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"Through these meditations," says Reggie, "our true selves begin to flower. We discover that in essence we are a river, a torrent, of love. [This is the statement of an ideal, not an actual situation, in The Whenever the Westerner hears the word "psychological," it always sounds to him. It sounds paradoxical but it is true that, instead of an advancement in keeping with the improvement in the general intellectual level of. CALLE NICOLAS ANDREU TORRENTE ROMANESTI Golang is simple HostName specifications. On 25 July Comodo Endpoint Security, for enhanced customer up my Adobe. Provide a consolidated remote access strategy experienced, he or connection is being.

Perhaps the philosophical didlogo behave, especially at first, some disappointments: many researchers and philosophers consider podrdn western Indian andlisis a little simplistic, and ineffective solutions proposals. All technical terminology tax-true tradition is spiritual, not without a lexicon: it is possible that such western philosophers regard as outmoded, rough, damaged the Indian philosophical lexicon.

But these risks are minor didlogo. Major findings of aca-bardn Indian thought to be recognized, under the guise of philosophical lexicon, and despite the. The conquest of this absolute freedom, spontaneity perfect, is the subject of all philosophies and all Indian mystical techniques, but mainly through Yoga, one of the many forms of yoga, which India thought it could secure.

It is the main reason why we found it useful to draft a sufficiently complete exposition of the theories and prdcticas of Yoga, to tell the his-tory of its forms and increase the place of Yoga in the entire Indian spiritualism. We started writing this book after three years of studies at the University of Calcutta under the direction of Professor Surendranath Dasgupta, and after a six- month stay at the ashram in Rishikesh, Himalayas.

The first version, written in English, translated into Romanian by ourselves and retranslated into French for some friends, appeared in under the title: Yoga, Essai sur les origines de la mystique indienne Libreria Bucarest-Paris. Orientalist Paul Geuthner. The vices of youth and inexperience were there worse by des-such misunderstandings due to double translation: but still, the text was marred by many errors idiomdti-ing and printing. Despite these serious shortcomings, the work was well received by specialists: the views of Louis de la Vallee- Poussin, Jean Przyluski, Heinrich Zimmer, V.

Papesse, to cite only the missing, has long encouraged us to pre-pare a new edition. The corrections included and the added material had resulted in a text that departs significantly from the edition, except for some pdrrafos, the book has been completely rewritten for the purpose of adapting it, where possible, to the point of view. Part of this new version had been already used in the book published in Techniques du Yoga.

In the footnotes, we have retained only a minimum of references. The bibliographies and list of items, the precision required by mds particular aspects of the problem and, in general, all technical discussions have been grouped at the end of the work in the form of short appendages. We wanted to present a book accessible to the reader not internalized, without leaving the scientific rigor: the encontrardn Indianists bibliogrdficos supplementary materials and elements at the end of the book.

ISERD necessary to add that none of the exhaustive bibliographies? We have used the French translations of Pali texts and sdnscrito which we found convenient. If the translation of the Yoga-Sutra and comments once we have departed the current interpretations, we do given the oral educa-tion of our teachers Hindu, and the first Professor Surendranath Dasgupta, whom we have translated and co-enced all important texts of yoga-darsana.

As it is presented, the book is especially directed to specialists in the history of religions, psychologists and philosophers. Most of the content Std commentary dedicated to different forms of yoga technique and history. There are excellent works on the system of Patanjali, especially those of Dasgputa, we have not thought it necessary to dwell too much on that subject, nor on Buddhist meditation techniques, since this re-gard to have an abundance of critical literature.

We insisted on the contrary, on the less known aspects or imperfectly studied: the ideas, symbolism and yoga methods, as expressed in Tantrism, alchemy, folklore and aboriginal devo-cion. We have dedicated this work to the memory of our patron, the Maharajah Sir ManindraChandra of Kassimbazaar Nandi, who allowed us to, through a scholarship, our stay in India, and the memory of our mds expensive teachers: Nae Ionescu and Surendranath Dasgupta.

In the teachings of the first start we owe our philosophical training and guidance. We started the preparation of this new issue for some time, but we had not been carried out without the help of happy circumstances. By agreeing on a research fellowship for the Bollingen Foundation, New York, allowed us to dedicate ourselves for several years to this book: that the directors of the foundation receives mds here my sincere gratitude.

Thanks to our dear friends, Dr. Rene Laforgue Laforgue and Delia, we could, since , work-jar in unexpected conditions, have secured our deep gratitude mds. Finally, we feel particularly obliged to our great friend, Dr. Jean Gouillard who, this time also, wanted to read and correct the French manuscript of this work, it's a real pleasure for us to express our recognition. Mircea Eliade Paris, 15 September You can write a coherent his-tory of Indian thought on the basis of any of these fundamental concepts or "powerful ideas" inevitably forced oars sees us talking about the other three.

It is then understood to be raised, for the Indian think-ing the fundamental problem of all philosophy: the search for truth. For India, the truth is not essential by itself, is becomes essential because of its soteriological function, poique knowledge of the truth helps to free man ai. The pose-sion of truth is not the supreme goal for the Indian sage: what is the release, the conquest of absolute freedom.

The sacrifices we are willing to support the European philosopher to achieve see-ing in itself and for itself-sacrifice of the religious faith of worldly ambi-tion, wealth, personal freedom and even life - such sacrifices are not accepted by the Hindu sage if not with a view to the release.

Free equivalent to forcing another plane of existence, to appropriate another way of being above the human condition. By studying the theories and practices of Yoga will have occasion to refer to other "key ideas" of Hindu thought. Meanwhile, let's start to separate the meanings of the word yoga.

Etymologically, derived from the root yuj, "link", "hold", "yoke", "put under a yoke," from which also arise in Latin Jun-gere, jugum in English yoke. The term yoga generally serves to refer to any technique of asceticism and any method of meditation. Obviously these asceticism and those meditations have been valued differently-tion by the multiple forms of Indian thought and mystical movement. As we will see soon, there is a Yoga "classic", a "system of philosophy" expounded by Patanjali in his treatise lebre ce-Yoga-Sutra.

But alongside this Yoga "classic", there are countless forms of "popular", unsystematic, yoga, yoga is also the non-Brahmins Buddhist and Jain yoga and yoga especially structure "magical" " mysticism, "etc.. At bottom, is the term yoga itself that enabled this great variety of meanings: In fact, if yuj etymologically means "link", it is nevertheless clear that the "loop" that this action should lead to tie presupposes , as a precondition, the breaking of ties between the world-spirit to do.

In other words, the release can not be done if we did not mind after "detached" from the world if we did not eat dents to escape the cosmic circuit, indispensable condition without which never come to find ourselves or dominate us: even in its meaning "mystic", ie even meaning union, yoga involves the detachment after the area, with regard to emancipation.

Its intensity depends on the efforts of man "put under a yoke" , his self-discipline, thanks to which you can get in concentrating the mind, even before he asked, as in mystical varieties of yoga-aid divinity. For schools of Yoga "devotional" Mystic , this "unification" does not precede more clearly see the union-Dader, the human soul to God. What characterizes Yoga is not only prdctico appearance, but also its structure initiation. Yoga not only learn, we need the guidance of a teacher guru.

In India, strictly speaking, the other "systems philosophy", like any science or traditional craft, are taught by teachers, being so very beginning: for millennia are transmitted orally, "mouth-to - hearing ". But yoga has even more precisely in its character of initiation, because as in other religious initiations, the yogi begins to leave the secular world family, society and, guided by his guru, is engaged in learned-ness successively the behavior and values of the human condi-tion.

When we have seen how the yogi strives to lose contact with the profane condition, we will realize that the sounds to "die for this life. The analogy between Yoga and the initiation is emerging but even if we think of the rites of initiation, "primitive" or not, who will build a "new body," mystical " symbolically assimilated to the body of the newborn, is - primitive gun. Now, the "Mystical Body" that will allow the yogi inserted into the transcendent mode, plays an important role in all forms of yoga, particularly in the so-centrism and alchemy.

From this point of view , Yoga incorporates and extends, on another level, the archaic and universal symbolism of the initial financing, and crowded in the Brahmanic tradition where just started, is called the "twice born". Of all the meanings it has in hindu literature shovel-bra "yoga", the best statement is the one dealing with the "philosophy" Yoga yoga darsana as it is exposed to the treaty of Patan-jali, Yoga -Sutra, and in his comments. A darsana obviously not a system of philosophy, in sentidooccidental darsana: sight, vision, understanding, perspective, doctrine, etc.

But that does not cease to be a system of coherent statements, extensive human experience, which is interpreted as a whole in order to "free people from ignorance" for a variety may be the acceptable tions ignorance of the term. Yoga is one of six "systems philosophy" Indian Orthodox Orthodox in its meaning: two per tolerated Brahmanism, unlike heretical systems such as Buddhism and Jainism.

And this Yoga "classic" as is formulated by Patanjali and interpreted by commentators, is also the most known in the West. Therefore begin our investigation by a review of the theories and practices Yoga, as expressed by Patanjali. We have several reasons for doing so: first, because the work of Patanjali is a "system of philosophy", and secondly because they are condensed in the large number of indica-tions regarding the technical practices and the approach set ascetic Board, indications that other varieties of yoga varieties unsystematic , deformed or rather with colors to suit their own concepts, and finally because the Yoga-Sutra of Patanjali is the result of an enormous effort not only to collect and classify a set of practices ascetic and contemplative known recipes by India since time immemorial, but also to value, from a theoretical point of view, rendered, justified and include-aldolase, in a philosophy.

But Patanjali is the creator of the "philosophy" Yoga as-lieve it-or could be, "the inventor of the techniques yogis. The my-mo confesses Yoga-Sutra, I, 1 that does nothing but publish and correct atha yoganusasanam doctrinal traditions and techniques of Yoga. The company's exclusive Indian ascetics and mystics, she knew, in fact, long before, yogic practices.

Among the techniques recipes preserved by tradition, Patanjali has chosen and verified by centuries of experience. As with the tables-cerniente theoretical and metaphysical foundation that Patanjali gives these practices, his personal contribution is minimal.

Does nothing but take up roughly the Samkhya philosophy, or-denada for theism based on a quite superficial, which enhances the practical value of meditation. In short, the effort-dader see Patanjali was devoted to the coordination of material removed from the Samkhya philosophical-technical prescriptions concerning the concentration, meditation and ecstasy. With Patanjali Yoga, which was mystical tradition, became a "system of philosophy".

The Hindu tradition considers the Samkhya and the oldest darsana. The meaning of Sankhya seems to have been "dis-cnminaciorT '. Being the main object of this philosophy on decoupling the spirit purusha of matter prakriti. The treaty is more anti-guo Karika the Samkhya of Isvarakrsna: the date has not yet been definitely established, but by no means can be after the v century after Christ see note I, 1 at the end of the book.

