Kundalini Kriya Yoga Vijnana

(Source: http://www.kamakotimandali.com)

Everybody should know something about Kundalini as it

represents the coming consciousness of mankind. Kundalini is the
name of a sleeping dormant potential force in the human organism
and it is situated at the root of the spinal column. In the masculine
body, it is in the perineum, between the urinary and excretory
organs. In the female body, its location is at the root of the uterus,
in the cervix. This center is known as Muladhara Chakra and it is
actually a physical structure. Through the practice of Asana,
Pranayama, Kriya and meditation, the Sadhaka is able to force his
prana into the seat of Kundalini. The energy wakes up as a result
and makes its way through the Sushumna nadi, the central nervous
canal, to the brain. As Kundalini ascends, it passes through each of
the Chakras, which are interconnected with the different silent
areas of the brain. With the awakening of Kundalini, there is an
explosion in the brain as the dormant or sleeping areas start
blossoming like flowers. Therefore, Kundalini can be equated with
the awakening of the silent areas of the brain. Although Kundalini
is said to reside in Muladhara Chakra, every person is at a different
stage of evolution when compared to another. In some of us,
Kundalini may have already reached Swadhishthana, Manipooraka
or Anahata. If this is so, whatever Sadhana one does will start an
awakening in Anahata or some other Chakra. However, awakening
Kundalini in Muladhara Chakra is one thing, and awakening of
Kundalini in Sahasrara, the highest center of the brain, is another.
Once the multi-petalled lotus of Sahasrara blossoms, a new
consciousness dawns. Our present consciousness is not
independent, as the mind depends on the information supplied by
the senses. However, when the super consciousness emerges,
experience becomes completely independent and knowledge also
becomes completely independent.
Right from the beginning of creation, man witnessed many
transcendental happenings. Sometimes he was able to read the
thoughts of others, he witnessed somebody else's predictions
coming true, or he may even have seen his own dreams
manifesting into realities. He pondered over the fact that some
people could write inspiring poems or compose beautiful music
whereas others couldn't; one person could fight on the battlefield
for days together and another person couldn't even get up from his
bed. So he wanted to discover why everybody seemed to be
different. In the course of his investigations, man came to
understand that within every individual there is a special form of
energy. He saw that in some people, it was dormant, in others, it
was evolving and in a very small minority of people, it was
actually awakened. Originally, man named this energy after the
great Goddess. Then he discovered prana and called it prana
Shakti. In Tantra, they called it Kundalini. In Sanskrit, `Kundala'
means a coil, and so Kundalini has been described as `that which is
coiled'. This is the traditional belief. The word Kunda also means
`a deep place, pit or cavity'. The fire used in the ceremony of
initiation is kindled in a pit called Kunda. Kunda refers to the
concave cavity in which the brain, resembling a coiled and
sleeping serpent, nestles. In the Christian tradition, the terms `the
Path of the Initiates' and the Stairway to Heaven refer to
Kundalini's ascent through Sushumna nadi. The cross symbolizes
the ascent of Kundalini and ultimately, the descent of spiritual
grace. This is why the Christians make the sign of cross at Ajna,
Anahata and Visuddhi Chakras, for Ajna is the center where the
ascending consciousness is transcended and Anahata is where the
descended grace is made manifest to the world. Whatever happens
in spiritual life, it is related to the awakening of Kundalini. And the
goal of every form of spiritual life, whether you call it Samadhi,
nirvana, Moksha, communion, union, Kaivalya, liberation or
whatever, is in fact awakening of Kundalini.
In the texts of Tantra, Kundalini is conceived of as the primal
power or energy. However, most commonly, Kundalini is
illustrated as a sleeping serpent coiled three and a h lf times. There
is no serpent actually residing in Muladhara, Sahasrara or any
other Chakra, but the serpent has always been a symbol for
efficient consciousness. In Scandinavian, European, Latin
American and Middle Eastern countries and many different
civilizations of the world, the concept of the serpent power is
represented in monuments and ancient artifacts. This means
Kundalini was known to illumined people from all parts of the
world in the past. However, we can conceive Kundalini in any
manner we like because prana has no form or dimension, it is
infinite. In the traditional descriptions of Kundalini awakening, it
is said that Kundalini resides in Muladhara Chakra in the form of a
coiled snake and when this snake awakens, it uncoils and shoots up
through Sushumna opening the other Chakras as it ascends. Great
souls have described the awakening of Kundalini as follows:
"Sadhakas have seen the Sushumna in the form of a luminous rod
or pillar, a golden yellow snake, or sometimes as a shining black
snake about ten inches long with blood red eyes like smoldering
charcoal, the front of the tongue vibrating and shining like
lightening, ascending the spinal column". The meaning of the three
coils of the serpent is as follows: the matras of Aum, which relate
to the past, present and future, the three Gunas – Satva, rajas and
Tamas, the three states of consciousness – waking, dreaming and
deep sleep, the three types of experience – subjective experience,
sensual experience and the absence of experience. The half coil
represents the state of transcendence, where there is neither waking
or sleeping nor dreaming. So, the three and a half coils signify the
total experience of the universe and the experience of
transcendence.

There are many people who have awakened their Kundalini. Not
only saints and great men, but poets, painters, warriors, writers,
musicians, anyone can awaken their Kundalini. With the
awakening of Kundalini, not only visions of the God take place,
there is dawning of creative intelligence and an awakening of
supramental faculties. The Kundalini is one energy, but it
expresses itself differently through the individual psychic Chakras
– first in gross instinctive ways and then in progressively more
subtle ways. Refining of the expression of the energy at higher and
subtler levels of vibration represents the ascent of human
consciousness to its highest possibilities. Kundalini is the creative
energy; it is the energy of self-expression. Just as in reproduction a
new life is created, in the same way, someone like Einstein uses
that same energy in a different, subtler realm, to create a theory
like Relativity. It is the same energy that is expressed when
someone composes or plays beautiful music. It is the same energy,
which is expressed in all aspects of life, whether it is building up a
business, fulfilling family duties or reaching whatever goal one
aspires for. These are all expressions of the same creative energy.
Everybody, whether householder or Sanyasin, must remember that
awakening of Kundalini is the prime purpose of human
incarnation. All the pleasures of sensual life, which we are
enjoying now, are intended only to enhance the awakening of
Kundalini amidst the adverse circumstances of man's life. With the
awakening of Kundalini, a transformation takes place in life. It has
little to do with one's moral, religious or ethical life. It has more to
do with the quality of our experiences and perceptions. When
Kundalini wakes up, the mind changes and our priorities and
attachments also change. There is also a fair possibility of
restructuring the entire physical body. When Kundalini awakens,
the physical body actually undergoes many changes. Generally,
they are positive, but if the guru is not cautious, they can be
negative also. When the Shakti wakes up, the cells in the body are
completely charged and a process of rejuvenation also starts. The
voice changes, the smell of the body changes and the hormonal
secretions also change. In fact, the transformation of cells in the
body and brain takes place at a much higher rate than normal.
If one wants to take up the practice of Kundalini yoga, the most
important thing is to have a reason or aim. If one wants to awaken
Kundalini for psychic powers, he will have to face the infinite risks
and go ahead with his own destiny. But if one wants to awaken
Kundalini in order to enjoy the communion of Shiva and Shakti, to
enter Samadhi and experience the absolute in the cosmos, to
understand the truth behind the appearance, and if the purpose of
his pilgrimage is very great, then there is nothing that can come as
an obstacle. By means of Kundalini awakening, we actually are
compensating with the laws of nature and speeding up the pace of
our physical, mental and spiritual evolution. Once the great Shakti
awakens, man is no longer a gross physical body operating with a
lower mind and low voltage prana. Instead, every cell in his body
is charged with the million volts prana of Kundalini. And when
total awakening occurs, man becomes the very embodiment of
divinity.

Kundalini does not belong to the physical body, though connected

to it. Nor can it be discovered in the mental body or even the astral
body. Its abode is actually in the causal body, where the concepts
of time, space and object are completely lost. The serpent power is
considered to arise from the unconscious state in Muladhara. This
unconsciousness awareness of man then has to pass through
different phases and becomes one with the cosmic awareness in the
highest realm of existence. The supreme awareness or Shiva is
considered to be seated in Sahasrara, the super conscious or
transcendental body in Sahasrara. The Vedas, as well as the
tantras, this seat is called `Hiranyagarbha' - the womb of
consciousness. Immediately below this center of supreme
consciousness, there is another psychic center – the Ajna Chakra.
This corresponds to the pineal gland. This is the seat of intuitive
knowledge. Ajna Chakra is important because it is simultaneously
connected with the seat of supreme consciousness in Sahasrara and
with Muladhara, the seat of the unconscious, at the base of the
spine. Via Sushumna, the psychic passage within the spinal
column. Therefore, it is the connecting link between the lowest
unconscious seat of power and the highest center of illumination
within the individual. Kundalini is not abstract. For a Kundalini
yogi, the supreme consciousness represents the highest possible
manifestation of physical matter in this body. The matter of this
physical body is being transformed into subtle forces – such as
feeling, reasoning, remembering, postulating and doubting, in the
gradual process of evolution. The psychic, supra-sensory or
transcendental power in man is the ultimate point of human
evolution.

