that when you have created a lot of bad karma in your past lives, it takes a long time to remove it and the purification is very slow, through one existence and another. But the scriptures also say that byGuru krupa, the divine blessings bestowed by the guru, it is possible to purify and remove all karmas in a single lifetime. It is even possible to do it in a single day. The word "krupa" is composed of the syllables "kru", internal action, and "pa", obtain. The practice of prana karma, observing the breath, allows the purification of karmas. Each inhalation is life and each exhalation is death, so when we fully merge in the breathing process, we cross many lives. In other words, each breath gives us new life. By observing the breath when we inhale and exhale, SA and HANG, if we are truly awake and aware of it, we purify our life force, our tapa agni, which is our divine fire. Thus, by breathing several thousand times a day, Shakti pathit is a type of emotional or psychological tranquilizer. The scriptures do not tell us that it is possible to transmit energy. If Krishna had this power, he could have avoided fighting, granting the experience of shakti to his enemies. This practice does not have a spiritual root, spirituality is not situated on an emotional level. The duty of the teacher is to provide teachings that enable the disciple to progress on the spiritual path. The divine shakti cannot be infused, nor can it be sold. It is not a property that the disciple inherits from his master. The disciple should learn close to his


teacher. The true blessing is a proper teaching. The teacher makes sure that his disciple does not make mistakes. What is illusion? The illusion is similar to a spider web. We can also compare it to a cloud, which covers the sun. When we know God, there is no more darkness, everything is clarity. Knowing God is delusion. If we compare the Soul with fire, at first we only see smoke in the distance, but smoke is not fire. Everything is illusion, like smoke. The seeker must reach the Soul, must know fire, get as close to it as possible. Watch your breath and there will be less and less illusion in you. Why do we forget to observe the breath? Breathing is our life, it is essential and a vital necessity. We do not really forget our breath, but we do not recognize it as our father, in the same way that we do not recognize our father when we are babies. Other people help us in our life and we give them more importance; we often think of them but rarely do we think of our father. Our friends are constantly present in our minds and it is easy for us to remember them, but our father, who raised us and helped us grow when we were young, is routinely forgotten. We do not give importance to it and we forget it. It is practically the same with breathing. We recognize life through breathing; we experience everything thanks to the help of the breath. We have been introduced to life and the material world through breathing. Therefore we recognize everything external, but since the breath is internal we forget it. This is the nature of the human being and also of the animals. Our tendency is to reject those who are close to us, those who love us, and not remember them. This is an animal trend. When animals grow up, they never recognize their father or mother, or brothers or sisters. On a subtle level, these animal qualities prevail in man.


The breath is very close to us, the breath is life, the breath is everything. However, we quickly forget it and damage it, misusing it with our means. It is as if we are killing our own life. When our father falls ill we remember him and feel compassion. In fact, we like to see our parents in a bad condition, which although it sounds terrible, it is true. Our only problem is remembering, recognizing, and figuring out what life is and what breath is. When we remember, we return. When we are realized we know what the true basis of life is; we remember our father. Jesus said, "My father and I are one." Our physical body represents our physical father and our inner being represents our inner father, our Soul. Similarly, we are not this body. Our causal father is hidden deep inside, moving our breath, and the manifestation of the breath is hidden in the center of the inner heart (the pituitary gland), in the skull of every human being. Diagram of heart


Part 6 Initiation

Kriya yogait is normally passed on by a master skilled in the practice to anyone who wishes to learn it, assuming they are over twelve years of age. Initiation plays a very important role in all areas of life, particularly in the spiritual field. It is granted to the person who requests it. The desire to take initiation is paramount. At the beginning of his life the individual is initiated by the breath when the five pranas penetrate amrita. This is the beginning of life, but the body is unable to understand this breath that penetrates it at birth. This is why we must be born a second time to find out who we are and what prana is. Brahmahe has entered us but we do not know him. Jesus said: “You were born of the flesh; you must be born again of the water and of the spirit ”. We are born of the flesh, that is why we are so attached to it, we are born of sexual pleasure that is why we constantly crave it. When a problem arises at the emotional or sexual level, we feel that the world is collapsing for us, that our life is destroyed. However life is not limited to this. Life is wonderful. Sexuality is only one of the causes of life, the second of seven others. We must be born a second time, not through sex, nor through the womb, but through the Divine Mother, above, in the skull, through the water and the spirit. This means with love and determination, through the breath of fire of yourprana. This is the