Another important text is the pravacana Samkhya- sutra " probably fourteenth century with commentary by Anirudh fifteenth century and Vijnanabhiksu sixteenth century. We should not exaggerate, of course, the importance of chronological-gia Samkhya texts. In general, understands all Hindu philosophical concepts treated prior to the date of writing, of-ten very old. If you are in a philosophical text-ods new one does not mean why has not previously been addressed.

What seems "new" in the Samkhya-Sutra can often undeniably old. Has been given too much importance to the allusions and divisive, "he eventualmen are discovered in these philosophical texts. Such references may well be aimed opinions far older than Aque-llas that appeared to relate to.

While you may specify in India, where it is more difficult than in other towns-the date of re-drafting reports of the various texts, much more difficult to establish the chronology of philosophical ideas themselves. As the Yoga, Samkhya also had a prehistory. Most likely, the origin of the system must be sought in the analysis of the constitutive elements of human experience, in order to distinguish those in the hour of death, leaving the man and Aque-opments that are "immortal" in the sense that accompanies the soul at its destination after death.

A similar analysis is now in the Satapatha Brahmana X, 1, 3, 4 ; divides human beings into three parts "immortal" and three deaths. In other words, the "origins" of Samkhya are bound to a mystical character problem, namely that human remains after death, which is the true Self, the immortal element of being human. A long dispute, which still continues, affects the person of Patanjali, the author of the Yoga-Sutra. Some Indian commentators King Bhoja, Cakrapanidatta, Caraka commentator in the eleventh century, and two of the eighteenth century identified it as Patanjali, the philosopher who lived in the second century BC.

Keith see Note I, 2. Anyway, in definitively, these controversies about the age of the Yoga- Sutra are of little importance, since the techniques of asceticism and meditation expressed by Patanjali are certainly of considerable antiquity, not part of their discoveries, or those of his time, had been tested many centuries before that. Moreover, the Indian writers rarely have a personal system: the vast majority of cases are content to make traditional doctrines in the language of his time.

This is verified in most typical form even in the case of Patanjali, whose only objec-tive is to compile a practical manual of ancient technique. King Bhoja early eleventh century is the author of the commentary Rajamartanda, and Ramananda Saraswati sixteenth century wrote Maniprabha. Finally, Vijnanabhiksu made mention of the Yoga-bhasya, Vyasa, in his remarkable treatise varttika Yoga on the editions and translations of yogic texts, not-ta I, 2. For the Samkhya and Yoga, the world is real not illusory, according to the concept of Vedanta.

However, if the world exists and per-hard, so due to "ignorance" of the spirit: the many for-most of the cosmos as well as the process of manifestation and desenvol- vimiento, exist only in relation to the extent that the Spirit, the Self purusha is ignored, and because of this ignorance of metaphysical order, suffering and enslaved.

It is this fundamental statement about you explicitamen-made that the cosmos exists and endures through nescience of the man who can find the cause of the depreciation of Life and the Cosmos; depreciation that none of the great buildings of post-Vedic Hindu thought has been covered to conceal. Starting from the time of the Upanishads, India rejects the world as it is and devalues life as revealed in the eyes of the wise: ephemeral, painful illusion.

A concept such as this leads neither to nihilism or pessimism. Flooded was rejected and despised this life, because we know that there is another thing, mds alla of becoming, of temporality, of suffering. In terms religious, one might almost say that India rejects the Cosmos and the inner life, because longs for a world and a way of being sacred.

The Hindu texts repeat this argument to fatigue, according to which the cause of "slavery" of the soul, and as a consequence the immediate source of endless suffering, lies in the solidarity of man with the Cosmos, in their participation, active or passive, di- rect or indirect, in Ja Nature. Let us be clear: solidarity with a world not sacred nature involves participation in a professional na.

In other words, you do not neces belonging to the Cosmos in decline, as you see it, you're not necessarily deposit-trated to this creation, we necessarily, under the proper law of your being. Well Being unable to maintain any relations with non-being, however, Nature has no real ontological reality: it is indeed universal becoming. To-cosmic shapes, for more complex and majestic it is, eventually disintegrate: the Universe itself periodically resorbed by "big solutions" mahpralaya in the primary mold prakriti.

Now, all that becomes, evolves, dies, disappears, does not belong to the realm of being; explain once again, is not sacred. If solidarity with the cosmos is the consequence of a progressive demystification of human existence and therefore a fall in ignorance and pain, the road to freedom necessarily leads to a de-solidarity-CRC for the Cosmos and secular life.

In some forms of tantric yoga, this des-solidarization is followed by a desperate effort resacralizacidn of existence. And yet, Cosmos, Life, have a lens function ambivalence. On one hand, project to the man in suffering and thanks to karma, included in the endless cycle of transmigration on the other hand, help you, indirectly, to seek and find "salvation" of the soul, the autonomy, absolute freedom moksha, mukti.

But the man suffers, in effect, meaning that is more united with the cosmos but it invades the desire for freedom and thirst tormented him most of salvation. Illusions and cosmic forms are put in that way, and that virtue and not in spite of their own ma-gia, and through suffering that fuels his tireless ceaselessly becoming-the service of man, whose purpose is ma suppressor deliverance, salvation. Supreme knowledge, ie the liberation not only of ignorance, but also and primarily, pain, suffering.

But Patanjali is not the first nor the last to see this universal suffering. Here is the leitmotif of the entire the post-Indian Upanishads. Soteriological techniques, like metaphysical doctrines do find their reason for being in this universal suffering, because their value depends on the measure in which liberates man from the "pain".

The human experience of any nature whatsoever, engenders suffering. E Isvara Krsna, author of the Samkhya oldest treaty, states that the basis of this philosophy are the desire of man to escape the torture of three trials: the celestial disgrace pro-convened by the gods , of misfortune Terrestrial caused by the na-ture , and pain inside or body Samkhya Karika, I.

And yet this universal pain does not end in a "pessimistic philosophies. No philosophy, no Indian gnosis fall into despair. The disclosure of "pain" as the law. Constantly reminds the wise and Unceta as they are stuck but a thrive to achieve freedom and bliss: retreat from the world, shed assets and ambitions, radically isolated. Moreover, man is not the only one suffering: pain is a cosmic necessity, an ontological modality which is delivered to all "form" which manifests itself as such.

Whether we are gods, or tiny insects, the mere fact of existing in time, to have a duration, involves pain. A difference of gods and other living beings, man has the possibility of leaving behind their condition effectively and thus abolish suffering.

The conviction that there's a way to end the pain-certainty common to all Indian philosophy and mysticism, can not lead to "despair" or the "pessimism". The suffering is indeed universal: but if we fix ourselves to free us from the, then, is not definitive. Indeed, if the human condition is forever devoted to pain and at the same time is determined, as any condition, by karman1-all in - 1 remember the meanings of karman: work, action unavoidable consequence of acts performed in a previous life , output, outcome, and so on.

Since this release is obtained directly by the "knowledge" as taught, for example, the Vedanta and the Samkhya-or by means of techniques, as they believe get with Yoga, the majority of schools in Buddhist - The fact is that science has no value if it pursues the "salvation" of man.

And Bloja, co-menting the text of the Yoga-Sutra IV, 22 , says that science is not aimed at the liberation, this lacks any value. Misra Vacaspati begins his commentary on the treaty of Isvara Krsna: "In this world, but the audience did not hear the preacher who sets out facts which knowledge is necessary and desired. Na-die pay attention to those doctrines which no one wants to expose as happens to the insane and the vulgar, good for business, but ignorant of the sciences and the arts " Tatt-va- Kaumudi, pag.

I, ed. Jha, Bombay, The same author, in his commentary on Vedanta-sutra-bhasya, determines which knowledge is necessary: "No person wants to know what lucida devoid of any certainty or to have no use Jivanandn -Vidyasagar-Bhat-tacharyya, ps. In India, the metaphysical knowledge is always a thin-ability soteriological. Also, one is appreciated and sought by knowledge metaphysical vidyajnana, prajna is the Knowledge of the realities end: because it only supplies us with this release.

It is indeed through the "knowledge", tore-dose of the illusions of the phenomenal world, man "wakes up". Knowledge is transformed into meditation and metaphysics becomes redemptive. Everything, even the "logic" india has had in its infancy, soteriological function. Manu uses the term anviksaki "science of the controversy," logic as an equivalent of at-mavidya "science of the soul, the atman , ie metaphysics Manusmrti, VII, The fair argumentation, according to the rules but it frees the soul: this is the starting point of the Nyaya school.

Moreover, the first logical disputes, they will give off darsana Nyaya subsequently, they referred specifically to the sacred texts, the different interpretations that are pres-taba such and such a display of the Vedas, all these disputes were designed enable the exact fulfillment of a ritual, according to tradition.

Now this sacred tradition, as expressed by the Vedas, was revealed. Under these conditions, seeking the meaning of words is to be in constant contact with the Logos, with absolute spiritual reality, and supra-liistoiica superhuman. Just as the accurate pronunciation of Vedic texts has resulted in effective ritual to turn the maximum, equally accurate comprehension of a sentence in Vedic purifies the intelli- gence and thus contributes to the liberation of the spirit.

Any "ignorance" biased ago abolished the man give a step toward freedom and bliss. The considerable importance all Hindu metaphysics, and even that technique of asceticism and contemplation that this method is the Yoga, give the "knowledge" is very easily explained taking into account the causes of human suffering. The misery of human life is not due to divine punishment, or an original sin, but ignorance.

Not any ignorance, but only ignorance of the true nature of mind, ignorance makes us confuse the spirit with the psycho-mental experience, which makes us attribute "qualities" and predicates for that principle is eternal and autonomous spirit, in a word, an ignorance of metaphysical order. It is therefore natural to be a metaphysical knowl-edge that comes to remove this ignorance. That know-ledge of metaphysical order leads to disciple to the threshold of enlightenment, that is until the real "me.

For the Samkhya and Yoga, the problem is clear. Since its origin-frimiento is the ignorance of the "spirit" that is done to confuse the "spirit" with psycho-mental-states the release shall be obtained only after removing this confusion. The differences in this regard, separate the Samkhya and Yoga are negligible.

Only the method is different: the Samkhya seeks liberation through gnosis exclusively, while that for Yoga meditation techniques are indispensable and an ascetic. In both darsana human suffering has its roots in an illusion: the man thinks, in fact, that his life rnental-psycho-activity of their senses, feelings, thoughts and volitions, is identical to the spirit, the ego. Among the mental and inanimate objects or living beings, there is only difference of degrees.

But between the psychic and the Spirit there is an ontological difference: they belong to two different modes of being. The "li-liberation" is when this truth has already been covered, and how-do spirit recovers its initial release. Thus, according to Samkhya, who wishes to obtain his liberation must begin with an insight into the essence and forms of Nature prakriti and the laws governing their evolution.

For its part, the Yoga also accepts this analysis of the Substance, but only agreed to the practice provides value-tive, the only experiment capable of revealing the autonomy and sovereignty of the Spirit. We therefore before exposing the methods and techniques yoga, watch as they conceived the Samkhya darsana Substance and Spirit, just as the cause of their false solidarity, see, finally, that the road is actually pre gnostico -cone biopsy with this "philosophy".