The literal meaning of the word `Chakra' is wheel or circle. But in

the yogic context, it means vortex or whirlpool. The Chakras are
vortices of circular movements of psychic energy and they are
visualized and experienced as circular movements of energy at
particular rates of vibration. In each person, there are myriads of
Chakras, but in the practice of Tantra, only a few principal ones are
utilized. These Chakras span the full spectrum of man's being from
the gross to the subtle. The Chakras relate to physiological as well
as psychic centers whose structures correspond more or less with
the traditional descriptions. These nerve centers are not situated
inside the spinal cord itself, but lie like junctions on the interior
walls of the spinal column. If you cut the spinal cord transversely
at different levels, one can see that the grey matter in the cross
section resembles the lotus shape and the ascending and
descending tracts of nerve fibers correspond to the nadis. These
communicating nerve fibers control the different physiological
functions of that portion of the body. A Chakra is like a centrally
placed electricity pole from which electrical wires are run to
different places, houses and streetlights in the vicinity. This
arrangement is same for each of the Chakras. The nadis, which
emerge from the Chakras, carry prana in both directions. There is a
forwards and backward Pranic motion in the nadis, analogous to
the flow of alternating current in electrical wires. The outgoing
communication and the incoming reaction enter and leave the
Chakras in the form of this Pranic flow in the corresponding nadis.

A brief review of the nervous system reveals that plexuses occur

on both side of the spine. The human nervous system consists of
two parts: the central or somatic nervous system (CNS), through
which we perform our voluntary acts; and the autonomic or
visceral nervous system (ANS), which is independent of our will.
The former includes the brain (the main divisions of which are the
cerebrum including the cerebral cortex, thalamus, hypothalamus,
pituitary, pineal body etc; the mid-brain, the cerebellum, the pons
and the medulla oblongata – from above downwards, but all within
the skull bone) and the long spinal cord within the upper two-thirds
of the backbone, but continuous above with the medulla. The CNS
sends or receives nerve impulses to or from the periphery of the
body with the help of 43 pairs of nerves arising from the brain and
the spinal cord. The higher centers for hearing, seeing, judgment,
movement etc. are located in the different areas of the cerebral
cortex. The four ventricles or cavities of the brain and the narrow
canal in the spinal cord contain a fluid (CSF) in the form of a
continuous stream. The ANS controls the activities of the internal
organs and consists of two divisions; the sympathetic and the
parasympathetic. The parasympathetic nerves arise from the brain,
as well as from the lower portion of the spinal cord. Their actions
are usually localized such as the slowing of the heart etc. and in
general, serve to conserve the body energy. The sympathetic
system consists of nerves arising from the middle part of the two
sides of the spine extending from the base of the skull to the
coccyx, a small triangular bone that is below the triangular sacrum.
The two sympathetic trunks, which contain several ganglia, meet
terminally at a small ganglion, called the Ganglion Impar, in front
of the coccyx. Sympathetic nerves arising from the ganglia on
these two trunks, on they're way to different organs of the body
such as intestine, heart, uterus etc., form several plexuses (network
of fine nerves) at different levels, sometimes jointly with
parasympathetic nerves. Sympathetic reactions like constriction of
the arteries, acceleration of the heart, slowing of the intestinal
movements etc. The ANS, though outside CNS, has certain control
centers in the brain. Although our present-day understanding of the
brain is 200 years old, still our understanding of brain functions is
far from complete. To cite an example of our ignorance regarding
the functioning of the nervous system, even the cause of sleep, in
other words, the brain processes leading to sleep are not known
definitely, and that is why various theories about sleep are current
even today. Our understanding of the ANS is far less.

There are six Chakras in the human body, which are directly
connected with the higher unillumined centers of the brain. The
first Chakra is the Muladhara. It is situated in the pelvic floor and
corresponds to the coccygeal plexus of nerves. In the masculine
body, it lies between the urinary and excretory openings, in the
form of a small dormant gland termed the perineal body. In the
feminine body, it is situated inside the posterior surface of the
cervix. Muladhara is the first Chakra in the spiritual evolution of
man, where one goes beyond animal consciousness and starts to be
a real human being. It is also the last Chakra in the completion of
animal evolution. It is said that from Muladhara Chakra right down
to the heels there are lower Chakras, which are responsible for the
development of the animal and human qualities of instinct. From
Muladhara upwards lie the Chakras, which are concerned with
illumination and evolution of the higher man. Muladhara Chakra
has control over the entire excretory and sexual functions in man.

Though we say that the Chakras are psychic centers of energy,

their physical significance should not be ignored. The sacral plexus
is in the pelvic is in the pelvic cavity in front of the sacrum. It is
formed by different sacral nerves and belongs to CNS, although
the plexus receives a few branches of the sympathetic and
parasympathetic nerves. On the other hand, the two ganglionated
sympathetic trunks of ANS meet each other in ganglion Impar in
front of the coccyx, and it is reasonable to think of this ganglion
being corresponding physically to the Muladhara. But in the
present state of knowledge, no special function can be ascribed to
this ganglion. There is an ANS plexus in front of the sacrum called
Inferior Hypo gastric Plexus, also called pelvic plexus, having
connection with the urinary bladder, rectum, prostate and seminal
vesicles. This plexus is in front of CNS plexuses, sacral and
coccygeal. It is suggested that this Inferior Hypo gastric plexus
represents Muladhara by some researchers. The exact shape of this
plexus cannot be defined but the network looks somewhat
triangular, and the sacrum bone in front of which this plexus is
situated is also triangular in shape. Sushumna may be the central
canal of the spinal cord which is continuous above with the
cavities of the brain and is thus in direct contact with the
hypothalamus and the pineal gland.

As mentioned before, the spinal cord lies only in the upper two-
thirds of the vertebral column. In the lower third of the spine, it
tapers off abruptly into a conical extremity, from the apex of which
a delicate non-nervous Filum Terminale descends to the coccyx,
the lowest bone of the vertebral column. The central canal
descends nearly 5-6 mm into the Filum Terminale. In early
embryonic life, the spinal cord occupies the entire length of the
vertebral column. Later on, the vertebral column begins to grow
more rapidly than the spinal cord. As the migration of the spinal
cord upwards commences, the terminal portion of the central canal
becomes adherent to the surrounding structures, and the portion of
the cord just proximal to it along with its coverings becomes drawn
out to form the delicate Filum Terminale. All these changes
happen before the birth. The central canal is filled with the
cerebrospinal fluid and is surrounded by a gelatinous substance,
which contains a few nerve cells and fibers. As regards to the
transmission of nerve impulses through Sushumna, the following
possibilities may be thought of: taking the central canal as
Sushumna, we may think of the narrow columns of CSF within it
conducting the nerve impulse from Muladhara upwards to the
brain. Although the extent of the central canal is only upto 5-6 mm
of the Filum Terminale, the major part of the rest of the Filum
Terminale (which was at one time a part of the spinal cord) may be
considered to have potency and might be containing minute traces
of CSF, which the Yogis have the power to utilize as a conducting
medium. It is also worth noting that the lower part of the Filum
Terminale is in the vicinity of the Inferior Hypo gastric plexus or
Muladhara. Conduction of nerve impulses depends on the presence
of slat ions, but it is difficult to assume that the CSF of the central
canal can be the conducting medium of nerve impulses, although it
is a fact that the vibrations in the fluid in the internal ear ultimately
produces electrical impulses in the brain resulting in hearing. The
second alternative is to observe that the few nerve cells and fibers
in the gelatinous substance that surrounds the central canal conduct
the nerve impulses to the brain.

The lotuses or Chakras are plexus belonging not to the CNS, but to
the ANS. The latter plexuses have one characteristic, not possessed
by somatic nerve plexuses, and that is, the ANS plexuses contain
nerve cells and ganglia. These enable the ANS plexuses to
originate, store or –co-ordinate nerve impulses. The Inferior hypo
gastric plexus particularly contains numerous small ganglia. The
anatomical correspondence of the different Chakras may be as
follows: Muladhara – inferior hypo gastric plexus, Swadhishthana
– Superior Hypo gastric plexus, Manipooraka – Coeliac or Solar
plexus, Anahata – Cardiac plexus, Visuddhi – plexuses connecting
superior, middle and inferior cervical ganglia, Ajna – internal
carotid plexus and Sahasrara – pineal gland. Although these
autonomic plexuses are situated in front and on the two sides of the
vertebral column, the reactions produced in them may be felt
centrally, that is, around the central canal (corresponding to
Sushumna) of the spinal cord. Furthermore, future research may
establish the direct connection between the sympathetic nerves and
the nerve cells in the gelatinous substance around the central canal,
and then the explanation of the passage of nerve impulses from
plexuses via Sushumna would be easy.

The pineal gland is a small body 6 mm X 4 mm in size, situated in

the middle upper part of the brain. It appears on about the 36^th
day of gestation, gains maximum development at about 7 years of
age, and then undergoes involution upto about 14 years of age.
Once considered a phylogenetic relic, the vestigial remains of a
dorsal 3^rd eye and an organ of little functional significance, the
mammalian pineal gland has now been demonstrated to be an
endocrine gland of major regulatory importance, modulating the
activity of adenohypophysis, neurohypophysis, endocrines,
pancreas, parathyroids, adrenal cortex, adrenal medulla and
gonads. The pineal secretions may reach their target cells either via
CSF or via circulatory system. It may be mentioned here that the
pineal gland has certain peculiar features: It is a part of the brain,
but lacks in true nerve cells. It is outside the blood-brain barrier,
i.e. unlike in other parts of the brain, blood circulation has free
access to the gland. In this organ, there are pinealocytes – a
peculiar type of cells not found elsewhere in the body. It produces
an enzyme produced nowhere else but is necessary for production
of a hormone which influences the development and functions of
gonads, pituitary and thyroids. The above characteristics indicate
that this tiny organ in the brain is controlling some of the most
important vital functions of the body like a commander, and it is
quite reasonable to accept this gland as physically corresponding to
the site of Sahasrara. In this connection, it is interesting to note that
Descartes in the 17^th century regarded this gland as the `seat of
the soul, the connecting link between mind and body'. Our study
leads us to the tentative conclusion that yogic processes involves
ANS (control of which has been lost by man in the course of
human evolution), particularly sympathetic system, and that the
aim of the yogi is to gain mastery over this system. Bypassing the
nerves of the CNS, and keeping the mental processes within the
limit of the ANS and pineal gland seem to constitute the main
physiological basis of Kundalini yoga.

