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Kriya Secrets Revealed 
Lessons and 
Techniques Workbook 
J.C. Stevens 
Author: J .C . Stevens 
Kriya Secrets Revealed 
Lessons and Techniques Workbook 
Golden Swan Publishing & CreateSpace Independent Publishing Platform 
Fourth Edition. 
No part of this book may be reproduced, translated or transmitted in any form or by any 
means without prior written permission from the author. 
Photos and illustrations used throughout this book are mostly the privately owned 
property of J. C . Stevens . 
Special thanks to Christian, Dick, Ennio, Heather, Janey, John, Joseph, Lory, Maria, Nina, 
Ramdas and Uma. 
Edited by Nina Swan 
©Copyright 20 1 3 by J. C. Stevens, All rights reserved. 
ISBN 1 0: 1 4791095 1 7 
ISBN 1 3: 978-1479 1 09517 
Disclaimer 
The information in this book was designed to provide helpful information on the subjects discussed. This 
book is not meant to be used, nor should it be used, to diagnose or treat any medical condition. For 
diagnosis or treatment of medical problems, consult a medical professional. The author and publisher are 
not liable for any damages or negative consequences from any treatment, action, application or 
preparation to any person reading or following the information in this book. References are provided for 
informational purposes only and do not constitute endorsement of any websites or other sources. Readers 
should be aware that the websites listed in this book may change. 
In certain circumstances, some of the exercises described in this book may cause injury if not practiced 
correctly. Techniques that involve a mental or energetic practice can be dangerous if performed while 
operating a vehicle or other heavy equipment. At times readers are asked to persevere through difficulties 
to master a technique; however, if at any time you feel that it would be dangerous to do so, it is strongly 
advised that you listen to your instincts and stop the practice. Confer with a medical professional if there is 
a question of fitness in order to recreate the more energetic practices. 
Dedication 
This book is dedicated to Lahiri Mahasqya and 
all sincere seekers of enlightenment who were led astrqy. 
Thank you 
I want to thank you, dear reader, for purchasing this book; 
proceeds from sales will assist in the advancement of the field of 
Ifrom beginning to end and not 
all at once. The goal in its organization was to simplify the path in a straightforward way. 
Further, effort was made to avoid unnecessary confusion by resisting the temptation to 
inject information that had nothing to do with the actual practice required to master Kriya 
Yoga. Each lesson is therefore a chapter, intended to take between one day and three 
years of study. Some lessons may be skipped if they are not required for your personal 
journey. The advanced Kriya techniques (Omkar Kriyas) are intended only for yogis with 
between six and eighteen months of practice in what may be considered lower Kriya 
techniques, and only after sufficient progress has been demonstrated. 
Most lessons are organized by section as follows: I ) Introduction; 2) Step-by-step 
Procedure Description; 3) Technique Tips; 4) Suggested Daily Routine; 5) Graduation; 
and 6) Yogic Wisdom. Each lesson should be studied for as long as you feel necessary to 
fully comprehend the technique(s) contained therein. As mentioned earlier, descriptions 
are intended to be read from beginning to end with time taken to focus on the procedural 
steps. In the beginning especially, it is highly recommended to reread each lesson before 
its practice. 
Each lesson also starts with a quote from Shyama Charan Lahiri (aka Lahiri Mahasaya, 
Lahiri , or Yogiraj) . These usually come from his written commentaries, but some have 
come from his oral tradition. 
An "Introduction" is presented in the first several paragraphs or pages of each lesson, 
which consists of a general discussion of the principles behind it. Before the Introduction, 
you will find alternate names and lesson requirements . It is expected that you have studied 
the requisite material before beginning your practice. 
There may be one or more Procedure sections in each lesson as well, depending on the 
number of variants or techniques presented. This section describes the steps to be 
followed after studying the Introduction; advancing through the Procedures only requires 
that you have mastered the preceding lesson(s) . 
Technique Tips are commonly found after Procedure; these suggestions were added to 
show how you can enhance or vary a certain technique. For newer students, I encourage 
the application of these tips when you feel ready to do so. Advanced students can re-read 
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Kriya Secrets Revealed 
this section for ideas as to how to experiment with an already-somewhat-familiar practice. 
Each technique is like a dance with basic steps, which we must first learn in a rote 
fashion. Once the steps become familiar, we can experiment within the guidelines and 
advance to an intermediate level. After a while of intermediate mastery and our skill has 
become second-nature, we are then ready to experiment and add our own enhancements. 
The same is true with our practices in Kriya Yoga. 
The Suggested Daily Routine recommends a standard to follow before beginning the next 
lesson. Sometimes there is more than one level in a single lesson. You can quickly 
reference your progress, simply by remembering which level you are on. It may help to 
write in the date you began practicing a specific level, as this is the only way, in my 
experience, to keep track of individual progress. If you pause to take a break with your 
routine, simply start back up where you left off. 
Y ogic Wisdom is an optional section that contains discussions usually helpful to 
beginning or intermediate students, although it is not required reading. 
The Lessons are organized into four main sections : 
1 . Preparatory Exercises - These exercises provide the necessary preparatory skills 
required to master the First Kriya. 
2. First Kriya Initiation - The First Kriya, which is the most essential practice, is 
broken up into ten different lessons. 