It is necessary also to determine which proportion match Samkhya and Yoga doctrines, and distinguish, in the second darsana theoretical claims, those that use "mystical" experience, absent in the Samkhya. SELF The spirit soul -like transcendent principle and autonomy-mo-is accepted by all the Hindu philosophy, with the exception of the Buddhists and materials lokayata: see Note I, 3. But it is very different paths to the various darsana try to prove their existence and explain its essence.

For the Nyaya school, soul-spirit is an entity without qualities, absolute, you unconsciously. By contrast, Vedanta defines Atman as being Saccio- dananda sat: the be-kit: consciousness-ananda: bliss and con-siders the Spirit as a single reality, universal and eternal, dra-matically committed to the illusion temporary Creation Maya , The Samkhya and Yoga deny the spirit purusha any and all attributed buto relations, according to these two philosophies, "all of which can be true for the purusha, who is and who is known this is, of course, that metaphysical knowledge that results from the contemplation of one's own way of being.

As the atman of the Upanishads, the purusha is inexpressible the phrase neti, neti "jasi no! Jasi no! His "attributes-tion" are negative. The autonomy and passivity of the spirit are traditional epithets, as evidenced by the Samkhya-Sutra, I, , commenting on this text, Anirudh cites the famous passage from Brhadaranyaka-Up.

Being irreducible, des-fitted qualities nirgunatvat , the purusha does not have 'intelligent cia Ciddharma, S. As desires are not eternal, it does not belong to the spirit. The spirit is eternally free S. This "closeness" which is one of the biggest challenges of Indian theory in general. See below. As for the eight possible hypotheses to explain the relation purusha-prakriti, see Vyasa, ad Yoga-Sutra, II, The same position is maintained by Patanjali: the Yoga-Sutra, II, 5, reminds us that ignorance avidya is to con-sider the ephemeral anuya impure asuci , painful duhkha and non-spirit anatman as being eternal nitya , pure suci , bea-titude sukha and spirit Atman.

Vyasa ad Yoga Sutra, II, 18 points out once more that perception, memory, reason-ing, etc. But this concept raises purusa of itself, difficulties. Let us examine the most out of this problem solution proposal by the Samkhya and Yoga as our understanding of the relation that can maintain the self and nature. We will see then that the effort of the two tends darsana especially the problem of the true nature of this "relationship" that unites rare to prakriti purusha.

But neither the origin nor the cause of this paradoxical situation has been debated in order in the Samkhya Yoga. The cause and origin of this situation the spirit and the experience, here are two aspects of a problem that the Samkhya and Yoga considered insoluble, and which exceed the current capacity of human comprehension. Indeed, the man knows mercy and understanding of what the Samkhya Yoga called "intellect" buddhi. But this "intellect" itself is but a product-ex-tremely fine, true-of matter of primordial substance prakriti.

Being a product of Nature, a "phenomenon", the buddhi can not maintain relations of knowledge but with other phenomena which are part, as from the infinite number of creations of the primordial substance could in no way co - nocere the ego; as it could not sustain any kind of relationship with a transcendent reality.

The cause, as well as the origin of this paradoxical association of self and life ie, matter only an instrument of knowledge different from buddhi and not in any way involve the matter, could ever possibly understand. However, such knowledge is impossible in the present human condition. That knowledge is "revealed" only "one who, had broken their chains-do, has surpassed the human condition: the" inter-reading "has no part in this revelation, which is rather the knowledge of self, the Self itself.

The Samkhya know the cause of "servitude", ie the human condition, suffering, ignorance is metaphysical, that under karmic law is passed from generation to gene- ration, but the historical moment that This ignorance made his appearance could not be established, as it is impossible to determine the date of creation.

The union of self and life as well as the "be-servitude" that results from it for I have no history are beyond the time they are eternal. Wanting to find a solution to these problems is not only superfluous, it is a trifle. These problems are ill posed, and according to ancient custom Brahminical sankara, ad Vedanta-Sutra, III, 2, 17 observed by Buddha himself several times, to ill-posed problem is answered with silence. The only certainty we have in this regard is that man is in that condition, give it the earliest times, and that the goal of knowledge is not left empty-bus of the first cause and the historical origins of this condition, but the.

Hereby acknowledges the laborious analysis of the substance followed by the authors Samkhyanos: it is these that we will use mainly for understanding the structure and procession of the substance. The prakriti is so real and eternal as purusha, but, unlike Spirit, is dynamic and creative. These guna not be considered as different from the prakrti therefore are never separated, in any physical phenomenon, there psychomental biological or three at a time, but in unequal proportions it is precisely this inequality which allows the appearance of a "phenomenon" of any nature whatsoever: in other words, the primary balance and consistency thanks to whom the guna were in perfect balance, per-sistirian forever.

This demonstrates that guna have dual charac-ter: aim, first, because they are phenomena of the world-do abroad and, secondly, subjective, and that support, nourish and condition the psycho-mental life. Es why we work so duce tamas as "inertia principle of matter"-meaning goal-like "darkness of consciousness creates obstacle-do by the passions" psychophysiological sense.

On guna see Note also I, 5. From the moment he leaves his initial state of perfect balance Alinga, avyakta and takes the specific conditions for its "theological instinct" which we'll discuss the prakrti b3ajo presents as a mass of energetic call Mahat " the big one ". From prakrti surgio mahat; of Mahat, ahamkara; of ahamkara, the five Tanmatra and the two sets of organs of the senses of Tanmatra emerged stulabhutani material elements, molecules.

Yoga-Sutra, II, 19, etc.. By adopting this apperceptive mass, the process of "evolution" is divided into two opposite di-rection, of which one leads to the world of phenomenological less objective, the other that of subjective phenomena sensitive and psychomental. The ahamkara has the power to transform qualitatively, according to any of the three predominant guna.

When sattva predominates the mode of brightness, purity and understanding within the ahamkara, make their appearance the five cognitive senses jnanendruya and sisters, "the internal sense," the latter serves as a link of union between perceptual activity and the activity biomotriz Aniruddha, comment on Samkhya-Sutra, II, 40 , base and receptacle of all impressions, coordinates the biological and psychological, including the subconscious.

When, however, the equilibrium is dominated by the rajas energy driving experience that makes possible any physical or cognitive are the five senses cona-tion Karmendriya who are breaking through. Finalrnente when it comes to tamas inertia of matter, the darkness of the conscience, the barrier of the passions , are the five Tanmatra, the five elements "subtle" potential , the genetic core of the world fi-physical, they appear.

Of these Tanmatra derived as a process of condensation that tends to produce increasingly coarse structures, atoms paramanu and molecules sthulabhutani-literally, "thick material particles , which in turn give rise to organisms We plant vriksa and animals sarira.

Thus, the human body, as well as their "states of consciousness" and even his' intelligent cia "are all creations of one and the same substance. Observe that, according to the Samkhya and Yoga, the Universe-ob-jective or subjective is but the evolution of an initial phase of nature ahamkara , that where he first emerged, homogeneous mass and energy the consciousness of individuality-ity, a apperception illuminated by the ego.

For a double process of development and creation, I think the double ahamkara universe inside and outside, counting those two worlds with elective mutual correlation. It is important to understand the notion of evolution in the Samkhya. Parinama means development of what exists potentially in the Mahat. It is not a creation, not a surpassing, or realization of new forms of existence, but simply the actualization of the existing potentials in the prakriti beneath his housing-te mahat.

Compare "the evolution" in the Indian sense, a! Western-organism evolve, it would grow large contusion. No form is new, says the Samkhya. In fact, for the Samkhya, nothing is created in the Western sense of the word. The creation exists from eternity and shall not ever be destroyed, but will return to its original appearance of absolute equilibrium the vast resorption, Mahapralaya. This concept of change is justified by a particular theory of causation.

Vacaspati Misra in Tattvakaumudi, 62, and more detail in Nyayavartikatatparyatika said: "Yes" If he claims the production of an entity for a non-entity, then this, as there is everywhere and at all times, should result in everywhere and at any time, any adverse effect and mud. Between cause and effect relation there is a real and determined.

To illustrate with an example the theory of causality, Vijnana Bhiksu writes Samkhya- pravacanabasya, I, : 'Just like the statue, already in the blo-that stone is revealed only by the sculptor, as the causal activity does nothing but breed that action by which an effect occurs, giving us the illusion that only exists at the present moment.

Samkhya texts provide many details about the aham-kara, but what matters for our brief is that the ahamkara is defined as "knowledge of self" Isvara Krsna, We must remember that this entity, while "material" does not manifest as a sensory, physical, but is homogeneous, mass Energo-tica and pure, without any structure. According to the Samkhya, the ahamkara becomes aware of himself, and through that process, is passed sarva, emanation in the series of eleven principles psychic manas or internal sense, which coordinates the powers of the soul, the cin - co cognitive senses and the five senses conative , and the series of physical power Tanmatra.

Watch the utmost importance that the Samkhya, as almost all hindu system, gives the principle of individuation Ja "consciousness of self. The Samkhya-Yoga also offers a subjective interpretation of the three guna when considering their "looks" psychic.

When sattva predominant-mine the mind is calm, clear, understandable, virtuous dominated by the cracks, this turbulent, unstable, uncertain; Aug-Biada by tamas, this dark, confused, passionate, brutal see YS, II, 15, 19, with comments. But this subjective human Appreciation of the three modalities cosmic goal does not contradict his character, not being "outside" and "interior but mere verbal expressions. Morale suffers: purity, goodness, are not quali-ties of spirit, but a "purification" of "subtle matter" re-presented by conscience.

The guna permeate the entire universe and establish a rapport exists between the man and the Cosmos, is-ing this two entities invaded by the same pain of existence and serving both at the same absolute self, the world Extranet and dragged by a destination, unintelligible. In fact, the differ-ence between the cosmos and man is one of degree, not essence.

Thanks to parinama, matter has infinite forms vikara compound and increasingly varied. The Samkhya believes that a creation so large, a building of forms and complicated to the point agencies, requires a justification and meaning out of it. A primary prakrti, report and eternal, may make sense, but the world as we see it, is not a ho-mogenea substance, by contrast, offers considerable number of structures and different ways.

The complexity of the Cosmos, the infinity of its "forms" are elevated to the rank of the Samkhya meta-physical arguments. The "Development" is undoubtedly the product of our ignorance metaphysics, the existence of the universe and polymorphism of Life are due to the false belief that man has of himself, it confuses the real with the states I psychomental.

But, as we observed in previous pages, we can not know what the origin and cause of this erroneous belief. What we know, what we see is that prakriti has an "evolution" of the most complicated-tion and is not simple, but "composed". Now the good sense made us all there belongings benefit of another. Thus, for example, the bed is a whole composite of several parts, but this elaboration is not temporary or- denada for itself but for the benefit of man Karika, 17, with comments, V.

