Babaji's
Ashram: Gauri Shankar Peetam
Babaji's ashram near Badrinath in the
Himalayas is known as Gauri Shankar Peetam. It has been described by V.T.
Neelakantan (Ramaiah, May 1954, pg. 3-10). According to him, he was allowed to
make an astral visit to it twice in the last half of October, 1953. Neelakantan
suddenly found that he had left behind his physical body in Madras, India, and
bad taken on another body standing with Babaji in Gauri Shankar Peetam. His
description of the ashram and its activities are given below.
The
ashram is situated near the temple town of Badrinath in an area surrounded by
sheer rock cliffs on all four sides with a row of caves at their base. The
largest cave belongs to Babaji. In a corner opposite this cave are two
waterfalls. The residents of the ashram, who numbered fourteen, at the time of
his visit, use the largest waterfall for bathing and the smaller one for
getting drinking water. The water from these waterfalls forms two streams which
come together at the opposite end of the area and then escapes through a tunnel
like opening. Even at night, though there is no visible light source, the whole
area is well lit. A mysterious force keeps any one from approaching the ashram
closer than a mile. As a result, no one can reach the ashram without Babaji's
permission.
The residents were sitting in a
circle, according to the account, in front of Babaji's cave, eating a meal.
Their clothing was white in color, with the exception of Babaji, whose dhoti
(waistcloth) was in a light red color. During lunch, they spoke in Hindi and
English with one another. Their faces were radiant and expressed great joy and
happiness.
The
residents included the sister (paternal cousin) of Babaji, "Mataji
Nagalakshmi Deviyar" (also known as "Annai"). She was wearing a
cotton sari, white in color, with a green border and a long red sash over it
and around her neck. According to him, she is a strikingly beautiful woman,
with fair skin, a thin frame and is taller than her brother. Her face is rather
long with high cheek bones, and resembles that of Kashi, Paramahansa
Yogananda's disciple from the front, and that of Neelakantan's own wife from
the side.
Annai Nagalakshmi Deviyar is in charge
of organizing the ashram and serves the residents in various capacities. She
supervises the preparation of a daily, simple, vegetarian meal served at noon.
The meal is supportive of the yogic lifestyle of the ashram. She takes special
care of a largo "tulasi" plant which sits atop a "pootam",
or shrine, nearly four feet high. She daily worships "Tulasi Devi", a
great devotee of Lord Krishna. Tulasi Devi was granted a boon by the Lord to
remain in His presence eternally as a sacred Tulasi plant in his celestial
abode.
Annai's favorite moans of worship, is
to worship the feet of her Lord, Babaji, in a ceremony known as "Pada
Poosai". "Pada" means "feet" and "poosai"
means to worship with flowers[8].
During this ceremony, she lovingly places the feet of Babaji on a silver plate,
washes and anoints them with sesame oil, mung bean powder, milk and other
fragrances or precious articles. She then adorns his feet with
"vibhuti" (ash from the mantra yagna fire), "kumkuma" (a
red powder from the vermilion flower), and a number of other flowers growing in
the ashram.
The
other residents included several men with long flowing beards extending to
their navel. A former Muslim ruler, after having offered all his army and
wealth, which was refused by the Master, offered himself and was accepted as a
disciple. A heavy sot Western lady and a girl, about ten years of age, and
Swami Pranabananda, "the saint with two bodies" were also there.
He is now known as "Amman
Pranabananda", and physically resembles very closely the body of his last
incarnation, except that he has allowed his hair and beard to grow long. Swami
Pranabananda has been described by Yogananda (Yogananda, 1969, pg. 22-28, 260,
350). Swami Pranabananda, at the end of his previous incarnation, had made a
conscious exit from his physical body, known as "mahasamadhi", before
his assembled disciples. Some years later he was reborn. As a young man, he
suddenly remembered his previous life and connection with Babaji. He then went
to the Himalayas in search of his deathless guru. Finally, through the grace of
Babaji, he was reunited. After practicing Kriya Yoga intensively under the
guidance of Babaji for a number of years, he attained the deathless state of
soruba samadhi. He is reverentially now known as "Dadaji" or
"Amman Pranabananda". He now serves as a source of spiritual
inspiration and guidance for many students. He also supervises the care of the
ashram garden.
Among
the disciples of Babaji, only Amman and Annai have attained the deathless state
of soruba samadhi. Their attainment, more than anything, reflects the
completeness of their self surrender to God, the highest goal of Kriya Yoga.
Having overcome the limitations of the
ego-consciousness, they now assist all who seek their aid. Annai, in
particular, assists Kriya Yoga sadhakas during the midnight meditation hour to
completely cleanse the subconscious mind using the first meditation technique
taught during the initiation into Kriya Dhyana Yoga. Amman Pranabananda, as a
master of the fourth meditation technique, assists the Kriya Yoga sadhakas to
tap their great potential for intellectual inspiration.
Many
saints and sages have realized God in the spiritual and mental planes. However,
very few have been able to bring about a complete surrender to the Divine
consciousness at the level of vital plane and the cells of the physical body,
so subject are they to the forces of disease, aging and death. These remain the
last bastion of the limiting ego and subconscious. For all Kriya Yoga sadhakas
(initiated students of Kriya Yoga) and devotees, Babaji, Annai and Amman serve
as great examples of self surrender. They are virtually living embodiments of
the Divinity.
The
residents of the ashram adhere to a daily schedule centered around the practice
of yogic sadhana, which includes asanas, pranayama, meditation, mantras and
bhakti yoga. According to V.T. Neelakantan, everyone awakens at four in the
morning. After taking a bath by the large waterfall, there is then an hour of
yogic sadhana with emphasis on pranayama. In the afternoon, the residents
follow their individual respective sadhanas with occasional consultation with
Babaji on the practice of the techniques.
Babaji's
loving personality, his warm sense of humor and universal compassion endear him
to all. If one had to choose one word which would best describe him, it would
be "humility".
According
to other eyewitness accounts, in the evening the residents sit in a circle and
chant around a large "Homa" fire in front of Babaji's cave. The
favorite chant is "Om Kriya Babaji Nama Aum". "Om" and
"Aum" mean the sound of the universe respectively experienced
externally and internally. "Nama" derived from "Namaha"
means "salutation". It is sung according to a variety of melodies and
rhythms. During Guru Purnima celebrations in early July, flowers are offered to
the feet of Babaji by all of the residents. The ashram's "Mother",
Annai Nagalakshmi, is worshipped by all with great reverence, as the embodiment
of the Divine Mother, the Cosmic Shakti.
In discourses Babaji has spoken of
Himself as being Absolute Existence, Truth and Bliss. He has referred to
Himself as the Impersonal Personality of the universe, the all in one and the
one in all, the immortal, infinite and eternal Self. One should learn Kriya
Dhyana Yoga (meditation) to fully experience his divine personality.
Kriya Yoga
sadhakas should understand that the "heaven on earth", Gauri Shankar
Peetam exists not only in the Himalayas, but also within the hearts of Babaji's
devotees. His physical ashram remains inaccessible because Babaji prefers to
work silently and anonymously in the world, helping thousands of devotees and
millions of souls to evolve at their own pace. Like a great broadcasting
station he beams out His message of Universal Love and Peace to all. How to
become a receiving and a transmitting "station" will be described in
the last chapter.
Psychology
of Kriya Kundalini Yoga
Breathing and physiology
The only physiological function which
is both voluntary and involuntary is breathing. Breathing can be controlled
consciously by the mind or it can be allowed to function automatically like
other physiological processes, such as digestion, under the control of the
body. Breathing is thus an important bridge between the mind and the body and
can influence them both.
Our breathing patterns reflect our
emotional and mental states. The breath is jerky during anger, momentarily
ceases during periods of fear, gasps during amazement, chokes during sadness, sighs
in relief, is slow and steady during periods of concentration, and changes
during periods in which the mind is subject to passing thoughts and emotions of
a random nature. While it is difficult to control the mind and emotions
directly, they can be mastered indirectly by using the breath. Various
meditation traditions have long taught their students to concentrate on
breathing smoothly in order to eliminate distracting thoughts. In modern times,
many scientific studies have confirmed the effect of breathing exercises in the
treatment of hypertension and anxiety disorders.