Coming back to the yogic symbolism, nadis may not actually be

visualized since they are channels for the flow of Pranic
consciousness. The literal meaning of `nadi' is `to flow'. Just as the
negative and the positive forces of electricity flow through
complex circuits, in the same way, prana Shakti and manas Shakti
flow through every part of our body via these nadis. According to
the tantras, there are 72000 or more such channels or networks
through which the stimuli flow like an electric current from one
point to another. These 72000 nadis cover the whole body and
through them the inherent rhythms of activity in the different
organs of the body are maintained. Within this network of nadis,
there are ten main channels, and of these ten, three are most
important for they control the flow of prana and consciousness
within all the other nadis of the body. These three nadis are called
Ida, Pingala and Sushumna. Ida nadi controls all the mental
processes while the Pingala nadi controls all the vital processes.
Ida is known as the moon and Pingala as the sun. A third nadi,
Sushumna, is the channel for the awakening of spiritual
consciousness. All these three nadis begin in Muladhara in the
pelvic floor. From there, Sushumna flows directly upwards within
the central canal, while Ida passes to the left and Pingala to the
right. At Swadhishthana, the three nadis come together again and
Ida and Pingala cross over one another. The same repeats again in
Manipooraka, Anahata and Visuddhi. Finally, the three nadis meet
in Ajna Chakra. Ida and Pingala function in the body alternately
and not simultaneously. If we observe our nostrils, we will find out
that generally one is flowing freely and the other is blocked.
Investigations have showed that when the right nostril is flowing,
the left hemisphere of the brain is activated. When the left nostril is
flowing, the right hemisphere is activated. If these two can be
made to function simultaneously, then both hemispheres of the
brain can be made to function simultaneously and to participate
together in the thinking, living, intuitive and regulating processes.
In ordinary life, this does not happen because the simultaneous
awakening and functioning of life force and consciousness can
take place only if Sushumna is connected with Kundalini, the
source energy. If Sushumna can be connected in the physical body,
it can reactivate the brain cells and create a new physical structure.

Sushumna nadi is regarded as a hollow tube, in which there are

three more concentric tubes, each being progressively subtler than
the pervious one. The tubes or nadis are as follows: Sushumna –
Tamas, Vajrini – rajas, Chitrini – Satva and Brahma nadi, the most
subtle of all signifies pure consciousness. The higher
consciousness created by the awakened Kundalini passes through
this Brahma nadi. Muladhara Chakra is just like a powerful
generator. In order to start this generator, we need some sort of of
Pranic energy. This Pranic energy is generated through Pranayama,
Kriya, and Japa etc. This energy is forced down by a positive
pressure, which starts the generator at Muladhara. Then this
generated energy is pushed upward by a negative pressure and
forced up to Ajna. Therefore, awakening Sushumna is as important
as awakening Kundalini. Suppose you have started your generator
and have not plugged in the cable, the generator will keep running
but distribution will not take place. You have to connect the plug
into the generator so the generated energy can pass through the
cable to the different areas of the house. When only Ida and
Pingala are active and not Sushumna, it is like having the positive
and negative lines in your electrical cable, but no earth. When the
mind receives the three currents of energy, all the lights start
working, causing a dazzling brilliance. Energy flows through Ida
and Pingala all the time but its effulgence is very flow. The whole
science of Kundalini yoga centers around the awakening of
Sushumna, for once Sushumna is awakened, a means of
communication between the higher an lower dimensions of
consciousness is established and then the glorious awakening of
Kundalini takes place. Shakti then travels to Sahasrara to merge
with Shiva. The awakening of Kundalini, as stated before, is not
fictional or symbolic but electro-physiological; many scientists are
working on it and Dr. Hayashi Motoyama of Japan has developed a
unit by which the waves and currents of energy, which accompany
the awakening of Kundalini, can be recorded and measured. When
the roots of plants are watered properly, the plant grows and its
flowers blossom forth beautifully. Similarly, when Kundalini
awakening occurs in Sushumna, awakening also occurs in all states
of life. But if awakening occurs only in Ida or Pingala, it is by no
means complete. Only when Shakti awakens and travels up the
Sushumna passage to Sahasrara is the entire store of higher energy
in man unleashed.

In the 15th chapter of the Bhagavad Gita, there is a description of

the `imperishable tree', which has its roots at the top and its trunk
and branches below, growing downwards. He who knows this tree
knows the truth. This tree exists in the structure and function of the
human body and nervous system. One must know and climb this
paradoxical tree to arrive at the truth. It can be understood this
way: the thoughts, the emotions, the distractions and so on, are
only leaves of this tree whose roots are the brain itself and whose
trunk is the spinal column. One has to climb this tree from top to
bottom if one wishes to cut the roots. This tree seems to be
completely topsy-turvy, yet it contains the essence of all occult
truth and secret knowledge. It cannot be understood intellectually,
for spiritual understanding always dawns in a way, which is
paradoxical and irrational to the faculty of the intellect. The same
tree is called the tree of life in the Kabala and the tree of
knowledge in the bible. Its understanding forms the basis of both
Christian and Judaic religious traditions, but unfortunately it has
been completely misunderstood by and large, for a very long time.
So it is that everybody who is trying to move from Muladhara to
Sahasrara is climbing to the root every time, and the root is at the
brain, the Sahasrara. Muladhara is not the root center at all. The
awakening of Kundalini and its union with Shiva is immediately
and intimately connected with the whole brain. To explain it
simply, we can say the brain has ten compartments. Of these, nine
are dormant and one is active. Whatever you know, you think or do
is coming from one-tenth of the brain. The other nine-tenths, which
are in the frontal portion of the brain, are known to be inactive.
These compartments are inactive because there is no Shakti or
energy to enliven them. We know how to awaken fear, anxiety and
passion, but most of us do not know how to awaken these dormant
areas of the brain. In order to arouse the silent areas, we must
charge the frontal brain with sufficient prana, with sufficient vital
energy and consciousness. In Kundalini yoga we see that different
parts of the brain are connected to the different Chakras. When you
want to turn on the lamp, you don't have to touch the lamp itself,
you operate it by means of the switch on the wall. Likewise, when
you want to awaken the brain, you can't deal with it directly, you
have to flick the switches, which are located in the Chakras along
the spine. A genius is one who has awakened one or more of the
dormant areas of the brain. People who have flashes of genius are
those who have had a momentary awakening in certain circuits of
the brain. It is not total awakening. When the total brain wakes up,
the person becomes an incarnation or embodiment of divinity.

Although the classical descriptions place heavy emphasis on

awakening of Kundalini in Muladhara Chakra, there is a
widespread misconception that Kundalini must be awakened there
and made to travel through and awaken all Chakras in urn. In fact,
the seat of Kundalini is actually Sahasrara. Muladhara is only a
manipulating center or switch, like any other Chakra, but it
happens to be easier for most people to operate this switch. In this
light, the principles of Samayachara, where the worship in entirely
in Sahasrara, gains immense importance. Each of the Chakras is
independent; they are not connected with each other. Kundalini can
be awakened in an individual Chakra or it can be awakened
throughout the whole network of Chakras collectively. If
Kundalini awakens in an individual Chakra, the experiences, which
are characteristic to that Chakra, will be brought into
consciousness. For example, Swadhishthana practices will raise
joy; Manipooraka practices will increase the self-assertion;
Anahata stimulation will expand love; Visuddhi practices will
awaken discrimination and wisdom, and Ajna Chakra stimulation
will increase the flow of intuition, knowledge and perhaps
extrasensory abilities and so on. If the nervous system is highly
aroused, we may have other faculties opening because of the
general arousal of the brain. This probably results from stimulation
of an area in the lower end of the brain called the reticular
formation. The function of this area is to rouse the whole brain or
to relax it, as in deep sleep.

Next comes the important question of how the awakening of

Kundalini can be brought about? According to the tantras,
Kundalini can be awakened by various methods, which can be
practiced individually or in combination. By a favorable birth, if
your parents are highly evolved, you have awakened Kundalini. It
is also possible to be born with awakened Sushumna. This means
that from the time of your birth, your higher faculties will be
functioning either fully or partially. If a child comes with partial
awakening, he is called a saint or a born-guru and if he comes with
full illumination, he is known as an incarnation or an Avatar. If one
is born with awakened Kundalini, his experiences are very much
under control. They take place in him right from the beginning in a
natural way, so he never feels that something extraordinary is
happening in him. A child with awakened Kundalini has the clarity
of vision, a high quality of thinking and a sublime philosophy. His
attitude to life is somewhat unusual as he has total detachment. To
him, parents were only his means of creation, and therefore he is
unable to accept the normal social relationship with them. He
dwells in the parentage of Shiva and Shakti. Such a child exhibits
very matured behavior and he does not react emotionally with
anything in life. As he goes on, he becomes aware of his mission
and purpose in life. Many of us may wish to give birth to a yogi,
but it is not such a simple matter. Every marriage or union of
partners cannot produce a yogi. In order to usher a highly evolved
being into this world, one has to first transform one's gross desires
into spiritual aspirations. It is possible to produce a new generation
of supermen this way. Through deep practices of Kriya, one can
transform the quality of one's genes.