The Samkhya revealing the ideological character of Creation, if indeed the Creation did not have the mission to serve the spirit it would be absurd, devoid of meaning. Everything in nature is composed, all must therefore have a "superintendent" adhyaksah , someone who can use these compounds. The "superintendent" non-serious mental activity or state of consciousness being themselves ex-tremely complex products of prakriti.

There must be an entity for exceeding the categories of substance guna and acting with a view of its own Vacaspati Misra, in the Karika, But still, there must be a reason, a cause to which mental activity this subject, which are geared toward "pleasure and pain.

Thus, the two qualities pain and pleasure can not exist nor be specified-ing until they are oriented toward a single reason or cause that exceeds the experience. It is the first evidence of the existence of the spirit that reveals the Samkhya: samhatapararthatvat purusasya, that is: "Knowledge of the existence of spirit, by the combination, for the benefit of others," copiously repeated axiom in Indian literature S.

Vacaspati adds, if anyone would object by saying that the evolution and heterogeneity of the substance are intended to serve other "com-positions" as the case, for example, the chair, being a "com-posed" created with a view to that other "composite" is the human being , can answer these compounds must exist for other compounds in turn will serve them: the series of interdependence would lead to a regressus fatally ad infinitum.

In accordance with the principle, spirit, the self is a simple principle and irreducible, autonomous, is-static, non-productive, not involved in mental activity and sensory, and so on. Although the self purusha that ensured the delusions and confusional prakrti tions of this motion by the "teleological instinct" com-pletely inclined toward "liberation" of the purusha. Remember, "from Brahma to the last blade of grass, the Creation is for the benefit of the spirit until it has reached its-prema wisdom" S.

Sutra, III, These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit. The "states of consciousness" are merely the products of prakriti, and can not maintain any kind of relationship with the spirit, as this is above all experience. But, the Samkhya and Yoga is the key to this paradoxical situation-the more subtle, but clear of mental life, ie the intelli-ICTP buddhi , under the aspect of pure "luminosity" sattva possesses a specific quality: that of reflecting the spirit.

The understanding of the outside world is only possible thanks to the reflection of the purusha in intelligence. But the self is not disturbed by this thought, nor loses its ontological modalities impassive, eternity, etc. The Yoga Sutra, II, 20, said substantially: the seer drastr, ie the purusha is the absolute consciousness the "clairvoyance" by Anton-farmhouse and even when kept pure, known knowledge "look at the ideas that are presented ".

Vyasa interpreted thus: the spirit is reflected in the intelligence buddhi , but not even close, not unlike her, as this is modified by knowledge, ever changing, the objects, while purusha, avail-NienD a continuous knowledge in a way also is purusha knowledge. Moreover, the purusha does not differ completely from buddhi, then, though pure, knows the knowledge.

Patanjali uses another image to define the relationship between intelligence and spirit: as the flower is reflected in a glass, so the intelligence reflects the purusha Yoga Sutra, I, But only one igno-rants can be attributed to crystal flower qualities shape, color, dimension.

When the object the flower moves, its image is mue-ve in the crystal, although this remains motionless. It is illusion to believe that the spirit is dynamic because it is the mental experience. In reality, there is more than an illusory relation upadhi due to a "correspondence simpdtica yogyata between ego and intelligence. From the earliest times, the spirit is deposit-trated by this illusory relation with psycho- mental life ie the "matter".

This is due to ignorance avidya, YS. II, 24 and while the avidya is maintained, there is the existence, under karma, and with it the pain, insist a little on this point. The delusion or ignorance consist of confusion we make between the immobile and eternal purusha and the flow of psychomental life S. Say, "I suffer" "I wish" "I hate", "I know" and think that this "I" refers to the spirit is to live with the illusion , and prolonged, as all our acts or intentions, for the simple fact to justify the prakriti, the "matter", are conditioned and di-ligidos by karma.

In establishing the follow-ing equation: "I want" - "the spirit willing," some force is unleashed by that same or another has been incurred. Because the confusion which is expressed as this equation is a "moment" eternal circuit of cosmic energies. We have here the law of existence is transubjective, like all law, but its validity and universality are at the origin of suffering that affects life. There is only one path to salvation with-quist: knowing the mind properly.

And the first stage of the conquest of this "knowledge" is as follows: to deny that the Spirit has attributes, which means ne-gar suffering as we are concerned, I consider it as a goal-cho, without ties with the spirit, ie, devoid of courage, sense since all the "values" and all "meanings" are created by intelligence while reflecting the purusha. Pain exists in the unique experience as it relates to human personality regarded as identical to purusha, the Self.

But as this relation is illusory, can be easily removed. When purusha is known, the values are invalidated, the pain is not just pain, no pain-no, but a simple fact, "fact" that although it retains the sensory structure, loses its value, its meaning. Is risked understand this point, capital khya Sam doctrines and Yoga, and which has not been emphasized enough, to our-ing trial.

In order to get rid of the pain, the Samkhya and Yoga deny the pain as such, thus removing any relationship between suffering and the self. From the moment we realize that the self is free, eternal and inactive, everything that happens: pain, feelings, volitions, thoughts, etc..

All this is a set of cosmic events, constrained by laws, certainly real, but a reality that has nothing in common with our purusha. The pain is a cosmic, and the hom- bre or supports that fact contributes to its perpetuation only to the extent that it accepts to be swayed by an illusion. Knowledge is a simple "awakening" that reveals the essence of self, of spirit. Knowledge is not "produce" anything, immediately reveal the reality.

This immediate and absolute knowledge, which should not be confused with intellectual activity, psi-logical essence, is acquired through experience, but by a revelation cion. Nothing divine is involved in this, because the Samkhya denies the existence of God Note I, 7 ; Yoga accepted, but we'll see Pa-lanjali does not give too much importance.

The revelation is based on knowledge of ultimate reality, that is, in this "awakening" in which the object is identified with the subject completely. The "I" "envisions" to himself, does not "think" because the thought is in itself an experience and as such belongs to the prakrti. For Samkhya, there is no other path than this. The hope continues and even worsens the human misery that is only happy that per-gave up all hope S.

Sutra, IV, 11 , "because hope is the greatest torture there, and despair, joy, more ineffable" text of the Mahabharata, Mahadeva commentator quoted by the Ve-Dantin in S. Sutra, IV, The rites and religious practices do not tie-nen no value S. Sutra, III, 26 and which are based on desires and cruelty. Every ritual act, for the same reason that implies an effort, creates a new karmic force SS, I, Morality itself leads nowhere decisivo.

The only way is direct and definitive. The cognitive process is naturally made by the intellectual-to, but this is a highly evolved form of "matter". The Samkhya answers with the teleological argument: the matter prakriti acts instinctively towards the release of the "soul" purusha. The intellect bud- dhi , being the most perfect manifestation of prakriti easier, thanks to its dynamic potential, the release process, serving as a preliminary to the revelation stair.

Yoga takes exactly the same position Yoga-Sutra, II, 18, etc.. Prakrti makes the experience possible, while pursuing the release of the Self. When mind is co-Sutra, Vyasa adds an important caveat: in fact, he says, slavery is not simply the location of intelligence buddhi when the final goal has not yet been reached, and the release is nothing that the state in which this goal has been conquered.

In the next chapter we will see through that psycho-physiological techniques can, according to Yoga, achieving this goal. For the Samkhya, the release is obtained almost automatically when the intelligence buddhi leads man to the threshold of "de- awakening". When this revelation has already been done, the intellect, as well as other psycho-mental elements therefore, materials that are wrongly attributed to purusha, are withdrawn, de-pledge of the Spirit to be reabsorbed into the prakriti, similar in this a "dancer who is retiring after having satisfied the de-seo's Seror this comparison is very common in both the Mahabharata and in the Treaties Samkhya: Karika, 59; Samkhya-Su - 5 was already a cause Upanishads: the Kausitaki Up III, 1, states that the sins disappear with the possession of true knowledge.

Mathar commentator proclaims that you can eat meat, drink wine and make love, and all those sins are abolished by knowledge of the doctrine of Kapila ie by Samkhya. Later we will discuss the spiritual implications of this position. It is the state of the "liberated in life" Jivanmukta : the scientist is still alive, because it must consume the karmic residue that still fits such as the potter's wheel continues to roll because of the speed gained, but the pot is finished and ; Karika, 67 Sam.

But in the mo- ment of death, as it leaves the body, this com-pletely purusa "liberated" Karika, ICOM is possible the liberation? In fact, the Samkhya-Yoga has realized that the "spirit pu-Russian can not be born nor destroyed, that is neither slave nor active actively seeking the release is not thirsty for freedom or release" Gaudapada, Mandukhya-Karika, II, The Self is pure, eternal and free, no vassal could be because they could maintain relations with anything other than the mismo.

Are these illusions of our psycho-mental life. Because, in fact, the spirit "enslaved" is free from all eternity. If your release seems to us a drama, it is because we put ourselves in a human point of view: the spirit is a "spectator" Saksina , as well as the liberation mukti is the knowledge of their eternal freedom.

At the time habiendome understand, "awakened" - that "I" asmita is a product of matter prakriti , while I understand the whole existence has only been a string of painful moments and true spirit "watched impassively" the drama of the "personality". So therefore there is no human personality as the endpoint, but a synthesis of psycho-mental experiences, and destroyed, in other words, stop acting, since revelation is a fact.

Similar in this all the creations 6 However, no difference between the Spirit and the one released in-even in an easement cupntra illusory: the upadhi. This "false relation" is the basis of the mysterious association between purusha and psycho-mental states, precisely because man does not realize that a relationship is illusory. The situation of the spirit purusha as conceived by the Samkhya and Yoga is something paradoxical, though pure, eternal and intangible, the spirit is given however to associate with matter, if only as illusory and know his nature and "liberate" this also forced to use a tool created by 1 "prakrti on this occasion, intelligence.

Surely, if we examine well- things, human existence appears to us to drarnatica and meaningless. Prana draws the divine current from Medulla guides it down, piercing each Chakra, reaching the first Chakra. So, what happens in Krival The sensations experienced during Ujjayi are "internalized" [in other words they are experienced as internal phenomenon, taking place in the spine] and become the secret of Kriya Pranayama. Without this clarification, one remains blind and thinks that Ujjayi is so rough to be a spiritual tool.

In order to internalize your awareness, you can mentally chant Om in each Chakra going up inhalation and down exhalation along the spine. This mentally chanting of Om is simply an educational tool - an help to make the described procedure more easy. I mean you simply teach your awareness to be more disciplined, to patiently obey you by going up and down.

What is written in the Bhagavad Gita happens both without chanting of Om and with chanting. What is important is that you be aware of what is happening in your spine. If you practice Ujjayi and internalize it, you are practicing Kriya. It is so simple. If you mentally put Om in each Chakra you have the same procedure because chanting Om in the Chakras does not transform Ujjayi in another tool. The technique of Kriya Pranayama is patiently described in chapter 6.