The process of respiration in which
oxygen is inhaled into the living cells and carbon-dioxide is exhaled from them
is a fundamental phenomenon of life which is universally present in every type
of living organism. The respiratory center that regulates rhythmic muscular
contractions involved with breathing is known as the "medulla
oblongata". Respiration is a continuous requirement for obtaining an
adequate supply of oxygen, and life is not possible without a sufficient
quantity of oxygen. By deep breathing, we draw energy from the universal
reservoir of life. Accordingly, each individual cell maintains its repiratory
rate for its individual needs. Finally all the living cells depend upon the
satisfactory working of the respiratory system for their entire needs of
energy. The Siddhas referred to the basic energy underlying all activities,
both physical and mental, as prana, or subtle life force. Prana is found in the
air that we breathe, in the Earth we live on, in the water we drink and in
sunlight.
Some of the channels through which the
more physical pranas flow have been mapped out by both the Siddhas of India and
China. The more physical channels have been identified as meridians in acupuncture,
originally developed in India, and known as Varma in the Siddha system of
medicine. It is practiced by Siddha Vaidya physicians to this day, particularly
in the Nagercoil area of Tamil Nadu. It is also used even to this day by the
elephant trainers in India and in Sri Lanka. Being of a grosser level, such
channels are subject to physical manipulation, as with needles and finger
pressure. They are a small subset of a much wider spectrum of pranic energy
channels, or nadis of yoga, as described below.
"The Law of Inverse Proportions" and
longevity
The Siddha's science also tells us that
a man generally takes fifteen breaths a minute; and this makes 21,600 breaths
per day (15 x 60 minutes per hour x 24 hours per day), and at this rate, he can
live for a period of at least 120 years, as limited by the fundamental
principle on which respiration is based. This principle recognizes that not an
of the force or energy forced out during exhalation is regained during
inhalation. While breathing normally the energy lost in every exhalation
extending to 12 inches of space is regained only to an extent of 8 inches,
resulting in a not loss of 4 inches. A part of the energy that ought to have
entered the body is lost in every process of respiration and thereby the normal
life span of 120 years is considerably reduced. In Boganathar's poem Gnana
Savera 1,000 he explains this truth and even shows how excessive breathing
reduces the normal lifespan and eventually leads to death in human beings. In
eating the breath forced out extends to a space of 18 inches. In walking it
goes out to 24 inches. Running forces it out to 42 inches. In sexual activity
it goes out to 50 inches. In sleeping it extends to 60 inches. Ramalinga
Swamigal also confirms that too much of sleep shortens the life span.
Thirumoolar laments in stanza number 2873 of Thirumandiram how mankind wastes
this pranic energy and thus shortens the life span. He says: "There are
two water lifts and seven springs. The elder brother lifts the water up while
the younger brother directs it into the fields. If some of this water does not
enter the fields where seedlings grow, it is a waste". Similarly if
amirtha (hormone secretion) does not flow into the seven plexuses (chakras)
where the life force grows, senility sets in early in cellular organisms of the
human system and the life span is reduced greatly by degeneration and disease.
The entire third Tantra (chapter) of Thirumandiram deals with the subject of
the control of prana which aids man to live 120 years. (Velan, 1963, p. 60-62,
67; Balaramaiah, 1970, p. 32-33)
Modern scientific study confirms the
teachings of the Siddhas with respect to the loss of energy in breathing.
Modern science has found that a man breathes in and out 12,000 liters of air
per day. This is according to the respiratory rate of 18 per minute and
respiratory depth at 500 cc. As the inspired air contains only 20 percent
oxygen, the expired air contains only about 16 percent oxygen. It indicates
that the oxygen retained by the body is only 4% (480 liters per day).
Similarly, the blood does not distribute more than 20 % of its oxygen to the
tissues. (Volan, 1963, p. 65)
The Tamil Siddhar Roma Rishi, in the 13th verse of
his "Song of Wisdom" sang:
"If It goes the span of life is reduced., If It
does not go, It will not go."
(Ramaiah, 1968, p. 14)
Here it refers to prana or life energy.
Roma Rishi is saying in this verse that the span of life will be reduced if one
loses ones pranic energy or life force, but that if it does not go, one's life
will continue indefinitely. He states that one need not die if the pranic life
force is not lost but increased, and drawn from the Cosmic source, conquering
death and fate. This has been referred to as the Law of Inverse Proportions by
Yogi S.A. A. Ramaiah, who noted that the span of life is inversely related to
the rate of breathing. During Roma Rishi's time the normal span of life was 120
years and the normal person breathed 21,600 times per day, that is 15
respirations per minute. If the rate of breathing is however 18 per minute the
span of life will be about 96 years. If because of poor living habits and
needless expenditure of energy the average rate of breathing is 30 per minute,
the life span will be only 60 years. However, if the rate is slowed through
yogic practices and self control to an average of only 5 respirations per
minute the life span will be 360 years. If it is one per minute, the life span
will increase to 1,800 years. And if the rate of breathing is reduced to zero,
the life span becomes infinity. Yogi Ramaiah has pointed to examples from the
study of modern zoology which confirm the "law of inverse
proportions": the sea turtle lives to an age of more than 300 years and
breathes at a rate of four to five respirations per minute. Other animals such
as frogs, mice, bears, go into hibernation during the winter and their
breathing is drastically reduced during that time. (Ramaiah, 1968, pg. 12-14)
The Storing up of pranic energy
The Siddhas developed slow rhythmic
breathing patterns in order to prevent such a loss of energy and to enable
themselves to live as long as they wished, serving mankind. As oxygen is taken
up by the circulatory system, so is prana taken up by the nervous system and is
spent as nerve-force in the act of thinking, desiring, etc. Regulation of
breath enables one in fact to absorb a greater supply of prana to be stored up
in the brain and the nerve centers, for use when necessary. The extraordinary
powers attributed to advanced Siddhas is largely due to the knowledge and intelligent
use of this stored-up energy. It should be remembered that every function of
the bodily organs is dependent on nerve-force which is supplied by Prana
emanating from the Sun and circulating in space. Without this nerve-force, the
heart cannot beat, the lungs cannot breathe; the blood cannot circulate and the
various organs Cannot perform their respective normal functions. This prana not
only supplies electric force to the nerves, but it also magnetizes the iron in
the system and produces the aura as a natural emanation. It is the first stop
in the development of personal magnetism, which is easily acquired by the
practice of pranayama breathing. A person who has practiced absorbing and
storing an increased supply of prana in his system, often radiates vitality and
strength, and this is felt by those coming into contact with him. Great leaders
throughout history were naturally endowed with this personal magnetism.
(Balaramaiah, 1970, p.34-35)
Supplying oxygen to the cells of the
body and ridding them of the excess carbon-dioxide resulting from oxidation are
the main purposes of respiration. It also aids in the neutralization of the
temperature of the body and the elimination of excess water. Respiration occurs
internally and externally. Respiration that takes place in the lungs, with the
passage of oxygen from the alveoli to the blood, is known as external
respiration and the respiration that takes place in the cells of the body's
tissues is known as internal respiration. The Siddha's science of longevity is
mainly concerned with internal respiration. The secret of longevity lies in the
technique of diverting the breathing to the subtle channels and centers.
Yogis and Siddhas who are not disturbed
in their practice of yoga by hunger or thirst have recourse to a peculiar
method for the secretion of a nectar from the cerebral region through the
opening behind the uvula. This is called Amuridharanai in Tamil. Several
stanzas in Thirumandiram refer to this. The adept concentrates on the psychic
centers and the mystic gland in the hypothalamus regions for obtaining the
amirdha (ambrosial fluid). This Elixir of life will strengthen the human system
and make it invulnerable to decay, degeneration, diseases, and death.
Thirumoolar says that it is a futile effort to go in search of sacred bathing
places when there are several such centers within our own human system.
The Siddhas have referred to the center
of the eyebrows in their works in different symbolical names in Tamil such as
the place of cosmic dance (Chitsabhai), Supreme seed (Laladam Vindu), Wisdom
(Arivu), Bridge (Palam), Tri-light(Muchudar), State of void (Muppazh), Third
eye (Nettrikan), Mount Meru, Primaeval cause (Mulam), River of fire
(Nerupparu), etc.
