PART III: ESSENTIAL PRACTICE

CHAPTER 12
A GOOD WAY OF EXPERIENCING THE BEAUTY OF KRIYA YOGA

In the second part of my book I have tried to give the reader the
opportunity to familiarize with various procedures of Kriya Yoga. I have
tried to describe in detail different techniques, perhaps too many
techniques.

Probably the reader has made some experiments with different procedures
and has noticed that some of them are more effective than others. Surely
with few techniques the whole spiritual path of Kriya Yoga can be
mastered.

Now, if I had the intention of teaching Kriya to a beginner, which

techniques would I choose to teach? My desire is obviously to see good
and solid results.

I want that a person, through the practice of Kriya that I have

recommended to him, be born to the spiritual life.

Besides the physical birth (... to feed, to work, to create a family...) and the
mental birth (…. to find pleasure in thinking with your own head...) there
is the spiritual birth (… to find perfect joy coming in your life without a
plausible reason.)

Those who are born to mental life only, cannot understand what the birth
to the spiritual life is. This birth rarely happens and when it happens it
doesn't consist in the decision to live in a different way, adopting certain
rituals and professing a certain faith. The spiritual life doesn't start through
a mental effort.

A human being must first have a contact with the joy that is in the center of
her/his heart. That joy is somehow related with the spine, with the spiritual
centers that are found along it and is experienced with the intuitive vision
that happens through the ''third eye.'' Sometimes the contact with the
internal beatitude is accompanied by the experience of a strong current of
energy in the spine. The experience is sometimes preceded by inexplicable
fear, sometimes by real anguish. I think that the reader has familiarity with
these events.

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Now, what is necessary to teach in order that the person has a strong
contact with that joy?

The first thing I will teach is Kriya Pranayama as taught by Sri Mukherjee

FIRST LESSON: Technique of Kriya Pranayama as it was explained

by Sri Mukherjee

The Kriya Pranayama as taught by Sri Mukherjee has been the best
discovery in the field of Kriya since my initiation into Kriya in 1975. Sri
Mukherjee is a nice person, a very likeable and open-hearted yogi. He is
well-intentioned. He told me a thing that nobody had ever told: ''I don't
want to leave this body allowing that this original Kriya dies with me.'' He
really wants to do something practical in this direction.

Preliminary remark
The technique of Kriya Pranayama is practiced to enter Sushumna. In
order to enter it, you need to make the breath extremely subtle. Actually,
you can enter Sushumna only by behaving with extreme delicacy. This
happens when, during Kriya Pranayama, your inner gaze and all your
attention are fixed in the central point of the spiritual eye between your
eyebrows and not in any other place! This point is Kutastha. Therefore, put
your whole attention there. Be mindful of avoiding any strain on the eyes.
Everything should stays natural.

Many try to raise the energy in Sushumna with force, in a coarse way. In
this situation, Kundalini does not move upwards but is dispersed and
burned in the body; this may create diseases because initially the Nadis are
partially blocked. Your Kriya Pranayama will produce only stress. Many
endeavor to produce the sound in the throat since the beginning and create
a strong visualization of the energy that comes up and down: this is not
correct. Therefore, I repeat, we must start in an extremely simple way and
proceed without expecting striking results. But then, at a certain point,
something profound and meaningful will happen. As for Kechari Mudra,
the baby Kechari is enough for now – baby Kechari is to hold the tip of the
tongue up, touching the soft part of the palate.

Main instruction
By keeping both the shoulders in a natural position, by expanding the chest
a little bit, by bringing the back in a straight position, by lowering gently
the chin, by mentally gazing between the two eyebrows, the position
becomes steady effortlessly. Do not cross the eyes, simply set yourself in

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the point between the eyebrows as if this were a cave where you take
shelter.

Have a deep, natural breath. 1 Chant mentally Om six times in Kutastha

during inhalation and six times during exhalation.

Unlike other forms of Kriya, during this initial part you don't put Om in the
physical seat of each Chakra. Rather you don't feel the body at all. You
breath doesn't require effort – therefore you don't make any sound in the
throat. Perhaps this will seem to you not a correct way of practicing Kriya,
but please practice this way, this is what Lahiri Mahasaya and Swami
Pranabananda Giri instructed.

If your breath is very short, accept this situation without trying, with
uneasiness, to lengthen your breath. A longer breath will appear
spontaneously in time. What matters is to stay focused at Kutastha with the
mental chant of Om. So, while you are inhaling or exhaling you ''knock'' at
the door of Kutastha by chanting 6 + 6 Oms.

The recommended number of breaths is 108 and therefore (if you don't fall
asleep, if are not disturbed by external events) at the end you shall have
mentally chanted the syllable Om 12x108=1296 times.

Knocking with Om at Kutastha will give you the power to mentally touch
the central point of each Chakra – this event happens spontaneously, so
don't try to anticipate it through complicated visualizations. This event
happens because the the sixth Chakra Ajna governs everything: it gives
you an alignment with all the Chakras.

When, while inhaling and exhaling, you mentally chant Om the prescribed
number or times in the central point of Kutastha and this subtle action
happens also in each Chakra, automatically – even if you are not aware of
this fact.

There is only a sphere of Light in Kutastha and all happens there. You,
your body, your spine, everything is there. By going ahead, the exercise
becomes more and more pleasant.

In time [if it doesn't happen today, it will happen tomorrow: it needs to

have patience and to encourage the right attitude] you will feel that the
1
In this situation ''deep breath'' means: ''Deep as much as you can easily mentally
chant six + six Oms.

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spine exists, that it is possible to perceive it in all its length. There is
nothing in particular you do. Don't try to obtain this by moving your
awareness down in the body. Everything happens automatically.

Meanwhile you notice that the breath is slower and also the mental chant
of the various Oms is more calm and pleasant. At a certain point you will
feel that the six Chakras exist. What will appear through internal vision is
not necessarily the traditional form of the spinal column with the six
Chakras. The Chakras can be perceived in many different ways.

At a certain point you will realize that the mental chants of Oms in
Kutastha are happening in the center of each Chakra too. But remember
that your attention is always at the central point of the spiritual eye. If your
focus is diverted from Kutastha, all the magic of this process is lost.

At a certain moment you will notice that the breath is accompanied by a

delicate sound in the throat. It is the sound of the friction of the air in the
throat. In this way the breath becomes slow and subtle. In time the sound
of the exhalation reminds the sound produced by a small flute through
which a small amount of air passes. Now don't worry how this sound
should be.

If everything goes as expected, if you still maintain calmness, your breath

crosses the Chakras from the first to the sixth and from the sixth to the first
and in each Chakra the syllable Om is vibrated. This is a delicious
situation. Usually this happens toward the end of the 108 breaths. All your
being is settled in a bright sphere located between Kutastha and the center
of your head. What you see doesn't matter, what matters is that you are
perfectly comfortable, absorbed in the beauty of the procedure. While you
are approaching the end of the 108 Kriya breaths, you might have the
experience of the light in Kutastha. This will be intensified by Yoni Mudra.
After Yoni Mudra and Maha Mudra you will sit again placing yourself in
Kutastha without doing nothing. In other words without chanting Om, and
without paying attention to the breath.

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 Questions and answers

Some kriyabans find it difficult to learn how to practice this form of Kriya
Pranayama because they do no accept the fact that this method is
completely different from what they had been practiced before. For
example they feel it strange that in the instruction there is no mention of
the spinal path. There are many unexpected questions.

Are the breaths uncontrolled like in the Hong So technique?

During the Hong So technique we observe the spontaneous process of
breathing without paying attention to whether the inhalations and
exhalations are long or short.

By going ahead with this technique the breathing must be natural but we
must pay attention so that it is gradually prolonged. How can the ''Hong So
breathing'' sustain the procedure of Kriya Yoga that gradually leads to a
slowing down of upward and downward movement of the current along
the spine?

In Lahiri Mahasaya's teaching (and we are trying to abide by that tradition)

it is stated that in the long run you become able to practice a very sublime
form of Pranayama: inhalation and exhalation prolonged up to 22 + 22
seconds.

In other words: in Sri M.'s Kriya Pranayama we utilize a NATURAL

breath. But this breathing must be slow so that you can chant Om mentally
six times during inhalation and six times during exhalation. We must have
a breath that can support this mental action. Our breath must go ahead
effortlessly but must exist! If we would practice like in the Hong So
technique, it will be impossible to have it. The breath must be natural but
we must care that it gradually lengthens.