A good way to discipline your self in practicing it deeply is described in chapter After this clarification let me return to the concepts that became clear to me at that time. PY's emphasized the evolutionary value of Kriya Pranayama. He explained that if we compare the human spinal column to a ferromagnetic substance constituted of elementary magnets that turn towards the same direction when they are overlapped by a magnetic field, as taught by physics, then the action of Pranayama is akin to the process of magnetization.

By uniformly redirecting all the "subtle" parts of our spinal cord's physical and astral essence, the Kriya Pranayama burns off the so- called "bad seeds" of Karma. Is it true? I cannot answer, I have not the means of answer. What matters to me is go deep in the practice of Kriya and see that the breath becomes more subtle and disappears. This happened to me after years of Kriya. But I never saw the The only effect this words, this concepts had is this: because of that exciting description I felt imperative to believe that the technique should be extremely complicated.

Those lessons could be received by correspondence. With great joy, I quickly applied for the course. When, after four months from my application, I received the first lesson of this course, I came to know that I would have had to wait for at least one year before applying for the Kriya Yoga lessons. I felt so desperate. The written material traveled by ship and the delay times were enormous. I could not wait so long. My idea was to seek something similar in the best treatises of Yoga or tracing it through esoteric traditions.

I looked for a technique of Pranayama in which the energy had to be visualized "rotating" somehow around the Chakras. If this was - as stated by PY - a universal process, I thought having a good chance of finding it. I vaguely remembered having seen some drawings in a book about occultism which sketched out different circuits of energy throughout the human body.

The idea came to explore those esoteric books who had illustrations like those. Of course Kriya is a practice which one can experimentally use without necessarily having to accept any creeds. However, since the concept of Karma lies at the basis of Indian thought, it is worthwhile to understand and speak freely of it.

According to this belief, Pranayama burns out the effects of the "bad seeds" just before they manifest in our lives. It is further explained that those people who are instinctively attracted by methods of spiritual development such as Kriya , have already practiced something similar in a "precedent incarnation". This is because such an action is never in vain and in actual life they get back to it exactly where, in a remote past, they had quit it. I lived in North East Italy not far from the border with the former Yugoslavia.

Those people and all those who lived beyond the Iron Curtain could not receive such material. I turned down those texts which dealt only with philosophical topics, while, in ecstasy and not concerned by time, I kept on skimming through those which illustrated practical exercises with clarity. Before purchasing a book I made sure it hinted at the possibility of channeling the energy along certain internal passages, thus creating the prerequisite for awakening the Kundalini.

While reading the index of a text which was in three volumes, introducing the esoteric thought of the Rosicrucian Brotherhood, I was attracted by the entry," Breathing exercise for the awakening of Kundalini. This was definitely not PY's Kriya because, according to several clues, Kriya was not to be done with alternate-nostril breathing. You cannot go ahead for a long time moving your hands. You must have the opportunity to remain in a state of perfect immobility.

The owner was very nice and I almost felt obliged, considering the cheap price and the perfect conditions of those second-hand books, to buy at least one book per each visit. Often a lot of space was dedicated to theories alien to concrete life, which tried to describe what cannot be seen or be experienced - such as the astral worlds and the subtle coverings of energy wrapping our body.

One day, after browsing, without much enthusiasm, through a tiresome selection of books, I went to the storekeeper to pay a new purchase. While deciding the price, he thought of something that might interest me. He led me to the back of the store and invited me to rummage through a cardboard box filled with a messy heap of papers. Among a quantity of miscellaneous material complete series of the theosophical magazine issues, scattered notes from old course on hypnosis etc.

Spiesberger which contained various esoteric techniques, among them Kundalini-breathing. I had not much familiarity with the German language, but I immediately realized the extraordinary importance of that technique. I thought that I would doubtlessly be able to decipher all of it at home with the help of a dictionary.

During a 4 I cannot help smiling when some half-hearted people insist that they are fond of Kriya, yet they will not study some crucial texts in English because they are afraid to misinterpret them. I am convinced that their interests are superficial and rather 24 deep breath, the air is to be imagined flowing inside the spinal column.

While inhaling, the air is rising; when exhaling, the air is flowing down. There was also the description of two particular sounds created by air originating in the throat. In another book written in English there was an exhaustive description of a breathing exercise called " Magic breath," It consisted in visualizing the energy flowing around the backbone, not inside it.

Through the inhalation, the energy had to go up behind the spinal column, to the center of the head; exhaling, it had to go down along a particular channel in the front part of the body. I completely forgot about the other material.

The smirk of satisfaction I wore before the storekeeper holding the two books, as if I had found a treasure of unfathomable value, definitely caused an increase in their price. Walking home, I could not help skimming through the pages. I was curious about some rough drawings illustrating techniques which were based on the movement of energy.

I read that the Magic breath was one of the most valuable secrets of all times, and if practiced constantly, accompanied by the strength of the visualization, it would "open" the spiritual eye. I convinced myself that this technique had to be Lahiri Mahasaya's Kriya and I add it to my daily routine. They had formed a group in order to practice that discipline together. I was enthusiastic and quivered with cheerful anticipation to meet them. That night I could hardly fall asleep.

I would never have thought that those words could be applied to my meeting those people! With a sort of sour irony, I would dare say that that phase of my life characterized by an extreme enthusiasm for Pranayama had been too happy for it to last much longer. I now experienced firsthand the problems, limitations and distortions caused by emotive. Such was my enthusiasm that I would have studied Sanskrit or Chinese or any other language, if that had given me the chance to understand an essential text on Pranayama!

Many times in the future I would have to experience how life is made of short moments of inspiration and serenity, alternating with times when all seems lost and the distortions of the ego reign supreme. While approaching the man in charge of that group with total sincerity, I could not have imagined what kind of a hard shock I was about to receive. He welcomed me with visible enthusiasm, sincerely eager to meet a person with whom he could share the fire of his passion.

Since the very first moment of our meeting, standing on his doorstep, I told him how fascinated I was by the practice of Kriya. He asked me right away when I had been initiated in this practice, taking for granted that I had received the teaching from the same organization he was a member of. When he figured out that I had picked out a breathing technique in a book and convinced myself it was Kriya Pranayama, he was horrified and showed a bitter smile of disappointment.

He thought I considered Kriya Yoga a child's play and had no idea how serious it was. Visibly confused I babbled something about currents and sound of the breath, but he didn't want to hear any more and ushered me to his study. He emphasized that Kriya cannot be learned through books. He began the tale - which, later on, I had the opportunity to hear plenty of times - of the Tibetan yogi Milarepa who, getting no positive results from the painstaking practice of his fraudulently learned techniques, received the very same instructions kneeling at the feet of and with the benediction of his Guru - so that this time the results came out easily.

We all know how the human mind is more conditioned by an anecdote than by a logical reference! An anecdote, even if it is totally fanciful with fictional purpose, is endowed with a sort of internal "brightness" that conditions a person's common sense. Stimulating emotions and feelings, it is able to cloud people's judgment in order for them to easily accept conclusions that are absurd.

This story left me speechless; I just did not know what to reply. There was only one way, according to him, to learn Kriya : be initiated by a "Minister" authorized by PY's organization! He told me that no other person was allowed to teach the technique. He, and all the other devotees of his group, had received the technique, swearing a strict and solemn promise of secrecy. Until then, I had always believed it did not matter at all how a certain teaching was received, or what book had been read or studied in order to learn it.

I thought that the only important thing was to practice it correctly, accompanied by the desire to go deeper and deeper into it. The idea began to enter my mind that it was in fact okay to protect precious lore from indiscreet eyes. In that occasion I had nothing to say against the vow of secrecy. Later, over a span of many years, I changed my opinion because I witnessed an innumerable series of absurdities originating from this behest; dramatically, I had the evidence that it brought miserable repercussions into the lives of thousands of people.

Staring into my eyes, with an enormous emotional impact, he went on to say that a practice learned from any other source was "worth nothing, it will not be effective in matters of spiritual purpose", and a possible effect, only apparently encouraging, might be "a dangerous illusion in which the ego remains trapped for a long time". Inflamed by an absolute faith, he launched himself into a wide discourse on the value of the "Guru" spiritual Teacher , a puzzling concept to me because it was attributed to a person that he had not known directly.

Having been initiated into Kriya through the legitimated channels of PY's organization, PY was, to him, real and present in his life, and "his" Guru. The same thing was true for the other people belonging to that group. Their Guru was a special aid sent by God Himself, therefore such an event was "the greatest luck a human being can ever have. He expected, I suppose, to verify a well-rooted prejudice that the technique, received through illegitimate channels, could not - because of a particular spiritual law - be anything but corrupted.

He smiled when he saw me breathing through the nose. Then he asked me to explain if there was something upon which I was focusing my attention during my breathing. According to the books I had read, the energy could be visualized both flowing inside the spine and around the spine. Since PY wrote that a kriyaban "mentally directs his life energy to revolve, upward and downward, around the six spinal centers", I chose the second of the two possibilities and this was the version I explained.

Having also read in another book that during Kriya Pranayama the practitioner was supposed to chant " Om" mentally into each Chakra, I added this detail as well. I did 27 not realize that PY had decided to simplify the instructions taught in the west, using the other variation with no mental chanting of Om.

While telling him these details, I saw an inner satisfaction spreading over his face. Clearly he didn't identify my practice with the technique of Kriya Pranayama he had learned. The "secret" he was bound to had not been broken by the author of my esoteric book! Pretending to feel sorry for my consequent disappointment, he informed me in an official tone that my technique had "nothing to do with Kriya Pranayama "!

A really bizarre situation was taking place: I was describing for him a technique very similar to Kriya Pranayama taught by Lahiri Mahasaya while this gentlemen was one hundred per cent sure that I was talking nonsense! However, since my position was totally incompatible with his basic tenets, he recommended that I send a written account to the headquarters of PY's organization, describing the details of my vicissitudes, hoping that they would accept me as a disciple and, in due time, grant me the sacred Initiation to Kriya Yoga.

I was somewhat stunned by the tone in which our dialog was progressing. In order to re-establish the initial agreeability of our meeting, I tried to reassure him about the positive effects I had gained from my practice. My statement actually had the effect of worsening the whole matter, giving him the chance to scold me a second time, which was not totally unfair but undoubtedly out of place.

He made it clear I should never look for any tangible effects in the practice of Kriya much less should I display them, because in this way I would "lose them. Realizing he had given too much of his time to me, a strange metamorphosis took place in his demeanor. It was as if all of a sudden he had been invested with a sacred role: he promised he would pray for me!

On that day, I had lost the "fight. As a matter of fact, from that moment I abandoned Pranayama entirely and restricted my practice to simply centering my attention between the eyebrows Kutastha - just as he had suggested to me. The room devoted to meditation was bare but pleasant. Each member paid part of the rental, so that continuance would not depend on the owner's whims and could be dedicated to an exclusively spiritual use.