initiation, the second birth (dwija), which gives access to knowledge. In this way we are able to open each of our centers (chakras), thus releasing our karmas. On the day of initiation the master purifies the centers, removes blockages and shows the direction to the disciple, who feels the divine vibration. Initiation is often misinterpreted, based on speculations or dogmatic preconceptions. It is not on an emotional level. It is very beautiful and at the same time very deep. If you remove allkarmasYou get the seed (bija), purifying everything and establishing your Soul (atma pratishta) in its home, which is carried out by the energies of the two, master and disciple. When we understand this correctly, the influence is felt on a very deep, nonemotional level. It must be lived with calm and spontaneous determination, with divinity but without rigidity. Initiation must always be conferred by a realized master. Concentrate and feel the divine vibration and your life will be blessed. Then practice, always staying on top. If you don't have time to practice, just practice this part of theKriyawhile walking or sitting at work. Practice breathing with love, go to the place where you came from, to the place where you have descended, to the atom (anu), to the last point, so small, beyond the form. You were born from this point, then the limbs grew, feet, hands, face and trunk were formed. Then the holes appeared, the openings of this house, which became a large body. If we come from this infinitely small point, why not return to it? We have gone beyond chitta, now we must return. Everything is there, inside the body. The guruit resides in the south (dakshina) and above, in the anterior part of the ajna chakra. The guru will take you from dakshinayana, upwards, to uttarayana, from south to north, from the beginning of the south to the end of the north. Therefore we must ascend from the south to the north, from the base of the body to its upper part. The word "utara" means north and answer. The word "dakshina" also has two meanings. On the one hand it means south and on the other hand, donation, the offering that is offered during the initiation. The offering is our three bodies. Dakshina is the offering to the guru. Therefore we must allow the divinity to rise and offer everything to the guru (the


soul that is in the skull). In Sanskrit the initiation is called "diksha". Di, donation, and Ksha, emptiness, emptiness and purity, or also direction (di) and ether (ksha). Our direction is to move towards heaven, emptiness, emptiness. There we find the guru, who is the answer. Not everything is based on what the teacher gives, but on what the disciple gives and the synchronicity between the two. Thus, the disciple always has a question and the teacher an answer.

Cover page (to be written as per new design) Kriya yogabecame popular in the West in the 1920's, yet it remains a mysterious and fascinating spiritual path. It is taught by a limited number of masters, most of whom are Indian. Swami Shankarananda Giri is a spiritual heir in this tradition. He regularly comes to Europe and particularly to France to teach this yoga. He has also inherited the astrological system established by Shreeyukteswarji. For the first time, a clear and detailed description of Shreeyukteswarji's Cosmic Astrology is made available to the public. The reader will also find a precise and detailed description of Kriya yoga techniques as well as clear explanations about what spirituality is with answers to questions he may have about his practice.



TO Abajananti know to know abara


abhyasa practice achalam



static (no movement)

acharya divine attitude adhyatmam eternal nature adhyaya









without knowledge




non-violence, no jealousy


day and night


sincerity, unity


pituitary, as a teacher


the first sound / logo


empty sky


no pain, no pain

akshara brahma

logos, are the manifestation of the soul, the alphabet is a

manifestation of the soul akshara

no erosion


know myself above mind


shakti power



not vegetarian


nectar, immortality, liberation, formless


endless, heart center



anandamaya kosha

layer of happiness

ananta basuki the legendary snake annamaya kosha where there is sufficient quantity (food, grain, wealth) anta beyond antardasha planetary sub-order period anu





lifeless, airless


image of non-life, demons, exhalation


beyond the barriers of the plane

ardha-nariswara half man, half woman, name of Siva / Iswara arogya aryaputra

disease free, disease prevention civilized human beings




take refuge, depend on



atharva veda one of the four Vedas atma karma

soul action




the sky of the soul


established in the soul


from the soul


complete soul satisfaction


what is


prana, with prana (life force)