If you have a very short breath and therefore you are not able to mentally
pronounce that many Oms, chant the Oms more quickly. Your breathing
will be prolonged after a small number of repetitions.

I would like to know little more about the process of ''knocking'' with
Om in Kutastha. If we mentally chant Om, then at that time we are not
having Kutastha in mind.
The point is not: ''having Kutastha in mind'' but being there, inside

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Kutastha. The mind is still, the process of thought is not stressed with the
idea ''I must have Kutastha in mind otherwise my practice is wrong'' No.
Nothing of that. You are occupied with two activities, [1] breathing and [2]
putting Om repeatedly in the central point of Kutastha. That's all. If you do
this for some minutes, you enter a paradise. With patience you achieve
your divine state of contemplation.

Some persons speculate about the duration of each Om, if after each Om
there is a short pause. They want to know how many micro seconds it
lasts... They are free to sophisticate and come to their failure. Kriya
sometimes might seem a chemical receipt but its nature is that of an art
based upon intuition, intelligence, commonsense.

What is the best routine?

108 Kriya breaths [Time required: from 40 to 50 minutes] After that,
practice Yoni Mudra (only once in 24 hours), 3 Maha Mudra and then
remain calm, focused on Kutastha. In this final part you simply enjoy the
peace and the bliss originating from the practice of Kriya.

Sri Mukherjee explains clearly that even a beginner can start right away
doing the full 108 repetitions. There is no lower number to begin with ,
there is no recommended progression. Of course if one is ill, he does not
practice at all. And if one, due to circumstances beyond their control, can
practice only an inferior number, well, this may happen but it should not
become the rule. About other numbers found in the letters written by Lahiri
to his disciples, we must understand that those letters represent very
personal instructions. Here we are considering a general counsel given to
serious kriyabans in a good condition of health.

As for Maha Mudra there is a variation recommended by Sri Mukherjee

for those who find Maha Mudra too difficult. ''Lie down on the back.
Inhale. Raise the legs maintaining the pelvis on the floor. Join the hands
under the knees. Keep your equilibrium on the inferior bones of the pelvis
and keep the forehead near the knees. Exhale. Return to the initial
position.''

Alternative practice to conclude your practice of Kriya Pranayama.

When the breath is internalized inside Sushumna, keep attention at
Kutastha. With natural breathing pull one inhalation into Sushumna with
only one mental chant of Om and exhale with another Om. Practices like
this until you forget yourself and reach the stage of Samadhi.

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In the correspondence of Lahiri with his disciples, Medulla is often
quoted. Has Medulla a role?
What I now describe is a ''subtlety'' that is discovered in time.
Practice as I describe: keep the chin some millimeters down and inside in a
way that Kutastha and Medulla are at the same level. It is not difficult to
realize that the center of your awareness is in the Medulla while the faculty
of visualization is located in the point between the eyebrows. Now you
will discover that every manifestation (not visualization), every luminous
revelation of the Chakras happens about four centimeters inward from the
point between the eyebrows: the seat of Ajna. What I say seems
perhaps complicated to you but, believe me, while you are practicing,
breath after breath everything becomes clearer.

How can I know when comes the right moment to produce the sounds
in the throat?
It is typical of Kriya schools to teach you how to produce strong sounds in
the throat since the beginning of the practice. They explain that strong
sounds in the beginning are ok because they produce cold an warm
sensations in the spine. Sri Mukherjee explains that these sensation happen
but they are produced by the Ida and Pingala currents. These currents have
nothing to do with being in Sushumna. If you, since the starting of your
Pranayama, insist too much upon them, you may cause some problems
and lose the magic of the procedure.

Let that throat sounds come later. They will be more enjoyable, will
''mesmerize'' your concentration and help the procedure. The sounds
appear spontaneously when the breath is sufficiently long. Only meditation
born intuition can help you to understand when it is good you try to
increase the force of your breath and produce the sounds.

Why in the main document posted on the download page it is written:

''after entering the Sushumna you have to use force on Pranayama.''
This is a hint to the Second Kriya stage. It may happen that before ending
108 Kriyas breaths you are in Sushumna. It might happen that at a certain
moment you will feel that the veil of darkness fades away and you witness
the brilliance of the Divine Light in the center of which lies the entry point
of Sushumna. In that wonderful situation you might perceived the color of
each Chakra.

This is the realm of Second Kriya that we will examine later. In this
situation it is not necessary to abide by the injunction ''Don't overstep the
prescribed number: 108.'' In this case you can go ahead until you enter an

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ecstatic state and are lost there. Lahiri Mahasaya has said that in this state
there is no other instruction to be practiced.

If Kriya Pranayama as it is taught by Sri Mukherjee is so beautiful and

works so well, what is be the utility of Kriya Pranayama as described in
Chapter 6?
Kriya Pranayama requires a continuous improvement. Those who have
fresh in their mind chapters won't have any difficulty in perfecting now at
incredible levels the practice of Kriya Pranayama. I recommend to
everyone be inspired by the various aspects of Kriya Pranayama as
delineated in chapter 6.

Here ends the explanation of Kriya Pranayama as I have heard it from

Sri Mukherjee. Now, in the remaining part of this Chapter, I will explain
how to obtain the best from this technique.

SECOND LESSON: Let us learn a very important preliminary phase

Let us learn four important techniques. For the time being let us consider
them ''Preparatory'' to Kriya Pranayama – later we shall discover that there
is more in them.

PREP. 1: Forward bendings

Before describing this procedure let me remind that one cannot start a
Kriya routine by simply sitting in the correct position for meditation with
erected spine after having sitting for hours to do mental work. It is
important to practice some exercises that awaken the Prana in the body. At
least stroll casually … few minutes are sufficient.

Forward Bendings
Through a deep inhalation visualize the breath coming from the physical
location of Muladhara up the spine until you complete the breath at Ajna.
Hold your breath. Bend at the waist and touch the floor with your head.
During the forward bendings you should utilize the legs and also the hands
in the way which is more comfortable for you. If you usually practice
Kriya in Siddhasana or Half Lotus do not insist in maintaining this
position while bending!

Move your head near the right knee – the face is turned toward the left
knee so that it is possible to perceive a pressure on the right side of the
head; a sensation of space is perceived inside the left side of the brain.

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Remain in this position for 3 to 12 seconds.

Then repeat the same exercise with the other side of your body, reversing
the perceptions. Then the head is placed in the region between the knees
again, the face turned downward. A pressure is felt on the forehead. A
sensation of space is perceived inside the occipital region.

Then sit up straight, inhaling deeply. Through a long exhalation let the
energy go down from Ajna Chakra to Muladhara. Practice six of these
forward bendings.

● The ''Forward Bendings'' as taught by Swami Hariharananda are

explained in Chapter 11. In this Chapter 12 when I recall an already
explained procedure, I do it in a synthetic form.

The forward bendings are useful not only as a preparation to Kriya but also
for ameliorating your standing position, correcting wrong positions. For
many old persons the forward bendings can replace the Maha Mudra.

PREP. 2: Kriya Pranayama with Japa rotating in Kutastha (12)

We know how important is the practice of Japa, especially when practiced
a couple of hours before starting the Kriya routine. It creates a condition
very favorable to an entranced contemplation of the Spiritual Reality.

Now we summon all the power of Japa through ''Preparation 2.'' All the
efforts of internalization will be more successful.

Now remember that if you want to practice the Kriya Pranayama you must
know how to make your awareness stable in Kutastha. The recommended
exercise is based upon perceiving something like a micro movement in
Kutastha.

Inhale as in Kriya Pranayama, then create a pause after inhalation. During

this pause mentally chant your favored Mantra (the one you utilize for
Japa.) Perceive that this Mantra is something that rotates in the sphere of
Kutastha.

What does ''something that rotates'' mean? You have surely seen those
acrobats that ride a motorbike inside a sphere made of solid steel armor.
They cross the inside part of the sphere along all the directions winning the
strength of gravity. Well you make pretense that your Kutastha is a sphere
in whose internal part you make your Mantra rotate. (More slowly of

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course.) Do this until you feel a sensation of strong presence in the center
between you eyebrows. A very good choice is to do 12 of these breaths
while keeping the pause after inhalation for the same length of the
inhalation.

Bhastrika Pranayama as alternative

If you want that the experience be more intense, then utilize a mild
for of Bhastrika Pranayama. Thus you will create an increase of
energy that can be suitable, for example in the morning, for the
practice of Kriya.