There are three more names which are
considered important in relation to the immortality of man. The attributes of
immortality are Saka-kal, Vekathalai, and Poka punal, which means the undying
air (Vayu), the unburnable Ether (Akasa) and fire (Agni), each operating in the
cervical, hypothalamus and cardiac plexuses respectively. Out of the five
elements of nature, the function of the fire in the heart, air in the
respiratory system and ether in the cerebrum goes on unceasingly until such
time that the normal functions of these are interrupted due to malnutrition,
undesirable activities against natural laws, and accumulation of waste in the
body. (Velan, 1963, p. 69-71)
Kriya Yoga
Kriya is derived from the Sanskrit word
Kri referring to "action" and "ya" referring to
"awareness". Thus a Kriya is a practical yogic technique done with
awareness. The Siddhas developed many such kriyas, and from among these Babaji
selected a number for transmission to sincere seekers. The purpose of these
kriyas or techniques is the awakening of the chakras, the purification of the
nadis, and finally the awakening of the Kundalini Shakti, leading to God or
Self realization. The kriyas are designed and taught so as to bring about an
awakening of this kundalini in stages, rather than abruptly. If awakened
quickly, the system of nadis will be overwhelmed by the unconscious Kundalini
force, resulting in much discomfort, disorientation, and even a risk of
complete mental breakdown,
Kriya Yoga offers a safe method of
gradually developing awareness and awakening the dormant faculties.
Kriya Hatha Yoga
Kriya Hatha Yoga includes the practice
of asanas, mudras, and bandahs. Asana refers to a posture which produces
relaxation. A mudra is a gesture, movement or position which affects the flow
of pranic energy in the body. It also refers to a corresponding psychic
attitude. A bandha is a psycho-muscular energy lock which redirects the flow of
pranic energy in the human body and to awaken the chakras. The asana kriyas,
mudras and bandhas were developed by the Siddhas and practiced to strengthen
the psycho-physical centers and channels (nadis), to eliminate energy
blockages, to permit the transmission of gradually increasing amounts of pranic
energy, as well as to keep the body free from impurities, functional disorders
and diseases. They also help to secure mental concentration and to integrate
the two major aspects of our personality, the assertive, rational, masculine
aspect, and the receptive, intuitive, feminine aspect. Thirumoolar lists 108
different postures, of which eight are more important. Thirumandiram, verses
558 to 563, gives these: Padmasanam, Svastikasanam, Bhadrasanam, Simhasanam,
Gomukasanam, Sothirasanam, Veerasanam and Sukhasanam.
Hatha is derived from two root words,
ha meaning "sun", and tha, meaning "moon". Hatha yoga today
is mostly associated with physical postures or asanas. In the traditional
teachings of the Siddhas, it was taught as an adjunct to breathing exercises. A
lack of flexibility on one side of the body or the other, is often noted by the
beginning student of yoga. By practicing the hatha yoga postures, this
imbalance is eliminated. The lack of flexibility is associated with energy
blockages in the nadis. After some practice, the student of yogic breathing can
actually feel the flow of energy throughout the network of nadis during each
breath.
Kriya Kundalini Pranayama
Kriya Kundalini Pranayama is the most
potential technique in Babaji's Kriya Yoga. Pranayama is defined as the
scientific art of mastering the breath. Like the scientific method, it involves
experimentation to prove or disprove a hypothesis, with comparison with follow
researchers. The Siddhas encouraged their students to approach the practice of
yoga scientifically. The techniques or kriyas are the hypotheses. The student's
consciousness is the laboratory. Discussion and comparison of notes with fellow
students and teachers is also very important. The technique itself has never
been defined in texts, but has been handed down orally from teacher to student.
Until the middle of the last century it was reserved for a few select students
who were willing to dedicate their entire lives to its practice and mastery.
Babaji and the 18 Siddhas have authorized its dissemination on a wider scale
within certain guidelines.
The practice of Kriya Kundalini Pranayama
has a direct effect upon the physiological processes of the body which are
responsible for our mental states. The mind during meditation is often subject
to distractions such as physical disturbances of the body, mental restlessness,
and boredom. These are often not due to problems with the mind itself, but are
a consequence of physiological factors, such as indigestion, poor circulation,
muscular cramps, lack of energy, and disequilibrium in hormonal secretions.
Unlike other traditions which seek to control the mind's reactions to such
distractions directly, pitting one's will power against them, with the risk of
creating an explosion of frustration, guilt and mental divisiveness, Kriya
Kundalini Pranayama acts upon the physiological processes themselves. If
physically uncomfortable, one can shift position; if the mind wanders, one just
continues with the practice. Through its practice one gradually harnesses the
energies of the mind. Mind is energy, and the various passions and distractions
create waves in that energy. By practicing this technique in a relaxed state
one affects the physiological processes which are responsible for the state of
the mind. Gradually, an inner awareness and concentration will develop
naturally, without struggle. It is most appropriate for those persons whose
minds are primarily tamasic, that is, subject to inertia and inactivity, or
rajasic, highly active and dispersed, or fluctuating between these two states.
Once it becomes primarily sattwic, that is, generally calm and equal, one can
easily practice techniques involving concentration and meditation.
One of the most fundamental
physiological processes found in the human being is the alternation in the flow
of breath between the two nostrils. We breathe predominantly through either one
nostril or the other, and about every three hours this trend changes sides. In
so doing, the body is able to maintain its normal body temperature at about
98.6 degrees Fahrenheit. Medical scientists in this century have discovered
that the left hemisphere of the brain controls the right side of the body. It
is involved mostly with rational thinking, analysis and verbal communication.
It Processes information in a linear, sequential manner, looking at cause and
effect. The right hemisphere controls the left side of the body and is involved
in intuitive processes, space orientation, recognition of things, creation and
processes which involve integrating many pieces of data simultaneously. When
the right nostril is clear and the breathing is done through that side
predominantly, the left hemisphere of the brain, to which the right side of the
body is connected, is the most active. When this occurs, one feels like doing
more rational, assertive, aggressive activities. When the left nostril is clear,
and the right hemisphere of the brain is more active, one is inclined towards
more passive, receptive, intuitive activities. One can change the trend in
breathing from one nostril to the other by practicing various techniques, such
as lying on the right side for several minutes to open the left nostril, and
eventually by mental concentration alone. This may be done to regulate the
trend through the side which is most appropriate for the activity at hand.
One may also learn to breathe through
both nostrils equally, bringing about an integration and synthesis of the two
major aspects of our personality. When this is done, it said that the energy of
the breath flows through the central shushumna nadi, producing a feeling of
well being, serenity and profound understanding. This is an ideal state for the
practice of meditation. The equilibrium produced in the breathing between the
right side and the left side, as well as between the inner and the outer air
pressure leads to the breathless state of communion with God, known as samadhi
in yoga, in which mental activity subsides to stillness, and the individual's
consciousness expands and dissolves into a Universal Consciousness. These
states have been referred to in the Psalms of David: "Be still and know
that I am God" (Psalms 46, 11), and by St. Paid: "I protest in
rejoicing in Christ (Consciousness), I die daily." (I Corinthians 15, 31)
The potential of Pranayama does not end
with such states of samadhi. Its effect on our physiology is profound, as
modern science is beginning to discover. Breathing is the first physical act of
all human beings born in this world - and the last. But the 18 Siddhas have
found that mankind need not die. They found that one can attain perfection in
life (Kaya Siddhi) and by attaining an intelligent control over the breathing
will prolong life by increasing one's stamina, and surcharging and transforming
one's very cells. The correct practice of breathing is known in the 18 Siddhas'
science of longevity as Vashi yoga. In Tamil, vashi means breathing. If one
repeats the word vashi several times, it will resound as "Shiva
Shiva" the great mantra and name of God. If its correct repetition can be
realized and acquired during breathing, one will soon find new health, energy
and consciousness.
The Nadis and the Chakras
According to Thirumoolar, there are
numerous energy pathways or channels, called nadis in the human body which
converge and intersect at certain psycho-energetic centers, known as chakras or
padmas (lotuses), located along the axis of the human body. This corresponds
roughly with the spinal cord. The word nadi literally means "flow",
and the word chakra means wheel or circle, but in the context of yoga, chakra
means "vortex" or "whirlpool", for they are vortices of
psychic, or pranic energy, experienced or visualized moving circularly at
various rates of vibration. According to the Siddha tradition, there are 72,000
nadis or subtle channels of energy extending out from the spinal cord. The
principal channels are the idakalai nadi which lies near the surface of the
left side of the spinal cord and the pingalai nadi, lying near the right side's
surface, all within the subtle astral body. The third major nadi, shushumna
flows inside the central canal of the spinal cord. Pingalai is symbolized by
the sun and idakalai, by the moon.
The chakras correspond to the points of
junction of certain masses of nerve ganglia on the interior walls of the spinal
column. While not physical, they are detectable with sensitive electronic
sensory equipment, and by those persons with well developed extrasensory
perception who can sense the vibrations with their hands or subtle vision.
