Slowly start unfolding the spiritual self

he beginning of a new year brings new resolutions, a desire to give direction and control to life.

So, it was that the family sat huddled, reviewing the year gone by, discussing resolutions, setting goals and methodology to achieve them. Looking back, year after year, we had fixed physical, professional, financial, social, family and intellectual goals. Many were achieved, some goals became meaningless and new ones emerged.

It becomes apparent that a major portion of time was spent on fulfilling responsibilities and equipping ourselves to live more comfortably and peacefully. 'Intellectual goals' were the ones which stood out: reading, reflection and analysis were in the realm of challenging the mind and understanding life.

The most interesting aspect of looking back is that 'yoga' gently entered life under the head 'physical goals' and slowly made way to 'intellectual goals' in terms of understanding life and self. And, finally, yoga emerged as a means of 'spiritual goal', adding a new dimension to our lives. In some ways, intellectual and spiritual goals merged.

Over the years, this 'nectarine' aspect of life, though always present and experienced in parts, was not fully tapped. Yoga brings with it a lifestyle based in the 'spirit of the self' which pervades all other aspects of life.

Yoga teaches us that this body is essentially an instrument for realising the ` Param Atman' . Besides the physical body, there is an immensely powerful yet soft and gentle `spiritual body'. To build a spiritual body is a goal. The question is how to put this concept in 'actionable'? Here is where yoga as a discipline and as a 'body of knowledge' comes to our help.

Though conceptually, the spiritual body would be one 'established in its pure pristine self' we can take its outward manifestation and try to achieve them. Thus, a well-developed spiritual body would manifest in this world with the following attributes: i) Calm, ii) Serene, iii) Magnetic, iv) Efficient, v) Dynamic, vi) Tranquil, vii) Joyous, viii) Pure, ix) Disciplined, x) Graceful, xi) Physically fit, xii) Focused, xiii) Constantly learning and improving.

This list is not exhaustive. It is just a means to understand that deep within when the spiritual body will evolve what would be its manifestation in outer physical world. So, the output would be the list stated above. What would be the inputs to nourish the spirit so that the spiritual body develops? Yoga and 'yogic living' give us 'tools' to nourish our spiritual self. The list here is: i ) Mantra, ii) Jap, iii) Asana, iv) Pranayama, v) Pratyahara, and vi) Dharana .

Also develop i) Vivek or discrimination, ii) Vairagya or non-attachment, iii) Always make a conscious 'sattvic' choice, iv) Complete listening, and v) Considered speech. The above inputs and assiduous development of vivek, vairagya , always making conscious sattvic choice and considered speech would lead to an output of a calm, serene, emotionally stable, physically fit and a magnetic personality which is constantly learning and improving itself.

The 'mantra' breaks the emotional, mental and physical knots or barriers within. The vibrational powers of mantra make the spirit free-flowing. The 'jap' of 'guru mantra' pervades the spiritual self and connects the spirit of self to a very powerful source of energy and intelligence. The 'asanas' done with awareness make the body a more efficient machine. The 'pratyahara' leads to the journey within and 'dharana' leads to a focused efficient mind.

In the physical world, a person who is established in 'vivek' and 'vairagya' is like a magnet to others. The self comes nearer to its internal self, our spiritual body. The journey begins from the physical to internal with changed understanding of life. The new unfolding is that of the 'spiritual self'.

brahma sutra

Brahmavidya is a Method
Eligibility, Course Content, Duration & Fees
Breath & Thought – Foundation of Life
Time Required For Practice
Observed Benefits
Beyond Basic Course




Brahmavidya is a Method

Most religions teach that there is a spark of the Divine in every human being. Brahmavidya merely helps you to realize this more clearly and to use the Supreme Intelligence within, in a very practical way. Being potentially divine, man has within him all the power required to overcome his difficulties and problems. Brahmavidya teaches definite methods by which a person can overcome all of his physical and mental problems and lead a better, happier life.

We hope that this introduction to Brahmavidya would inspire you to remove by the root all that appears to be evil in your life and replace it with real happiness, comfort and success. This can happen here and now, in the year in which we are living if you give yourself an opportunity to learn and practise these rare methods.