traditional indian medicine

B baddha

stagnant tie


a lot of


much too much


no enmity, renunciation of enmity








closed, locked up








state of mind




obtain, occur


all my strength


song of the soul, song of infinity

bhagavan krupa Grace of god bhagavan


bhakti (bhakta) devotion bhaskara



under the sky






that soul !172




in the pituitary


pituitary, inner cave


in the pituitary


elements or beings bhutanam

in the past, in the present and in the future


take refuge in matter


the universe





bija seed bindu



Lord of sensations, Lord of awakening


not the pain

boddhavyam understand Brahma guhaya divine cave brahmavastha

brahma state


the creator

brunata what is not possible bhumeshu

on the ground, on the surface

C chaitanya

see chitta


with that


wheels or energy centers within the body


movement, restlessness

chandanam sandalwood chandrabindu

moon and dot, a logo used in Sanscrit

chandrayana moon path !173


on the moon, deep knowledge of the stars of life, staying within the moon, the quality of love.


see chitta


deficiency, sensitivities, hole


the conscious sky


see chitta


see chitta


conscious, consciousness, cause of the elements, cause of mind, cause of thoughts, intellect, ego, cause of sense organs, root

D daharakasha

the heavens, where everything disappears and is incinerated

daiva yuga

it was from god


right, south



dambhahamkara ego, bold darshan



within ten fingers, the measure of ten fingers, skull


the soul inside the body


country or area


Gift from God

devaloka devata

the word of the gods life, soul, God

dhanam dharana

wealth, property concentration

dharayann dharma dhru dhruve

holding, holding, holding the attachment point hold the pole star of determination !174






through meditation





disa canavalokayan see no direction drabya agni drasta durlabha dvani

visible fire, material fire, external fire witness very scarce sound

dwapara yuga

2400 years, it was dual, it was of the rational





AND ek ekata

one Unit





G gahana

difficulty, deep


on an elephant


Lord of wisdom, smell and nose


Lord of wisdom




flow, go




mountain, static, stable, firm !175


powerful song




what should be kept secret


planets, everything that creates barriers


take, accept




deep awakening, constant awakening, constantly established in life


secret, hidden


another teacher, teacher to teacher

guru pranam

bowing down to teachers


from the mouth of a teacher



gyanalambanam established in knowledge gyanendriyas sense organs, nose, mouth, eyes, skin and ears

H hangsa

swan or atma and myself, soul and myself


violence, jealousy

hiranyagarbha hrudya

the golden womb Accepted by your heart, accepted by heart

I Going

the nadi from the left side inside the spine

ishta pranam

greetings to ishta


the one that activates your breath, the divine force that is moving your breath

ista devata

God the father, the supreme father

iswara pranidhana iswara

Breathing practice Kriya

Mister Shiva and the sound of power !176

J jagat



people, men


know (the deep meaning of) creation






touched by mouth


on the tip of my tongue, taste

jivan mukta

freed from life


sense organs

jyestha karma

major, big


your life, birth

jyoti closed

lore of astrology, astrologer



jyotish mati

the light of knowledge or astral light



K kachhapa

second incarnation of Lord Vishnu, turtle

kaivalya darshanam sacred science kaivalya


kala sarpa

time that is like a snake


era, era


beyond artistic qualities

kali yuga

1200 years, era of ignorance


time of ignorance


wishes !177




the cause



karmendriya karmendriyas karnarth

organs of action organs of labor act of eliminating

katha upanishad sacred writing kausala kaya

technique Body




keep the mind in the void, mudra / posture that tries to keep the tongue rolled up






a name of god

kriya phala

the result or fruit of kriya


kri- action of breath, and - soul or power. The action of breath and soul is kriya

kriyaban kriyaphala

the one who practices kriya yoga fruits or results of Kriya







kundalini shakti our life force, the supreme power kurma nadi

place between the pituitary and pineal glands



L labhya

obtained or obtainable !178


hundred thousand

M madhulubdva

looking for honey


in the middle




planetary order period


great time, name of Shiva / Iswara


great soul, great sky


the great posture


word used to describe the state of a person realized after death, the abandonment of the body of a person realized




extra month in the solar calendar




In Myself

manna asana

the mind dissolved or merged

manah gyana

from mind to knowledgeagyana) or without knowledge








jewelry area

manomaya kosha mind breath mantra



in the human being




formless state




first incarnation of Lord Vishnu, fish !179








fatty tissue



meru peak mibambhasa

like in the water












the root of the food, first chakra

N na



constant sound

nakshyatrika sidereal narasingha

the coming incarnation of Lord Vishnu, half lion, half man.