There are seven principal chakras
according to the Yoga Siddhas. The fifty letters of the alphabet in the Tamil
language are distributed amongst these seven centers, and correspond to the
sound vibrations associated with these chakras. The fifty first is that of the
primal sound Om, the Pranava Mantra. These plexuses are the centers of
life-energy, or prana, and are charged and awakened by yogic practices
involving mantras, breathing, asanas (postures), and meditation. When
stimulated, they generate latent forces which awaken the power to conquer
disease, decay, and ultimately death itself.
The seven chakras have been characterized in the 18
Siddhas' literature as follows:
1. Muladhara (Sacrococcygeal Plexus
region) The
word mula means "root" or "foundation". It is the
transcendental basis for all that exists. It is the seat of Kundalini Shakti,
the basis for all potential higher consciousness. In males, it is located
slightly inside the perineum, a tiny muscle situated between the anus and the
scrotum. In females it is located on the posterior side of the cervix, at the
root of the uterus. It is depicted with the form of a red lotus with four
petals. This is the seat of the Goddess Kali Shakti, or Kundalini, the
primordial life force which is depicted as a coiled, sleeping serpent. The
Tamil letters la and Om are associated with it. Muladhara in its dormant state
represents our instinctive nature, but when awakened it represents our
spiritual potential. Physiologically it is associated with the sexual,
reproductive, excretionary and urinary organs. It is the seat of passions and
inertia. Psychologically, it is associated with the manifestation of one's
sexual desires, guilt, agony, jealousy, anger and many complexes. The Siddhas
developed a science known as tantra for the transformation of sexual energy
into spiritual energy. Sexual energy which is ordinarily viewed as a big liability
for the spiritual aspirant is converted in tantra into a great asset for
fueling the awakening of the higher chakras. Tantra involves self
transformation through the use of energizing techniques, particularly Kriya
Yoga, discussed below.
2. Swadhistanam is the next higher center, very near to the
muladhara. It is located at the coccyx or tailbone. This point can be felt as a
round protrusion just above the anus. It is connected physiologically to the
nerve plexus associated with the prostate gland in men and the uterus and
vagina in females. On the anterior side of the body, it is at the level of the
pubic bone. The word swa means "ones own", and the word adhistana
means "home" in Sanskrit. It is depicted as an orange lotus with six
petals, and the letter va is associated with it. It is the seat of the
subconscious, the storehouse of all experiences and tendencies. All experiences
are recorded here. The subconscious forces to which one is subjected have their
root hero. Its awakening will be associated with the activation of much long
forgotten and suppressed material. According to the Siddhas a profound
detachment and sincere aspiration to go beyond these disturbances are needed.
3. Manipuragam is made up of two words: mani, meaning
"jewel", and puragam meaning "city". This "city of
jewels" is situated directly opposite the navel inside the spinal column.
It is connected with the solar nerve plexus which controls the functions of
digestion and temperature regulation. It represents dynamic will, energy and
action. It is depicted as a ten petalled yellow lotus, with a downward pointing
triangle. The letter ra is associated with it. Its awakening creates a now
permanent basis for kundalini, and conveys a spiritual perspective and a now
orientation, untroubled by the disturbances associated with the lower chakras.
4. Anahatam means literally "unstruck or
unbeaten" like the transcendental sound which is constant, just as the
heart beats constantly. It is located in the spinal column, directly behind the
center of the chest, at the heart level. It is connected physiologically with
the heart plexus of nerves. It is depicted as a twelve petalled lotus, green in
color with a six pointed star and inscribed with the letter ya. It is
associated with creative power, unconditional love and compassion, and the
ability to overcome fate. In the writings of the Siddhas, anahata is said to be
where one's thoughts and desires are fulfilled. With its awakening, one becomes
a master over the situations in life. One no longer depends upon fate to
determine one's life; rather, desires are realized through the exercise of
one's conscious will.
5. Vishuddi means "center of purification". It is
located in the region of the throat (cervical plexus) and it is connected
physiologically with the pharyngeal and laryngeal nerve plexus. It is depicted
as a sixteen petalled lotus, blue in color, containing a downward pointing
triangle and inscribed with the letter ahm. It is the center of discrimination
and acceptance of the dualities of life. When it is awakened and the ambrosial
secretion from the higher bindu chakra at the upper- back of the head is
stimulated by kechari mudra with the tongue, its retention at this chakra
causes a regeneration of the body. Many spiritual traditions refer to the
immortalizing effects of this secretion. It is also the center of visualization
and of receiving thought vibrations from the minds of others.
6. Ajna comes from Sanskrit root word meaning
"to know, obey or command". It is located in the brain directly
behind the eyebrow center and corresponds to the pineal gland. It is depicted
as a two petalled lotus, indigo in color, inscribed with the letter Om or Maa.
It is involved in all activities involving mental awareness. When it is
developed one can sense things without the use of the physical senses. A higher
intuitive perception and intelligence, known as buddhi manifests itself and
one's willpower becomes powerful. It is the center of extrasensory perception.
Attachment to these must be overcome if one is to awaken the highest chakra,
the sahasrara.
7. Sahasrara means literally "one
thousand", and figuratively, unlimited". It is traditionally referred
to as being located just above the top of the head, and is depicted as a
"thousand petalled lotus", light violet in color, with forty-three
downward pointing and upward pointing intersecting triangles. It is everything
and nothing, beyond the beyond. It is the crown of ascending consciousness,
beyond definition.
Kundalini
Kundalini refers to that dormant power
in the human organism which lies at the root of the spinal column. The word
kundalini Sanskrit means "coil", and so kundalini has been referred
to as that which is coiled. However, the word kunda also refers to a cavity or
pit. In this sense, kunda refers to the skull cavity in which the brain ties.
The dissection of the human brain reveals that it resembles a snake coiled upon
itself.
The purpose of Kriya Kundalini Yoga, is
to awaken this kundalini energy which requires much preparation and exercises,
involving postures, mudras (psycho-physical gestures), bandhas (muscular
locks), pranayama (breathing), meditation and mantras. When the aspirant is
able to purify and balance certain subtle channels of energy, known as the
idakalai and pingala nadis, in the spinal column, and gradually ignite this
kundalini energy at the base of the spine, it begins to rise up through a
central channeling the spinal cord, known as the sushumna nadi. As it rises, it
passes through various psycho-energetic centers known as chakras. Those chakras
are inter-connected with different dormant areas of the brain. As the kundalini
passes through the chakras these dormant areas and all of our latent faculties
and divine potentialities are awakened.
The 18 Siddhas have referred to kundalini,
just awakened and difficult to control, as the goddess "Kali Devi".
In modern psychological terms this primal energy manifests at the level of the
human subconscious. When this kundalini power can be controlled and when it
brings peace and beatitude this has been referred to by the Siddhas as Durga,
the beautiful goddess riding on a tiger. Kundalini when awakened, manifests
itself as creative energy, at different levels of refinement. She is then
worshipped in various forms of goddesses: Lakshmi, Parvati, Saraswati and other
forms of the Divine Mother. Leaders with great personal magnetism, geniuses and
those with great creative ability are the ones in whom kundalini has awakened
particular dormant areas of the brain. It has manifested itself through them at
varying levels of refinement depending upon their psychic inclinations and
tendencies. When kundalini is fully awakened, all dormant areas of the brain
are awakened and Divinity is manifested through the individual. When kundalini
awakens and reaches the sahasrara chakra, nirvikalpa (unfluctuating) samadhi,
the highest level of consciousness, unfolds. The Siddhas referred to this as
the union of Shiva and Parvati Shakti, in which the seer, the seeing and the
seen merge as one.
When the kundalini awakens, the
physical body begins to undergo changes as well. Its cells become charged and
rejuvenated with a high voltage energy. Hormonal secretions may also change. A
process of complete transformation is set in motion.
According to the 18 Siddhas' science,
the Kundalini Shakti is raised by the aspirant from the muladhara by means of
various yogic practices to the sahasrara where it unites with Shiva, the
supreme static consciousness. The body's two poles are united and cosmic
consciousness emerges. The aspirant enjoys heavenly bliss and an ambrosial
nectar begins to secrete into the blood stream, rejuvenating cells and
prolonging life.
The Siddhas worshipped this Kundalini
Shakti as the Universal Mother and in the form of a triangle. This has been
further multiplied into Forty Three Triangles, Sri Chakra. By immense devotion
to the Supreme Mother and meditation on the sacred mantras and hymns relating
to the Forty three Triangles, the Siddhas gained mastery over the elements.