The second method of awakening Kundalini is through steady and

regular practice of mantra. This is a very powerful, smooth and
risk-free method, but requires a lot of time and patience. First of
all, you need to get a suitable mantra from a guru who is
accomplished and well-versed in mantra and Tantra Shastras, and
who can guide you in Sadhana. When you practice the mantra
incessantly, it develops in you the vision of a higher force and
enables you to live amidst the sensualities of life with indifference
to them. When you throw a pebble into a still lake, it produces
circular ripples. In the same way, when you repeat a mantra over
and over again, the sound force gathers momentum and creates
vibrations in the ocean of mind. When you repeat the mantra
millions and billions of times, it permeates every part of your brain
and purifies your whole physical, mental and emotional body.

The third method of awakening is Tapasya, which means the

performance of austerities. It is a means of purification, a burning
or setting on fire so that a process of elimination is created, not in
the physical body, but in the mental and emotional bodies.
Through this process the mind, the emotions and the whole
personality are cleansed of all the dirt, complexes and the patterns
of behavior that cause pain and suffering. Tapasya is an act of
purification. When you want to eliminate a bad habit, the more you
want to get rid of it, the more powerful it becomes. When you
abandon it in the waking state, it appears in dreams, and when you
stop these dreams, it expresses itself in the behavior or manifests in
disease. This habit must be destroyed at its psychic root, not only
at the conscious level. Some form of Tapasya must be adopted to
eliminate the Samskara and vasana. Tapasya is a psychological
process through which the aspirant tries to set in motion a process
of metabolism that will eradicate the habits that create weakness
and obstruct the awakening of will power. The psychology of
austerity plays a very important role in the awakening of man's
consciousness. It is not well understood or appreciated by the
modern man who has unfortunately accepted that man lives for
`pleasure principle'. The psychology of austerity is certainly very
sound and not abnormal. When the senses are satisfied by the
objective pleasures, by the comforts and luxuries, the brain and
nervous system become weak and the consciousness and energy
undergo a process of regression. It is in this situation that the
method of Tapasya is one of the most powerful and sometimes
explosive methods of awakening. Here, the manifestations are
tremendous and the aspirant has to face his lower instincts in the
beginning. He confronts a lot of temptations and the assaults of
Tamasic or satanic forces. All the evil or negative karmas of many,
many incarnations rise to surface. Sometimes fear manifests very
powerfully or attachment to the world comes with a great force. At
this juncture, Siddhis can appear.

The fourth method of awakening is through the use of specific

herbs. In Sanskrit, this is called Aushadhi and it should not be
interpreted as meaning drugs like marijuana, LSD etc. This is the
most powerful and most rapid method of awakening but it is not
for all and very few people know about it. There are herbs that can
transform the nature of the body and its elements and bring about
either partial or full awakening, but they should never be used
without an accomplished guru. This is because certain herbs
selectively awaken Ida or Pingala and others can suppress both
these nadis and quickly lead one to the mental asylum. For this
reason, this is a very risky and unreliable method. In the ancient
texts of India, there are references to substances called soma. Soma
was a juice extracted from a creeper, which was picked on special
days of the dark lunar fortnight. It was placed in an earthen pitcher
and buried underground until the full moon. Then it was removed
and taken. This induced visions, experiences and awakening of
higher consciousness. The Persians knew another drink called
Homa, which may have been similar to the Soma. In Brazil and
some of the African countries, people used hallucinogenic
mushrooms and in the Himalayan regions, marijuana or hashish
were taken with the thought that they might provide a shortcut in
arousing Kundalini. With the help of the correct herbs, purified
aspirants were able to visualize divine beings, holy rivers,
mountains, sacred places, holy gurus and so on. When the effects
of the herbs were more concentrated, they could separate the self
from the body and travel astrally. Of course, it was often illusory,
but sometimes it was a real experience as well. People were able to
enter a state of Samadhi and awaken their Kundalini. In this
particular of awakening, the sexual instinct was completely
eliminated. Therefore, many aspirants preferred this method and
have been trying to rediscover the appropriate herbs for centuries.
With Aushadhi awakening, the body becomes still and quiet, the
metabolism slows and the temperature drops. As a result of this,
the nerve reflexes function differently. This method is no longer
taught because ordinary people, who were neither prepared nor
qualified or competent, misused it for awakening. As a result, the
knowledge of the herbs was withdrawn and today is a closely
guarded secret. Everyone is craving for Kundalini awakening, but
few people have the discipline and mental, emotional, physical and
nervous preparation required to avoid damage to the brain and
tissues. The secret of this method lies safe with adepts in Tantra,
out of the reach of common people. Sri Namboodari Appa, a
Siddha from Kerala was an expert with herbs.

The fifth method of awakening is through Raja yoga and the

development of an equipoised mind. This is the total merging of
individual consciousness with super consciousness. It occurs by a
sequential process of concentration, meditation and communion.
All the practices of Raja yoga, preceded by Hatha yoga, bring
about very mild durable experiences, but they can lead to a state of
complete depression, in which you do not feel like doing anything.
The Raja yoga method is very difficult for most people because it
requires immense patience, time, discipline and perseverance.
Concentration of mind is one of the most difficult things for
modern man to achieve. It cannot be undertaken before the mind is
stabilized, the karmas deactivated and the emotions purified
through karma and Bhakti yoga. It is the nature of the mind to
remain active all the time, and this constitutes a very real danger
for the people of our time, because when we try to concentrate the
mind, we create a split. Therefore, most of us should only practice
concentration up to a certain point. Following the awakening
through Raja yoga, changes take place in the aspirant. One may
transcend hunger and all addictions or habits. The sensualities of
life are no longer appealing, hunger and urges diminish and
detachment develops spontaneously. Raja yoga brings about a slow
transformation of consciousness.

The sixth method of awakening Kundalini is through Pranayama.

When a sufficiently prepared aspirant practices intense Pranayama
in a calm, cool and quiet environment, preferably at a high altitude,
with a diet only sufficient to maintain life, the awakening of
Kundalini takes place. In fact, the awakening is so rapid that
Kundalini ascends to Sahasrara immediately. Pranayama is not
merely a breathing exercise or a means to increase prana in the
body. It is a powerful method of creating Yogic fire to heat the
Kundalini and awaken it. However, if practiced without sufficient
preparation, this will not occur because he generated heat will not
be directed in the proper centers. The proper sequences of Mudras
and Bandhas have to be practiced carefully to lock the prana in and
force it up the frontal brain. When Pranayama is practiced
correctly, the mind is automatically conquered. However, the
effects of intense Pranayama are not that easy to manage. It creates
extra heat in the body, awakens certain centers in the brain and it
can hinder the production of sperm and testosterone. Pranayama
may also lower the temperature of the inner body and even bring
down the rate of respiration and alter the brain waves. Unless you
have practiced the Shatkarmas first and purified the body to a
certain degree, when these changes take place, you may not be able
to handle them. There are two important methods of awakening
Kundalini – the direct and the indirect methods. Pranayama is the
direct method. The experiences it brings about are explosive and
results are attained very quickly. Expansion is rapid and the mind
attains quick metamorphosis. However, this form of Kundalini
awakening is always accompanied by certain experiences, and for
one who is not sufficiently prepared mentally, philosophically,
physically and emotionally, these experiences can be terrifying.
Therefore, although the path of pure Kundalini Pranayama is a jet
set method, it is drastic and is considered to be a very difficult one
that everyone cannot manage.

The Kaula Tantra path of awakening Kundalini is for the very few
qualified Sadhakas who have transcended passions, and who
understand the two principles of nature, Shiva and Shakti. It is
incorrect to start with Kaula Sadhana in the very beginning since
the tantras prescribe it for advanced Sadhakas who have
transcended lust. It is not meant for those who have urges lurking
within them or for those who crave for a physical contact. It is
foolish to assume oneself to be qualified for this path without
proper guidance from a Guru. In the present days, not many Gurus
are there who can guide their disciples efficiently in this path.

The guru performs the eighth method of awakening. It is called

Shaktipata. The awakening is instant, but it is only a glimpse, not
the full motion picture. However, the grace of Guru helps the
student to achieve success in the Sadhana very rapidly. When the
Guru creates this awakening during the Purnabhishikta state (being
a student of the school of Srividya, I tend to use words related to
Srividya frequently. Please forgive me!), when by imparting his
own energy and imparts the Mahavakya, you experience Samadhi.
You can practice all Asana, Mudras, and Bandhas without having
learnt them or practiced them. All mantras are revealed to you and
you know the scriptures from within. Changes take place in an
instant. The type of this initiation may vary. Shaktipata through
touch is considered to be the most inferior and is employed by the
Kaula schools only. The Samaya School uses Vak, Drig, Manasi,
Agochari and other subtle and esoteric forms of Diksha.

The final method is the royal path of Kriya yoga. Other than these
nine methods, there is a tenth way – don't aspire for awakening.
Let it happen if it happens. This is the path of self-surrender and in
this path, if you have a strong desire and belief that your Kundalini
will awaken to take you to Amba and Parameshwara, twenty
thousand years can pass in the twinkling of an eye and Kundalini
will awaken instantly. When the Kundalini awakens, scientific
observations have revealed different effects. Those who have
awakened Kundalini from birth do not register any emotional
changes. They are like blocks of wood. Those who have awakened
Kundalini through Pranayama have a great quantum of electrical
charges in the spinal column and throughout the body, and
momentarily they could manifest schizophrenically in an
individual. Karma and Bhakti Yogas are considered comparatively
safe and mild methods of awakening but the Tantric methods are
more scientific. Tantric methods, of which Kriya yoga is also a
type, are very rapid, systematic but if something goes wrong, it is
nerve shattering.