3 . Additional Practices - These practices represent the space between lessons on 
First Kriya and the Higher Omkar Kriyas (which could span years); here you will 
find techniques and information in preparation for the Omkar Kriyas . 
4 . Omkar Kriyas - There are six of these Higher Kriyas, Second through Seventh. 
The first part of this book contains the lessons representing the core of Kriya Yoga, 
followed by appendices and a reference to other related yoga techniques. The techniques 
in the appendices are not required study, but are included in order to provide a way of 
comparing techniques from other Kriya schools, although you are free, of course, to 
experiment with them. A Glossary is also provided to help with terminology. Finally, an 
IAST reference in the back of the book shows the pronunciation of Sanskrit terms. 
xx vi 
About This Book 
Having received feedback from readers who commented that they prefer Sanskrit written 
without the accent marks used on IAST characters, the convention of Anglicizing Sanskrit 
words is employed throughout this book. For example, instead of writing iikiifa when 
referring to the ether element, I use the Anglicized version: Akasha. Of course, not all 
Sanskrit words are yet to be absorbed into the English language, and so I took certain 
liberties and employed my own system of Anglicization. If you are accustomed to seeing 
a certain Sanskrit word spelled other than the way it is presented here, my wish is that you 
enjoy the reading in spite of these discrepancies. 
At times, you will also find that quotations are included and facts stated without 
accompanying citations. Although I made great effort to reference all outside works, in 
some cases permission was denied from the source ' s spokesperson (or the individual 
contributor) . In other, rarer cases I was given permission, but asked not to reveal the 
source. Indeed, as the title suggests, it seems that many Kriya practitioners and 
organizations sti l l cling to notions of secrecy. To work around this, I have resorted to 
quoting only original public domain versions of either published or unpublished l iterary 
works, sayings, or songs. This includes the original works of Lahiri Mahasaya (which fall 
under public domain), the primary authoritarian voice behind this loving tribute to his 
life's work. The only exceptions to this liberty are certain translations of Lahiri ' s work 
that are not yet considered public. Due to these exceptions, I have taken up the great task 
of re-translating Lahiri 's original words from Bangla to English. 
Above all , the goal of this workbook and materials is to provide an all-encompassing, 
single source of Kriya Yoga instruction; lessons that can be followed, as if Lahiri 
Mahasaya himself were right there alongside you, guiding your spiritual progress. I trust 
that this wish is fulfilled. 
xx vii 
Kriya Secrets Revealed 
xxviii 
Introduction 
"Kriya is Truth, and the rest is false. " 
- Shyama Charan Lahiri 
The best way to introduce Shyama Charan Lahiri ' s Kriya Yoga is to first list some of 
its observed benefits as described by Kriya' s most loyal practitioners : 
I . The theory of Kriya Yoga is easily understandable. 
2 . A calm state of mind i s immediately achieved. 
3 . Happiness, as well as other states of consciousness, can b e manifested at wil l . 
4. Overal l health improves. 
5 . Many of life's i llusions are removed. 
6 . The Spiritual Eye is activated, thus bestowing extrasensory perception. 
7 . The material universe is mastered. 
8 . Freedom from karma is achieved. 
9. The final goals of all religions and spiritual paths are obtained. 
1 0 . The aspirant realizes his or her oneness with God. 
1 1 . The Transcendental State of Kriya is achieved. 
1 2 . The practitioner is freed from the cycle of birth and death. 
When Lahiri named his meditation techniques, he searched for a single term that 
would encompass its scope, as well as the simplicity of its objective. To this end, he 
1 
Kriya Secrets Revealed 
picked the Sanskrit wordkriyii. As is customary with the Sanskrit vocabulary, the 
word has numerous interpretations . In the simplest sense, kriyii means "action" or 
"sacrificial rite." It is an action or rite which we perform in order to obtain the one 
and only true obj ective of human existence. Thus, the goal of our existence, according 
to Lahiri , was to actually end all action. So, in this sense we could say that indeed 
kriyii is really "the action to end all actions." Therefore, if it is this action to end all 
actions, we can come to understand why it was so named; not just because it is an 
action we perform, but also because it leads to the state of non-action. This may seem 
like a paradox, but with further explanation and time, you will come to understand the 
meaning, and more importantly, experience it for yourself. 
Another noteworthy aspect of Kriya Yoga is the necessary focus on its simplicity. 
Now simplicity does not mean that the techniques are easy to perform (on the 
contrary, they require much practice to perfect) . What Lahiri meant by simplicity is 
that, with no greater method to obtain the goal, we must focus on the technique and 
remove all else that is unnecessary from our spiritual practice. Kriya is self­
containing; it requires no other forms of worship. Outside of the techniques, Kriya 
only requires the following of a certain set of injunctions, so that the results will come 
as expected. 
Before beginning the descriptions of the basic principles of Kriya Yoga, I would first 
like to clarify the purpose of writing this book for the public. To understand this 
move, the reader should know that I performed many years of research. I was first 
initiated into a particular Kriya Yoga path with a group of 300 others in 1 987. After 
practicing under the guidance of this organization for more than a decade, through 
inner revelation I came to know that the path I had chosen was not suitable for 
reaching my goals. I later learned that I was not alone; several monastics from this 
same path and many of my fellow followers were also disillusioned by their results, 
and left to seek their spiritual j ourney elsewhere. It was not until years later, after 
reading the original thoughts of Shyama Charan Lahiri, that I was able to locate the 
causes behind these failures. The organization in which we entrusted our spiritual 
guidance was simply not following the rules of the Kriya founder. 