YOU can use these methods for mastering your personal problems, for building the superior mind and ability and power necessary to carry out your ambitions, to fulfil your desires, and to give you greater strength to fight off sickness and old age. No matter what your talents, no matter what your ambitions, you should learn the way to call upon the SOURCE OF ALL INSPIRATION within you. What have you done to get in touch with the Source of all inspiration - the Divine Power within you? The supreme purpose of Brahmavidya is to do this for you.



Eligibility, Course Content, Duration & Fees

• Any person above 18 years in age can join this course.
• The Basic Course comprises of THREE parts:

Pranayam and 8 Spiritual Breathing Exercises which are to be practised daily in the morning.

Simple methods of Meditation which are to be practised during night or early morning as may be found convenient.

Related philosophical topics explaining the fundamental principles of LIFE.


• Written lessons are given every week so that one can study these subjects at home.

• The duration of the course is 22 sessions of 1 ½ hours conducted once a week or 5 days Residential Workshop.

• Donation for the course by 22 weekly sessions is Rs. 750/- and for the residential workshop it Rs. 3500/- inclusive of lodging and boarding.

• It also can be done through Postal Course.



Breath & Thought – Foundation of Life

The purpose of this course of Brahmavidya is to show you the correct way to use these two important aspects of our life - BREATH & THOUGHT.

Our BREATH is OUR LIFE. Life continues only till breathing continues. Thus our life is totally dependant on our breathing. Through our breath we receive Oxygen and Prana energy (Life Force). Oxygen helps in purification of blood whereas the Prana energy is used by the nervous system. Most diseases and illnesses are caused due to insufficient supply of Oxygen and Prana energy.

Though we are breathing right since our birth, it does not ensure that our breathing is correct. Moreover, as we do not pay for the air that we breathe or make any conscious effort to breathe, we do not give importance to our breathing. We can breathe correctly only by learning it.

By practising the Spiritual Breathing Exercises taught in this course we learn correct breathing. Through regular practice the capacity of the lungs increases, the body learns and forms a habit of right breathing, bringing in more Oxygen and Prana energy. This makes the body healthy and efficient. Breath (Prana) brings Health in our body, Joy in our mind and Peace in our spirit. Our two nostrils are truly the gateway to Heaven.

As Right Breathing purifies our body, Right Meditation cleans our mind. Regular practice of meditation improves mental outlook of the person and makes him more positive, cheerful, optimistic and confident. Due to better physical and mental health a person can do his daily work more efficiently. This can make him more successful at his job, his business or his profession.

Breath and Thought are the two basic elements on which our life is completely dependent. We cannot think of life without Breath or Thought. We have been using these two elements right since our birth, yet no one has ever taught us how to use these fundamental forces of our life.



Time Required For Practice

It takes about 60 minutes to practice all the Eight Spiritual Breathing Exercises taught in the Basic Course. Of course, we do not have to devote 60 minutes from the first day and capacity of the body to take such exercise has to be gradually increased over a period of time.

Practice of various Meditation techniques taught in the Basic Course requires about 60 minutes.

Depending upon the level of interest and availability of time one can devote more time, but minimum requirement is 20 minutes for Breathing Exercises in the morning and 20 minutes for Meditation at Night.

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Observed Benefits

Brahmavidya is not like a medicine, which is meant for a particular ailment. It is a system, which helps to remove root cause of illness and promote health. Hence in principle it is useful for any disorder of body and mind.

Breathing exercises and Meditation have been found useful to get rid of Asthma and other breathing troubles such as chronic cold & cough, high blood pressure, Spondilitis, backache, heart trouble, joint pain and many other ailments.

On the mental level benefits such as reduction in the restlessness, fear & tension, better concentration, self-confidence, more calm & composed nature have been observed.


Beyond Basic Course

Further teaching in Brahmavidya is available in following two courses of ascending level.

• Advance Course: This course is of 104 weeks. One can join this Course only after successful completion of the Basic Course.

• Teachers' Training Course: This course is of 96 weeks. This Course is only by selection. After completion of Advance Course if the student is found suitable then he is given admission for this course.