The Stages or Practice and Awakening or Kundalini
It is extremely important that one
practice the various techniques in stages so that the idakatai and pingalai
nadis are purified and the chakras and shushumna are awakened before the
kundalini itself is awakened. If not, there will be difficult problems and
negative effects. If the chakras are not awakened before the kundalini, the
energy will get blocked in one of the chakras, multiplying the force of the
behavior associated with that chakra. One may develop some siddhis, or powers
such as clairvoyance, but one will not be able to get beyond them. If one has
unfulfilled desires and negative tendencies a premature awakening of the
kundalini will feed these tremendously. If the kundalini awakens before the
shushumna nadi awakens, the energy will not rind an outlet, and will be stuck
in the muladhara chakra, resulting in many sexual and neurotic problems. It is
also important that the chakras awaken gradually. If awakened too quickly one
may be overwhelmed by feelings of passion, fear, anxiety, greed, depression or
memories of past lives.
The first stage of the practice of
kundalini yoga therefore is the purification of the nadis by practicing asanas,
bandhas, mudras and later pranayama. The student should also adopt a vegetarian
diet, avoid stimulants of all kinds, as well as over consumption, irregular
eating and negative behavior which cause disequilibrium in the alternate flow
of prana through idakalai and pingalai nadis.
The practice of meditation will assist
the student during this stage to eliminate negative behavior tendencies and to
develop calm awareness. Babaji's first Dhyana Kriya, or meditation technique,
in particular purifies the chittam, or subconscious mind, which is the source
of habitual tendencies and negative behavior. Involvement in activities which
include selfless service to others, study of the lives of saints and spiritual
and metaphysical books, and devotional activities should also be done to
sublimate the flow of pranic energy to the higher chakras. Most students are
prone to inertia or dispersion of their energies. A calm equilibrium must be
developed and maintained in all events, so that when kundalini does awaken, it
may be controlled without disturbing effects. The practice of pranayama should
also be limited in the beginning, otherwise it will food negative tendencies,
like anger, greed and lust. Under the guidance of an experienced teacher, the
amount of practice can gradually be increased, as one's capacity and
purification progresses. Individuals will vary in their degree of preparedness,
depending upon the kinds of lives they have lived before and their actual
mental, emotional and physical habits. A competent teacher will be able to
prescribe various kriyas and activities during this preparatory stage.
The second preparatory stage involves
the awakening of the chakras. Depending upon the individual, some of the
chakras may already be awakened, particularly if during a previous life one has
practiced yoga or similar disciplines. In most individuals the muladhara chakra
is already active. This is why sexual awareness is one of the dominant features
in the lives of most persons. It is important, however, not to allow one's
energies to become stuck in one of the lower chakras. There are numerous ways
of awakening the chakras. The best methods are those which bring about a
gradual awakening. These include the asanas, mudras and bandhas, and especially
the bija (seed) mantras. Certain meditation dhyana kriyas focusing on the
chakras are also very effective. The importance of bija mantras and how they
should be learned is discussed in a subsequent chapter.
The third preparatory stage is the
awakening of the shushumna nadi. Once the energies in the idakalai and pingalai
nadis have been balanced, an awakening of the third nadi, the shushumna, occurs
spontaneously. It is usually very volatile and sporadic, however, and so, to
stabilize this awakening, certain practices involving pranayama and meditation
to keep these two energies in balance are important. While the awakenings
unstable, the kundalini may rise briefly to the swadhistanam or manipura
chakras, but will then return to the muladhara. Only when the balance between
idakalai and pingalai is continuous will the kundalini awaken in an explosive
manner going all the way up through the sushumna to the sahasrara chakra.
The Manifestations of the Kundalini Awakening
Sometimes people experience energy
rising through the spinal cord with tingling sensations. This is not the
awakening of the kundalini. It is a release of pranic energy from the muladhara
chakra up through the pingalai nadi, and is known as pranotthana. It partially
purifies the chakras, but is only a temporary experience and leaves no lasting
change in consciousness, as is the case with the awakening of the higher
chakras and kundalini itself.
With the awakening of the chakras come
many pleasant and sometimes fantastic experiences. They are usually very
beautiful and blissful. They may occur at any time. Feelings of heat and cold
may then also be noted in their physical counterparts: the genitals, anus,
navel, heart, and forehead.
This signals the need for a prolonged,
concentrated effort, involving tapas, or intensive, single minded yogic
practice. The place chosen for this should be one that has been purified by the
yogic practice of yogis, saints, sages and siddhas. The support of dedicated
friends and provision for one's material needs will be necessary during this
period, which may last many months, so that the practice can go on without a
break. The guidance of an expert teacher or guru will also be useful. Many
different yogic kriyas, or techniques will have to be used systematically.
With the awakening of the shushumna one
may see a great light within, or fool that the spinal cord is full of light.
Some unpleasant experiences such as heat along the spinal cord, fever, various
odors,
The
Path of Kriya Yoga
Masterkey
for transforming human society
Yoga may be defined as "the
scientific art of God union and perfection" (Ramaiah, 1968). Kriya Yoga is
that tradition or Yoga which has been developed and promulgated by Babaji
directly or through his disciples. It is a crystallization of the teachings and
techniques of Tamil Yoga Siddhantham, the ancient teachings of the Tamil Yoga
Siddhas. The word "Kriya" literally means, an activity performed with
awareness. It is taught as a series of practical yoga techniques, or
"Kriyas", which can assist the individual to realize his potential.
Kriya Yoga will help the individual to tap latent sources of inspiration and higher
states of consciousness. When applied by its practitioners in their respective
fields of endeavor and circles of influence, such inspiration and higher
consciousness can help to bring about a transformation inhuman society. Regular
and sincere practice of Kriya Yoga brings about an increasingly wider
perspective of "selfhood". "Self-realization" replaces ego
consciousness, and activity becomes a means or expressing loving service to the
Divinity, seen in everyone and in everything, in an unfolding "universal
vision of love". As described in earlier chapters, all of the 18 Siddhas,
rather than renouncing involvement in the world, made valuable contributions to
their society in various fields and dedicated themselves to assisting the
world's evolution in consciousness.
Kriya
Yoga contains all of the elements of the scientific method. Each technique is
like a working hypothesis. The Kriya Yoga student ("sadhaka"),
practicing the techniques on a regular basis, conducts experiments and records
his or her own experiences. Kriya Yoga students meet together regularly to
discuss their experiences, like the scientists in their conferences. The
student of Kriya Yoga comes to some verifiable conclusions about the
techniques. It is also an "art" as it requires sincere and regular
practice and skill to realize the fruits of the techniques. Since
"Absolute reality" can never be adequately defined, it can only be
experienced as the essence of Being. Kriya Yoga reveals one's "Union"
with "God" or "Truth".
An Integral
Yoga
The
practice of Babaji's Kriya Yoga is known as an "integral yoga"
because it brings about an integral, or complete, transformation of the
individual in all of the rive major planes or existence: physical, vital,
mental, intellectual and spiritual. It gradually strips away the layers of
conditioning which prevent the individual from having the a universal vision.
The body is seen as a vehicle or temple of Divine manifestation. One cares for
the body not for its own sake, but as an expression of the Divinity.
Babaji's
Kriya Yoga consists of a series or techniques, which are grouped into rive
major categories: Kriya Hatha Yoga, Kriya Kundalini Pranayama, Kriya Dhyana
Yoga, Kriya Mantra Yoga and Kriya Bhakti Yoga. Each of these techniques
described below corresponds to one of the five bodies with which we are
endowed: physical, vital, mental, intellectual and spiritual. These may be
thought of as concentric sheaths of life force, manifesting themselves at
progressively subtler levels in each individual.
Kriya Hatha Yoga
Kriya Hatha
Yoga, the scientific art of mastering the physical body, through postures of
relaxation, known as "asanas", muscular locks, "bandahs",
and psycho-physical gestures, known as "mudras", is the point or
departure for the student of Kriya Yoga. It is relatively easy to control the
physical body in comparison to the mental or vital bodies, as the latter are
much subtler and less subject to the exercise of human will. The postures,
bandahs and mudras bring about a state of relaxation on all five planes. They
massage the internal organs and glands and stabilize the physical body. They
are effective in the prevention and cure of many diseases, functional disorders
such as diabetes, respiratory conditions and hypertension, as well as emotional
instability. They can thus eliminate one or humanity's most common sources or
misery, "poor health". They also help the physical body to be calm
during meditation. The postures enable one to regulate the debilitating effects
of stress and maintain one's balance in all situations. Their practice with
continuous awareness introduces the student to meditation. The psycho
physiological effects of Kriya Hatha Yoga were described in Chapter 11
There are 18 essential asanas
(postures) in Babaji's Kriya Yoga. These are listed below:
1.