Without a guru, you can practice any from of yoga but not
Kundalini yoga. This is an extremely powerful system. Adequate
preparation is necessary to ensure that one has the strength to bear
the impact of full awakening of the mighty potential force within.
Most of us do not even have the control over our physical
manifestations and behaviors. When physical manifestations such
as sleep and pain are not under your control, what would happen if
other manifestations began to occur in your brain? You wouldn't
be able to control or bear them. Therefore, before trying to awaken
Kundalini with powerful techniques, it is important to be able to
manage the mind. If you can maintain a balanced mind in the face
of mental and emotional conflicts and you can endure anger,
worry, love and passion, disappointment, jealousy, hatred,
memories of the past, sufferings and sorrows, you are ready for the
awakening. If you still fell joy when things are totally going
against you, you are eligible to become an aspirant of Kundalini
yoga. Before you bring into use, a generator of five megawatts,
you must have a factory ready to utilize the energy constructively.
In the same way, before you awaken your Kundalini, you must be
able to merge yourself with the highest spirit and you must know
how to utilize the creative energy of Kundalini. So, if you want to
follow the path of Kundalini yoga, it is absolutely necessary to
have a Guru with whom you feel intimate. Many people say that
the Guru is within, but are they able to communicate, understand
and follow the intricate instructions? If so, it is possible to proceed
with this internal guidance, but few people have such a relationship
with the inner Guru or are able to communicate astrally. They will
first need an external Guru who will connect them to the internal
Guru.

Preparation for self-realization is not the job of one lifetime. Man

strives spiritually life after life. In fact, the human body is given to
you for this purpose only. For eating, sleeping and sexual
interaction, a human body is not necessary. This was as well
possible with the lower animal bodies, which formed the initial
stages of evolution. However, even with the human body, we still
have the animal in us, so these natural urges follow us. Let them,
but remember, this body is not for their fulfillment alone. The most
important point of this human body is that it houses the
consciousness. Man is aware of his awareness and he does not only
think, but he knows what he thinks. The evolution of this
awareness has been going on life after life. It is very important that
you awaken the Sushumna before the actual awakening. This has
not been detailed in the scriptures but has only been hinted at. If
Sushumna is not opened, the Shakti will overflow through Ida or
Pingala and severe complications may arise. One must also
undergo purification of the Tatvas and purification of the Chakras
and nadis. Otherwise, when Shakti awakens, there will be a traffic
jam. If experiences commence even before you properly prepared,
you should immediately start to prepare yourself. The first thing
you do is to switch to fasting or a light diet. You must guard your
body from any type of chemicals. If you minimize your
interactions with the external world, the experiences will gradually
subside and you may resume your normal life and seek a proper
Guru who can guide you further. If the awakening of Kundalini
takes place through birth, Pranayama, Tantra yoga or Shaktipata,
you don't have to do anything. In these situations, everything is
beyond your control. But when awakening takes place through the
other methods, there are certain steps to take. The sexual
obligations should be kept at bay; food should be minimum, light
and pure. Isolation from external world and observing silence is
also very helpful. Often when Kundalini awakens, the Sadhaka
develops some powers or Siddhis. Some aspirants can materialize
things, see clairvoyantly, hear clairaudiently or read the minds of
the others. It becomes a great temptation to exercise these powers.
This can be extremely dangerous.

When the awakening of Kundalini takes place, it is very important

to have a correct diet, as food influences the mind and your nature.
At the time of the awakening, certain physiological changes occur
in the body, particularly in the digestive system, and the digestive
process is frequently disturbed. Hunger may increase or vanish
completely. Scientific observations have shown that the awakening
of Kundalini is generally accompanied by a state of nervous
depression. The inner body temperature undergoes erratic changes
and drops so much that it becomes much lower than the outer body
temperature. Metabolism slows down and sometimes stops
completely. Rate of breathing falls drastically. Therefore, the diet
must be very light and easy to assimilate. The best diet for the
Sadhaka is boiled food. Crushed wheat, barley, lentils and dal are
excellent foods, particularly when they are in semi-liquid form.
Fats and greasy foods should be avoided and protein should be
kept at a minimum. This will take the strain off the liver because
during the awakening, the liver is generally overtaxed. It is good to
increase the carbohydrates in your diet like rice, wheat, barley, and
potato etc. because they help s to maintain the inner body
temperature and they do not require much heat to digest. The yogic
diet is macrobiotic; it is simple, plain and relatively bland. From
time to time, fruits and roots can also be taken, but they are not
really essential. A great misunderstanding has taken place in the
last twenty to thirty years that a yogi should take only milk, fruits
and raw vegetables. However this belief is totally erroneous. There
are certain foods, which are not meant for the human body at all. If
you analyze the digestive and salivary secretions and the durability
of the mucus membranes in the alimentary canal, you will find that
they are not really meant for digesting meat and uncooked foods.
Whereas carnivorous animals have short intestines so their food
can be expelled quickly, before fermentation takes place. We have
very long intestines, 36 feet in length, and our food should take 18
hours to pass through the body. Because well-cooked vegetarian
food is less likely to ferment, and we can keep it in our intestines
for a full 18 hours, it is the best for the human digestive tract. At
certain periods, we may not be able to digest raw foods and at
times, the body cannot even accept water. Therefore, during the
awakening of Kundalini, diet should be such as to get easily
assimilated and the bare minimum required for existence. Do not
live to eat, but eat to live.

The food we eat is not merely to satisfy our taste. Every food item
has an essence in it, and in yoga, we call this Satva. Satva means
the ultimate essence of food, and this should not be mistaken for
vitamins and minerals. Satva is the more subtle form of food.
When you eat for the sake of enjoyment or taste, instead of
attaining Satva, you get only the gross things. When we overeat,
we create a burden for the digestive system, and when the digestive
system is overburdened, we are unable to extract the Satva from
the food. Satva is a substance, which nourishes the thoughts and
nervous system. When the thoughts are fed with Satva, they are
more refined and pure, and one is able to live in higher
consciousness. Therefore, it is beneficial for a Sadhaka to fast from
time to time during Sadhana. In the diet for Kundalini yogis,
condiments have a very important role to play. Condiments such as
coriander, cumin, seeds, turmeric, aniseed, black pepper, green
pepper, cayenne, cloves, mustard seed, cardamom, cinnamon and
so on are also called digestives as they aid digestion. These spices
are not merely for adding taste; they are the condiments, which
have the same properties as the enzymes in the body, and by
helping to break down the food for digestion, they conserve vital
energy and help to maintain the body's internal temperature. It is
best to cook the food properly in the pan instead of cooking it in
the stomach. Although diet is an independent science, it is related
to every system of yoga. Of course, the ideal diet varies from yoga
to yoga. A Hatha yogi who has been doing Shankhaprakshalana
will not be able to eat lots of red peppers and black peppers or he'll
die. A Bhakti yogi can eat all types of sweets and confectionary;
consume milk, cheese, butter, milk etc because his metabolism is
very fast. Similar is the case with Karma yogi because he works
hard. But in Raja yoga or Kundalini yoga, the metabolism becomes
very slow and you have to be very careful about your diet and how
much you consume.

The awakening of Kundalini is a very important, pleasant and

historical experience in the life of man. If you can see and
experience something more than what you can generally see and
experience through your senses, you are indeed fortunate. Bu at the
same time, you may be startled, frightened and confused.
Therefore, before the actual awakening of Kundalini occurs, it is
better to experience some mild awakenings in the Chakras first.
There are so many whispers about the dangers of awakening
Kundalini and dark hints about people going crazy or developing
disturbing powers. But everything in life is risky and there are far
more dangers in ordinary life than you will encounter on the path
of Kundalini yoga. Awakening of Kundalini is the birth of Christ,
Krishna, Buddha, Babaji or Shankaracharya. It is the destiny of the
mankind. Without taking risk, nothing great in life can be
achieved. Every great scientist, yogi, explorer and adventurer has
faced risks and so ha invented, discovered or made progress.
People who are thinking and thinking about risks are cowards and
they should not even think of taking to Kundalini or Kriya yoga. It
is better they eat, drink, be merry and die unenlightened. Kundalini
yoga practices are certainly no more dangerous than many of the
activities people engage in for the sake of thrills, sport or altered
states of consciousness. The risks are not nearly as great as those
associated with LSD, hashish, marijuana, ganja or alcohol, which
are commonly used by many people in their everyday life. Those
who practice Kundalini yoga with total dedication are assured of
attaining states of expanded consciousness, which are safer,
smoother, more comprehensible and longer lasting than anything
that can be obtained through the use of the psychedelics. The
science of Kundalini yoga has its own inbuilt safety mechanisms.
If you perform Mudras or Kriyas incorrectly, nature will
immediately send a warning and compel you to stop practicing. In
the same way, when Kundalini awakens and you are not prepared
to face it, nature puts obstacles in your way. If you ever become
sacred and want to stop the process of Kundalini awakening, all
you have to do is to revert to a gross lifestyle. Just revise all your
passions, dreams and worldly ambitions and lo! You are back to
the unconscious. If you are hypersensitive, extremely introverted,
have difficulty communicating with others and live within a sort of
fantasy world, you may find Kundalini yoga dangerous and
upsetting. Such people should wait until they have developed the
ability to strike fearlessly and confidently through the outer world.
Some people worry about Kundalini ascending through wrong
nadis. This does not actually happen because if Kundalini enters
through any other nadi, the whole circuit will fuse. If Kundalini
has awakened but a Chakra is blocked, say Swadhishthana, then
the Kundalini will only roam about in the Muladhara and all the
instincts of that Chakra will develop. You will become a high-class
animal for some time and may develop some Siddhis. If Kundalini
enters Ida or Pingala, it could set the whole brain into turmoil.
However this generally doesn't happen. Nature intervenes, and
unless Sushumna is clear, the Chakra will not open and the energy
will not be able to move any further. If you take care of all the
requirements, then no illness will come to you. However, many
people are very hasty and impatient. When they want to make
money, they want to make it overnight, quickly, and the same
psychology is transferred into spiritual life: quick money and quick
realization. With this impatience, sometimes we will overstep the
necessary prerequisites. Some people develop weakness of the
lower limbs because they have not trained their body through
Hatha yoga. Some develop digestive disorders because they have
not understood the relationship between food and the temperature
or the body. Those who suffer do so not because of Kundalini
awakening but because they have not harmonized their system. In
the course of your practices there may be isolated awakenings in
Ajna Chakra, in which the awareness enters the realms of the
unconscious mind and you see figures, symbols and even monsters
or benevolent beings. You may hear or experience many
inexplicable things but they are all simply products of your own
unconscious mind and should be regarded as nothing more. With
the awakening of psychic consciousness, the symbols belonging to
your own personality come out. Although stress should be laid on
Chitta Suddhi, many people have an obsession with purity and
impurity. They keep thinking they are impure and therefore they
shouldn't awaken their Kundalini. But when the Sun rises, what
happens to the darkness? Purity and impurity are ethical and moral
concepts created by society and religion. Awakening of Kundalini
is the awakening of the great light within mankind. It rises like the
sun, and when I can be seen on the horizon, there will be no
darkness,no pain, suffering, disappointment or impurity.