In recognition of the common misinformation (or, mythos) presented by many (albeit 
well meaning) yogic advisers and spiritual organizations, I offer Lahiri ' s opinions on 
such matters : 
2 
Introduction 
1 . Do not become an apostate; remain in your current religion. 
2. Do not seek renunciation, unless you are already a committed renunciate . 
3 . Do not construct an altar; images are a distraction. 
4. The Guru4 is not a man, but God himself. 
5 . Replace unnecessary practices with Kriya Yoga. 
6. Create absolutely no organization around the dispensation of Kriya Yoga. 
7 . Practice Kriya Yoga regularly and correctly. 
Rule 1 : Do not become an apostate; remain in your current religion. 
Shyama Charan Lahiri taught students who were of the Muslim, Hindu and Christian 
faiths. In response, he catered the instruction of Kriya Yoga to each individual belief 
system. To a Hindu he might use Shiva or Krishna to describe God, whereas he 
would use Christ when speaking of God to a Christian. To a Muslim, he would refer 
to Allah. Lahiri was able to teach in such an individualized manner because he 
maintained the tradition of initiating each student alone and privately. 
This dynamic approach was based on years of his observations that students were 
more likely to meet their life purposes when remaining loyal to their particular faith. 
Further, Lahiri recommended that each student follow his or her own religion to the 
best of their abi lity. So please, do not take any vow which contradicts anything in 
your religious belief systems. Any true Kriya path would require no such oath of 
loyalty. 
A few years ago, I joined a certain family-oriented church that was in no way 
associated with Kriya. At the time, many people close to me wondered at this choice, 
as they knew me as one of the most devoted Kriyabans. However, I knew that the 
choice was good for my family, so I remained committed to this decision. Since then, 
I have progressed in my Kriya practice at a greater rate than when I was immersed in 
4 Guru l iterally translates as "darkness (gu) to light (ru)." It is also an affectionate term used for any 
teacher in India. Satguru (true guru) is sometimes used by Hindus to differentiate between an ordinary 
teacher and one who grants l iberation. 
3 
Kriya Secrets Revealed 
a Kriya community. At church, I am focused on my duties as an active member, and 
enjoy discussing spiritual topics in an open manner with all who wish to j oin in. 
When I return home, I am at peace to practice Kriya. 
I now understand why Lahiri Mahasaya offered this rule to his students of Kriya. By 
following it, we are affirming a key principle of the Kriya path: The end goal is to 
become one with the Supreme Person5 ; and by performing righteous action, wherever 
we are called to do so, by our religion or community, we are in the best position 
possible to perform the will of the Supreme Person. This selflessness leads to a 
withdrawal of our ego-driven action, and our Prana also withdraws, moving upwards 
in the body. 
This rule also works because of another principle, which is that symbolic expression 
is not truth itself. What is truth is Kriya. It is more important what we do, rather than 
what we believe. 
Rule 2: Do not become a renunciate, unless you are already one. 
Contrary to popular understanding of the ideal yogi, the married householder is the 
quickest path to spiritual progress. Even marriage to a non-practitioner is more 
helpful than living the life of a renunciate . Further, there is no rule as to the number 
of children one should have; Lahiri had five children. Perform your duty to your 
family, your church, and society as expected. This was what he taught. 
The only exception Lahiri made to this rule was for those who were already 
renunciates. To them, he offered an insightful warning, explaining that they had 
chosen the more difficult path for several reasons: 
(i) A renunciate must rely on others for sustenance, and so when they make an 
error, they will not be so easily forgiven. 
5 Supreme Person: Purana Purusha is that consciousness and principal Being of the entire creation, He 
is our true Higher-Self, the Higher-Self of all beings. His actions are flawless and harmonious. He is 
Krishna. He is Christ. But that "He" is also within us, once we have become perfected. When we are 
able to return our energy up to its source in the body, then we do not act, but He acts through us. Thus, 
we are truly able to finally fulfill the commandment to "Perform the will of God." 
4 
Introduction 
This statement is based on solid reasoning, and has proven true historically. As a 
long-time member of the Kriya community, I have known of several scandals that 
have occurred within the monastic world, even in the most trusted organizations . 
(ii) Isolation can lead to weak-mindedness. 
I have seen this rule confirmed often as well, both through studies in Psychology and 
personal observation. My Radhasoami friend was one such example : He chose never 
to marry and stayed at home. He professed that people in the world were not worthy 
of his time, and that these distractions only disturbed his peace and daily three-hour­
long meditation practices. Years after learning of his beliefs, I visited his home to 
help him with his computer. His surroundings had degenerated, including rotten food 
sitting in the open air. He was browsing questionable websites, and had entirely given 
up his meditation practice,telling me that it had become too painful for him to sit so 
long with his eyes closed. And yet, he assured me that his guru was looking out for 
him. 
(iii) The householder lifestyle is more chal lenging, which leads to a strengthening 
of mind, a necessary quality if one is to become successful with Kriya Yoga. 