Salutation pose (asana vanakkam)
2. Science
of sun-worship (suryanamaskaram)
3.
Integral shoulder stand (sarvangasanarn)
4.
Fish pose (meenasanam)
5.
Crane (kokkuasanam)
6.
Bow pose (vilasanam)
7.
Topsy-turvy pose (vibareetakarani)
8.
Half-fish pose (pathi meenasanam)
9.
Plough pose (kalappai asanam)
10.
Serpent (paambu asanam)
11.
Yogic symbol pose (yoga mudrasanam)
12.
Half wheel pose (pathi chakrasanam)
13.
Sitting crane (amarntha kokkuasanam)
14.
Locust (vittil asanam)
15.
Supine pose or firmness and light (vajroli mudrasanam)
16.
Kneeling pose of firmness (supta vajrasanam)
17.
Triangular pose (mukkonasanam)
18.
Complete peace relaxation pose (purna shava shanti asanam) (Rarnaiah, 1990, p.
1-37; Zvolebil, 1983, p. 223-224)
Kriya
Kundalini Pranayama
The scientific art of mastering the
breath, Kriya Kundalini Pranayama, is the most important and potential tool in
Babaji's Kriya Yoga. It awakens the "Kundalini" or latent energy
situated in the muladhara chakra, and distributes it through the network of
"nadis" or channels. The student, by regular practice, gradually
awakens all of the chakras with their corresponding levels or consciousness,
and becomes a dynamo in all five planes of existence. This leads to Self-realization
and the breathless state of samadhi.
Kriya
Dhyana Yoga
The
mind may be compared to a monkey, drunk on the wine of desire, and stung by the
boos of pride. The scientific art of mastering the mind, Kriya Dhyana Yoga,
consists of a series of meditation techniques to master the unruly mind. It
includes the five senses and their subtle counterparts, such as clairvoyance,
clairaudience and clairsentience.
The
first technique in Kriya Dhyana Yoga brings about the cleansing of the
subconscious mind, with all of its repressed desires, fears, and memories.
Subsequent techniques gradually enable one to concentrate and to awaken the
latent faculties of the mind through concentration, contemplation and
continuous awareness. Ultimately one realizes the Self and finds happiness in
all five planes of existence.
Kriya
Mantra Yoga
The word "man" in the word
"mantra" means "to think" and the word "tra"
comes from the word "trai", meaning "to protect", or
"to free". It refers to freeing one from the bondage of "samsara",
our habitual tendencies. Most persons are bound by such habitual tendencies,
but when the mantra is substituted for these, one becomes liberated from them.
Instead of feeding the habit, one's energies are channeled into repeating the
mantra, and the habit gradually withers anvay. Repetition or a mantra removes
those desires which obscure one's vision, such as anger, fear, greed and lust.
Just as the mirror is able to clearly reflect reality, once it is cleaned, so
the mind is able to reflect the higher spiritual truths when such desires have
been removed.
The mantras have been discovered by
the Siddhas during profound states of meditation. As the mind becomes quiet and
sublime, one hears subtle sounds corresponding to various chakras and levels of
consciousness. As Jesus said with reference to hearing the "word or
God": "Those who have ears to hear, lot them hear" (Luke 8:8).
There are two kinds of languages: (a) those which are used to communicate
between people, such as English, French, Hindi, etc., and (b) those which are
used to communicate between the different levels of consciousness. Most persons
are only interested in the first kind. The second kind exists in many religious
traditions: the invocations or the Christian priest during the Eucharist, for
example, to transform the wine into the blood of Christ; or in Eastern
Orthodoxy's "Prayer of the Heart", or the Gregorian monks chants.
Unlike prayers, they ask for nothing, and leave the mind one-pointed and pure.
People draw
to themselves events and circumstances based upon their repeated thoughts. One
who conceives thoughts regarding the design of a "dream" home and the
steps necessary to realize it, gradually draws to himself or herself the
requirements and opportunities needed. Those who frequently dwell upon fears of
being mugged set in motion forces which draw towards them the feared attack.
Thoughts
frequently involve desires. But when desires are not fulfilled, frustration
results. Frustration brings about confusion in the mind. The confusion leads to
absence of self awareness. As a result, one loses sight of the inner Divine
power and consciousness, becoming a victim of circumstance and habit.
Most thoughts have a very low force,
but when repeated they gain strength. Repeated thoughts become habit forming,
and one's behavior is for the most part made up of one's habits. The
personality of the individual is the sum total of his or her thoughts, with a
unique set of attractions and repulsions. These are stored in the subconscious
mind, known as the "chittam" in yoga. The cleansing or this
"chittam" is the process of yoga. As Patanjali said Yoga Chitta
Vritti Nirothaha, that is, "Yoga consists or cleansing the modifications
of the subconscious mind" - Patanjali, Part 1, verse 2. (Ramaiah, 1968, p.
21)
Kriya
MantraYoga is known as the silent repetition or potential sounds, to awaken the
intellect. Repetition or the mantra is known as "japa" or
"mantra sadhana". The mantra bestows peace, bliss, illumination and
consciousness. It awakens the intellect by opening the intuition, which in turn
inspires the intellect. Creative thinking occurs spontaneously, between any
efforts to think. By allowing the mantra to repeat itself, in place of the
thinking mind, inspiration can dawn. Mantra japa needs to be done with faith
(shraddha), love, (bhava), and concentration (dharana).
A mantra is a word which replaces the
"I" centeredness with "God" centeredness. In Babaji's Kriya
Yoga, all mantras are oriented towards different aspects of the Divinity. The
most potential mantras contain the powerful "bija" (seed) syllables
or sounds which were discovered by the Siddhas during profound states of
meditation as the keys to higher states of consciousness. The mantras permit
one to have the same experience of the corresponding chakras, transcending the
ordinary physical consciousness.
A
mantra is Divinity. Many people believe that it is a representation or name of
Divinity only. In its essence it is the Divinity. In the Bible it is said:
"In the beginning was the Word, and the Word was with God, and the Word
was God... All things were made by Him (the Word or Aum); and without him was
not anything made that was made." (John 1:1-3). As such, it contains a
transformative divine power, or "Shakti", which manifests through sound.
A mantra generates creative force and brings one in tune with the Divine by the
principle of sympathetic vibrations. Each of the bija mantras has a
corresponding pattern, or "yantra", a geometric, mandala like form.
Each of the chakras, siddhas and deities has a corresponding mantra and yantra.
By repeating the mantra of a particular deity, saint or siddha, one can invoke
their presence and blessings.
The mantra is like a candle in a dark
room. It is like an immunizing injection for the karmic diseases. One's
energies which are generally dissipated through sense distractions are gathered
and conserved. One's desires gradually lose their force as a result. Equanimity
and self control are the result. During periods of doubt, anxiety, or
dispersion, the repetition or the mantra soothes and collects one's
consciousness.
To
be effective the mantras should be done without desire for personal benefit.
This helps to bring about an attitude of inner detachment, wherein one's inner
Self can be experienced. For this reason, they frequently end with the word
"Namaha", meaning "to surrender" or "salutation"
to the Divine.
The
learning of mantras from books is inadequate. They should be learned from
someone who has experienced them and can impart the subtle vibrations associated
with the mantras and such states or consciousness. Mantras should be learned in
an "Anthar Kriya Yogam" (or spiritual retreat), where both the
student and the atmosphere have been purified by the various yogic practices.
Kriya
Bhakti Yoga
Kriya
Bhakti Yoga, the yoga of love and devotion, has been called the jet plane to
Self-Realization. Devotional songs, chants, ritual worship and pilgrimage to
sacred places open the heart and the mind to the Reality or Love. Gradually,
all of one's activities may become soaked with sweetness, as the
"Beloved" is perceived in all. Feelings of love and devotion are
generally unstable, because of the other tendencies and desires to which human
nature is prone, and therefore involvement in the above named activities is
required to cultivate it anew. Those drawn to Bhakti yoga, because of their
emotional temperament, may find that the emotions may at times be unruly and
negative. This is why the other types of yoga, such as Kriya hatha yoga
meditation, pranayama, karma yoga and mantra yoga may help stabilize them.