When one has been practicing Kundalini yoga for a couple of years
and suddenly starts having beautiful experiences, he tends to think
of himself as superior to everybody else. To protect yourself from
this, you must place yourself in the caliber of disciple. Kundalini
yoga is the means for attaining supreme awareness and
enlightenment, but if you get lost in the beauty of Kundalini or her
Siddhis rather, you may not reach enlightenment. It is important to
remember what Saint Patanjali has said in the yoga sutras
regarding Siddhis: "All these psychic manifestations are obstacles
which block the free flow of consciousness towards Samadhi". In
the realms of higher consciousness, there are both divine and
demonical forces. Both these forces can be brought down to the
earth by the same techniques with slight modifications. Without
higher awareness, when the awakening of the charkas begins, the
knowledge and destructive energy of the atom bomb might be
unleashed rather than the wisdom and spiritual power of the Rishis.
When Kundalini awakens in a person with no dispassion and
discrimination, who does not seek liberation and does not know the
actual reality, the consequences can be disastrous. Ultimately the
person will destroy himself, and possibly many others in the
process.

When we talk about awakening, we should not confuse awakening

Kundalini with other forms of awakening. Awakening the Chakras
is completely different from awakening Kundalini. Awakening the
Sushumna is also quite a different event, and awakening
Muladhara is not awakening Kundalini. Even if all the charkas
from Muladhara to Ajna are awakened, it does not mean Kundalini
is wakened. In the systematic process of awakening Kundalini, the
first step is to purify Ida and Pingala nadis and create harmony in
their functioning. Next, all the Chakras have to be awakened. Then
Sushumna nadi is awakened and when there is a clear pathway for
its ascent, Kundalini can be awakened. If the first three steps have
been taken, awakening Kundalini will only have positive effects.
But if they have been neglected and Kundalini arises, there will
definitely be some negative effects. Supposing you have awakened
Kundalini before Sushumna awakening has taken place, then the
Shakti will not find a channel to Shiva. She will remain obstructed
in Muladhara Chakra and will create tremendous sexual and
neurotic problems. This is a negative result. If the Chakras are not
awakened before Kundalini, Shakti will get blocked in one of the
Chakras and remain stagnant, possibly for years. Some Siddhis
may appear and you may not be able to transcend all. Each form of
awakening ha sits own psychic potential. Every nerve fiber of your
body is psychic; it is capable of producing psychic manifestations.
Every cell in the body is an individual. You are the macrocosmic
body for that microcosmic individual.

Everybody talks about ascent of Kundalini, but few ever discuss

descent. That is because the secret of this Vijnana is known to a
chosen few. The science of ascent of Kundalini is Jnana whereas
that of the descent is Vijnana. When the descent of the Kundalini
occurs, it means the lower mental plane of the human being is no
longer influenced by the ordinary mind; the super mind takes over
instead. The highest form of consciousness rules the body, mind
and senses and directs your life, thoughts and emotions. Kundalini
is henceforth the ruler of your life. When Shiva and Shakti unite in
Sahasrara, one experiences Samadhi, total illumination occurs in
the brain and the silent areas are brought into rapid activity. Shiva
and Shakti remain merged together for some time, during which
there is total loss of consciousness pertaining to each other. At that
time, a bindu evolves. Bindu means a point, a drop and that bindu
is the substratum of the whole cosmos. Within that bindu is the
seat of human intelligence and the seat of the entire creation. The
yogi remains in this state of bliss and throws away his physical
body after 21 days. However, if there is some divine mission to be
accomplished by him, he shall be taught the highly secretive
science of Vijnana, so that the bindu splits into two and Shiva and
Shakti manifest again. Leading Kundalini back to Muladhara is not
really easy and possible by everyone.

The awakening of Kundalini is like a great explosion, which

transports a person into another plane of being. No matter what
spiritual path you follow, you must eventually reach this domain.
The preliminary awakening of Kundalini is followed by the
experience of light in the eyebrow center. After some time, the
appetite for food and sleep gradually decreases and the mind
becomes quieter. One should be conversant with Swara yoga, the
science of breath cycle, and keep a close watch over the breathing
process. The breathing pattern in the nostrils normally changes
every fourth day, according to the cycles of the moon, but when
both the nostrils have been functioning equally well for at least
fifteen days, that is an advance signal of an impending spiritual
breakthrough. When the actual awakening occurs, the most unique
and common experience is the release of energy like an electric
shock from the bottom of the spinal cord, as if it were connected to
an electrical power point. A burning sensation in the Muladhara
Chakra and energy passing up and down through Sushumna may
accompany this. Sometimes you hear drums, flutes, bells, birds,
celestial music etc. at times your body feels so light and you may
visualize your spinal cord as a fluorescent light. It is common to
feel illumination from within, as if hundreds of bright lights were
burning within your body. This is just one side of it. The other side
is that all anger, passions and suppressions come out. Sometimes
you are filled with fear that you can't sleep. These symptoms pass
within a few days or weeks. To share a personal experience, after
practicing an advanced Kriya for three months, I wasn't able to
sleep at all for about one and a half months. Some people obtain
psychic powers: clairvoyance, clairaudience, psycho telekinesis,
the ability to heal etc. some aspirants experience terrible headaches
when Kundalini is awakening, however, this does not mean that all
headaches are related to Kundalini awakening. And also not
everybody will have headaches during the awakening. They
generally occur because of the rapid activation of the dormant
areas of the brain, which were totally silent all this while. The yogi
seldom sleeps and feels happy without sleep. You must remember
that when you have certain visions and fantastic experiences, they
do not necessarily represent the awakening of Kundalini or even
Sushumna. They may be Chakra awakenings or they may just be
the expression of your archetypes or Samskaras. Proper
differentiation and discrimination is needed here.

Kriya yoga is the most powerful and suitable method for the
modern day man who is enmeshed in the world. For years,
knowledge of this secret system wasn't revealed to many. The
practices were mentioned in the Tantras like Rudrayamala,
Kularnava etc but weren't clearly defined. It is said to have been
initially passed on by Parameshwara to Parvati and then through a
lineage of Siddha gurus, it has reached a few fortunate souls on
this earth. There are seventy-two Kriyas of which only sixty-eight
or seventy were taught to the celestials. Shiva is the sole user of the
final Kriyas. Only forty Kriyas have been passed on to the current
times. It is said that great men like Babaji, Adi Shankara,
Telangana Swami and others had mastered all these forty Kriyas.
The lineage to which I belong teaches only thirty-three Kriyas, the
final one being the Samhara Kriya (which is placed as the twenty-
fifth, the highest kriya according to the siddha tradition of
kashmir), the Kriya of the great dissolution. We may look at the
words Kriya and Yoga from two viewpoints. First, Yoga achieved
by Kriya is Kriya Yoga. That means attaining Samadhi through
Kriya Yoga. Yoga means to join, to merge. But this is only a
verbal meaning and does not present the full meaning conveyed by
Lahiri Mahasaya. In the Gita it is stated, "Samatvam Yoga
Ucchayate"(Gita II-48) - Equilibrium is called Yoga. This points to
the focus of Kriya Yoga. This definition may be explained in
another way as well. Kriya is Yoga = Kriya Yoga. This definition
reveals a wider meaning of Kriya Yoga. Here Yoga means
Samadhi or to join or to merge. Kriya yoga has been traditionally
taught even as a part of Srividya. The knowledge of the body
Mudras is now lost to many. Only the knowledge of the finger
Mudras has remained in the Navavarana Krama.

A preamble to the foundation of Kriya Yoga is essential before

proceeding to understand its principles. The critical convictions are
automatically unveiled as soon a comprehension of the techniques
is gained. While it is important to know the configuration of Kriya
Yoga, it is also important to know that by placing a distinctive
identification in the respective practices, Kriya Yoga leads to an
impersonal goal. We can see by careful examination that these
various techniques of Kriya Yoga are ingenious in clarifying the
self-revealing nature of the Bhuma in the most beautiful, logical
and sequential way. It becomes essential to bring in an analysis of
Srishti Tatvas (the principles of creation) in this context. On
philosophical grounds, Jiva (a being), Jagat (the world), Ishwara
(the impersonal God) and Upãya (the solutions) - these are the four
strategic subjects. Kriya Yoga is counted as a solution. This is used
in all the three principles.

