Kriy 2n5e1n

http://www.idoub.com/doc/7056482/Lahirimahasayas-Kriya-Yoga-1

Pranayama’s action on the breath and on the energy in the body creates a state of calmness andEquilibrium, which becomes the foundation of the following steps. Patanjali, however, is evasive while dealing with Pratyahara: in this state, the energy in the body turns toward the inside and there follows a state where the breath is perfectly absent. Indeed, this event does not consist of a single but of two steps; first, some specific techniques [Maha Mudra, Navi Kriya and a large part of the Higher Kriyas] requiring physical movement are prescribed; then, a perfect immobility is required and the concentration is directed on the spine[on theChakras] in order to increase the perception of theOmkar reality; it is not directed on an abstract or physical object, as it happens in Patanjali’s Dharana. Very peculiarly indeed, Patanjali wrote that, after the breath’s disappearance, aYogi should look for a physical or abstract object on which he might turn his concentration and practice in a kind of contemplative meditation in a way as to lose himself in it. It is interesting, for those who practiceKriya, to realize that Patanjali’s definition ofDharana has nothing to do with Lahiri Mahasaya’s ideas and intents. Akriyaban encounters the manifestation of theOmkar reality – the vibration sustaining the universe, the internal sound that grabs his conscience and leads it to the depths, without any danger of getting lost. His conscience is filled with such a delight that he has no reason for discarding theOm perception and choosing another one, which cannot but belong to the kingdom of the mind. The distinction betweenDharana andDhyana – to turn the concentration to an object and to start exploring it through a contemplative meditation – is of little for akriyaban. Whereas it is clear that an idealKriya session should end with Patanjali’s eighth step:Samadhi. Summary 1…AKriya routine begins with an action on the breath [Pranayama], which is guided, harnessed, checked and, although long and deep, essentially transformed in a movement of energy. 2…. The spine is magnetized; this creates a situation of deep calmness and tranquility, a sensation of expansion and of internal comfort. The breath and the heart slow their pace. 59 3… The awareness of the breath is put aside, to "transcend" it thanks to a purely mental process. A keen perception ofOm, in the aspect of inner sound and light, happens in perfect immobility. The concentration on theChakras, either inside or outside of the spine, given by an intuition-suggested rhythm, increasingly enriches the perception of theOmkar reality. 4… The constant concern in raising the level of consciousness into the highestChakras, in particular into theKutastha, ends by melting with the Om. In total immobility, when relaxation reaches a state of perfection, the energy gets into the spine; the awareness melts into the light, a light that is "as bright as a million suns". By keeping in mind the foregoing scheme, I could mostly appreciate the Hong Soand Om techniques and I could get a different idea of them. They may embody a complete experience ofKriya. Each of them, in its apparent simplicity, reveals to contain different stages, which possess the potential to replace the complete routine. JAPA ANDTHE BREATHLESS STATE I succeeded in overcoming my natural resistance of reading works that did not concern Kriya Yoga and I also read Mère’s works. The great fascination for this eminent figure started when I was introduced to the thought of Sri Aurobindo hisAphorisms and his epic poemSavitri [Collected works of Sri Aurobindo by Sri Aurobindo Ashram Trust] were my favorite. After Aurobindo’s death, in 1951, Mère was the one continuing his research and giving ground to his dream that the Divine, the intelligent and evolutive form at the base of any existing thing, could come to a perfect manifestation on this planet! «In matter, the Divine becomes perfect…» Mère said. What I am sure of is that she did not behave as a traditional Guru, even though she tried to extract from every human being looking for inspiration at her feet all his hidden potential. The story of her research is related in Mother’s Agenda [Institute for Evolutionary Research, New York.] Her presence in my life, evoked through close and

ionate readings, acted like an inner pressure calling for a meaning from each part of my life. She stressed the value of not trying to become pure in other people’s 60 eyes, but to behave in a natural way. To her, we should accept what we are, acknowledging our dark side and the fact that we are basically similar to «those living in obscurity»! I do not where I found her statement that «the desire for purity is the greatest obstacle for one’s spiritual path». «Do not try to be virtuous - She added - find out to what extent you are united with what is anti-divine.»! I really cannot describe the explosion of joy and the feeling of freedom I felt reading such revolutionary words! When I went our for a walk, if I met somebody and stopped to listen to him, no matter what he said, a sudden joy would explode in my chest and rise to my eyes to the point that I could barely hold back my tears. Looking at the distant mountains or at other details of the landscape, I would try to direct my feeling toward them in order to turn my paralyzing joy into esthetic rapture; only this could keep back the joy clutching my being, only this could hide it.