Make a few deep but fast breaths through your nose. Two seconds
for breath it fine for beginners. With every inspiration feel that your
abdominal muscles expand. The contrary happens with the
exhalation.

After 6 breaths as described, inhale deeply focusing the whole

awareness in Kutastha. Make another short inhalation expanding the
breast and internally relaxing. Hold your breath for around 30-
second. Then exhale. Repeat 3 times.

PREP. 3: Nadi Sodhana with inverted breath & Tadan Kriya

These two techniques have a decisive power to foster the free movement
of Prana through Sushumna. A kriyaban will find great benefit by
practicing every day these two exercises with inflexible determination.

Nadi Sodhana (with inverted breath)

Focus on the Muladhara Chakra. Close the right nostril and inhale through
the left nostril while mentally chanting Om 3 times. Visualize that you are
attracting the energy contained in the inhaled air and bring this energy
down around your Muladhara. Close both nostrils and mentally chant Om
6 times while holding your breath. At the same time apply Maha Bandha.
(Or Aswini Mudra six times.) Then exhale through the right nostril
mentally chanting Om 6 times.

Maha Bandha means to apply the three basic Bandhas. The three
Bandhas are:
Mula Bandha: contract the muscles at the base of the spine
Uddiyana Bandha: draw inside the abdominal muscles by
contracting them
Jalandhara Bandha: lower the chin on the chest

Repeat the procedure inhaling through the right nostril, pause with

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Bandhas and exhale from the left nostril. These two breaths count as one
unity. Practice only three unities. In the future you can increase such
number. During this procedure the concentration on the Muladhara
Chakra is the most important detail. This exercise finds its natural
completion with Tadan Kriya.

Tadan
Inhale deeply through both nostrils feeling the breath coming down to
Muladhara. Hold your breath and practice the three Bandhas. Lift your
body, with the help of the hands, of few millimeters and then let the
buttocks touch the seat with a mild jolt. Have three jolts – be sure that you
are holding your breath during them! Then exhale, slowly and deeply,
releasing the three Bandhas, perceiving an ecstatic feeling. This detail is
very important: it is a signal that the Prana has entered the spine and
Kundalini starts its travel upwards. The mental energy (not just the
physical action) that you put in this exercise is a decisive factor. The action
of Tadan Kriya is called Maha Veda Mudra "Mudra of the great
perforation." Repeat the practice of Tadan two more times for a total of 9
jolts.

PREP. 4: Guiding Kundalini

This preparation is very important. In this procedure, the breath is utilized
to guide Kundalini along an internal path known, in Internal Alchemy, as
''Small Heavenly Orbit''. Complete the procedure three times. However
even one practice produces a fantastic result.

While Nadi Sodhana with inverse breath and Tadan are always practiced
together, this exercise can be practiced independently. You will surely love
it and will practice it, in different moments of your Kriya routine, every
time you will feel the need to center in the internal state of calmness.
When you experience the effect of this procedure you won't ask why this
techniques should be practiced but why you have not practiced it before.

Note. Do not complicate this exercise, the procedure should always remain
natural and likeable.

From now onwards it is fine (unless the instruction is to keep the mouth
open) you keep your tongue in baby Kechari position. Of course practice
Kechari proper if you are able to assume this position of the tongue.

First part: coming up

Take a deep, strong inhalation, marked by the particular sound of Ujjayi.

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[Of course when I say Ujjayi, the mouth is closed.] The length is about 4
seconds. Attract, through it, the energy from your body into the first
Chakra. Feel Kundalini in the first Chakra and exhale rapidly with mouth
open ''huh.'' 2 The length of the exhalation is about half second. During
this exhalation Kundalini remains in the first Chakra.

Now take a deep, strong Ujjayi inhalation – the length is about 3-4
seconds. Feel that the energy comes upward from the first Chakra to the
second. After feeling Kundalini in the second Chakra exhale rapidly with
mouth open ''huh.'' The length of the exhalation is about half second.
During this exhalation Kundalini remains in the second Chakra.

The procedure is repeated guiding Kundalini from the base of the spine to
the third Chakra. [It is not necessary to perceive Kundalini crossing
distinctly the second Chakra. ]

The procedure is repeated guiding Kundalini from the base of the spine to
the fourth Chakra. [It is not necessary to perceive Kundalini crossing
distinctly the second and the third Chakras. ]

The procedure is repeated guiding Kundalini from the base of the spine to
the fifth Chakra. [It is not necessary ... ]

The procedure is repeated guiding Kundalini from the base of the spine to
Ajna Chakra. [It is not necessary ... ]

Second part: going down.

As a general rule, the procedure of going down is symmetric to the
procedure of going up.

Take a rapid inhalation through the nose. This is not Ujjayi. The length is
about 1 second. Feel that Kundalini is present in the seventh Chakra – the
''Thousand petal lotus.'' Now have a deep, strong Ujjayi exhalation – the
length is about 4 seconds. [This exhalation happens through the nose.] Feel
that the energy of Kundalini comes down from the seventh Chakra to the
spiritual eye in the space between the eyebrows.

Take a rapid inhalation through the nose – as in the previous breath. The
length is about 1 second. Feel that Kundalini is present in the seventh
Chakra. Now with a deep Ujjayi exhalation (the length is about 4 seconds)
feel that the Kundalini energy comes down from the seventh Chakra to the
2
The sound is the same you produce with your mouth when you want to fog up a
glass.

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frontal part of the fifth Chakra: the Adam's apple.

The procedure is repeated guiding Kundalini from the seventh Chakra to

the frontal part of the fourth Chakra – the central part of the breast bone.
The procedure is repeated guiding Kundalini from the seventh Chakra to
the frontal part of the third Chakra – the navel. The procedure is repeated
guiding Kundalini from the seventh Chakra to the frontal part of the
second Chakra. The procedure is repeated guiding Kundalini from the
seventh Chakra to the base of the spine – the seat of Muladhara.

Note: optional way of intensify the procedure ''Guiding Kundalini.''

While going up, during each inhalation you can contract the muscles near
the location of the Chakra you are focusing upon.

The muscles to be contracted are the following:

Muladhara: the back part of the perineum.
Swadhisthana: the genital and the sacrum muscles. You can practice
Vajroli Mudra (contract and relax both the urethral sphincter.)
Manipura: tighten the muscles of the abdomen at the level of the navel.
Anahata Chakra: expand the chest. Bring the shoulder blades together and
contract the part in the middle near the heart.
Vishuddha: move your head quickly from side to side (without turning
your face) a couple of times, perceiving a grinding sound in the cervical
vertebrae. Contract the muscles of the back of the neck near the cervical
vertebrae.
Medulla: clench your teeth and pull back your head, raising your chin.

During the second part (going down) of ''Guiding Kundalini'' there is only
a slight contraction in the muscles near the location of the Chakras where
the energy comes down from Sahasrara Chakra. All what we have
described (in the definition of the procedure of ''Guiding Kundalini'')
remains the same, there is only emphasis on the descent of Light. The ideal
result would be to become sensitive the the different nuances of color of
the light of the different Chakras.

After such intense procedure, it is good to deeply relax with some form of
Mental Pranayama like the form we have explained at the end of chapter
6. Let me summarize it here:

After three deep breaths, let that the breath is natural and do not think of it.
Move your awareness up and down along the spine making a pause in
every Chakra for about 10-20 seconds. Try to perceive the sweetness that
emanates from each Chakra until you perceive a feeling of sweetness, as if

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the Chakra is ''melting''. It is important that you assume a passive and
patient attitude, with total trust in what will be revealed to you through the
practice itself.

THIRD LESSON: Let us now put together the preliminary phase

with a calm practice of Kriya Pranayama

In Routine 1 and Routine 1bis you will find a good method to utilize the
four preparatory techniques by coupling them with Sri Mukherjee's Kriya
Pranayama. Be patient, be not in a hurry and the experience will be
fantastic.

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ROUTINE R1
[A way to master the First level of Kriya]

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This routine starts with an excellent preparatory phase that aims at opening
the spinal passage located in the Muladhara. When this passage is opened
even only partially, the practice of Kriya Pranayama becomes a real
delight. This routine is like a vacation that you grant to yourself; the sense
of work doesn't exist. Obviously, if you live a chaotic life and the mind is
continually overheated at the point of collapse by thousand thoughts and
worries, the process of internalization will be slower.