Having lived closely with monastics of a Kriya order in the past, and now as a 
married householder with children, I wholeheartedly agree with this statement by 
Yogiraj . Most of the monastics I became friendly with in the ashram worked a normal 
day with relatively little stress . However, through the years I noticed that many of 
these same renunciates weakened disproportionately to their ages. Their speech 
slowed, and their work hours shortened due to health issues. As we became closer, 
indeed several confided in me that they had never reached Samadhi . What was most 
surprising, however, was that they seemed indifferent toward this lack of progress. 
Evidently, the monastic lifestyle was so relaxing that their motivation dwindled. 
Kriya Yoga requires focus and strength of mind in order to bring the Prana upwards . 
On the other hand, from my experiences as a householder, I have seen how the high 
stress that comes from maintaining a secure and happy home can lead one to speeding 
up their spiritual progress. With only short times available to meditate, I appreciate 
every moment of my Kriya practice, and focus deeply on each aspect of the 
techniques . In an attempt to balance my highly active life, I wholeheartedly attempt to 
reach the restful "non-dual" Samadhi state . 
5 
Kriya Secrets Revealed 
As part of his message attached to this rule, Lahiri also brought up issues of human 
nature. Within a householder' s lifestyle, there are more opportunities to fulfill 
righteous natural yearnings, including satisfying carnal desires. Fulfilling a carnal 
desire is a serious transgression for a renunciate, but within the confines of marriage 
this behavior is expected. To maintain health and properly balance the energy in the 
body, Lahiri even suggested having coitus twice monthly within a marriage. I have to 
concur; there seems to be no negative impact in my Kriya practice when following 
this rule. 
In addition to the above compelling reasons to abide by this instruction, greater 
opportunities to serve others are available to householders than to renunciates. In the 
average day of a householder, a Kriya yogi may serve his or her partner, children, 
employer, employee, and/or clients . In doing so, the yogi learns to perform action-less 
action, otherwise known as the Will of God. 
If, after considering Lahiri 's rules, and my arguments in their support, you are still 
somehow tempted to imitate the outer aspects of the renunciate lifestyle, know that 
Lahiri was strictly against this . He even asked students to make absolutely no outward 
changes in dress, work, or other externalities. 
Through these kinds of instructions, Lahiri reminds us that what differentiates Kriya 
Yoga from other paths is that the entire focus is on the internal (not external) . If we 
somehow start to split our energies into external expressions, such as wearing 
clothing associated with monastics, we automatically limit the focus on the internal 
change we must make. Kriya Yoga is not a simple outward change in one ' s lifestyle; 
it is a complete abandonment of all duality. Kriya yogis see even religious 
ceremonies, pictures, and so on as mere distractions, because anything dual is a 
distraction. One could say, we abandon the world internally, but continue onward as 
though nothing externally has changed. 
In understanding this rule, it is also helpful to know (or be reminded of) Lahiri 's own 
story that led him to supporting the householder lifestyle. After he received Kriya 
Yoga from Babaj i far from his wife and children, Lahiri was full of bliss and did not 
wish to return to his home in Kashi . It was Babaji who convinced him to go back to 
this life and remain true to his worldly responsibilities. Indeed, it was after Y ogiraj 
returned to his family that he was able to overcome hidden weaknesses and obtain the 
highest states of Kriya Yoga. 
6 
Introduction 
Rule 3: Do not construct an altar; images are a distraction. 
Several of Lahiri ' s disciples asked for a photograph of him; and to this request he 
often commented that: 1 ) there is no need for a photograph; it provides no spiritual 
benefit; and 2) if a photograph is used alongside practice, then in the future all wil l 
abandon Sadhana6 and start worshipping the photograph instead. 
In the organization where I began my journey with Kriya, several photographs and 
paintings of Kriya masters were set upon an altar at the front of the temple, including 
a photograph of Lahiri Mahasaya. We would customarily bow to these images before 
services. Soon, I became so attached to these pictures that I was unable to meditate 
without them. (I even carried a travelling altar with me at all times.) Sometimes, 
when my mind became restless, I would just stare at the pictures; this was a common 
practice, which was even encouraged. 
Little did I know at the time that Lahiri did not condone such habits . The focus of 
Kriya is almost always on the Prana in the body; and when it is not upon Prana, it is 
upon the breath or actual physical movement. When not performing these techniques, 
we are either resting, or we are in service to others . There is little in-between. 
Dharana, or ordinary meditation, is not required; the mind never gets an opportunity 
to just wander. 
Nonetheless, one photograph of Shyama Charan Lahiri does exist, and its existence is 
an interesting story (of which, there are several variants) : According to family 
sources, Lahiri consented to allow a professional photographer (Gangadhar De) to 
snap a photograph of him. When Gangadhar readied the camera, he looked through 
the viewfinder and could not find Lahiri . At first he thought perhaps something was 
wrong with the equipment. But after checking its functionality using other human 
subjects, he understood that, for some inexplicable reason, the light was not 
projecting off of Lahiri ' s body into the aperture of the camera. He explained this to 
the master who, after hearing this complaint, bade him to look again. This time 
Lahiri ' s image appeared and Gangadhar was able to capture a single image. This is 
the only photograph of Shyama Charan Lahiri known to exist. 