I began attending these meetings and I remember it nostalgically - listening to Indian songs translated and harmonized for westerners and, above all, meditating together was a true joy! Everything seemed heavenly to me, even though little time was given to the practice of meditation - no more than 20 minutes, often barely 15 minutes. A particularly inspiring session of collective practice took place on Christmas Eve, enriched by devotional songs and lasting many hours. At the end of each meditation we were required to depart in silence, thus I began to know my new friends more closely only during the monthly "social" lunch.

It was a beautiful chance to spend some hours talking and enjoying each other's company. Unfortunately, the pleasantry of our meetings was partly spoiled because the directors of PY's organization had requested us not to talk about other spiritual paths or deal with specific details of Kriya Yoga techniques.

Only authorized people could cover such a role; no one in our group could. During our gatherings, since our conversations were strictly kept on well-defined tracks, we were not able to find a topic which would be interesting and at the same time respected the given rules.

It was not the right place for gossip, unsuitable for a spiritual group discussion. So only one topic was left: the beauty of our spiritual path and our great fortune in having discovered it! No wonder that, after some meetings of mutual "exaltation", an almost frightening boredom started to reign. As a last resort, some risked telling some jokes. They were not mean or insulting jokes, but a light and innocent use of humor. Unfortunately this also had to live up to the devotional attitude kept by many of the members and eventually succumbed to their cold attitude.

When you tried to be agreeable you got a look and a hint of a smile that left you frozen for the rest of the day. They seemed to be unable to show a single inch of true joviality. Thinking over, perhaps they were naturally inclined toward depression. Actually, their enthusiasm towards Kriya was very moderate, and they gave the impression they were practicing the few techniques they knew as if they were accomplishing a sacrifice to atone for their "sin" of existing.

Before the prospect of doing a very dangerous action in which there are fears for their safety, their mind was filled with a sort of hysterical joyous anticipation. I don't know if there could exist a worse way to belittle the spiritual teachings. In my opinion this attitude should be avoided like the plague, being actually a stupid superstition.

As a matter of course, the group underwent a great recycling process; many members who had joined with enthusiasm quit after a few months and then, oddly and without deep reasons, scraped the whole experience off their memory. My open temperament allowed me to become close to one person and establish a bond which later became true friendship.

It was not so easy to find what could be called a free spiritual seeker. Many made a display of emotionally-charged devotion, others, perhaps envisaging the prospect of expanding our group, seemed to have the sole aim of raising enough funds to provide our rented room with impressive signs of its sacred consecration; others seemed only social misfits.

With a barely concealed impatience, I tried on different occasions to receive some elucidation on the technique of Kriya by discussing what had been my book-learned practice of it. I hoped that someone, making some oblique remark about it, would help me discover the exact Kriya Pranayama technique.

No "courting" could extract even a crumb of information from them. Each one repeated that he was "not authorized to give out any explanations", and this rule was strictly respected. While I was continuously receiving unasked-for lessons of devotion, humility, and loyalty, my interest for Kriya became a real craving, a burning fever. A kriyaban, making fun of me with unconcealed cruelty, told me: "They won't give you the Kriya at all; a devotee should not desire a technique with such intensity.

God is to be mostly found through devotion and surrender. Even while doing my best to convince myself that I was among individuals with the same passions, I had to acknowledge that the reality of it was altogether different! However it is necessary to write a few lines about this theme because it will give me the opportunity to add some remarks about how to organize a Kriya routine. The first one slows down the breath and the mind; the second one concerns itself with listening to internal astral sounds melting into the Om sound.

I didn't receive these instructions at the same time but with an interval of two months between. This gave me the splendid opportunity to concentrate on the first technique for many weeks; only then I could enjoy the combination of the two techniques. Thus, I could experiment with the meaning and beauty of each.

Our group received the visit of an elderly lady who had personally corresponded with PY. Thanks to her earnestness, sincerity, and long-time loyal discipleship she had been authorized to help us with meditation. Her temperament was very sweet and more inclined to understanding rather than to censorship. She demonstrated the so-called " Recharging Exercises" These exercises were similar to isometric stretches and were practiced while standing; peculiar to them, however, was that the Prana was directed to all the parts of the body through concentration.

Then she reviewed the Hong-Sau technique. She went on to clarify that the Hong-Sau technique was not easy at all, in spite of its apparent simplicity; but encouraging us with a smile, she concluded: "The technique contains all you need to come into contact with the Divine Essence". Then she dwelt on the technique for listening to internal sounds often called Om technique. Om is the "Amen" of the Bible - the "Holy Ghost", the "witness", a sound; a proof of the vibration of energy sustaining the universe.

The Om technique, discovered by the mystics long ago, makes it possible to detect this vibration. Thanks to this technique it is also possible to be guided toward the experience of the "Son" - the Divine 5 This technique does not belong to those included in the original Kriya Yoga, wherein the internal sound perception happens without closing the ears.

It is not an invention by PY, it had been plainly described in the books of classical Yoga, called Nada Yoga - "the Yoga of the sound. At the end of one's spiritual journey, one can reach the highest reality, the "Father" - the Divine awareness beyond every existing thing in the universe. The lady's explanation was characterized by such a sacred flavor that it stayed with me for several months, helping me to overcome the beginning phase of the practice, when it seems unlikely that the sounds will manifest.

Instead, the results obtained were very concrete. Now, while I am trying to recall my first contact with the sound of Om, I rediscover the memory of that ardent love for the Divine, that seemed so solid during those days and that subsequently disappeared for various years when I decided to do a research on the "Original Kriya. In those days I led a cloistered existence. I practiced my meditation in a slightly illuminated room.

The rainy days and early-onset evenings of Winter helped my seclusion and strengthened my determination to turn on, through meditation, an internal sun. Some weeks of zealous practice passed without any result, but one day I became aware of a clear inner sound.

It manifested after ten minutes of calm effort, just upon returning to my state of full awareness, after having been lost in some sweet reverie. By listening intently to it, it became the feeble sound of a musical instrument playing far away. Then it seemed like the tolling of a bell echoing at dusk from the deep green of woody hills. It reached me faintly from unfathomable distance. Light, soft as falling petals, it knocked gently on the doors of my heart, giving total contentment and ease, as if the spiritual path had come to its fulfillment.

Recollections of my infancy were vibrating at the periphery of my awareness without disturbing my introverted mood. In times of misfortune, there was always a feeling of protection like a vast, comforting smile surrounding me. The sound I was listening to, enchanted and thrilled, brought me now the same sweet feeling of relief. It had in itself all the Beauty ever experienced. It was the gilded thread around which the experiences of love, the most involving, the most exalted ones grew like splendid crystals.

The healing of old wounds was attained by real understanding. An azure, limitless immobility sweetly clasped my heart with fingers of bliss. What I thought impossible to accomplish, whose absence was so cruel to accept, materialized real and true before me. To be lost in a "reverie" state and to return suddenly to the awareness that I was losing time, happened often.

A never experienced before devotion rose spontaneous, crossed the wall of the psychological sphere and made life and spiritual experience indistinguishable. Reality appeared me as transfigured - like in winter, when a soft mantle made of snow makes any asperity disappear. Unfortunately, I learned the hard way that you should never detach yourself voluntarily from that state of grace. Some months later, during a moment in my life when I wanted to relax and enjoy life, I decided to interrupt this contact, as if it were a drawback to being fully sociable.

I didn't realize that this seemingly innocuous and instinctive "betrayal" would make me unable to tune with the Om sound for a very long time. Incredibly, in a few days I felt hopelessly cut off from that sweet reality. Among people, I felt like one who had landed in another continent and had to live in surroundings that mean nothing to him.

I struggled to retrieve the lost deep emotions originating from listening to internal sounds. This went on for months until my soul was again reminded of the motivations that had led me to the spiritual path: change my life forever. Now I saw clearly that my stupid decision of detaching from the contact with the Om vibration, had been a monumental mistake. About four months passed as every day I hoped to receive the coveted material.

Finally, an envelope arrived. I opened it with heightened expectation, but was deeply disappointed because it contained nothing but more introductory material. From reading the index page I understood that the actual technique would be sent after four weeks. So for another month I would have to study just the usual nursery rhymes I already knew by heart.

In the meantime, two ministers of PY's organization visited our country and I took part in the initiation ceremony. After waiting for months, it was high time "to make an eternal pact with the Guru and to be taught the Kriya techniques in the only legitimate way, and receive his benediction.

A beautiful room had been rented for the ceremony at a very high price and embellished for the occasion with lots of flowers, such as I have never seen even at the most extravagant weddings! The introduction to the ceremony was magnificent. About 30 people wearing somber uniforms entered the room, and lined up with a solemn attitude and joined their hands in prayer. It was explained to 33 me that these people belonged to the local group whose leader was a fashion designer and had choreographed that triumphant entrance.

The two Ministers who had just arrived from abroad walked meekly and bewildered behind them. Then the ceremony began. I accepted without objections their demand that I swear everlasting devotion not only to the Guru PY but also to a six-master chain of whom Lahiri Mahasaya was an intermediary link.

PY was the so-called Guru- preceptor, namely the one who would partially bear the burden of our Karma. It would have been strange if no one had had doubts about this. I remember a lady wondering if PY - definitely unable to give any confirmation, now being a long-time resident in the astral world - had really accepted her as a "disciple" and, consequently, to be laden with her Karma.

In order to avoid that with such thoughts she weakened the enjoyment of the enticing ceremony, I reassured her that she was accepted without fail. They explained us that Christ was also part of this chain because He had appeared to Babaji Lahiri Mahasaya's Guru asking Him to send emissaries to the West to spread Kriya. This story caused me no perplexity at all. Perhaps I had no desire to think about it.

To consider the whole mission of Kriya diffusion as originating from Christ Himself was a pleasant idea. On the other hand, I was too anxious to hear the explanation of the technique which was soon to take place to listen to anything else.

The introductory talk went ahead in a suggestive way. The Kriya technique embodied God's most effective blessing toward His privileged creatures, humans, which exclusively possessed an inner body with seven Chakras. The mystic seven-step ladder of the Chakras was the real highway to salvation, the fastest and safest.

My mind was in great expectation for something I had so strongly desired and for which I had seriously been preparing for months. It was not what might be called a "sacrament" that I was submitting to in order to safeguard a family tradition; it was the crowning of a definitive choice!

My heart was immensely happy at the thought of the inner joy that I would gain through the practice of Kriya. Finally, after being taught the Kriya Pranayama, I realized I already knew it! It was the same Kundalini-breathing technique which I had found a long time ago in my esoteric readings and which prescribes that the energetic current flows all the way inside the spinal column. Each technique's detail was explained in such a way that it would not allow for the smallest variation and, in addition, a specific routine was warmly recommended.

If the least amount of doubt on the correctness of a certain detail had arisen during the practice, nobody was encouraged - even vaguely - to conduct an experiment and come to a conclusion by himself. The only "correct" action was to contact the headquarters of our Kriya organization, tell them the problem, and receive further guidelines.