ROUTINE 1
• Prep. 1, 2, 3
• 36 Basic Kriya Pranayama
• Prep. 4: ''Guiding Kundalini''
• Kriya Pranayama perceiving the light of the Chakras (72)

Explanation

In this routine I show you how to make the best use of the preparatory
techniques. I counsel to break the Kriya Pranayama into two parts
(36+72). After Prep. 1, 2, 3 practice 36 Kriya breaths. Then practice
Prep. 4 ''Guiding Kundalini.'' You will be stunned how easy is to
perceive the location of the Chakras and to calm the breath. Therefore the
following 72 Kriya breaths will happen in the best conditions.

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This interruption is also useful to avoid the particular problem that is
called ''Plateau Effect.''

The Plateau Effect is this: an exercise up to a certain moment seems

effective, from a moment onwards seems not to work anymore. Our
concentration faculties don't succeed in answering to the procedure that
we are following and you can falsely think that there is no possible
improvement in store for you or that we ourselves are a total failure. This
effect is potentially destructive.

Now, during these 72 breaths you will have a great surprise. Kriya
Pranayama will happen in an extraordinary way. If don't have your mind
destroyed by a chaotic life, you will experience a real heaven.

You will succeed in ''seeing'' the Chakras. You will perceive that all the
parts of your being are ideally focused in a region situated between
Kutastha and Ajna. In this sphere you will perceive the lights [these lights
seem weak but they bring great internal realization] of the different
Chakras. This will be a stupendous moment of the practice. To close
simply remain focused on the Internal Light.

R1 FINAL COMMENT

Enjoy this routine at least for one month before facing the next Routine
R1bis. If you find Routine R1 boring and unpleasant, decrease the number
of breaths. For example, instead of practicing 36+72 you can practice
12+24. In the days that you feel strongly negative avoid doing violence to
your being. Simply rest and enjoy a country walk !

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ROUTINE R1bis
[Another way to master the First level of Kriya]

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Kriya Pranayama in three parts

During the practice of Kriya Pranayama you can move the attention from
Kutastha to Fontanelle and to the heart Chakra Anahata. This is very wise:
your routine will fill you with joy during all the day.

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ROUTINE 1bis
• Prep. 1, 2, 3, 4
• Kriya Pranayama in three parts

Explanation

After having practiced the 4 preparatory techniques, divide the breaths of

Kriya Pranayama in three parts.

In the first part the concentration is on Kutastha.

In the second part the concentration is on Fontanelle. In Chapter 7 we have

explained how to do this. You need only to guide your awareness and
energy at the summit of your head and remain stable there. Therefore, the
chant of Om 6+6 happens only in the Fontanelle. Very useful it is to also
add a continuous Aswini Mudra.

We know that the practice of Aswini Mudra is insuperable in its power to

make you touch with the awareness the spinal cord. Therefore, when you
feel yourself ready, try to introduce a continuous Aswini Mudra during
Kriya Pranayama. ''Continuous'' means: during the inhalation and during
the exhalation. Always, continuously.

There are different definitions of Aswini Mudra. The standard definition is

to repeatedly contract the muscles at the base of the spine (anal sphincter)
with the rhythm of around two contractions a second. While learning the
technique, you contract the buttock muscles, perineum or even the entire
pelvic region also; with time, the contraction involves only the sphincter
muscles.

This Mudra is a direct way of obtaining a perceptive contact with the

energy at the base of the spine. This energy is pushed up within the spine.
Little by little, Aswini Mudra will become more and more subtle – namely
it will become just a mental pressure along the whole spine. You start to
clearly perceive the totality of Sushumna like something cool and bright as
a silver thread.

The exercise is very gratifying. You will perceive a white light, diffused, in
the upper part of your head. A beautiful sensation of fresh air that comes
up crossing each Chakras will make you feel filled with energy. A sweet
warm that goes down permeating every zone of the body from top to

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bottom will infuse a great feeling of comfort. The practice seems to have a
life of its own.

Sometimes you will have the impression you are crossing a mental state,
that is similar to falling asleep and suddenly returning to full awareness,
realizing that you are basking in the spiritual light. It's like a plane
emerging from clouds into a clear transparent sky.

Final part
During the last 36 Kriya breaths, the Oms (6+6) are mentally chanted in
the Anahata Chakra. That's all. Forget the Aswini Mudra or make it so
subtle that it cannot disturb. The routine ends with the awareness become
stable in the heart Chakra.

FINAL COMMENT ABOUT ROUTINE 1 AND ROUTINE 1bis

Many persons write me thanking for the previous two routines. They said
that the results is extraordinary. Let me emphasize the secret of the success
of these routines.

The secret lies in the utilization of strong tools during the preparatory
phase. Nadi Sodhana with inverted breath, Tadan Kriya and Shakti
Chalana ( ''Guiding Kundalini'') are very strong tools.

Never recoil from giving the right stimulation to the Muladhara Chakra
before facing the subtle work of Kriya Pranayama!

In other Kriya schools, we see an excessive prudence in teaching effective

tools that point at awakening the Muladhara Chakra. All the other
Chakras are seriously taken into account. The work upon Muladhara
Chakra is only hinted.

I believe that there are no serious reasons to cultivate such fear. Let us
avoid thinking that Muladhara and Kundalini can be a source of troubles!!
Kundalini is the vital energy present in the body. It is true that when it
enters Sushumna it has an overwhelming effect that recalls the image of a
snake that hisses and spits when disturbed, but there is no reason to fear
the Kundalini energy that is the very essence of the spiritual experiences.

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A very good strategy is to complete the stimulus on the Muladhara
Chakra by guiding the awakened Kundalini energy up and down along the
spine. Remember also that this possibility is always achieved after having
created a condition of energetic balance between Ida and Pingala.
Focusing on this task will help a kriyaban to familiarize with a dimension
that can falsely appear as austere, while in reality is made of true Beauty.

Now the strategy for the remaining routines is to diminish the number of
Kriya Pranayamas and utilize the Higher Kriyas.

Other seven Routines are here described, I will make reference both to
Kriya techniques already explained in the preceding chapters and to other
procedures which I describe for the first time. I tested them in these last
years. All I can say is that there is really something great in them.

Familiarize with each one of them, studying and testing them in the given
order. In my opinion each routine should be utilized for at least two
months. However other approaches are possible, especially for people who
are practicing some form of ''spinal breathing'' since many years. The four
preparatory techniques are utilized in almost every routine, it is for this
reason that I explained them at the starting point.

When in the following routines you find ''Basic Kriya Pranayama'' this
refers to the technique of Kriya Pranayama as taught by Sri Mukherjee.

The routines that I will describe are the following:

R2: It is the moment to start an intensely work upon the Chakras. They
receive a great stimulus. In this routine you will also be introduced to the
use of Thokar.

R3: Here the Thokar is repeated various times while holding the breath.
The experience is fantastic. You feel a clear change in the barycenter of
your awareness.

R3bis: Here you experience a totally different form of moving/forcing of

the energy through fragmented exhalation.

R4: The art of Thokar is here completed. The effect is very strong.

R5: This procedure is similar to the previous but here the breathing pattern
is more subtle

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R6: This is a formidable way of reaching the breathless state and, at the
same time, to knock at the door of Kutastha. Through this routine that door
opens...

FOURTH LESSON: Let us familiarize with the Higher Kriyas

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ROUTINE R2
[A way to master the Second level of Kriya]

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Second Kriya: Piercing the Chakras. Utilization of Thokar

With this routine you become intensely aware of the reality of the Chakras.
The Chakras are to be awakened and pierced by the Prana guided by your
awareness.

In this routine you will also be introduced to the use of Thokar.

ROUTINE 2
• Prep. 1, 2, 3
• Basic Kriya Pranayama (12-24)
• Chanting Ong in the Chakras [Om if mentally]
• Second Kriya (Simple form of Thokar)
• ''Original'' Kriya Pranayama
• Sushumna Pranayama

Explanation

Prep. 1 and Prep.3 followed by Basic Kriya Pranayama (12-24) is a

good way of starting.

Chanting Ong in the Chakras

Chant with a low tone of voice the Mantra "Ong" in the Muladhara
Chakra focusing upon it; then do the same with the second Chakra and the
same up to the fifth Chakra (Vishuddha) and then also in the Medulla.
During this action, try to intuitively touch the internal nucleus of each
Chakra.

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Then the descent starts. Ong is sung in the cervical Chakra, then in the
heart Chakra, then in each Chakra, down to Muladhara. Repeat this two
more times.

Don't pay attention to the breath: breathe naturally. If you prefer to chant
mentally, then you can always chant Om as it happens in Kriya
Pranayama.