6 Sadhana (Sanskrit: sadhana - mtliJ) n. Spiritual practice (in the context of yoga). 
7 
Kriya Secrets Revealed 
Lahiri himself kept no photographs of his Guru, Babaji, and for that matter, of any 
gods or holy figures. He insisted that the frozen images would only serve to distract 
from the focus on Kriya; the image is dualistic and outward-seeking, while Kriya is 
inward-seeking. The time we might spend bowing to a photograph would be better 
spent bowing to the God within. When viewing a photograph we channel the energy 
outward, and only manage to create a new dualistic persistent habitual energy pattern 
in this dimension. When bowing inward through practicing Kriya, we destroy all such 
patterns. 
Rule 4: The Guru is not a man, but God himself. 
God is within the Self, and so is the true Guru 7 or Satguru8 of every aspirant. Hold no 
false conceptions that somehow the Guru is external or a vessel in the form of man or 
woman. Unless it is your custom, you are not required to bow to anyone or any image 
of a so-called Guru. It is a distraction to idealize any material form. Many have 
claimed to be the Satguru; however, no separated being could possibly hold that 
position, and very few born into this world are actually perfectly attuned to the true 
Satguru, who is universal and within all beings. If the disciple of any particular 
human claiming to be the Satguru believes thathe or she has somehow obtained 
supernatural evidence that his teacher is the Satguru, then rest assured the devotee has 
simply mistaken the actions of God for the actions of man. Many have been deceived 
in this understanding, and certainly more followers will continue to be deceived. 
Some people referred to Shyama Charan Lahiri as their Guru. In India, teachers are 
commonly called guru. Lahiri was a teacher, and so he accepted this title. At the same 
time, he rebuked acts of obeisance (bowing) normally associated with a Guru/disciple 
relationship from his students, teaching that the true Guru (Satguru) was within. 
Although the following account may seem in conflict with Rule 4, on closer reflection 
it is not. Lahiri spoke of his teacher Babaji as Krishna himself. Later, he wrote that he 
himself was Krishna. His reason for this seeming contradiction was that he 
considered himself and the Guru as one and the same. This then is true for all of us . 
7 We differentiate the Guru who brings salvation with a capital 'G' and the ordinary teacher with a 
lower case "g." Kriyaguru is used to designate one who gives Kriya initiation and/or instruction. 
8 Satguru (Sanskrit: sadguru - � m. The True Guru is the one who will grant enlightenment; i.e. a 
function of the Christ or Krishna being within. 
8 
Introduction 
We all have the Guru within as our true Higher-Self, which is God, and is one with 
all . The only difference between us and the master is that Lahiri had attuned his 
actions with Satguru, and thus became a pure instrument of Satguru. 
For Lahiri , Guru is simply an important aspect of God that assists us in performing 
our Kriya Yoga practice or any other conscious spiritual pursuit-as internal source. I 
often refer to this aspect as the Guru-Principle or Guru-Aspect of the Supreme 
Person, in order to clearly differentiate it from the often misunderstood terms of Guru 
and Satguru. 
Personally speaking, since readjusting my understanding of Guru, my spiritual 
progress has accelerated. Knowing that the Guru "force" is always present is 
generally calming. Sadly, many devotees from my previous organization believe that 
I have betrayed our true Guru, the man who founded the organization, by believing 
so. Somehow, they forget that this prominent yogi himself remarked: "Why do you 
call me 'Guru '? Don't you know that only God is Guru?" (paraphrased) . 
Rule 5: Replace unnecessary practices with Kriya. 
The Kriya Yoga techniques are sufficient within themselves. You do not need to 
cultivate devotion through any other external acts, such as chanting or visiting 
shrines. Proper love and devotion can only truly be cultivated through Kriya practice. 
It is rather a better use of time to focus one's energy upon developing constant 
awareness of the Spiritual Eye, or perfecting the execution of one ' s Kriya practice. 
We must restrain our tendencies to complicate things unnecessarily. 
To illustrate the limitation of cultivating devotion through external acts, the following 
analogy could be employed: A man who loved papayas, having never tasted or even 
seen a mango, heard it was even more delicious than the papaya. He was so 
intoxicated by the rich descriptions and wonderful compositions made by those who 
had claimed to have tasted the mango that he began to sing its praises as well . He 
even composed his own songs about the wonderful taste and appearance of mangoes, 
and daily talked about it with his friends. He even imagined that he had tasted the 
mango, but upon reflection could never recall an instance where he had actually even 
seen it, let alone tasted it. To demonstrate his devotion to the mango, he gave up 
eating papayas altogether. However, after many years of his devotion to the mango, in 
a moment of weakness he purchased a papaya and ate it. He fell in love again with the 
9 
Kriya Secrets Revealed 
papaya, and forgot about the mango. (The mango represents God, and the papaya, 
material desires.) 
So it is in the search for God. In reality, external devotion fails to build up actual love 
of the object about which one is singing or praising. Only experience can alter our 
being forever and impart true loyal devotion. And only a mere one in a million yogis 
is immune to this rule, and yet become successful as true Bhakti yogis (i .e . those who 
have carried over true devotion from a previous life) . 
In addition to the futility of developing external devotion, Lahiri commented at length 
about the efficacy of most other meditation techniques or spiritual practice, adding 
that, barring the achievement of the "Transcendental State of Kriya," significant 
spiritual progress is nearly impossible. Further, Lahiri equated the actions of the 
worldly man to that of the man who chants continuously: both lost in the state of what 
he termed "Active Prana." (The goal is, in fact, the state of Static Prana.) 