Brahmavidya

Health and Success! What more a person can ask in life? Brahmavidya Seems to be a formula for complete life!
But, Health and Success are so different from one another! Health is of the Body, whereas Success is related to so many different things. How can Brahmavidya help to achieve both?
How is it useful to a common man in his daily life?
Can we say Brahmavidya is a science of happy life? What methods are taught in Brahmavidya?
Which ailments are cured with Brahmavidya?
How much time one has to devote for these Breathing Exercises and Meditation?
What is the Origin of this teaching?




Health and Success! What more a person can ask in life? Brahmavidya Seems to be a formula for complete life!

Yes, that sounds fantastic; isn't it? Here I will briefly explain the principles of Brahmavidya. I do hope that it will inspire you to join the Brahmavidya class and verify the efficacy of these methods by your own personal experience.
But, Health and Success are so different from one another! Health is of the Body, whereas Success is related to so many different things. How can Brahmavidya help to achieve bother?

It is quite true that Health and Success appear to be very different from each other. Yet both these are dependent upon following the Order of Life.

All truth is hidden and if we limit our observation only to the appearance we can never comprehend the truth. One may say that every scientific discovery is a proof of this. 'Appearances are deceptive'. For example, the earth looks quite flat, but actually it is round; it appears that the sun rises every morning in the east, but actually there is no sunrise.

As the modern science tells us about the laws of the material universe, Brahmavidya tells us about deeper truths about your life, my life - human life! When we follow these laws in our life, it makes our life orderly. And what we call as Health or Success is nothing but ORDER.



How is it useful to a common man in his daily life?

Brahmavidya teaches that every human being is potentially divine. Hence he has within him all the power required to overcome his difficulties and problems. Brahmavidya gives definite methods by which a person can overcome all of his physical and mental problems and lead a healthier, more successful and happier life.



Can we say Brahmavidya is a science of happy life? What methods are taught in Brahmavidya?

Yes, Brahmavidya is a Science of Life teaching human beings the spiritual laws of life. These Spiritual laws operate in human life through Breath and Thought. We cannot think of life without Breath or Thought. Hence Brahmavidya teachings emphasize on Breath and Thought, which are the basic elements of life.

Though we are using Breath and Thought right from our birth no one has ever taught us correct way of Breathing or thinking. You will be surprised to know that average person uses only 10% of his lung capacity. Brahmavidya teaches a) Spiritual Breathing Exercises, which improve breathing and b) Meditation techniques, which improve thinking. The Breathing Exercises purify the body and Meditation purifies the mind.



Which ailments are cured with Brahmavidya?

Brahmavidya is not like a medicine, which is meant for a particular ailment. It is a system, which helps to remove root cause of illness and promote health. Breathing exercises and Meditation have been found useful to get rid of asthma and other breathing troubles, high blood pressure, spondilitis, backache, heart trouble, chronic cold and cough and many other ailments.

The practice also improves mental outlook of the person and makes him more positive, cheerful, optimistic and confident. Due to better physical and mental health a person can do his daily work more efficiently. This can make him more successful at his job, his business or his profession.



How much time one has to devote for these Breathing Exercises and Meditation?

Depending upon the level of interest and availability of time one can devote more time, but minimum requirement is 20 minutes for breathing exercises in the morning and 20 minutes for meditation at night. The methods are simple yet very effective. Any person above the age of 18 years can learn and practice without any difficulty.



What is the Origin of this teaching?

This is a very ancient system of Spiritual Practice or Sadhana. The System of Practice originated in India, then migrated to Tibet and has now come back to us from Tibet.

Realisation

REALISATION

This is to be realised. The Buddha said emphatically: ‘This is a Truth to be realised here and now.’ We do not have to wait until we die to find out if it’s all true - this teaching is for living human beings like ourselves. Each one of us has to realise it. I may tell you about it and encourage you to do it but I can’t make you realise it!

Don’t think of it as something remote or beyond your ability. When we talk about Dhamma or Truth, we say that is here and now, and something we can see for ourselves. We can turn to it; we can incline towards the Truth. We can pay attention to the way it is, here and now, at this time and this place. That’s mindfulness - being alert and bringing attention to the way it is. Through mindfulness, we investigate the sense of self, this sense of me and mine: my body, my feelings, my memories, my thoughts, my views, my opinions, my house, my car and so on.