The correct vocal pronunciation for ''Om'' is like the ''ong'' in ''song'' but
drawn out. It must not be pronounced like the ''om'' in Tom e.g. ''ahm.'' In
this technique, "Om" is a pure prolonged vowel sound pronounced like
the alphabet letter ''o.'' The ''m'' is silent and the ''o'' sound is lengthened.
At the end, the mouth is not completely closed – thus creating the nasal
sound "ng". When pronouncing Indian Mantras, like Om namo bhagavate
… or Om namah Shivaya …, the consonant "m" in "Om" is heard. Some
say the correct note of Om is B (Si) before Middle C (Do). Some schools
teach to chant Vam or Bam or Hrom at the place of Om. In particular
Hrom (Hrooooooom) is very effective. If fills you with euphoria.

Second Kriya (Simple form of Thokar)

Start a Kriya breath. During inhalation mentally chant Om in each Chakra.
Hold your breath. Bend the head to the left (without turning you face to the
left), guide your awareness within the right part of the head (it is the part
which in this moment remains aloft.) Then, always holding your breath,
bend your head to the right intensifying the concentration on the left part
of the head (it is the part which in this moment remains aloft.) Keep
holding your head, lower the chin on the chest and practice Maha Bandha
plus Thokar upon the heart Chakra.

Maha Bandha means practicing the three Bandha together. The three
Bandhas are: Mula Bandha: contract the muscles at the base of the spine;
Uddiyana Bandha: draw internally the abdominal muscles by contracting
them; Jalandhara Bandha: keep the chin on the chest.

Thokar means lowering the chin on the chest in a sharp but not violent
way accompanying it by a strong concentration on the heart Chakra.

Perceive an intensification of the Prana in the fourth Chakra. Raise your

chin as much as possible and perceive light in the region from the Kutastha
to the Fontanelle.

After this perception lower your chin while starting a sweet, slow, tranquil
exhalation. When your chin reaches the normal horizontal position the
exhalation injects the divine Light in Sushumna through Medulla. You

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pierce, one after the other, all the Chakras. The mental chanting of Om
helps you to feel more clearly this ''piercing'' process.

Since all this [movements of the head, Bandhas, Thokar...] is repeated

breath after breath, the mental pressure of the Prana upon each Chakra
becomes more and more strong. Repeat 24-36 times.

Then practice ''Original'' Kriya Pranayama.

If from the technique we have described (Second Kriya) we remove the
movements of the head, the Maha Bandha and the Thokar, what remains is
the ''Original'' Kriya Pranayama which is commonly called First Kriya
and is different from the practice of Kriya as taught by Sri Mukherjee's.
You can practice it now with supreme sweetness for 12-24 times.

The Kriya of Sri Mukherjee is fantastic. However it is true that the

''Original'' Kriya requires indeed that you mentally chant Om in the
Chakras. The Kriya of Sri Sri Mukherjee has been announced as ''a
fantastic way to practice the Kriya Pranayama'' but not as the ''Original
Kriya Pranayama.''

In Chapter 8 I have explained in detail Sri Mukherjee's way of practicing

the Kriya Pranayama. I wrote sincerely that to me it was a great
discovery. I adore this way of practicing but I know that it is not what we
call ''Original Kriya.''

In my opinion it is the first step of a didactic strategy that aims at making

you realizing in a safe and wise way all the Kriya steps.

If you try to practice, without a long preparatory phase, the ''Original

Kriya'' – breathing intensely, while mentally placing the Om Mantra
exactly in the seat of each Chakra – very probably you will do some
mistakes that, in time, will halt your progress. Unaware, you will do
violence to the system of your Nadis. You believe you have entered
Sushumna, but, probably, you are not there. You have only exerted a
mental effort to enter a path which is momentarily barred. The door of
Sushumna instead of opening remains firmly closed. The strategy of Sri
Mukherjee is to make you gradually enter the Sushumna, enter with
sweetness. Following his method you will arrive slowly but safety. The
awareness of the essence of Chakras [and therefore their real location in
the astral spine] will appear at the proper time.

Now we try to close our routine by experiencing the breathless state.

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Sushumna Pranayama
Sushumna Pranayama is the Pranayama that happens inside the Sushumna
and therefore in the state of breathlessness. We shall reach this state by a
succession of short breaths between Muladhara and each Chakra.

Start with three deep breaths. Then achieve the correct attitude: to observe
what spontaneously happens in your body. Assume the position of the baby
Kechari Mudra.

Focus the attention on the Muladhara. When it comes natural to inhale,

inhale without forcing the breath and pause an instant in the second
Chakra. Try to have a good perception of this Chakra. Exhale when it
comes natural to exhale and focus again on Muladhara. Make a short
pause. When it comes natural to inhale, inhale without forcing the breath
and pause an instant in the Third Chakra. Try to have a good perception of
this Chakra. Exhale when it comes natural to exhale and focus again on
the Muladhara.

Repeat the procedure between the Muladhara and the fourth Chakra;
Muladhara and the fifth Chakra; Muladhara and Medulla; Muladhara
and fifth Chakra; Muladhara - fourth Chakra; Muladhara - third Chakra;
Muladhara – Second Chakra.

Fig.22 One cycle is made by 9 short breaths

These 9 calm breaths are one cycle. If at this point your breath has not
drastically calmed down, you practice one or two cycles more.

After 4-6 cycles you will notice that the breath is almost disappeared,
while the spine has become like a steel bar. I cannot guarantee that you will

201
also succeed in listening to the internal sounds coming from the Chakras,
but you will certainly perceive a particular internal pressure in the head
which is an aspect of the Omkar dimension.

Once completed 4-6 cycles, if you are not in the breathless state forget the
Chakras and make the procedure more ''subtle''. Feel Muladhara and a
small piece of the spine, then Muladhara and another piece of the spine,
then another .... The mechanism is the same but instead of reaching the
perception of the whole spine in 5 steps you reach it in a greater number of
steps.

You intuitively discover the power of conquering the spine millimeter after
millimeter. What does it mean ''conquering''? It means to perceive, to be
intensely conscious.... It means that you do not breathe anymore and you
are inside the Sushumna.

One day your intuition will suggest to focus on the totality of your body
and perceive there a fresh energy that sustains its life. This makes the
breathless state more solid.

R2 FINAL COMMENT
I have learned this procedure in the environment of Swami Hariharananda.
The same procedure will be intensified in routine R3 and R6

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ROUTINE R3
[A way to master the Third level of Kriya]

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Thokar rotating in the heart

The Advanced Form of Thokar is the Thokar repeated various times while
holding the breath. In the past I have experimented it in different variations
but the outcome was never good – save for the form that I am going to
describe here.

ROUTINE 3
• Prep. 1, 2, 3
• Basic Kriya Pranayama (12-24)
• Cross shaped Pranayama
• Thokar rotating in the heart (108)
• Pushing Kundalini
• Sushumna Pranayama (Variation)

Explanation

After the first three preliminary techniques and after the Basic Kriya
Pranayama (12-24) let us consider the following procedure:

Cross shaped Pranayama

Practice some breaths in the following way. When you inhale, feel a
movement of energy that goes from the left part of the body toward the
right part. During exhalation feel a movement of energy from the right part
of the body toward the left part. To this breath, a classic Kriya breath
follows: the energy moves upwards during inhalation and downwards
during exhalation. Go ahead alternating the two ways of breathing. You
need only 6 couple of breaths to clearly feel the location of the Anahata
Chakra. Practice 18 couples of breaths. The last couples of breaths must be
very very subtle.

Now face the following delicate procedure:

Thokar rotating in the heart (108)

Start a deep inhalation. Instead of chanting Om in each Chakra, you can
mentally chant the syllables of the Vasudeva Mantra (Om Namo

203
Bhagavate Vasudevaya) placing the first six in each Chakra location. Om
is placed in the first Chakra, Na in the second, Mo in the third, Bha in the
fourth, Ga in the fifth and Ba in Bindu. The hands (with interlocked
fingers) are placed on the navel area to create a mental pressure on the first
three Chakras. Hold your breath. Bend the head to the left ….then to the
right …. lower the chin on the chest and practice Maha Bandha.

Here starts the new procedure.

Holding your breath and holding the muscle contraction at the base of the
spine, your head begins its rotation by moving to the left shoulder (left ear
moves slightly toward the left shoulder, the face does not turn left or right
and the movement is free of all bouncing); Teee is thought in the left part
of the heart Chakra. The head tilts back a little and in a sweeping arc
reaches the right shoulder, (the right ear coming near the right shoulder),
the syllable Vaaa is thought in the right part of the heart Chakra.