Why not see life as a continuous act of devotion instead? We have the ability at any 
time, day or night, to simply offer our service (Prana) to God. It does not matter what 
form that takes. In the end, as Lahiri said, it is all about the "resettlement" of energy 
at its source, the Seventh Chakra, and in this way, performing "non-action." This is 
the true sense of freedom we are seeking. It is the freedom from our burdens of 
having to be the one responsible for everything. Let the infinitely intelligent God take 
on that burden. What you will find, miraculously, is that He does more and more 
things for you, and you do less and less, remaining instead in states of rest, peace, and 
finally, extreme Bliss. 
Rule 6: Create absolutely no organization around the dispensation of Kriya. 
Organizations require an immense amount of support, which distracts the 
practitioners so much so that they are unable to give the time required to master 
Kriya. Some have said that Lahiri himself broke this rule; however, they were 
mistaken. He created an organization for the sole purpose of publishing scriptural 
commentaries. Kriya was always taught individually by the master. He specifically 
forbade the creation of any institution. 
On the subject of organizations, Lahiri wrote, "The establishment of organizations, 
missions, and ashrams does not count as Sadhana; for it is instead a deterrent to 
10 
Introduction 
Sadhana, for the objective is centered on the further expansion of the organization. " 
Therefore, Lahiri placed much importance on Sadhana being practiced in seclusion. 
In conclusion, finding guidance in your Kriya practice from a well-researched book 
(such as this one), or from discussions with a known Kriya expert, are acceptable 
supplemental tools in building your practice of Kriya. Anything else is superfluous 
and a distraction, according to Lahiri ' s pedagogy. Some argue that Kriya should only 
be taught by an expert, or that initiation is required; however, in today's world it is 
hard to find a Kriya expert who can properly teach according to Lahiri ' s advice. 
Unfortunately, most sources have become tainted with disinformation that lends more 
importance to the teacher rather than to the techniques themselves . The instructor 
must do this; otherwise he could not extract enough funds from each student in order 
to support his business, even if it comes at the cost of jeopardizing the student' s 
Sadhana. Still, Kriya experts are useful. Having your Kriya checked by an expert is 
indispensable, if you are lucky enough to find a knowledgeable and honest one . 
Rule 7: Practice Kriya regularly and correctly. 
The key to success with your Kriya progress lies in its regular and continued practice, 
as well as in your sincere efforts to perfect the techniques. Period. To this end, Lahiri 
taught that the techniques should be practiced in seclusion. Group meditations were 
never recommended. For practical reasons, Kriya is too noisy and requirestoo much 
space to be practiced in a group. In addition, the time required to organize and meet 
as a group is a distraction in itself to Kriya practice. Even 20 minutes each day of 
Kriya is sufficient to make formidable progress. Why waste time in travel? 
Therefore, do not fall under the popular false argument that sitting for longer periods 
of time is required. Group meditation usually involves many hours of Dharana9, an 
approach to which Lahiri never prescribed. It is wiser to focus a few minutes on 
Kriya, and spend the rest of the day attending to familial responsibilities, rather than 
sitting for hours and letting the mind wander. Thus, according to Lahiri , students 
should integrate the results of their short practices with an honorable lifestyle. If 
meditation takes up too much of the day or evening, we jeopardize time we should be 
investing elsewhere. The one exception is in the practice of "Excellent Kriya." When 
9 Dharana (Sanskrit: dhiirar:iii - tmurr) f. concentration. This is typically what is thought of as c lassic 
meditation. 
11 
Kriya Secrets Revealed 
you have reached this level of practice, you can perform Kriya in lieu of sleep, and 
thus dispense with the customary six to eight hours the body normally craves. This 
level took many years even for Lahiri to perfect, and one is not expected to achieve 
this overnight. 
How the techniques of Kriya Yoga were originally taught 
Because of the complexities of the techniques of Kriya Yoga, the entire set was not 
meant to be imparted to the student (Kriyaban10) all at once. Instead, lessons were 
given out in "chapters" with times spanning sometimes years between each level of 
instruction. Many paths argue as to the number of chapters and techniques that Lahiri 
actually utilized. Some say as few as four steps divided his teachings, while others 
believe as many as eight. I have concluded that seven levels were probably the closest 
to the actual number taught by the master at the height of the perfection of his system. 
Each level is commonly referred to as a chapter or simply by referencing the number, 
i .e . Kriya 1, Kriya 2, Kriya 3 , etc. (or, First Kriya, Second Kriya, Third Kriya, etc.) . 
My renaming of the techniques 
In Yogiraj ' s commentaries, references are made to the beginning Kriya techniques, as 
well as to Thokar, Gayatri and Omkar Kriyas; however, not much more beyond that is 
mentioned. Remaining information about their names comes from different Kriya 
schools. I found the competing names confusing, and so I renamed them to better 
match the commentaries, and also to be more understandable from a Westerner' s 
point of view. Alternate names used by other Kriya schools are generally listed under 
each section. 