My tendency was self-disparagement so, for example, with the thought: ‘I am Sumedho,’ I’d think of myself in negative terms: ‘I’m no good.’ But listen, from where does that arise and where does it cease?...or, ‘I’m really better than you, I’m more highly attained. I’ve been living the Holy Life for a long time so I must be better than any of you!’ Where does THAT arise and cease?

When there is arrogance, conceit or self-disparagement - whatever it is - examine it; listen inwardly; ‘I am....’ Be aware and attentive to the space before you think it; then think it and notice the space that follows. Sustain your attention on that emptiness at the end and see how long you can hold your attention on it. See if you can hear a kind of ringing sound in the mind, the sound of silence, the primordial sound. When you concentrate your attention on that, you can reflect: ‘Is there any sense of self?’ You see that when you’re really empty - when there’s just clarity, alertness and attention - there’s no self. There’s no sense of me and mine. So, I go to that empty state and I contemplate Dhamma: I think, ‘This is just as it is. This body here is just this way.’ I can give it a name or not but right now, it’s just this way. It’s not Sumedho!

There’s no Buddhist monk in the emptiness. ‘Buddhist monk’ is merely a convention, appropriate to time and place. When people praise you and say, ‘How wonderful’, you can know it as someone giving praise without taking it personally. You know there’s no Buddhist monk there; it’s just Suchness. It’s just this way. If I want Amaravati to be a successful place and it is a great success, I’m happy. But if it all fails, if no one is interested, we can’t pay the electricity bill and everything falls apart - failure! But really, there’s no Amaravati. The idea of a person who is a Buddhist monk or a place called Amaravati - these are only conventions, not ultimate realities. Right now it’s just this way, just the way it’s supposed to be. One doesn’t carry the burden of such a place on one’s shoulders because one sees it as it really is and there’s no person to be involved in it. Whether it succeeds or fails is no longer important in the same way.

In emptiness, things are just what they are. When we are aware in this way, it doesn’t mean that we are indifferent to success or failure and that we don’t bother to do anything. We can apply ourselves. We know what we can do; we know what has to be done and we can do it in the right way. Then everything becomes Dhamma, the way it is. We do things because that is the right thing to be doing at this time and in this place rather than out of a sense of personal ambition or fear of failure.

The path to the cessation of suffering is the path of perfection. Perfection can be a rather daunting word because we feel very imperfect. As personalities, we wonder how we can dare to even entertain the possibility of being perfect. Human perfection is something no one ever talks about; it doesn’t seem at all possible to think of perfection in regard to being human. But an arahant is simply a human being who has perfected life, someone who has learned everything there is to learn through the basic law: ‘All that is subject to arising is subject to ceasing.’ An arahant does not need to know everything about everything; it is only necessary to know and fully understand this law.

We use Buddha wisdom to contemplate Dhamma, the way things are. We take Refuge in Sangha, in that which is doing good and refraining from doing evil. Sangha is one thing, a community. It’s not a group of individual personalities or different characters. The sense of being an individual person or a man or a woman is no longer important to us. This sense of Sangha is realised as a Refuge. There is that unity so that even though the manifestations are all individual, our realisation is the same. Through being awake, alert and no longer attached, we realise cessation and we abide in emptiness where we all merge. There’s no person there. People may arise and cease in the emptiness, but there’s no person. There’s just clarity, awareness, peacefulness and purity.

Realisation

Yoga for CM

Yoga is the union of the individual soul with the Infinite Consciousness or Paramatman. The goal of all spiritual practices is the attainment of the same Infinite or Super Consciousness, by whichever name one may describe it. In this wider sense all spiritual masters are Yogis. There is, however, a particular variety of spiritual practices (Sadhana) which are called Yoga in a narrower sense, and it is usually in this sense that the word Yoga is used. This Sadhana consists mainly in controlling the Prana-vitalizing breath with Pranayama and other processes. The Yogi starts with the postulate that the microcosm contains everything that is in the macrocosm.

There is a Bengali proverb which states that what is absent in our body is also non-existent in the universe. The Yogi therefore considers his own body as the temple for worshipping the Supreme Self (Paramatma).