Fig.23 Thokar is happening inside the heart Chakra. The inner movement is
here enlarged in respect to reality

The rotation proceeds, the head bends forward just a little. From this
position, the chin is dropped down diagonally as if to strike the center of
the chest, while simultaneously Su is intensely vibrated in the center of the
heart Chakra. A kind of hitting is felt in the heart Chakra. Keep holding
your breath and do another rotation of the head placing Te Va and Su in the
same points. Do another rotation and another one.... until you reach 12
rotations of the head. Relax and slowly exhale.

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The exhalation happens like in Second Kriya. [Inject the divine Light in
Sushumna through Medulla. Touch each Chakra with the correct syllable:
Te, Va Su, De, Va, Ya.]

To give an idea of the speed of the movements, the entire process from
inhalation to exhalation with 12 repetitions of the rotation of the head
(each rotation concluding with the movement of the chin toward the chest)
lasts around 80 seconds. This is the initial phase of the so called ''Third
Kriya.''

Increasing the number of rotations

The instruction that is traditionally imparted is that you start with12 cycles
of the head and increase by one every day up to 200 repetitions,
continuously holding your breath!!!

It is imperative not to feel uneasiness! ''Do not force'' is the pressing

recommendation! But how is it possible to achieve the goal of 200
rotations comfortably without interrupting the Kumbhaka state? Satisfying
this request appears very difficult – almost impossible. Almost all
kriyabans are jammed after 30-40 repetitions, while gasping for breath.

Well, my stand on is this is: ''If you want to go ahead comfortably with this
practice, you must give up the idea of keeping a perfect Kumbhaka while
trying to reach the 200 rotations goal.'' Consider the practical counsel I am
sharing with you:

When you feel you have neared your limit holding your breath, while
keeping the chest expanded and the abdominal muscles and diaphragm
contracted and immobile, let a minimal (almost imperceptible) sip of air go
out whenever the chin is lowered toward the chest and let an imperceptible
sip of air enter whenever the chin is brought up. Do not do any specific act
of inhaling or exhaling: relax and allow this phenomenon happen of its
own accord. The sensation will always be of not breathing at all.

Although you know that your Kumbhaka is not perfect, if you keep the
energy in the upper part of the lungs, your practice will put into motion a
particular reaction of your body that surely will make the undertaking of
200 rotations possible.

Thanks to the effect of this practice, one day you will be able to complete
200 movements of the head without breathing.

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Now we complete the practice by adding the procedure of Pushing
Kundalini:

This technique is described in Chapter 9 – please read again the

explanation. We have said that this technique is the ''Vase breathing'' of
the Tibetan Yoga. Breath and energy enter through the nostrils and reach
the Dantian region. You practice the three Bandhas and intensify the
pressure upon the Dantian region. Then exhale, feeling that the energy is
pushed into Kutastha with a Bliss sensation.

Repeat this exercise 12-24 times. Make it more and more subtle. Relax
perfectly.

At the end practice the Sushumna Pranayama with the following

variation:

Focus your attention on the Muladhara Chakra. Mentally chant "Te Va Su"
in Muladhara. Feel the oscillatory movement created by "Te Va Su" inside
Muladhara. When you think ''Su'' in the center of the Chakra you should
feel an ecstatic sensation.

Now, when it comes natural to have a short inhalation, inhale only what is
necessary, pause an instant and concentrate on the second Chakra. Hold
the breath gently and vibrate "Te Va Su" in the second Chakra. Feel the
oscillatory movement created by "Te Va Su" inside the second Chakra.

Exhale when you feel natural to exhale, concentrate on Muladhara, vibrate

"Te Va Su" there. Feel the oscillatory movement created by "Te Va Su"
inside Muladhara. When it becomes natural to have a very short
inhalation, inhale only what is necessary, pause an instant and concentrate
on the third Chakra. Hold the breath gently and vibrate "Te Va Su" in the
third Chakra. Feel the oscillatory movement created by "Te Va Su" inside
the third Chakra. Exhale when you feel like exhaling, concentrate on
Muladhara and vibrate "Te Va Su" there. Feel the oscillatory movement....

Go on like that, repeating the procedure between Muladhara and the fourth
Chakra; Muladhara and fifth Chakra; Muladhara – Medulla; Muladhara
– fifth Chakra; Muladhara – fourth Chakra; Muladhara – third Chakra;
Muladhara – second Chakra. As you see, one cycle is made of 9 short
breaths. Here we have a more intense perception of each Chakra.

Repeat more than one cycle, increasing your concentration until your
breath is almost nonexistent. Go ahead until you realize that your body is

206
sustained by internal energy. Go ahead not only feeling the Chakras but
also the whole body. One day your breath will stop completely: it will be
like a miracle.

"No me pidáis que lo explique. Tengo el fuego en las manos" 3

(Garcia Lorca)

Note
After practicing this method for at least a couple of weeks, something very
strong could happen in you spine.

Let us suppose that, after a good practice of Kriya, you have the
opportunity of being alone for about half an hour, locked in a room where
no one can reach you.

Relax in the Savasana position and enter the state of deep sleep (Turiya.)
Suddenly an extensive, yet intense Beauty is in front of you but somehow
distant as within a kind of ideal horizon. You feel that Beauty, you
recognize It and feel limitless joy. Your reaction is crying of nostalgic
longing. The joy intensifies and you are not able to bear it anymore
because it becomes like an aching pain. You are aware that your time to
merge with that Beauty has not yet come. You return to reality with tears in
your eyes, tears of joy and burning devotion.

''My worship is of a very strange kind. Holy water is not required. No

special utensils are necessary. Even flowers are redundant. In this
worship, all gods have disappeared, and emptiness has merged with
euphoria.'' (Lahiri Mahasaya)

R3 FINAL COMMENT
In this routine we have faced the delicate process of experiencing a long
Kumbhaka. I gave you a particular counsel how to proceed with delicacy.

Soon after my initial footsteps in Yoga, I studied shortly after the Yoga
Sutras of Patanjali commented by T.K. Taimni. I was spellbound from his
annotations. Among the other things he recommended to be prudent with
the Kumbhaka. Those words made me understand that I had among the
hands a powerful tool of spiritual evolution.

3
''Don't ask me that I explain it. I have the fire in the hands

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"Kumbhaka affects the flow of pranic currents in a very marked and
fundamental manner and enables the Yogi to gain increasing control over
these currents. [...] Not only is Kumbhaka the essential element of real
Pranayama but it is also the source of danger in the practice of
Pranayama. The moment one starts retaining the breath, especially after
inhalation, in any abnormal manner the danger begins and one can never
know what it will lead to. [...] Kumbhaka unlocks the doors of unexpected
experiences and powers. If it is taken up without the necessary preparation
and guidance it is sure to lead to disaster."

I have always followed his admonishment and I hope that the reader of
these notes wants to follow it. We will never try to hold back the breath in
abnormal way. Our ''holding'' will be always very prudent.

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ROUTINE R3bis
[Another way to master the Third level of Kriya]

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A different form of Thokar

In this routine the repeated stimulus of the Anahata Chakra happens
through a particular form of fragmented exhalation.

ROUTINE R3bis
• Prep. 1, 2, 3, 4
• Basic Kriya Pranayama (12-24)
• Variation of Third Kriya: Thokar with fragmented exhalation (36)
• Pushing Kundalini – Variation

Explanation

After the four preliminary techniques and the Basic Kriya Pranayama
(12-24) let us clarify what we mean with ''Fragmented exhalation''.

This exhalation happens not through the nose but through the half closed
mouth. Precisely: the lips are united in the central part and the air goes out
through the side part of the lips. During the exhalation, the sound of s-s-s-

208
s-s-s-s-s... is produced... creating between the lips a feeling of warm which
is continually transferred mentally to the spine. When you feel the warm
in the spine, the exercise is practiced correctly. With this method you can
obtain any movement of energy you desire to feel, not only in the spine but
also in the body. Capability to visualization with a normal capability of
concentration is what you need.

Now let us apply a fragmented exhalation to the procedure of Thokar.

Variation of Third Kriya: Thokar with fragmented exhalation (36)

Inhale as in Kriya Pranayama. You will not utilize the 12 syllables of the
Vasudeva Mantra – here the concentration is all applied to the s-s-s-s-s...
sound.