Kriya Karma
Yoga
In the Bhagavad Gita, Lord Krishna
says to Arjuna: "Thy business is with action only, never with its fruits;
so let not the fruit of action be thy motive, nor be thou to inaction attached.
Perform action, O Dhananjaya, dwelling in union with the divine, renouncing
attachments, and balanced evenly in success and failure: equilibrium is called
yoga"- Gita 11, 47-48. (Besant,1974p.43-44). Kriya Karma Yoga is defined
as "selfless service performed with skill". People generally perform
activities because they expect to receive something in return. This indicates a
fundamental confusion with regards to the source of happiness. In seeking
happiness in external things or activities, people ignore the fact that
happiness is always something experienced within oneself. People make the
mistake of confusing the circumstances under which they find happiness with the
happiness itself. In karma yoga, one makes no such mistake. One performs action
not because it will bring us happiness - which is already a characteristic of
our innate being - but because by performing the activity indicated by our duty
in any given situation, in a spirit or loving service, we free ourselves from
attachment to the results. Thus we create no new karmas. or desire motivating
and captivating actions, and so find continuous peace. We also perform our
activities with "skill" because we do it in a spirit of love. Doing
it selflessly allows the higher consciousness to work through us without
resistance from the petty demands of the ego.
The
practice of Kriya Karma Yoga begins with the dedication of several hours per
week to some activity for the benefit of others. One begins to discriminate
between the suggestions of the ego and those of the Divine, which guide us to
serve others in a hundred small ways each day. Karma Yoga progressively become
all that one does, as one sees that one is not "the doer", but an
instrument of the Divine, put here to love and serve others. One sees oneself as
but a wave in an ocean of creation. No longer heeding the promptings of
ego-based desires, every action becomes motivated by Divine Love.
A
Karma Yogi is free of anger, egoism, greed and personal desires. He has a large
heart and is always prepared to share and help others. He scrutinizes his
motives and does things without a selfish motive. By doing so, the Karma Yogi
attains purity of heart, and will see God in all faces, the indwelling Presence
everywhere. He lives a simple life, following the motto of the Siddhas:
"simple living and high thinking"
Family Life
and Tantra
Unlike many spiritual traditions which
have viewed the desire for sex and family lire as a serious obstacle to
Self-realization, the yoga Siddhas have transformed sex into a domain for yogic
practices and divinization. Most of the 18 Siddhas practiced family life and
used it as a part of their spiritual sadhana. Kriya Tantra Yoga involves
retaining the energies which are generally wasted in sexual activity and moving
them up into the higher chakras. It also involves loving one's life partner as
the embodiment of the Divine. One regards the objects or the world not as
sources or temptation, or obstacles to be avoided in becoming
"spiritual", but as latent Divinity. Through love, the worshipper
experiences his or her oneness with the object of worship in the tantric path.
Family
life provides an opportunity to develop a selfless love, first by expanding
ones feeling or identity to include a life partner, and then to multiply this
with children. This may lead to the "Universal Vision of Love",
wherein one sees God in everyone.
Kriya
Tantra Yoga also provides a rare opportunity for evolved souls to take birth in
a family where right from the moment of conception they can benefit from the
influences of'yogic practices and orientation.
Getting
started in Kriya Hatha Yoga, and initiation into the techniques of Kriya
Kundalini Pranayama, Dhyana, and Mantras.
One should
start one's training with Kriya Hatha Yoga in order to prepare the body, mind,
and nervous system forthe more subtle techniques of pranayama and meditation.
Training
in Kriya Hatha Yoga may be received from an experienced teacher of the 18
important postures (asanas), bandahs and mudras described previously.
Training in the techniques of Kriya
Kundalini Pranayama, Dhyana and Mantras should be obtained from someone who has
been authorized by Babaji to train others. The training involves a series of
initiation classes, in which one is introduced to a number of techniques and
guided in their practice. The only condition for learning the techniques is a
sincere willingness to regularly practice them, and an agreement to maintain
their confidentiality. The requirement or confidentiality helps to ensure that
the techniques will not be taught by persons who are unauthorized or
unqualified to do so. This helps to ensure that the techniques do not become
diluted and that the student receives the training from an experienced source.
To prepare for this training one may begin by setting aside 15 minutes in the
morning and evening and quietly reflecting on the words "Be still and know
that I am God" (Psalm 46:10), letting go or all thoughts and disturbances.
If so inclined, one may also begin to chant with devotion Om Kriya Babaji Nama Aum
and to follow the guidelines indicated in this chapter.
The reader
is invited to contact the author through the publisher's address for
information regarding training in Babaji's Kriya Yoga.
Integrating
yoga into daily life: the "Anthar Kriya Yoga" experience
The
student of Kriya Yoga, after being initiated or trained in Kriya Hatha Yoga,
Kriya Kundalini Pranayama, and Kriya Dhyana Yoga, should attend an Anthar Kriya
Yoga or spiritual retreat. During it one learns how to integrate Kriya Yoga
into ones daily life.
Practicing yoga for a few minutes in
the morning and evening and then completely ignoring it at other times
"ill provide some relief from the stress of daily life, and some moments
of insight, but no lasting transformation occurs. It is therefore important to
learn how to integrate Kriya Yoga into all activities, including sleeping,
eating, and working.
The
Anthar Kriya Yoga also introduces the new student to nutritious, yogic
vegetarian diet, periods of silence, wherein one learns how to quiet the mind
as well as the voice, and to additional techniques in pranayama and meditation.
It is conducted in an ideal setting, close to nature, filled with spiritual
vibrations and away from one's home and daily preoccupations. In such an
environment, one can experience the potentiality of Kriya Yoga. The Anthar
Kriya Yoga also shows the student how to practice Kriya Yoga intensively in a
lifestyle which integrates the process of Self-realization into one's daily
life. It reaches its climax with the Mantra Yagna (a long fire ceremony), and
initiation into the bija mantras, described above.
Guidelines
for the student of Kriya Yoga
Patanjali,
in the second verse of his "Sutras", has defined yoga as follows:
Yoga chittra vritti nirothahah, "Yoga consists or cleansing the
modifications of the subconscious mind" (Ramaiah, 1968, p. 21).
One's
experience in daily life is colored by the thoughts, feelings, likes and
dislikes of the subconscious mind. These colorings mask the essential Reality.
Integrating yoga into one's daily life consists in seeing things as they are,
without such colorings. This now vision develops progressively in the student
as he or she practices all of the Kriyas.
In doing so it will be useful for the
student to observe the following guidelines:
Love
for Sell', the Satguru, and the Universal Vision, Regular practice of Kriya
Yoga Sadhana; Karma Yoga, the yoga of selfless service; Saisang, fellowship
with truth seekers;
Yogic
vegetarian diet,
Transformation
or sleep into yogic rest;
Mental
purity, patience, silence and other observances; Seeking inspiration from
Babaji and the 18 Siddhas. Love
"Guru, God and Self are One"
is a famous motto in the field of yoga. It also indicates the fastest route to
Self Realization: devotion to the Satguru. The word "guru" means
"one who dispels darkness". A Satguru, such as Babaji, is one who can
directly provide illumination to the student of yoga, by a touch, a word, or
even a look. This will be generally preceded by years or indirect influence,
during which the student prepares the ground for such an awakening by regularly
practicing the yoga techniques. Devotion to the Satguru is manifested by such
regular practice and by loving service to others. Gradually, all or one's
activities are seen as a manifestation of the Divine, creating the world
through oneself. The ordinary human experience of feeling separate from the
world is replaced progressively with a consciousness of unity with it. Love
begins, however, with oneself. One should love and nourish each part of one's being:
the physical, vital, emotional, mental, intellectual and spiritual.
Discrimination needs to be used as to how one nourishes each part. Loving ones
(It is the very basis of yoga. It allows one to love others and ultimately to
love God.
Regular
Kriya Yoga Sadhana
"The amount of joy in life is
directly related to the amount of discipline one has" is another famous
motto of the yoga siddhas. This is because without self control, or self
discipline, one is at the mercy of every fleeting thought, sensory sensation or
emotion that comes one's way. Most people are easily invaded by the negative
thoughts and feelings of others, because they habitually "own" or
identify with every such movement which passes through their consciousness.
Another word for "discipline" is "sadhana". It includes all
that one does to remember Truth or God, or the true Self, including the live
major categories of practice listed above. Such self remembering replaces the
ego-centeredness, and involves using one's discrimination towards thoughts,
feelings and sense perceptions.