This, in effect, was what I always did. I learned to interact only with them. I would instinctively look for their advice as if it were given by perfect beings that could never be wrong. I believed they were "channels" through which the blessings of the Guru flowed. Besides, I was quite confident that - even if they would not admit it out of humility - they had already reached the highest level of spiritual realization.

With the first technique the breathing was supposed to become more relaxed and create a good state of concentration. Then, I was supposed to listen to the internal sounds. Then there would follow the Maha Mudra.

Eventually, setting back in a still and stiff position to restore the feeling of sacredness, I was supposed to practice Kriya Pranayama with rigorous respect to all the instructions. To absorb the results of the whole endeavor, after Jyoti Mudra, the Kriya routine would be concluded with a full ten- minute concentration upon Kutastha, In my experience the two preliminary techniques did not receive the attention they deserved, and the time devoted to the final concentration was too short.

During the Hong So technique, the thought that I should interrupt it to start the Om technique brought about a disturbing feeling, hampering my whole surrender to its beauty. The same happened with the procedure of the Om technique, interrupting it in order to practice Maha Mudra.

The technique of listening to Om was a complete "universe" in itself and led to the mystic experience, which is why its interruption was something worse than a simple disturbance. It was illogical, as if, recognizing a friend with joyous surprise among a crowd one begins talking with him, then suddenly goes away hoping to meet, quite by chance, that same friend again and get back to where the conversation had previously ended.

Why should I interrupt that sublime attunement to regain it through another technique? Perhaps because Kriya Pranayama was a higher procedure? Higher] What on earth does that mean? I forced myself into such absurdity for many months. At that time, the idea of using my brain and radically changing the routine seemed to me an act of stupid arrogance.

Such was the power of that insanity which in our group was called "loyalty"! I must acknowledge that unfortunately I had become like one of those animals that, fed by man, tend to forget how to be self-sufficient. When I tried to discuss this problem with other kriyabans, I noticed an enormous and unreasonable resistance. There were those who were not satisfied with their practice but planned to try it again in the future, while others were not able to even understand what I was saying.

Talking with a lady who was a longtime friend of our family, she pretended to listen attentively, but in the end bluntly declared she already had a Guru and did not need another. Her remark cut me deeply since my intention was only to have a rational talk which could be inspiring for us both.

Apart from this, what sort of friendship can exist between two people when one is so curt? To encounter such episodes confirmed my idea that, not being encouraged to trust the validity of self-observation, many friends went on mechanically performing what had often become an empty ritual simply to appease their conscience.

With the exception of one person who harbored really strange ideas about the spiritual path which made me entertain the thought that he might be mentally unstable , these new kriyaban friends seemed to censor my questioning of techniques, claiming that devotion was much more important. Often they referred to concepts I could hardly link to the practice of Yoga, i. Well, one day I decided to use my brain and changed my routine. My Kriya routine became inspired by Patanjali's theory.

I decided that the two techniques Hong So and Om had to be practiced either at the end of my Kriya routine or never. Having sensitized the spine, I could practice Hong So in the spine. His extreme synthesis may be criticized or, because of its temporal distance, may be hard to understand; however, his work is of extraordinary importance.

Boring and useless from the practical point of view is the definition of Yama and Niyama. Yama: self-control non-violence, avoid lies, avoid stealing, avoid being lustful and seek non-attachment ; Niyama: religious observances cleanliness, contentment, discipline, study of the Self and surrender to the Supreme God.

Why useless? A beginner cannot understand what "Study of the Self means. In my opinion the moral rules are not to be put as premises to be respected in order to start the path of Yoga, but are the consequences of a serious spiritual effort brought ahead for years, nay, for tens of years. As for Asana position of the body , Patanjali explains it must be stable and comfortable. There is no hint of particular exercises of concentration and meditation after Asana and before Pranayama.

The two interesting and enlightening concepts for those who practice Kriya are Pranayama and Pratyahara. They refer respectively to the regulation of the Prana by repetition of particular breathing patterns and to the internalization process of the awareness which becomes disconnected from the external reality. The three further phases, Dharana, Dhyana, Samadhi, respectively mean: concentration upon a physical or abstract object, contemplation of the essential nature of such object, lengthening of such contemplation in a constant flow of awareness up the point of being lost in it.

A kriyaban understands "concentration upon an object" as the concentration on the breath, the spine, the Chakras', the "contemplation of the essential nature of such object" means to become absorbed in the sweetness originating from this basic concentration; "being lost in it" means the unending happiness while achieving the final ecstatic state. This is in my opinion the essence of Patanjali's thought. Fixed in this conviction, I decided that in my routine the two techniques Hong So and Om had to be practiced after Kriya Pranayama.

Countless my rounds of birth and death. I was preparing my self towards receiving the Higher Kriyas through the correspondence course. At the end, finally they entered my life. As the reader can guess, the process of learning them brought some trouble in my life.

Among the kriyabans in the meditation group I didn't saw a great interest in the Higher Kriyas. A woman who was my friend, had received Kriya initiation may years before. She had once lived near our school's general offices. I asked if she had received the Second Kriya. She didn't seem to understand the question. So I reminded her that Lahiri Mahasaya's disciple, Swami Pranabananda, had accompanied the moment of his death with the practice of the Second Kriya.

She became visibly nervous, saying that the quotation clearly referred to the technique of Kriya Pranayama: one breath, then a second one. This had to be, in her opinion, the " Second Kriya! I had the impression that the idea of a further technique to be added to the too many already received and practiced daily, upset her. It was as if she felt she had made so great an effort to form the habit of daily practice of the First Kriya that she could not muster up even more dedication.

I believe that, up to this day, she has remained fixed in her conviction. The lessons with the Higher Kriyas were given after completing the basic correspondence course. Unfortunately, those lessons contained some ambiguous parts. Just to give an example, PY wrote that in order to awaken Kundalini it was important to regularly practice Kechari Mudra, but the instruction on how to perform it were nowhere to be found.

I contacted the elderly lady who was officially invested as a "Meditation 38 Counselor" the same sweet lady who taught me the Om meditation technique. She could not help me to clarify my doubts. Just like everyone else, she had learned them only in written form because, unfortunately, after PY's Mahasamadhi no direct initiations were ever given.

Acknowledging her uncertainties about their correct execution, she admitted that she regretted not having had her Higher Kriyas checked by Ministers who were direct disciples of PY, despite having had plenty of opportunities to do so.

After some time, I had still not recovered from this shock when an aristocratic-looking lady disclosed to me she had received initiation in the so-called Higher Kriyas years before. Full of enthusiasm, my eyes opened wide. She said she had felt so unworthy that she had put them aside and, after some time, she had forgotten them entirely.

This last abomination was inconceivable to me. Her self-satisfied ignorance, passed off as humility and who knows what kind of overabundant devotion, crossed the bounds of decency. When I expressed my objection that her behavior seemed an exhibition of indifference toward the higher teachings taught by her Guru , she looked at me in bewilderment as if my impertinence had violated an implicit law: do not impudently enter the intimate arena of her Sadhana.

She replied that what she had was enough, and then briskly cut off any further discussion. I wrote to the management of my Kriya school in order to schedule an appointment with one of its representative Ministers who would soon come to our country to impart initiation to Kriya Yoga. I asked for this interview because I really needed it. It is not in my temperament to disturb anyone on trivialities.

I am sure that, in order to answer my questions, it would have taken the Minister just a couple of minutes. I looked forward to that date with great anticipation. He said he would clarify my doubts as soon as possible. In the following days I became dismayed when I realized that the Minister kept postponing our meeting without valid reasons. Since I had decided not to give up, at last we met.

Unfortunately I found this meeting to be truly disturbing. I was convinced that hypocrisy, bureaucracy, formality, and deception were totally alien to one who devoted his life to practicing and teaching Kriya, yet the sensation 39 I had meeting him was akin to meeting a business man who had more important affairs in mind and who was very irritable.

He was emphatic that we not talk about Kechari Mudra, and with regard to the Third and Fourth Kriya techniques, he advised me brusquely to restrict my practice to the First Kriya. He declared I was overexcited and that this was not a good sign for a kriyaban. I replied I would surely take his advice into consideration; nevertheless, I wanted to see how to move my head correctly in order to practice those techniques in the future.

Annoyed - taking my remark as insolence - he recommended that I send my questions to the school's head and stood up to leave as he said this. In vain I replied that the movements of the head required for Third and Fourth Kriya techniques could not be shown in a letter. I was speaking to a "wall" and the refusal was absolute. I had always trusted and respected PY's organization and had studied the reference literature as if preparing for a university exam.

I have asked to this organization only one thing: that this so much craved jewel of Kriya was taught in its completeness. Why this reaction from the Minister? After some time, the feeling of having witnessed the senseless whims of a man in power yielded to a different consideration. Very probably that Minister had given me the same discipline he received during his postulant years.

A lady who had known him at that time depicted him as a very curious kriyaban who usually put many technical questions to elder Ministers. Knowing the rules of monastic discipline, I was sure that his queries weren't always answered promptly. After my interview with that ill-disposed figure, I was in an atrocious mental and emotional state.

I wondered what role a school played that was not doing its very best to clarify each given teaching. For what purpose were our ministers traveling around the world, if not to directly show students how to practice what they have learned through the correspondence course? Why should I feel guilty and unsuitable for the Kriya path, only because I had dared to ask firmly but politely for a practical demonstration?

I was not able to drop the whole matter and was quite agitated. Those who saw me immediately after the meeting said I was unrecognizable. Among them, a lady with a honeyed voice suggested that I had gotten an important lesson from our Guru - in her opinion, I had a too self-assured attitude and should learn to accept unquestioningly the word of a Minister.

Strange as it might seem, a part of me was relishing the whole situation. I knew for certain that 40 this destructive experience would somehow be turned into something positive, crucial for my path. I was too much in love with the Kriya path to be daunted by any difficulty. This made me more calm and cheerful. However, there are often childish thoughts that emerge when we are in an uncertain situation. I was afraid that this man, communicating back to the headquarters of PY's organization, might speak unfavorably of me, saying something that might have reduced the probability of my obtaining that coveted information in the future.

I feared that my idyllic relationship with my Kriya organization - a bond that for so many years had represented my horizon - could be deteriorated. The lady Meditation Counselor, who was not present on that occasion but had met the Minister in another town, blamed me for having disturbed the Minister's peace of mind. I wrote her a bitter letter, insulting her indirectly.

She replied very firmly, implying that my letter ended our friendship. Later she toned down her attitude and invited me to her house to talk about the event. First of all I expressed to her my unyielding determination to explore all possible sources in order to clarify my questions. I mentioned my idea of leaving for India, and she mumbled something about India not necessarily being any guarantee of authenticity.

She said that there were many unauthorized teachers introducing themselves as loyal disciples of PY. With a vivid imagination, she compared them to spiders using the honey of the Guru 's love to attract devotees who then became their prey. She spoke about one disciple of PY who had formerly been one of the directors of the organization but then had branched out on his own, opening another Kriya school.