Thus, we shall first discuss the principle of the Jagat Tatvas - the
world. It is described in the Upanishads, "Soakãmayatah
Bahusyãma Prãjayeta" - The Atman desired to multiply. This
desire created a Spanda, a vibration, which ultimately lead to this
creation. Firstly, Akasha (Space) was created. But this could not
impede the vibrations of the Atman. Thus, from Akasha, Vayu
(Air) was created; similarly, Tejas (Fire) from Vayu; Jala (water)
from Tejas, and from Jala, Prithvi (the Earth) was created. Akasha
is the subtlest in the creation. Subsequently all are grosser to the
grossest. Like this, Pancha Tatvas (the five principles) were
created. The Chit-Swaroopa, conscious Atman extant in these five
principles supported by the `name' and the `form' starts
promulgating itself. At this moment, the Jiva attains consciousness
and enjoined with determination he becomes active. It is when he
knows himself as being one with the creation that he is in the state
of Bhuma. The philosophical intellectuals of India have used their
individual efforts in analyzing these principles logically and
critically. Most intellectuals confirm that these five principles
alone are the matter for discussion and study. There are two main
thoughts in this philosophical direction on the individual creative
construct of Bhuma - one is by Sankhya and the other by Vedanta.
Though they differ slightly in their approaches, the subject of
Pancha-Bhutas remains constant. Those who are involved in Yoga
follow the above Srishti Krama (the cycle of creation) and using
different methodical practices, achieve the Chit-Vastu (the
conscious principle) in the working of these Pancha-Bhutas. In the
end, they transcend the Pancha-Bhutas and attain the
undifferentiated state of Bhuma. It is here that their forte exists. In
the Tantra and Yoga Shastras, it is this Srishti Krama that has been
accredited. And the practitioners reckon with this close
relationship between the Srishti Krama and the spiritual attainment
in life.

In the general predilection, we observe that there are many who are
unable to perceive the subtle manifestations. When a practitioner
enters the spiritual domain, he encounters many subtle experiences
that he is unable to relate with immediately. He stabilizes with
perseverance. To classify such encounters, the study of Chakras is
rendered in the Tantra Shastras. According to the discipline of
Srishti Tatvas, each Tatva is based on a Guna. As the practitioner
progresses, his mind moves from the Prithvi Tatva, step by step,
and finally settles in the Akasha Tatva. After this, an encounter
with the Atman proscribed with Vasana takes place, which is
known as Ishvarãvasthã, the state of the Ishwara. Thereafter,
getting freed from this state, one gets immersed in the Nirvikãra
Ãnanda, the peaceful bliss of the formless. Keeping this in mind,
Yogis have to evaluate the configuration of the techniques.
Yogis understand by experiments that specific emotions emerge
out of the specific flow or movement of Pranas. Thus, by a proper
analysis, it is established that all kinds of emotions are due to three
reasons. In their parlance, they are – Ida, Pingala and Sushumna.
These have been termed as three nadis or the highways of the
subtle Prana-Shakti. Ida nadi is the base for Tamo Guna, Pingala
for Rajo Guna, and Sushumna is the base for Satva Guna. These
three Gunas together, and with the help of the Pancha-Bhutas
perform the respective tasks of Srishti (creation), Sthiti
(sustenance) and Pralaya (dissolution) within the Pancha Bhautika
Sharira (body created out of the Pancha-Bhutas). In the external
world, Jivas (individual living beings) are engrossed in the five
sensory objects of enjoyment. In the internal world also, Jivas are
amazed/ attracted enjoying the Prana-Shakti and the five objects
corresponding to the five Chakras. The Bhoga (enjoyment)
happens without the Atman, when the mind is dwelling externally.
When the Bhoga of the internal world occurs, then the Sadhaka
attempts Sadhana to move towards the Bhumãvasthã (Divine
Goal). During the Sadhana, the object group of these five Chakras
present themselves in front of the Sadhaka in attractive ways. If the
aim towards the Chaitanya is missing, then there is good chance of
digression as well. The internal group of objects of enjoyment does
some good to the Sadhakas though they are capable of causing him
to digress from the path. Our minds have an external orientation by
nature. This is natural. The mind that is attached to the external
objects could be brought back to the Atman only with the help of
the objects of enjoyment. In that state, if the mind is focused on the
objects specific to the Chakras, then the external orientation
depletes. It should be carefully understood that even these internal
objects have to be dropped and the mind has to be merged with the
Chit-Vastu, the conscious principle. This association with the Chit-
Vastu alone leads to the ultimate goal.

Now we have to see how the Pancha Vishayas are located in

Chakras and what is their relationship with the manifestation of the
qualities of this body. The Akasha element was the first created.
Shastras state that this is the origin of all Sounds. Thus this is
where all sounds and intonations are developed. This is located in
the throat region. Thereafter, in the heart there is the Anahata
Chakra, which is the base of the Vayu element. This gives rise to
the sense of touch. This touch is not similar to the external touch.
From the throat region, whatever sounds emanate, have their
manifestation in this place and this is why Sadhakas hear the subtle
Anahata sound in this region. "Touch" means merger with the
Anahata sound. Thereafter, there is Tejas element and its
characteristic is the Rupa, the form. During Sadhana, the Jyoti
emerges out of this place and enlightens all the forms. Thereafter,
Jala element is the basis of Rasa, the tastes. All experiences of
various Rasa occur from this place. Thereafter, the Prithvi element
is the basis of the Gandha, smell. Like this, these are considered
the five subtle centers in the body. These subtle centers perform
the various functions in the body aided by the Ida, Pingala and
their innumerable subsidiaries. By a proper understanding of the
Kriyas, and following the instructions of the Guru, if the subtle
Pranas are taken to the Sushumna methodically, then there is no
doubt that the goal will be achieved. It is also essential to
understand, that whatever may be the method of Yoga, the stability
of the Pranas is a must for the Sadhaka. To obtain this they may
use indirect methods. A Kriya Yogi does it with direct methods,
working directly with the Prana. In all methods of Yoga, the
stability of the Sushumna is generally prescribed. Differences exist
only in naming it, and in obtaining it. Performing Kriya Yoga in a
diligent manner leads to a state of Nishkriya. In the Vedanta
Shastra this is the state of Nishkarma.

It is stated in the Upanishads that consciousness in the form of

Bhuma, following the trio-characterized Nature, firstly creates the
five great principles, the Pancha-Maha Bhutas. These are all
unalloyed subtle elements. Satva, Raja, and Tamas are three
characteristics of Nature. Subsequently, the mutual merger of all
the five elements creates compound elements. The ones that follow
the Satva portion of the Nature are of the enlightened nature. What
is created out of Tamas characteristics gives rise to ignorant nature.
Similarly the ones created by the Rajas characteristics gives rise to
action and movement in nature. Wherever there is any activity,
Pranas exist. Rajo Guna creates Prana. The Maha prana situated in
the Ishwara alone is present in the form of Khanda Pranas in all
beings. This Khanda Prana Shakti divides itself into five parts and
organizes the five activities within the body. Thus, even though the
Prana Shakti is one, it has different names by its placement in the
five different locations of the body. Of these five types of Pranas,
only three are the critical ones. Prana, Apana, and Samana – these
three Pranas help a Sadhaka immensely in his Sadhana. The one,
which has an upward thrust is called the Prana Vayu (the Prana
air). The one with the downward movement is called the Apana
Vayu. And when the two movements achieve stability, it is called
Samana Vayu. When the activity of the Prana Vayu and the Apana
Vayu is present as an external manifestation, inhalation and
exhalation continues.

During this activity, the mind is mixed with the traverse of the
Pranas and thus attains its dynamic turbulent form. Though the
mind and Prana are emerged out of the one Maha prana, because of
the distinctive Nature, they have different functions. By Nature, the
mind gives rise to determination and options. When an object is
presented in front of it, it has the capability to fetch both its
positive and negative qualities. When this differentiation is
supported by the specific elements, it is called Buddhi, the
intellect. Like this, we merge our consciousness with the nature
driven mind and the intellect. This union stirs the Pranas, and with
it the mind is also stirred. In the turbulence of the mind lies the
turbulence of Atman. If there were no knowledge of this union of
Prana and the mind, then our consciousness itself would not be
considered turbulent. Because the opposite is true, the unification
of the Prana and the mind has to be removed. This is only possible
through Pranayama. Thus by removing the insignificant existence
of the mind, the Pranas merge with the Maha prana. This is the
natural origin of Pranayama. To stop Pranas by force is not
prescribed by Kriya yoga.

Prãna controls the breath with the upward movement; the

downward by Apana; and the stable breath is called Samana. The
basic purpose of Pranayama is to stay in the Samana breath. The
traversing movement gives rise to our activity of inhalation and
exhalation of breathe. Thus, these movements are termed as the
external reflection of the activities of Prana and Apana. To
understand the very subtle movements of Prana and Apana, it is
appropriate to follow the external manifestation in the form of
inhalation and exhalation. To use the gross movements in order to
reach the subtle movements is the rule of a practice. In Sadhana,
the movements of Apana and Prana should be considered the
activity of inhalation-exhalation. When we take the help of
inhalation-exhalation while performing Pranayama, there are three
things that come to the fore – Puraka, Kumbhaka, and Rechaka.
The breath received is called Puraka. The one expelled is called
Rechaka and the middle of Puraka-Rechaka is Kumbhaka. In order
to understand Pranayama, we must discuss Puraka, Rechaka, and
Kumbhaka. The yoga scriptures have detailed descriptions on this.
In the scriptures, the Ida nadi is called the Chandra nadi or the
Soma nadi; Pingala is called Surya nadi, and Sushumna is called
Agni nadi. When breath flows through Chandra nadi, a cool feeling
is perceived, because the nature of the moon is coolness.