The
field of such self discipline is not limited to the above categories of yoga
practice, however. It extends to one's work, rest periods, family life and
diet, as described above. By dedicating certain periods or the day, however, to
practicing the above techniques, one can go deeper within, and tap the latent
reservoirs of energy and consciousness. All efforts at self discipline are
complimentary and have self-mastery as their goal. A master is one who has mastered
himself or herself in one or more aspects. Such mastery begins with the
techniques and extends progressively to all of the parts or ones life. Success
in disciplining the palate, or craving for food, for example, leads to great
powers of self control, according to the teachings or the siddhas. Success in
disciplining one self in seemingly insignificant areas paves the way for self
control in even the most difficult of circumstances.
Satsang
The word Satsang means fellowship of
truth seekers. One should regularly associate with other students of Kriya Yoga
to share experiences, insights, and to encourage one another. The path of Kriya
Yoga is long and gradual, and there are many obstacles, including desires,
ignorance, laziness, distraction, and confusion, which follow students may help
one to overcome at a particular time. No one can attain Self realization for
another person; each person must work through his or her own habits and
tendencies. But fellow students of Kriya Yoga can often provide encouragement
or insights which assist one to progress.
Satsang
also implies that one should not allow oneself to be ridiculed by those persons
who do not share one's appreciation for yoga. While one may dismiss their
ridicule intellectually, one may absorb their doubts and prejudices
subconsciously. In particular, . one should not", as Jesus said,
"cast pearls before swine", meaning one should not try to share one's
sublime experiences or yoga with those who will only ridicule them. Sharing
with others, even those who are on a similar path, should not become an excuse
for inflating one's ego or for converting others to one's own way or thinking.
Teachers
of Kriya Yoga do periodically organize gatherings of students for this purpose.
Such meetings also provide an opportunity to study together the writings of the
Siddhas.
Yogic
vegetarian diet
Much
has been written in recent years with regards to the benefits of vegetarianism.
From the standpoint or yoga, however, what is most important in diet is the
effect on one's consciousness. What we consume influences our behavior and
thinking. Meat and intoxicants should be avoided by the student or yoga because
of the animalistic tendencies and effects on the nervous system which they
stimulate. Such consequences will nullify much or the beneficial effects of
yoga. Foods which stabilize the consciousness, and which are easy to digest,
will permit one to apply one's energies to yoga, rather than to digestion.
Giving preference to unprocessed and unrefined whole foods, which are locally
grown and in season, and which have a balance or various types or energies,
will permit one to avoid the numerous prevalent modern ailments such as cancer
and heart disease. The National Academy of Sciences in Washington, D.C., in its
1982 report Diet, Nutrition and Cancer, stated that thirty to forty percent of
cancers in men and sixty percent in women are caused by diet. An over
consumption of saturated fats, sugar and refined food products is to blame
(Kushi, 1983, p.14). The rapid increase in modern diseases indicates that
modern man is in a degenerative spiral, and faces extinction within a few
generations unless a return is made to a simpler diet, which biological man is
accustomed to by heredity (Kushi, 1977; Robbins, 1990).
Transform
sleep into yogic rest
The
practice or "yoga nidra" or "shushupti", translated as
"yogic rest" can replace the need for sleep as commonly known. Yoga
teaches that there are four states of consciousness:
1. Physical
consciousness: present during daily activities;
2.
Dream consciousness: present during astral experiences or in waking mental
activities,
3.
Consciousness during deep sleep without dreams;
4. Pure consciousness:
"turiya", the fourth state. beyond the three others, their source,
eternal, infinite without modification.
By practicing yoga nidra one arrives
at this fourth state. The practice demands reinforcement of the meditation
practices, and analysis and resolution of all desires, feelings and thoughts to
enable a state of profound rest.
Such a yogic
rest is different from sleep because one remains completely conscious even as
the body sleeps. The quality or the rest given by it is superior to that given
by meditation. Only by meditation and yoga nidra can rest be given to the
totality or the consciousness, including the subconscious mind, which also
needs rest. In sleep the awareness is withdrawn. It differs from meditation in
that in meditation one does not seek to maintain awareness during deep sleep.
By practicing yogic rest the student can study the boundaries between the above
four states of consciousness.
Yoga nidra may be learned during an
Anthar Kriya Yoga.
Mental
purity, patience, silence and other observations
Just
as it is important to nourish the physical body with proper food, it is also
important to nourish the mind and intellect properly. The student should seek
out those sense experiences and sources of intellectual stimulation which will
be supportive of yogic discipline and transformation. It would be self
defeating to seek out sense gratifications for their own sake, neglecting to
maintain a continuous awareness. The mental and vital reactions could cause one
to be overwhelmed by self doubts, or other negative emotions.
Sincerity is the most important
quality in the field or Babaji's Kriya Yoga. Sincerity means doing what is
intended, and being honest with oneself with regards to one's faults and
motivations. It includes regular self-examination and correction of one's
behavior, whenever one realizes that one has made a mistake, as well as
resolving not to repeat it.
Patience is
also extremely important in the field of yoga. Those who maintain it,
ultimately succeed, even after millions of falls. Those who lack it, give up
and settle for a mediocre existence.
Silence
refers to "Kriya Mouna Yoga", which includes mental quietude as well
as avoidance or unnecessary talk. Its regular observance loads to self
realization as well as a recharging of all five bodies with pranic energy.
Other important practices and/or attitudes for the student of Kriya Yoga to
create the optimal conditions under which Self realization and transformation
can occur include: non-violence, truthfulness, equanimity, compassion,
non-stealing, self control and moderation with respect to sex, food and work.
An equal allotment of time should ideally be given to the following three major
classes of daily activity: yogic practices, work in one's chosen field and
thirdly, rest and daily routine.
18
Siddhas
Name
|
Place of Samadhi
|
Guru
|
Disciples
|
Contributions
|
|||||||||||||||
Nadi Devar
|
Kashi
(Benares)
|
Shiva
|
|
|
|||||||||||||||
Agastyar
|
Anantashayana
|
Shiva
|
|
|
|||||||||||||||
Thirumoolar
|
Chidambaram
|
Nadi
|
|
||||||||||||||||
Bhoganathar
|
Palani
|
|
|
|
|||||||||||||||
Konkanavar
|
Tirupathhi
|
Bhoganathar
|
557
|
|
|||||||||||||||
Macchamuni
(Matsyendranath)
|
Thiruparrun-
Kundaram
|
|
Goraknath
|
10 Known
works in Hatha Yoga, Tantric Yoga Practices
|
|||||||||||||||
Goraknath
|
Poyur
(Girnar)
|
|
Nagarjuna
|
"Avadhuta
Gita" and 13 other works, order of ascetics, medicine, Hatha yoga
pradipika classic, alchemy
|
|||||||||||||||
Sattamuni
|
Srirangam
|
|
|
46 known
works, medicine, alchemy
|
|||||||||||||||
Sundaranandar
|
Kudal
(Madurai)
|
|
24 known
works, Medicine, philosophy
|
||||||||||||||||
Rama Devar
(Jacob)
|
Alagar Malai
|
|
24 known
works, mantra shastra, medicine
|
||||||||||||||||
Kudambai
|
Mayavaram
|
|
Siddha
Philosophy
|
||||||||||||||||
Karuvoorar
|
Karuvai
(Karur)
|
Boganathar
|
Idai Kadar
|
Construction
of Tanjore Temple, medicine
|
|||||||||||||||
Idai Kadar
|
Thiruvannamalai
|
|
|
2 Known
works, Kaya kalpa
|
|||||||||||||||
Kamalamuni
|
Aarur
(Tiruvarum)
|
2 known works
on philosophy and medicine
|
|||||||||||||||||
Valmiki
|
Ettikudi
|
Recorder the
epic work Ramayana
|
|||||||||||||||||
Patanjali
|
Rameshwaram
|
Yoga Sutras
Classic
|
|||||||||||||||||
Dhanvantri
|
Vaideeswaran
Kovil
|
Medicine,
alchemy, Kaya kalpa, 22 known works
|
|||||||||||||||||
Paambhatti
|
Harisankaran
Kovil
|
Sattamuni
|
siddha
philosophy
|
||||||||||||||||
- Kaya kalpa - the tamil yoga siddhas science of rejuvenating the physical body through the use of herbal and mineral salt preparations
Om
Tat Sat
(Continued...)
(My humble Thankfulness to
H H Sri Chandrasekharendra Mahaswami ji, Hinduism online dot com Swamijis, and
Philosophers com for the collection)
(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the spiritual path and also this
is purely a non-commercial)
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