After inhalation, hold the breath, bend the head to the left, (without turning
the face to the left) guide your awareness within the right part of the head.
Then, while holding the breath, bend the head to the right intensifying the
concentration on the left part of the head. Still holding your breath, come
with your head in the middle. Chin parallel to the ground.

At this point the Fragmented exhalation is utilized to accompany the

descent of the energy from the cervical Chakra to the Chakra of the heart.
We totally focus upon the sound s-s-s-s-s-s-s-s... produced by the
exhalation and also upon the heat produced by the same and upon the
Mula Bandha that pushes the energy from the Muladhara to the heart
Chakra.

Each tract of the exhalation has an effect upon the heart, especially the last
part of the exhalation which has a sound like ''sssst''. This last part is strong
and sharp. In other words, when the exhalation is ending, inject energy in
the heart Chakra with the movement of the chin.

Stop an instant in the Anahata Chakra to perceive the particular energetic

irradiation that is originated there and expands in the heart region.

Inhale, hold the breath, and repeat the whole procedure. The general plan
of Kriya practice envisages 36 repetitions of this technique.

The secret is to intensify, through the power of concentration, the heat

produced by the different fragmented exhalations. The heat is increased
also by increasing the number of small micro parts of the exhaling breath.
This form of Thokar is really strong, there are no doubts!

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The variation of Pushing Kundalini concludes our routine in a beautify
way. Our aim is to revive each Chakra, expanding at the most possible
degree the radiance, the shining of each one of them. In this way, you will
get a miracle of sweetness and light.

The procedure is this: in each Chakra you inhale, feel the energy coming
down in the seat of the Chakra, contract the muscles near the seat of the
Chakra, apply the three Bandhas, exhale using the fragmented exhalation.
Always remember to perceive a light warm between the lips. The
awareness of the Chakras becomes stronger and stronger. Each Chakra
radiates and that radiation is felt in Kutastha.

The order you ''touch'' with the breath each Chakra is obvious 1, 2, 3, 4, 5,
Medulla, 5, 4, 3, 2, 1. This is one cycle. Do at least three cycles making the
procedure more and more subtle, at the point of dissolving.

R3bis FINAL COMMENT

One day you will bless the technique of the fragmented exhalation. You
will realize that it succeeds in an instant in lifting your spirits. Every time
you feel the necessity of it, utilize the procedure until you feel perfectly
calm and serene.

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ROUTINE R4
[A great achievement: Pranayama with Internal Breath]

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The ancient texts of Hatha Yoga affirm that the Pranayama without the
three Bandhas (Jalandhara, Mula and Uddiyana) is useless. They also add
that the Bandhas are useless without Maha Veda.

We know Maha Veda: we have called it Tadan Kriya.

Let us learn now, with this Fourth Kriya, that Thokar upon the lower
Chakras is a giant Maha Veda.

ROUTINE 4
• Prep. 1, 2, 3
• Basic Kriya Pranayama (12-24)
• Complete form of Thokar
• Pranayama with Internal Breath. Method 1 & method 2

Explanation

After the first three preliminary techniques and the Basic Kriya
Pranayama (12-24) let us consider the procedure:

Complete form of Thokar

this technique is completely explained in chapter 8. There you can find
also an illustration. Here only a synthesis

Consider Routine R3, consider the preparation for Thokar rotating in

the heart. Hold your breath. turn your face toward right. Vibrate ''Teee'' in
the point at the right (see figure 9 in chapter 8.) Then move slowly to the
symmetrical position and chant ''Va'' in the correct point that you see at
left.

Practice Thokar hitting the heart Chakra mentally chanting ''Su''

Holding the breath raise the head and come down to hit the third Chakra
with ''Su'' . Do the same to hit the second Chakra and finally the same
movement of the head is repeated to make the Muladhara Chakra vibrate

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with the syllable ''Su''. Muladhara is a special center, while you hit it,
intensify the practice of Mula Bandha. You may hint the practice of Tadan
Kriya. Exhale, mentally repeating De, Va and a very long Yaaaaaa.... feel
an ecstatic state. Repeat the whole procedure at least 12 times. Then
breathe naturally. Now something new starts.

Pranayama with Internal Breath

Consider the experience that Lahiri Mahasaya reports in his diaries when,
a couple of years after his initiation at the Himalaya, he wrote: "After an
excellent Pranayama, today the breath is completely directed inside. After
so much time, today the purpose of my descent (on the earth) has
reached!"

This is a great sentence! The breath has become mental substance,

something immaterial. PY describes the same event by referring to an
elevated form of Kriya Pranayama where energy moves without utilizing
the breath. All this can be obtained by a long and serious practice of Kriya
Pranayama especially if coupled with the Complete form of Thokar.

Method 1
Consider the procedure '' Guiding Kundalini.'' Start it soon after the
Complete form of Thokar.

Practice it very, very slowly. The six inhalations of the ''ascending'' phase
must be long and intense. With the first inhalation the energetic movement
is perceived as an energetic stream from the body to the first Chakra. A
short exhalation follows.

The second inhalation is very important. The energetic movement is

perceived from the first to the second Chakra. This movement must be
very very slow. It you deem it necessary, repeat it. Don't mind about time.
Come up millimeter after millimeter. Start the next inhalation from the
point you have reached during your ascension phase.

Do the same with all the other parts of the spinal path up to Sahasrara.

The ''descent'' phase follows. Through the six exhalations you perceive the
movement of the energy from the Sahasrara to the sixth Chakra, then to
the fifth, then to the fourth etc... If you go ahead slowly, this phase is not
difficult. The maximum of intensity is given to the ''ascension'' phase.

Method 2
Practice the Complete form of Thokar alternating it with a precise effort

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that encourages the apparition of the Internal Breath.

Let us suppose you have just completed one round of the Complete form
of Thokar. After exhaling your breath, don't pause but inhale very, very
slowly, feeling that you are really entering the spine. Come up as far as
possible, crossing each Chakra while trying to reach your head. Proceed
with great delicacy and sensitivity.

You will discover that you can, very easily, guide the movement of the
energy up the spine. Perhaps only for a small stretch. Do not force – it is
not necessary to complete that breath. Instead let your task
unaccomplished and start another round with the complete form of Thokar.

After that round, try again your experience with the Internal Breath.
Whatever happens, whatever you perceive (a very delicate current moving
up the spine) is precious.

At a certain moment you will experience with renewed joy that you are
really inside the spine and your Pranayama has become subtler than you
ever thought possible. You will feel the beauty and the strength of this
process: for some days you will not desire any other thing to do. This work
will seem you the most important thing to do.

Internal breath: future development of this experience

The attitude of practicing Kriya Pranayama really changes. The main
concern of a kriyaban is not to hinder an energetic process that should
spontaneously happen. The first rule is to straighten the spine and
continually check it remains perfectly vertical. The second rule is to stay
inside the ''cave'' of Kutastha and enjoy a state of perfect tranquility. In the
starting phase, the breath will come in and out but it should not upset this
stillness. Slow inhalation and exhalation are very enjoyable. No forcing. If
you force, the good effect disappears.

Better not to count the number of the breaths (contrarily to what happens
to a Kriya novice whose counting through a mala is highly
recommendable.)

In the cave of Kutastha one enjoys only the coolness of the air that enters
and the warmth of the exhalation. To this point Internal Breath usually
appears.

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The joy of breathing turns into the joy of perceiving a current that comes
up and goes down with a rhythm that the will of the kriyaban can not and
should not alter in any way.

From this moment onwards the only care of the kriyaban it is not to
disturb.

If the kriyaban is able of to focus only upon this enjoyment, without

intervening somehow, the current becomes more and more intense. The
intuition helps you to know when it is appropriate to close the routine and
return either to daily life or to enjoy of a pacific rest.

R4 FINAL COMMENT
During the day observe yourself. You will notice an alternation in your
mood. Sometimes your nights will be characterized by very vivid dreams
that could upset you. Sometimes they will make you live in the most
sublime state of ecstatic enjoyment. Why all this? Because the power
started by striking the Muladhara is great. The effect of this technique is a
shock. You will live in a new way: you will live allied with the truth,
accepting all the consequences of being sincere with people.

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ROUTINE R5
[A way to master the Fifth level of Kriya]

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In search of the Macro movement Tribhangamurari

How came that Satya Charan Lahiri renounced to teach different Kriya
teachings to spread only the traditional teachings of the First Kriya
completed by the Tribhangamurari teachings? I believe that the reason is
simple: the discarded teachings (extreme forms of Thokar with long
Kumbhaka) were indeed too delicate for many people. The
Tribhangamurari teachings do not create problems. If practiced in great
numbers and added to the techniques of First Kriya, they are very
effective.