the feeling of God, feeling of power


extra days in the solar calendar


tip of nose, pituitary

cream even not cream navi netram

fall down belly button eye

neither amisa kupada that which exists in the universe and therefore is not considered vegetarian, or, in manifest, invisible, unpronounceable by the language, the sound that is the soul !180


deep inner concentration with breathing




shapeless, invisible


without any theme


beyond eating, if eating


blocked, controlled, stopped




formless, beyond speech


beyond life force


away from worldly senses


static, no movement, calm


inside rule, inside check

OR om


P pada

He passed


lotus leaf


half a month, fifteen days

panchabhuta the five elements panchatayah

the five


beyond the sky

paramaguru your teacher's teacher paramahansa

someone who is beyond everything, who has obtained samadhi, the great realization, which remains beyond the breath and the body


beyond a state, state, situation


humble question







name of a monk or rishi, author of the Yoga Sutras


base, surface, the base of all that exists


nadi on the right side of the spine


the world of the ancestors



prainava vachaka prajah

the symbol of breath is om

humanity, to manifest


natural quality

prana karma

breath action

prana manah

from life to mind

prana sanjama

control of one's life

prana shakti



life, life force, air

pranakrishna breath of life pranamayakosha the covers of life pranaswarup

image of life force, gods, inhalation






breathing technique, breath control


on every step


existing (karmas) from previous lives, the pre-ordained


after being touched by God, after being accepted by one's own soul


the first


settled down

pratisthayam when it's established prativa

light, merit






pratyaksha pratyayee

manifestation of truth in every moment


the last breath


the world of ghosts

prithivi aushadi

(vanaspati) medicinal herbs, plants, roots, leaves and grain of the earth



puspa puspantaram

flower another flower, from flower to flower

R raga





the qualities of a king or a warrior


tasty or juicy

rig veda

one of the four Vedas


God the destroyer




beyond form

S sa


sabdendriya ear organ sadhaba sadhana

Saints practice

sahasrara thousands fontanel saile

mountain, rock




the witness element


sam veda

one of the four Vedas


the same, in an order


deathless state, breathless, breathless, the end result of meditation, nirvana.

samana samatwam

medium air in equilibrium


infinite time


appear, manifestation


deep knowledge

samprekshya see, pay attention to samyamat heal





sangam tyaktwa without attachment sangligna sanglina

molten merged

sannidhau santosha

close to that pleasurable


essential, essence

saranam braj take refuge sarbatha





in the body


totally, complete


appearance of all jewelry






true and divine

satya yuga

4800 years, the golden age or age of truth


saura dharma

solar religion (the duty of sight or eyes)


within the life force




with service



shakti path

power discharge, power injection


possible posture



Shiva dharma

Shiva religion (duty of hearing)


the destroyer


under pain




glossy, white

Shukta dharma

Shukta religion (the duty of mouth and speech)


absolute zero, empty



sidhyasidhyoh success and failure sinigdha



head and neck



sreshtha karma

the great work, the first action, the highest action, the best


complete control


static, white, stable, stagnant

sthirah sthita

permanent stable

Sudrusanam good view sughosha

beautiful description, beautiful annunciation


pleasant, pleasant, easy


Absolute zero



the world of the sun


solar mode


the sun (the sun of the soul), also the soul


the middle of the spine




the same


human nature, qualities


the palace, the realm of life force


internal practice


myself, the shape of myself

swalpa swami

in less quantity the one who has total control of the inner being, the one who is realized, who has reached the highest state of meditation (sadhana). Belonging to the Indian monastic order of the Swamis.