This man was a "traitor" in her opinion. This woman had enough material to go on with her stories indefinitely, but it was then that a very forceful sentence slipped out of my mouth which surprised me and froze her: "Should I receive Kriya teaching from the worst criminal in the world, I would still be able to turn it into gold.

If it were polluted, I would have the intuition to reconstruct it to its original integrity! In order to make me understand the value of receiving the instructions from a true Guru, she told me what happened when one kriyaban decided to leave the Ashram of his Guru, PY, and seek another teacher. The Guru, aware of this, got in the disciple's way to stop him when he heard an inner voice - "the voice of God", she specified - ordering him not to interfere with the disciple's freedom. PY obeyed and in a flash of intuition foresaw all the disciple's future incarnations, those in which he would be lost, in which he would keep on seeking - amid innumerable sufferings, jumping from one error to another - the path he was then relinquishing.

Then, in the end, the disciple would return to the same path. The lady said that PY had been quite specific as to the number of incarnations that whole discouraging trip would take - about thirty! The moral of this story was clear, something from which one could not escape: I had to avoid looking elsewhere or I would lose myself in a labyrinth of enormous sufferings and who knows when I would be able to get back on the correct path.

I shifted my attention to her photograph of PY, taken on the day of his death. It was nicely framed, and some flowers and packets of incense were before it. In those moments of silence I had the sensation that tears were going to form in his blissful eyes it was not a bizarre feeling; other people told me they had had the same experience. I related my impression to her, in response to which she became very serious and, with her eyes pointed far off toward an indefinite spot, soberly uttered: "You have to consider it a warning: the Guru is not content with you"!

There was not the least doubt that she was not joking at all. In that moment, I realized how much PY was a "presence" in her life, although she had never met him! I let my gaze rest on the bouquet of May lilies which we had purchased at the train station immediately after my arrival in town graciously arranged in a small vase before the photo of PY. She had then explained that she never skimped on fresh flowers for her "Guru.

I knew that if I wanted to feel devotion with such intensity I had a lot of work to do, namely develop stable internal tranquility, bow to my favorite form of the Divine, and repeat this action of surrender with total sincerity every day of my life. Although she admired the earnestness with which I was making progress - unlike so many other tepid and halfhearted people who would go to her only to be reignited with the motivation they could not find in themselves - she was dismayed that her devotion toward the Guru was totally alien to me.

She could not relieve my immense thirst for knowledge of the art of 42 Kriya. Looking into her beautiful eyes, I had the clear impression that she was permanently expecting me to act in a somewhat "disloyal" way either toward the Guru or toward the organization.

The Minister of my organization was at least right about one point: I was not calm at all. My search for technical explanations had made me as tense as a coiled spring. Although remaining faithful to my Kriya organization, I didn't accept vetoes and therefore I didn't take her advice. I was determined to know Kriya inside out and no one could stop me with any argument. I knew three names of direct disciples of PY who had had a clash with the school's board of directors and set out on their own.

I hoped to find clues in their writings which could help me clear my doubts. I was expecting that in order to prove their high level of Self realization, they had elaborated PY's thought through direct experience of the different phases of Kriya and were willing to prepare a more accurate didactic material for those devotees who would turn to them, neglecting the main source.

Well then, the first disciple seemed to be an expert in remembering even the most insignificant episodes of the life of his Guru while in the educational material he spread there was no hint of the Higher Kriyas; the second one was undoubtedly more professional, pedagogically gifted, but out of the material he gave, almost nothing new emerged.

The secrets, if these three disciples had any, were well guarded! Months later, the lady many kriyabans addressed to her as "Meditation Counselor" who helped me with the Hong so and Om techniques found out that I had read the "forbidden books. A friend of mine showed me a letter in which the Counselor referred to me as "a man who stabs his Guru' s back, handing out daggers to other people as well, so they can do the same"! She concluded by writing that "intelligence is a double- edged weapon: it can be used to eliminate the swelling of ignorance and also to abruptly cut off the lifeblood that sustains the spiritual path!

Her actions were 43 obviously driven by waves of unabashed emotion. Decades of steadfast conditioning had irretrievably affected her common sense. I felt a sort of tenderness toward her and I smiled, picturing the moment in which she had written that letter. Seeing her own expectations regarding my behavior coming true, I am sure that her countenance was first serious and then, at last, tranquil and serene as if tasting a delicious, intimate satisfaction.

She could well say she had predicted my These few books disappointed me. The practical notes, presented as essential, were only scattered bits copied from classical books on Yoga. The lack of care in their presentation made me suppose that the author had not bothered checking the original texts he had quoted but had most likely taken those quotations from other books which were also quoting from other reference books, continuing a chain wherein each author would add a little something just to mark his personal contribution.

I would meet some kriyaban friends on Sundays, and together read crucial passages from the correspondence course and discuss them during a walk. Our main interest was to find inspiration there that could help us to perfect our practice of Kriya. Our attempt was vain - like trying to draw blood from a stone. The correspondence course contained esoteric teachings that could not be considered an integral part of Kriya Yoga but could help students to develop their intuition of the subtle laws governing human lives.

At that time I was especially interested in mastering two skills in particular: how to recognize friends from previous lives and how to project energy for pranic healing. The teachings were clearly given with all the necessary cautionary remarks, but my approach was devoid of caution and discrimination. I acted as if I were supported from "above", imagining that the benedictions and the strength of the Guru were with me.

I paid attention to only some aspects of the teachings, choosing those particular patterns of behavior that appealed to my emotions. Then my illusory dream began to disintegrate, slowly but inexorably. Failure came, and I felt desolate. At first I could not accept it. I believed that mine was only an apparent failure, but as time went by, all evidence suggested that I had neither cured nor helped any person in any way. This was the greatest blow to me because I had made a fool of myself and, furthermore I had disturbed the peace and privacy of other people.

As for "previous lives", I acknowledge that in this unprovable territory everything is possible; however at that time it seemed so self- evident and sensible to me that instead of using my meditation-born intuition which the received instruction aimed at developing I simply took figments of my imagination to create various mind films, convincing myself I had lived them in a far distant past.

In fact these day-dreams were actually wish fulfillment and easy-to-read indicators of my likings and preferences. Slipping into a state wherein I doubted even the metaphysical basis upon which the edifice of Kriya Yoga is built, for months I was unable to think a single coherent thought. I stubbornly grabbed the well-known instruction to maintain resolutely, during the day, a smooth attitude toward both pleasant and unpleasant events, while sincerely feeling like a detached "witness".

Sustained by the enthusiasm for this new "trick", described in such an alluring way in almost all the books dealing with oriental meditative practices, I succeeded in attaining an almost ideal state but, after some days, I felt under stress as if all was a pretense, an illusion. Discovering the simplicity of his life and the greatness of his experience was very inspiring; his photo and the childlike simplicity of his smile kindled my devotion and inspired me.

He lived a normal life and experienced the typical difficulties of a householder's life. Often his toughs dwelt on the meaning of life and felt the desire to pursue the spiritual path. His father initiated him into the Ram Mantra, assuring him that by repeating it unceasingly he would, in due time, achieve the perfect peace he desired. It was then that Ramdas renounced the householder life and went forth in quest of God as a mendicant Sadhu.

Besides the practice of Japa, he adopted the discipline of looking upon all other people as forms of Ram God , and of accepting every happening as coming from the will of God. In a short time the Mantra disappeared from his lips and entered his heart. He perceived clearly the "Spiritual eye" in the middle point between his eyebrows. A stage was soon reached when this dwelling in the Light of the Spirit became a permanent experience.

Swami Ramdas attained Mahasamadhi in You may be sure that you will not feel lonely or miserable as long as you are uttering that glorious name. Where this name is sounded, or meditated upon, there resides no sorrow, no anxiety - nay, not even death. When this happens, feel the ensuing joy and concentrate on it as long as possible. Perfect your surrender to God, when facing every event. At Night, when free from worldly duties, devote yourself to intense practice of Japa.

Almost at the same time I read the masterpiece of the spiritual movement Hesychasm. This is a Christian orthodox movement considering inner peace a basic necessity for pursuing the spiritual path.

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W43 Stereo. Waves Tune Real-Time Stereo. Medium Correction C Major. WLM Meter Stereo. WNS stereo. X-Click Stereo. X-Crackle Stereo. X-Hum Stereo. Waves-Aphex Vintage Exciter Stereo. Dorian Fruit. Plate A Pos 0. Fat Electric Guitar. Acoustic Guitar - Stretch. Mix Drums Through Me. Bass DI fattener. Dave Darlington Abbey Road Saturator setups. Drum Bus. Nice Bass Distortion. HiHat Helper. Drum Buss Fizz.

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Ld Vox Magic Sauce. Added Sub. Bass Walkbox. GTR Contours. Action Pad. Action Vocal Pad. EQ1a Applications. EQ2a Applications. EQ3a Applications. EQ2 BellBoost. EQ2 BellCut. EQ2 HPF. EQ3 HSF 2. EQ3 HSF cut 2. EQ3 Q0. Too Much But Excellent.

Agt RChan. Synth Pad. Radio Guitar. Kick Tighten. HH EQ. Reggaeton Drum Loop Forte. Angry Phone. Acc Gtr. CJB Master. Ac Guitar. Light Bottom Up. Drum Overheadz Channel. Vocal Chain. Backing Vocal. Quick Kick. Tight Snare Package. Big Indie Clean Guitar. Floor Tom. Chill Vox. BVox Lift. Bass Guitar. Controlled Hip-Hop. All In One.

Drum Room Channel. Agresive Rap Male. EDM Drum Buss. Phat Ass Drums. Hear My Acoustic. BG Vox Hi Note. Vocal Startup Nation. RCL Bass Guitar. Gentle Bass. Bass EDM Sidechain. Basic Vocal Soft Compression. Tighter Top Kick. Kick Mix. Clem RComp. Moog Bass. Bass Control. Let The Smack Through. Controlled Hip-Hop Bass. Alto De-Ess. Rhodes Clarity. Solid DeEsser. Vocal Notch DeEssing.

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BGV Stack. Less Is More. Dyn Mic Vox Squeeze. Tight Tele. Bass Comp. Acoustic Arpeggios. Guitar Detail. Levelling Vocal. Transient Damper. Bass Amp Tame and Detail. String Sandwich. Guitar Solo. Clap Oomph. Acoustic Guitar Clear. Heavy Rhythm Guitar. Clean Piano. Bass Growl. Jb and C. Mastering EQ. Guitar Rhythm Reggaeton. Female Vocal Enhancement. Kick Top Roll Off.

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Copyright c Alexander Djourik. FILE: Shamans Dream - Letting Go. Shamans Dream - Nectar. Shamans Dream - Breath Of Ma. Shamans Dream - Prana Pulse. Shamans Dream - Giving Gifts.

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