Kriya Yoga Simplified for the Common Man

simplified the infinite multiplicity of the processes of Raja yoga into a few stages and made it available to the common man, especially the householder who is simply lost in the wilderness of worldly duties. It is next to impossible for a householder to follow the strict principles of restraint enunciated in the ‘Ashtanga (eight step) Yoga’ of Patanjali. The processes in the Kriya yoga make us gradually fit to unfold the Divine within ourselves, with much less effort than is usually necessary. Individual Yogis have always been there in India, but due to a great general deterioration in the mass consciousness characteristic of the current world cycle of Kali Yuga, Yogic processes remained circumscribed in the hands of Yogis alone. It was much too difficult for the common man to follow. Only those who would be ready to dedicate their lives to the cause of the Divine, would be initiated into the teachings. Naturally, their number was very small. The majority of the people had no opportunity to follow the principles of Yoga even if they might have eagerness for these.

Kriya yoga teaches man that God is to be discovered in his own body first, concentrating his gaze on the point between his eye-brows. Once man realizes God within his own body, he automatically realizes Him in others too. His body is the temple where he starts worshipping the Prana which controls the entire physical machinery. Each and everybody has this Prana-vitalizing force in common and by realizing its mystery through Pranayama, etc., man realizes the Supreme Consciousness that controls the universe, for it is the same force that impels the individual and the universe. Thus, Kriya yoga will go a great way in bringing about a sense of unity amongst all men and women, and ultimately in bringing about world peace. We are on the threshold of a new era. Preparations have been going on, and we are surely ahead of a great spiritual resurgence of India and the world.

Kriya Yoga and Mantra Yoga Work Well Together

Mantra yoga can certainly lead man to success, because through a constant chanting of the Mantras the Sushumna is gradually opened up. But the opening of the Sushumna through chanting of the Mantras is an indirect process, although it is easier for the common man. The Kriya Yogi makes the Sushumna his starting point by taking recourse to different processes of controlling and channeling the Prana-lifeforce through the right path. The combination of both practices can only accelerate ones progress.

When one is not doing Kriya proper, one can keep his attention focused at the point between the eyebrows and meditate on one's mantra, practice remembrance of God's name, or attunement to Ishvara, the Soul within (editor).

Since Kriya Yoga is a series of techniques and not a Religion, Kriya Yogi's can be of Any Religion

The liberality, inherent in the Kriya yoga .As to places it on a universal footing. A man practicing the teachings of any religion may be initiated into Kriya yoga without the necessity of leaving his own religious faith. Besides, Kriyayoga may be given to any one having eagerness for Self-Realization, to whichever caste, creed or country he may belong. The Kriyayoga propounded. and the Yogasutra of the great sage Patanjali. It is a compendium of all kinds of spiritual training. But, after all, Shastras are the records of spiritual researches conducted by Great Saints. Unless one follows the teachings of the Shastras in practice, one cannot have the experience of the Divine Bliss. That is why the mystery of Dharma described in the Gita has to be realized only by direct experience. Shri Shri Lahiri Mahashaya’s Kriya yoga leads the Sadhaka to the final goal, each stage unfolding its peculiar effect and thus encouraging the seeker. As the difficult processes of Raja yoga have been much simplified , the Kriya yoga as propounded by them has been called the ‘Sahaja Kriya yoga’, that is the Kriya that comes naturally to man, without putting any artificial strain on the physical machinery. This again, is another point in favor of Kriya yoga that it is free from the dangers which sometimes come in the way of the Sadhaka in the shape of some physical distortion or disease, the outcome of mistakes in following the processes of Yoga. There is no such danger attending Kriya yoga even if one commits a mistake. Of course, Kriya yoga is "Sahaja" (meaning literally ‘that which originates at our very birth’) also in the primary sense that it is a process where we have to take recourse to the regulation of breath, the process of inhalation and exhalation which is co-equal with the very being of man.


1The human body has 3 great nerve-cords. On both sides of the spinal cord there are gangliated cords of sympathetic nerves. Ordinarily the Prana-life force moves through the passage within the gangliated cords: Ida and Pingala. But it must move through Sushumna (the very subtle passage through the spinal cord) before any success in spiritual practice (Sadhana) is to be attained. The unfolding of this passage is called the rousing of the Kundalini or the spiritual force latent in every man.