internal shape

T takara

a form of light


qualities of evil




taking the shape of a body


your own body

top agni

the fire that breath creates inside the body




people who meditate




it is this !186






In this state


through, through


pilgrimage, visit many places

ruse yuga

3600 years old, with three qualities, it was divine


three feet, three quarters

OR ucate



divine air





Upanishad Writing a part of the Vedas upasana

close to the soul, complete


the best


when the sun rises to the north, ascending

V he

or, and


the feeling of God, the power of feeling (skin, touch)

they go

fifth incarnation of Lord Vishnu, dwarf


sver prithivi aushadi


the third incarnation of Lord Vishnu, wild pig


air, air, all air


know, perform universal sacred writing

vesajam vibhuti

medicine the great manifestation of God, ashes, the great realization, the essence





rules with humility




beyond knowledge, super consciousness


beyond mind, super consciousness


according to




without, form, beyond the body


beyond the body, the form, the imagination


beyond action


beyond material problems, beyond planets, beyond duality


request, add


getting energy




the preserver


beyond pain






constant practice


the actions




no breath



Y already yajur veda

soul one of the four Vedas




that, that !188

yoga agni

the fire one creates during meditation



yogastha established in yoga yoni

(mudra) light, posture, creating inner light


it was


correct food, as much as needed




Summary Foreword Introduction Preface Part 1 Spirituality The law of creation The return of the soul Part 2 KRIYA YOGA Yoga Overview The origin of kriya yoga Masters and tradition Swami Narayana Giri, disciple of Shreeyukteswarji Kriya yoga and its meaning Karma The original Kriya yoga technique Khechari mudra Effects of the technique The Koshas Kriya practice The five pranas Jyoti mudra Conclution The Kriyaban can go further in time Part 3 Access to divinity !190

The three divine qualities: light, sound and vibration Guides and teachers The three bodies The chakras in the human body Part 4 Cosmic astrology Shreeyukteswarji Cosmic astrology Chakras, zodiac and planets Stars and planets Sounds Kriya yoga and the astrological cycles Part 5 Questions and answers Dreams Divine life Dharma Feeding and food Heritage, environment and culture Kundalini Some questions Part 6 Initiation



! Swami Shankarananda Giri was born on the shore of Lake Chilika in Rambhâ, a small town in the state of Orissa, India, on Janmâstami day, August 5, 1947. He was initiated into the sacred technique of Kriya Yoga at the early age of twelve years in Karâr Ashram, Puri, a spiritual school founded by Sri Yukteswar, a place where shortly afterwards he would move permanently. At the age of thirty he became part of the monastic order of the Sannyasin (renouncers). He is a disciple of Swami Narayana Giri (Prabhuji), who was the closest disciple of the incomparable Sri Yukteswar, whom he actively served for two decades until his mahasamadhi (conscious and voluntary abandonment of the body). Swamiji has gone through all the stages of yoga reaching the highest realization, becoming a spiritual master in his own right. He initiates in Kriya Yoga any seeker, regardless of race, religion or creed, who wishes to travel this ancestral path as a means of spiritual evolution. The word Kriya is made up of two syllables, kri and yâ. In Sanskrit, kri means karma dhatu, action of the elements, and yâ means Soul or Atma. The word yoga comes from Sanskrit, from the root yuj which means union, the union of the individual Soul with the Spirit. Kriya yoga indicates the action of the Soul, prâna karma, which leads to unification, to the non-dual state. The first and most important action of the Soul is breathing. The mind is in constant motion. Our actions, both internal and external, are constantly changing and are reflected by our breath. Each and every one of the different emotional states involves a unique and specific type of breathing. When we are afraid the breath is agitated, when we feel joy the breath is deep, etc. So, in the same way, when the breath is calm, so is the mind. Only through breathing can one control mental fluctuations, chitta vrittis, and reach the state called nirodhah. Nirodhah means closing, stopping, which implies stopping all actions (vrittis) of chitta (mind) and thus having easy access to the state of yoga meditation, samadhi. The control of chitta is only possible through the control of the breath, pranayama. This is how Patanjali defines yoga in his treatise "Yoga Sutras": "Yoga chitta vritti nirodah" "Yoga is the stopping of the fluctuations of the mind"


The practice of Kriya Yoga is based on the breath, the brain and the spine. The breath is the mediator between the Soul and the mind. The brain is between the sense organs and the mind. All our physical actions are reflected in our sense organs through the intermediary of the lower part of the brain, the spine. From this place where the lower mind is situated, we move on to the higher mind, then to the breath and finally from the breath to the Soul, thus realizing the divine purpose of human life and attaining what the yogis have termed Sat Chit Ananda, a state of supreme and always renewed Existence, Consciousness and Bliss. Hari Aum Tat Sat