At this juncture, we must remember one principle that whatever

words are used in the scriptures of the society of Yogis, they are
experiential and they all expect an experience. The words that are
used to show the external meanings of the inner perceptions of e
Sadhana are capable of expressing the experience in some way. Ida
means Chandra or Soma. All Sadhakas of Pranayama can support
the experience of coolness that occurs when the breath is received.
Thus, with this feeling of coolness, it is expressed that the moon is
flowing through it. This is also the secret of Puraka. When this
inhaled air is expelled with mental involvement, it feels warm.
This experience allows Pingala to be called Surya nadi. In the
external world as the sun is warm and the moon is cool, it is said
that during Puraka, Soma is inhaled and it rejuvenates the whole
body. While in Rechaka, the Surya is expelled and with it, all
toxins in the body are also expelled. This is the secret of Rechaka.
In the scriptures it is mentioned that in the middle of the Rechaka
and Puraka, in the relative proportion, obtaining the breath, one
should be fulfilled like a Kumbhaka (a spherical vessel made up of
mud to store water). In the state of Kumbhaka, the stability of
breath is assigned to Samana air. This stability is present in the
Sushumna nadi. At the time of Puraka, the cold air is received and
the warm air is expelled in Rechaka. The state in between when
Rechaka and Puraka are stopped is Kumbhaka. This is explained in
the scriptures as: "Apãne Juhayati Prãnam". This stanza in the Gita
has deep meanings contained in it. When Sadhakas enter the
Sadhana path by doing Kriya of the Pranas, the Prana Shakti is
taken up in the spinal column. When the cold air enters the body,
at that point of time, the mind that has been moving into the lowest
realms should be carefully put into action. This is to take the mind
to the domain of consciousness with the ascending movement of
the Prana Shakti. When the mind and Prana touch the twin-petals
lotus and the cold air fills up the space completely, then by nature,
the cold air tries to go out. This time, the mind plus Prana should
be let flown into the outgoing stream of air. This release of the
upwards moving Prana into the downward going Apana is called
the sacrifice of the Prana Vayu into the Apana Vayu.

When the downward moving air reaches the terminal point at

Muladhara, then by nature, the air tends to flow in. at this point of
time, with the entry of air, the mind has to be released from the
downward movement and put into an ascending movement. This is
called the sacrifice of the Apana Vayu into the Prana Vayu. If
Sadhakas consider this with insight, they will realize that streaming
of the subtle higher energies merged with the lower energies along
with the mind is the fundamental secret of Pranayama. This is also
the secret of Puraka and Rechaka. But this is not all. After this
effort, the state of Kumbhaka has to be achieved. In many
scriptures the meaning of Kumbhaka has been explained as the
stoppage of Vayu, but that is also only from an external view. This
is not the natural secret of Kumbhaka as given in the Gita.

When Kevala Kumbhaka takes place, the three nadis merge and
become one. In this manner, the confluence of the three rivers –
Ganges, Yamuna, and Saraswati – is converted into a Maha Tirtha
(the great place of pilgrimage) called Prayaga. When Apana arrives
and moves in about 10-12 fingers width space and Prana exits and
travels 10-12 units in the outer space, then the Apana Vayu, having
been attracted by the Prana Vayu, enters the inner space and eats
away the Pranas Vayu – when this equation is stabilized and
Kumbhaka is attained, this is called a Solar Eclipse. Similarly,
when the Prana Vayu, having been attracted by the inner space,
eats away the Apana Vayu in the outer space, the Kumbhaka that is
attained is called a Lunar Eclipse. When Ida meets Pingala and
when Pingala meets Ida – the specific dominance leads to a
specific type of eclipse. When we watch an eclipse in the external
world, the light is obstructed and that leads to darkness. When this
eclipse occurs in the inner world, the very existence of any
material world is eclipsed – this state alone is called Samadhi or
the Paravastha of the Kriya. The practitioner having attained this
state, achieves the Kaivalya.

When Sadhakas perform 12x 12 = 144 Kriyas, then the state of

Dhyana is attained. In this state, the mind can stay concentrated on
a Chakra or Jyoti. This is also self-revealing after the internal
system is cleansed by the regular practice of Kriya. After Sadhakas
perform 144 x 12 = 1,728 Kriyas, the state of Dharana emerges
forth. In practicing 1,728 x 12 = 20,736 Kriyas, the conscious is
lightened up and in that consciousness the Sadhaka is established.
`I am this awareness' - this knowledge is fully established and this
is the state of Samadhi. In this state there is an unending Ananda,
bliss. If any Sadhaka is able to perform 20,736 Kriyas, it will lead
to natural Samadhi.

Kriya yogi traverses his Prana energy in the spine between the six
centers (Muladhara, Swadhishthana, Manipooraka, Anahata,
Visuddhi, and Ajna), which represent the twelve stellar
constellations. The subtle flow of this energy in the sensitive
pathway of the spine leads to a tremendous evolution and usually
the evolution so attained in half a minute's practice of Kriya equals
the progress achieved in about one year of normal spiritual
following. The Sun, with an Omniscient Spiritual Eye, when
orbited by the six centers (twelve when computed from the view-
point stellar centers) within this body, relate to the twelve zodiacs
in the solar system. This is how all human beings are internally
related to the external cosmic system. The ancient saints and sages
have researched that it takes normally a period of twelve years to
evolve in the material and spiritual world by a natural flow of life.
It is clearly mentioned in the scriptures that it might take about 1
Million years of natural evolution to attain the subtlety required to
be able to tune with the cosmic consciousness and this requires so
many lives without a disease or any imperfection. When Kriya is
performed for eight and a half hours for one thousand times in a
day, it is equivalent to the evolution of the human system by one
thousand times the natural evolution attained in one year, i.e. one
may attain an evolution equivalent to 365,000 natural years in just
this short duration. That is how a Kriya Yogi may attain the same
result with full consciousness in a period of merely three years,
which takes 1 Million years in a natural way. Obviously, the very
advanced Yogis may only follow this route to rapid evolution.
These Yogis, under the guidance of their Gurus, should have
prepared their body systems to receive and perceive the extremely
intense energies generated out of the practice.
Though there are thirty-three Kriyas, even the very first and basic
Kriya is totally sufficient to grant complete liberation faster than
any other yogic technique. It is not really prescribed for beginners
or less advanced yogis. The higher Kriyas are unimaginably
powerful and their discussion is useless in this context since their
effect and use are beyond the reach of words and thoughts. It is
said that in a solar year, inner elements of the body such as flesh
and blood get replenished. A solar year is equivalent to a little
more than twelve lunar months. Hence a Kriya initiate has to
perform at least thirteen Kriyas (whenever I use the word Kriya, I
refer to the first and the basic Kriya) in one sitting to start with, to
ensure that the equivalent of a solar year has been accomplished. In
fact, fourteen Kriyas are advocated, lest the first Kriya may be
incorrectly done; such a course is called a Jada Shuddhi or
cleansing of the physical dross. The number of Kriyas done in a
sitting has to be gradually increased to achieve other finer
Shuddhis, and to decide this, Guru is the only right person. Three
solar years are said to constitute a part or a Khanda Yuga. Three
solar years are equivalent to thirty-seven lunar months; and
performance of thirty-seven Kriyas in a sitting is taken as
equivalent to thirty-seven revolutions of the moon round the earth,
during which period "cleansing" of Nadis, finer attributes of the
human body, are said to be achieved. Such an accomplishment is
called a "Nadi Shuddhi". A period of twelve solar years is taken as
a Yuga which is four times a Khanda Yuga and hence equivalent to
(4x37) one hundred and forty eight lunar months. During this
period the entire body apparatus gets recharged and refreshed.
Performance of one hundred forty eight Kriyas in one sitting is
taken as enactment of this Yuga process, thereby achieving the
"cleansing" of the entire set of physical attributes of the being. This
is called "Bhuta Shuddhi". A determined Kriya Yogi is advised to
complete at least three Bhuta Shuddhis each day. Some assiduous
Kriya Yogis accomplish even four Bhuta Shuddhis a day. The
most propitious hours are the dawn, the midday, the dusk and the
midnight. These are termed critical hours in the day when the earth
enters new phases after completing a quarter of it's twenty four
hour journey round it's axis. Performing Kriya at such a juncture is
considered extremely beneficial. It had been strongly advocated
that at least three Bhuta Shuddhis should be completed each day –
at dawn, midday and dusk---if midnight was considered
inconvenient. By doing so, one accomplishes three Bhuta Shuddhis
a day, the equivalent of "cleanliness" or unfoldment achievable in
thirty-six solar years in the normal way. Even allowing for lapse of
a day or two due to physical handicap or domestic callings, a
Kriyavan can accomplish the equivalent of a Kali Yuga of twelve
hundred years in the course of a little more than a month.
Persevering in this way, it is within the competence of the Kriya
Yogi to complete the equivalent of a Daiva Yuga in about a year's
time. Accomplishing the equivalent of a Kalpa of one hundred
Daiva Yugas (which is the aim and target of a Kriya Yogi within
the span of one's lifetime) is made faster by higher techniques of
Kriya.

[Compiled from various sources of reference and the teachings of

Sadguru]