All religious and spiritual schools of thought all over the world have declared in unison that the mind has to be stilled. Only when the mind has been stilled, can there be room for the ultimate experiences that one may desire. Those who wish to have visions of divine beings (of their religious tradition), even they have to still their mind in order to achieve this vision. Those who wish to reach the stage beyond all beings – the ultimate – they too must still the mind.

However, the achievements (through the teachings) of the Bhagavad Gita are a little different. It suggests that we should reach a stage where the mind has overcome desires, where the mind should not be mindful. As long as the mind is there, there will be resolutions and dissolutions of desirable activities, and because of this, it will be impossible to overcome the cycle of birth and death.

It is because of this it is necessary to still the mind. The sum substance is that if the mind is not still nothing will happen – to that extent even our worldly activities will not be fulfilled properly . . . the human being becomes a monster.

Now the question arises: what is the mind? The agitated movement of Prana is the mind. Prana by its nature is still. However, because of several reasons it loses its stillness and starts vibrating. On the flag of this chariot called the body, rides Hanuman in the form of still current/Prana. The Prana current is still in the Sahasrara (Crown Chakra), but becomes agitated when it descends to the lower Chakras. In the five parts of the body, that Prana is given the five different names – Prana, Apana, Samana, Udana, and Vyana.

If these five Pranas reside in the body in equal balance, then there is no form of agitation in the mind. Otherwise it becomes agitated by reasons that are very ordinary.

The body is in good health when Vayu (Air), Pitta (heat) and Kapha (Moisture/Water) are in proper balance. However, because of reasons that are quite ordinary, when the balance is lost, it may fall ill. e.g. exposure to cold creates an imbalance, which may become the reason for illness. Therefore, one has to be careful not to cause any imbalance or agitation.

Similarly for the five Pranas, care must be taken not to disturb the balance by dealing with the Prana.

The chief practice to do this is Pranayama. By doing Pranayama, the Prana and Apana currents are stilled; with Nabhi Kriya, Samana current is stilled, while Mahamudra stills Udana and Vyana currents.

With these tools (the kriyas), the 5 Pranas are stilled (made quiet), and when that happens one perceives the nature of the soul through Yoni Mudra. This is the ultimate success of a human life.

As a result of these practices, in the stilled Prana at the Sahasrara, the state of the mind finds it advantageous, and one experiences the state of no mind. To date, among all practices discovered and known to the world, Pranayama is the best (most effective).

There are many types of Pranayama, but among them that Pranayama that is done along the Sushumna through the Six Chakras1, is the best, because by this Pranayama the movement of the mind and Prana are done together in unison. Those who practice this know that when the Prana is exercised along with the mind in unison, the mind does not wander in other directions. Over a long period of this practice, the mind becomes still, and no agitation remains. Just like Ganga is the best among rivers, Kashi among all places of pilgrimage, Gayatri among all Mantras, Pranava (Om)2,3 among all Beejas (root sounds), so also is Pranayama the best among all practices. This has been accepted in one voice by all sages and those practicing it, because the result of this practice can be experienced and achieved in this lifetime, at this time, and within this very body.

1The chakras are the major means upon the physical plane through which the Soul works and expresses its purpose. The glands are the physical correspondents of the chakras. The condition of the chakras and the reflection of this condition in the glands determine the state of evolution and consciousness of man and the degree to which the soul can fully express itself on the physical plane. Through the practice of kriya yoga, the kriya yogi purifies the chakras and accelerates the evolution of his consciousness. He makes his body a fit vehicle for the expression of the Soul.

2In the Sutras of Patanjali in Sadhana Pada, OM is discussed in the following Sutras:

23. By intense devotion to Ishvara, knowledge of Ishvara is gained.
24. This Ishvara is the soul, untouched by limitation, free from karma, and desire.
25. In Ishvara, the Gurudeva, the germ of all knowledge expands into infinity.
26. Ishvara, the Gurudeva, being unlimited by time conditions, is the teacher of the primeval
Lords.
27. The Word of Ishvara, is AUM (or OM). This is the Pranava.
28. Through the sounding of the Word and through reflection upon its meaning, the Way is
found.
29. From this comes the realization of the Self (the soul) and the removal of all obstacles.