10 Kriyaban (Sanskrit: kriyiivan - � m. a student of Kriya Yoga. 
12 
Introduction 
Kriya levels as presented in this Workbook 
Chapter One: First Kriya 
1 . Kechari Mudra 
2 . Maha Mudra 
3 . Navi Kriya 
4. Kriya Pranayama 
5 . Yoni Mudra 
Chapter Two: Second Kriya 
1 . First Omkar Kriya 
Chapter Two: Third Kriya 
I . Thokar Kriya 
Chapter Three : Fourth Kriya 
1 . Continuous-Thokar Kriya 
Chapter Four: Fifth Kriya 
I . Gayatri Kriya 
Chapter Five : Sixth Kriya 
I . Tribhanga-Silent Kriya 
2. Tribhanga-Mantric Kriya 
3 . Tribhanga-Thokar Kriya 
Chapter Seven: Seventh Kriya 
1 . Micro-Tribhanga Silent Kriya 
2. Micro-Tribhanga Mantric Kriya 
Lessons 5 & 1 3 
Lesson 9 
Lesson 1 0 
Lessons 8 , 1 5 & 1 8 
Lesson 1 1 
First Omkar Kriya 
Lesson 25 
Second Omkar Kriya 
Lesson 26 
Third Omkar Kriya 
Lesson 27 
Fourth Omkar Kriya 
Lesson 28 
Fifth Omkar Kriya 
Lesson 29 
Lesson 30 
Lesson 3 1 
Sixth Omkar Kriya 
Lesson 32 
Lesson 3 3 
13 
Kriya Secrets Revealed 
The techniques not mentioned above are broken into two separate groups : 1 ) Those 
taught by Lahiri as an additional assistance to qualified students; and 2) other related 
yoga techniques not specifically a Kriya Yoga invention, but which may be helpful as 
supplemental aids. 
Getting started 
Since "Kriya is Truth" according to Lahiri, you may skip the next section and simply 
begin the exercises. If you would like to learn my reasons for why the techniques are 
being released to the public, please read, "A New Era Has Begun." In any case, may 
your efforts to achieve the benefits and goals of Kriya Yoga be blessed, no matter 
your personal motivation. Remember always that the secret to proper practice of 
Kriya is not in its perfecting, but in its regular practice without the expectation of 
results, no matter what obstacles may arise. Kriya is the breath-rite, the language of 
the soul, the purest form of sacrifice, and the most scientific and surest method of 
obtaining God contact and spiritual emancipation available. It is my deepest wish that 
this book will help guide you to the ultimate spiritual goal of all true religions: the 
Transcendental State; your True Home. 
14 
A New Era Has Begun 
When I first set out to create this book on Kriya Yoga, I planned to focus only on the 
secretly guarded Kriya techniques, which other books of its kind had failed to include. 
The book I imagined would offer an easy-to-follow set of instructions that any serious 
student could master. In a perfect world this should suffice. However, not long into the 
writing process it was apparent that this approach would not fulfill the deeper purpose of 
my efforts, which was to help those who had reached an impasse with their own search 
for the truth. For those of you who can relate to this frustration, I include thi s section, "A 
New Era Has Begun," a story of my own. 
After many years of painful experiences associated with unsatisfactory spiritual progress 
as a Kriya practitioner, I came to the conclusion that this disappointment lay not only in 
the techniques, but with the pervasive, destructive attitude of what I now see as a doctrine 
I term "external dependency." Correcting this unacceptable framework is addressed 
simply by following the lessons presented in this workbook. To address this attitude of 
external dependency I have added the following essay, The Long Disillusionment, a 
personal narrative about how I came to this understanding, and what I did to correct it. 
The Long Disillusionment 
My spiritual path began at the age of nine while living in Santa Monica, California after a 
family friend gave me a stack of books based on Eastern religions and other spiritual 
paths . Always curious, and raised to be open-minded, I made my way through the 
readings, accepting everything as gospel . The Eastern perspective represented in the 
books fit well with my natural inclinations; thus, they became a source of comfort. The 
next summer, I attended a youth camp for children whose parents were members of a 
certain unnamed Kriya organization. According to the institution 's rules, I was too young 
to learn the complete Kriya; however, I was shown some preparatory techniques. When I 
reached 1 7, the age when devotees were allowed to begin formal Kriya study, I 
immediately placed myself in a position to reach that goal. 
In order to receive the introduction lesson and approval for this study, I signed up for and 
attended a Kriya Yoga Initiation ceremony in Los Angeles led by an "authorized 
monk." In the monk's opening remarks, he said that Kriya was the highest meditation 
technique ever known; and that, although the Guru was not in his body, he was stil l 
"alive," and that the initiation was completely valid. I had no reason to doubt anything the 
swami said, nor did I understand the difference between a living and dead Guru. For me, 
1 5 
Kriya Secrets Revealed 
everything, including life and death, were illusions, so why would it matter if he was in 
the body or not? 
After years of practicing the lessons as prescribed, and upon graduating in Physics from 
theUniversity of California, Los Angeles (UCLA), I moved next door to a temple of the 
same institution that had initiated me into Kriya. The apartment I lived in was only a 
stone' s throw from the group' s monastery. Nearly every morning, I meditated with the 
monastics, in addition to attending public meditations held at the center. I was resolved to 
succeed in Kriya Yoga, and ultimately in my quest for enlightenment. 