Some assert that the Macromovimento Tribhangamurari is an universal

event that spontaneously appears when one person practices the Kriya
Pranayama in great numbers (for example 200 or 300 times during a
single session.) In my opinion it does not appear spontaneously. It appears
after many attempts, acting with patience, as we are going to do now.

ROUTINE 5
• Japa with the Mantra of 12 syllables
• Prep. 1, 2 and 3
• Basic Kriya Pranayama (12-24)
• Thokar Tribhangamurari holding the breath
• Pushing Kundalini – Variation

Explanation

Start your practice by repeating, in the proper centers inside and outside
the spine, the 12 syllables of the Vasudeva Mantra (Om Na Mo Bha Ga Ba
Teee Va Su De Va Yaaa.) Just following the simple instruction given in
Chapter 10. See figure 10.

Practice the Mantra, if you are alone, in a low voice, softly. 108 repetitions
is fine.

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Practice now the first three preparatory techniques, then the Basic Kriya
Pranayama 12-24 times.

Now prepare yourself to welcome the strong action of the Thokar

Tribhangamurari holding the breath. [In Chapter 10, we have not
described the possibility of holding the breath!]

Inhale raising the current along the spine; place the first six syllables of the
Mantra in the relative Chakras. Hold your breath. Go down along the
Tribhangamurari path making the movements of the head and giving the
five blows as we have explained in Chapter 10.

Let us remind shortly the movements of the head.

Without turning the face, bend your head sideways a couple of
centimeters to the left. Return to the middle raising the chin. Feel the
seventh center in the left part of the brain. Remain only an instant in this
position and chant Teee there. Then turn the face to the right as much as
possible. Only the face moves, not the torso. The chin touches the right
shoulder for an instant and the syllable Va is vibrated in that region.

Then the face turns to the left. The syllable Su is vibrated in that region
and the chin for an instant touches the left shoulder. The chin slowly
moves toward the middle of the chest while grazing the left collarbone.
During this movement, two light blows are given to the left collarbone in
intermediate positions. The syllables De and Va are vibrated. Finally, with
the chin down in the central position the syllable Yaaa is vibrated in
Muladhara.

You notice that the three final blows characterized by De, Va and Yaaa
produce a sense of ecstasy. The last movement, the blow upon the
Muladhara Chakra is especially enjoyable: the energy is pushed upwards
from the base of the spine toward the heart Chakra. It is possible to
perceive divine Light in the upper part of your head.

After chanting Yaaa..., the exhalation starts. During this exhalation you
don't utilize the Tribhangamurari path. You simply create a fine ''eee...'' 4
sound in the throat and feeling a white light coming down along the back
of the spine. You might feel heat. The practice is so beautiful that often
you will enter the ecstatic state during the practice itself. It is a
drunkenness of joy. Repeat the procedure 36 times.

4
SHEEE is perceived as: [ʃiː ]

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Reflections
The more you have made experience of the Tadan Kriya, the more you
understand that this technique is a gigantic expansion of Tadan Kriya.

This routine can be concluded in different ways. It is reasonable to close it,

by perceiving some times the Micro movement Tribhangamurari.

Let us consider the procedure ''Guiding Kundalini''.

When you go up and you make the six inhalations followed by a short
exhalation (read again the explanation of the technique), make a short
pause before exhaling and, in the Chakra where you find your awareness
at that moment, try to quickly perceive the Micro movement. When you go
down make the same effort.

If you have no experience of the micro movement practice instead the

variation of ''Pushing Kundalini'' that you have learned in routine R3 bis.

R5 FINAL COMMENT
The sixth level of Kriya we are going to describe in the next routine,
represents the final improvement to enter Kutastha and complete your
spiritual path. Most persons try to complete the spiritual path through Yoni
Mudra. I prefer to complete it with the very subtle practice of R6.

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ROUTINE R6
[A way to master the Sixth level of Kriya]

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In the search of the Micro movement Tribhangamurari

Let's prepare for a definitive work in Kutastha and therefore in Sushumna.
We shall utilize a formidable method that should be learned with great
patience.

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ROUTINE 6
• Japa with the Vasudeva Mantra
• Prep. 1, 2 and 3
• Basic Kriya Pranayama (12-24)
• Perception of Micro Movement Tribhangamurari
• Sushumna Pranayama – Variation

Explanation

Practice Japa with the Vasudeva Mantra. Repeat it whispering all its 12
syllables (Om Na Mo Bha Ga Ba Teee Va Su De Va Ya) in each Chakra, up
and down. Remain in the spine: Chakra 1, 2, 3, 4, 5, Medulla, 5, 4, 3, 2, 1
[See fig. 24]

Practice now the first three preparatory techniques Prep. 1, 2 and 3. The
practice of Basic Kriya Pranayama (12-24) follows.

Perception of the Micromovimento Tribhangamurari.

Put the totality of your being in Muladhara Chakra. Inhale a subtle breath
by mentally chanting Om Na Mo Bha Ga Ba trying to feel something
moving inside the Chakra. This part of the movement begins in the back
part of the Chakra and comes forward toward the frontal part of it. Then
you exhale a subtle breath by mentally chanting Te Va Su De Va Ya trying
to perceive a movement sensation with three curves that returns back to the
position of departure. The Micro movement is perceived totally inside the
Muladhara Chakra. Perceive this micro movement three times inside
Chakras: 1, 2, 3, 4, 5, Medulla, 5, 4, 3, 2, 1.

For many reasons it is convenient to come down not along the

Tribhangamurari path (as it is required by tradition – see chapter 10) but
inside the spine. In other words, you come up and come down without
leaving the spine.

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 Fig.24 Micro inside the six Chakras of the spine

Then practice the technique: Sushumna Pranayama utilizing the Micro

Tribhangamurari movement sensation.

Start with three deep breaths. Focus the attention on the Muladhara and
perceive the Micro movement once inside that Chakra. When it comes
natural to inhale, inhale without forcing the breath and stop an instant in
the second Chakra. Feel the Micro movement there. Exhale when it comes
natural to exhale and focus again on the Muladhara. Make a short pause in
which you perceive the Micro movement there. When it comes natural to
inhale, inhale without forcing the breath and stop an instant in the third
Chakra. Feel the Micro movement there. Exhale when it comes natural to
exhale and focus again on the Muladhara. Feel the Micro movement there.
Repeat the procedure between the Muladhara and the fourth Chakra;
Muladhara and the fifth Chakra; Muladhara and Medulla.

Then Muladhara and fifth Chakra; Muladhara and fourth Chakra;

Muladhara and third Chakra; Muladhara and second Chakra.

These 9 breaths constitute one cycle. Go ahead until the breath is almost
disappeared while the spine has become like a bar of steel. This exercise
has a power, without parallel, to calm the breath!

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Note
Here in each Chakra you will perceive the Micro movement – only for few
instants. The breath becomes more and more subtle – I would say
nonexistent. Only by respecting this condition you can enter the spine and
get the perfect breathless state that guarantees your awareness enter
Kutastha.

If you practice in open country, with open eyes, then the practice becomes
pure ecstasy. Going beyond the sense of drowsiness that is typical of this
practice, you will enter another dimension. Somehow your perception of
space and time are altered.

R6 FINAL COMMENT
During the day take back the practice of the Japa Tribhangamurari Macro.
Go ahead slowly. Decide (through your strong will) that each syllable of
the Mantra is translated into joy. Feel that each syllable promotes your
alertness and your capacity for joy. You feel such an intense joy that your
mind will blow up. There is no comparison.

Internal sounds
As soon as you feel that the breath has calmed down try to listen to the
internal sounds as the school of Swami Hariharananda teaches to do. [See
also chapter 10.] If you succeed in listening to the internal sounds without
closing your ears you will get great delight. To achieve this, utilize, during
this routine a continuous desire to listen to the internal sounds – the astral
sounds of the Chakras. This will bring you to merge with the cosmic
sound of Om. Always nurture an ardent desire to tune with the Omkar
Reality.
Swami Hariharananda said: '' Remembered that if the Kriya
Pranayama that you practice doesn't lead you to the listening of the
internal sounds, you practice it wrongly.''
Practicing Kriya Pranayama, in the way he hinted at, is something
that has no equal. You will realize that the Omkar Reality is your future.
Your life will be ideally merged with that Purity.

Seize me as I pass by
if you have the strength to do so,
and try to solve the enigma of happiness
that I offer you. (M. Proust)

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