3 The sounding of OM has four effects on the subtle body. It: (1) burns out coarse matter, (2) builds in refined matter, (3) it carries force through all the inner chakras to the pranamaya kosha or etheric body, and causes a definite stimulation of the petals of each chakra. If the lotus is only partially unfolded, then only some of the petals receive the stimulation. This stimulation creates a vibration (especially in the chakra in which one meditates- the head or heart) which causes a reflex action in the sushumna and down to the base. This is not in itself sufficient to arouse the kundalini; that can only be done when other conditions have been met. And (4) it sets up a vortex of energy between the reciter and the Soul / Ishvara / Source of grace invoked and creates a vacuum that results in a down pour of energy.




Why is the Kriya pranayam important? Why is the end result of the pranayam practice soul realization? How is the spirit and physical body linked? It is linked through your breath. As long as the spirit and the body are together you are breathing. The moment that spirit leaves you are not breathing. So, one end of the breath is connected to your physical body and the other end is connected with your spirit. So if you will catch hold of the breath and move along with it, you are bound to reach your spirit one-day. That is why the pranayam practice is so important. Breath links body and spirit. It is the bridge between the two. Everybody breathes but no one has seen his own breath. It is invisible but you can feel it and the spirit is even more subtle than that. And you have some control over your breath. So, if you just realize the link and the connection and if you practice ardently, you're bound to realize your spirit, the Self.

First, you become aware of the breath then the prana in the breath and then the spirit within the prana. It is the breath that indicates that the soul is there and the soul pervades your entire body. It is not centered somewhere. Life is everywhere. Even in a single hair there is life.

Though you are using your physical body to practice kriya, you should always focus beyond that.

The focus should be on the soul or spirit. And that is done through the breath.





What is the kutastha? Kutastha is a Sanskrit word that means immortal Soul.

Kriya yogi’s use the term in ways that are often confusing to westerners with no knowledge of Sanskrit. It is commonly used in two ways among kriya gurus. It is used either to describe the immortal Soul or to designate a place to focus in the head, e.g., the ajna center. When writers instruct students to focus in the kutastha, the student will typically interpret this to mean focus in the ajna center. If the student does this, he has only followed half of the instruction. Since the kutastha represents the unchanging divine aspect of the Self, what is really meant when the guru tells us to focus in the kutastha is to focus on the Soul that is revealed at the point between the eyebrows. The real point of focus is not so much a place in the head as a state of consciousness. Since the light of the Soul or Kutastha is revealed at the point between the eyebrows, kriya gurus instruct us to physically focus there. The point I am making is that the ajna center is not the kutastha. It is an instrument of perception that is able to perceive the light of the kutastha (immortal, unchanging Self) as well as many other things unrelated to the Soul. However, through usage some writers have begun to substitute the word kutastha for ajna center. This narrow use of kutastha to specify ajna center focus has been a source of some confusion. The goal of kriya yoga is union with the Soul. Kriya yogis keep that goal in view right from the start by being instructed to focus on the immortal Soul in the ajna center or the kutastha.

Let us examine some definitions of Kutastha to get a better feel for what it means.

Def. 1 The Kutastha is eternal and unchangeable

Def. 2 Kutastha, in philosophy, whatever is immovable, unchangeable, perpetually and universally the same; the indestructible spirit. (kuta, the summit; stha, standing: standing on the peak.)

Def. 3 Kutastha A philosophical term meaning 'holding the highest position,' hence the primordial divinity. As a noun it is often used as a synonym for Isvara, the Divine-Spiritual Monad. Kutastha is often used derivatively for Akasa (q.v.) and for Mulaprakriti. (Compound kuta, the highest, the summit; stha, standing. Bhagavad-Gita, W. Q. p. 108).

Def. 4. One who pervades all, supports all, and yet Himself undergoes no transformation.

Def. 5 Kutastha refers to Lakshmi, the consort of Vishnu, who is the "abhimAni"(controller) of all nature; thus, she is like a changeless anvil which supports change in others, in being herself changeless, but supporting all of nature that is ever-changing.