This zeal for spiritual progress resulted in my being drawn into an elite meditation group 
that regularly performed 24-hour meditations, in addition to meditating all day and late 
into the night on Saturdays . My best friend from college also joined us. Our leader was an 
older devotee who had studied the "advanced" Kriya techniques for over 25 years. 1 1 After 
many months of attending these lengthy sessions, although my intuition increased 
dramatically, I was unable to identify any other results-until one day while chanting, I 
entered the breathless state. 1 2 
A light infused my being and I was lifted up into Superconsciousness 1 3 • From this 
standpoint, I was able to see everything clearly. However, when I looked into my heart 
and the hearts of my fellow yogis, I could see that something was amiss in our practice. 
The light spoke to me, "You cannot reach the goal in this way." Shocked, I wanted to 
know, then how can I reach the goal? But before my question could be answered, my 
attention shifted to our meditation leader who had become upset with me; in fact, he had 
stopped chanting in order to chastise me for not carrying on. The beautiful experience was 
instantly broken off, and I descended back into my body. If the leader was this much out 
of tune with the people meditating, I thought, I must have stumbled onto the wrong path. 
After this unsettling experience, I immediately quit the group and began practicing Kriya 
on my own. Although I did not easily achieve the breathless state again, I never stopped 
my daily meditations. Later, at times I meditated with another friend of mine from 
college. This friend had experienced a difficult childhood and felt misunderstood, as his 
1 1 As I now know, these techniques were misleading versions of the true advanced techniques. 
1 2 Breathless state (Kumbhaka) : The need to breathe is made unnecessary as the breath and heart rate go 
down due to an extreme decrease of the metabolism. 
13 Superconsciousness: An elevated state of consciousness experienced by many yogis, wherein a powerful 
light appears and reveals whatever information is desired. This state cannot be measured with scientific 
instruments, because it is essentially non-physical. 
16 
A New Era Has Begun 
family had wanted him to follow another religion. The day before he took his own life, he 
confided in me that in all the years of practicing Kriya, he had obtained no results . He said 
that he had no proof that it worked, and that he had sacrificed everything for what he had 
felt was somehow his own fault, as though he were defective. 
He was not alone in this disillusionment; around the same time, an insider from the same 
organization said that 80% of the monks had left the path, one calling it "all an illusion." 
When I attempted to speak with one of these ex-monastics myself, he said that he had 
signed papers prohibiting him from discussing his reasons for leaving. Sadly, I could see 
that similar disappointment in his eyes that I had seen in my friend' s the day before he 
gave up. If the techniques were the highest as promised, then why did so many leave, or 
worse? I knew these people were sincere. Something certainly was amiss. 
When I asked other loyal members of the organization about those who had left the path, 
they always repeated a common phrase, "Blame the diver not the ocean." It was this kind 
of rhetoric that trained us well to never question the organization; if we did not see 
progress, we just needed to meditate longer and more often. Since we were not permitted 
to discuss our experiences among ourselves, I began to question if anyone had obtained 
significant results . I would sit in the front row of the temple during long meditations and 
wonder if anyone was even close to experiencing the type of spiritual progress we were 
promised. It seemed not; so I asked myself again, what was not right? 
Looking back, I knew that I had loyally followed every step according to the Kriya 
lessons as prescribed by the organization, yet the one time I went into the breathless state, 
I was told to stop. The organization was successful in controlling its members through 
rhetoric, yet these same messages were ineffective when it came to real life problems, 
such as my friend' s unhappiness, which led to his suicide. 
After such profound disillusionment, I became extremely confused and lost my 
enthusiasm for my current path. This is when I finally started to question more than my 
own "failures ." During this period of reassessment, I warned others about the dangers of 
following that particular organization ' s training methods . I even met a famous psychic, 
who, without knowing the name of the organization, proclaimed that it was not as it 
seemed-I believe she even called it evil . I could not call it evil as she did, but the 
unexpected comment did add to my doubt, which I learned to value in its healthy form. 
With all trust in the organization lost, I was finally able to feel free to think about my 
spiritual path for myself. 
17 
Kriya Secrets Revealed 
Lahiri Mahasaya 1 4 
Through this newly-discovered healthy doubt, I began to visit other churches and to learn 
about other paths. It was in this phase of my life that my understanding truly started to 
deepen. I began to see parallels between paths, and in these parallels, reasons why a 
certain belief rang either true or false. I also started to see that reason itself was a 
powerful tool that should never be put aside. It also became clear that anything that could 
not be reasoned was most likely superstition at best, and organization-serving rhetoric at 
worst. With a degree in Physics, I should have known better. From then on, I decided 
never to take anyone' s word for anything, but to check for truth by accessing my own 
reason and intuition, free from ulterior motives. 
Due to the Internet and recent publishing efforts by various organizations, a large volume 
of information on Shyama Charan Lahiri (Lahiri Mahasaya) began to surface. As I started 
to read Lahiri ' s thoughts, an entirely different point of view on Kriya Yoga emerged. This 
new set of techniques and narrative were hardly recognizable from what I had previously 
learned from any organization or Guru. In fact, I would find that the original Kriya 
techniques when practiced correctly were infinitely more effective. 
At first, capturing the essence of Lahiri Mahasaya and his ontological viewpoint was 
elusive. It required independent thought, free from the brainwashing style associated with 
the organizational thinking with which I had grown accustomed. What I found was that 
organizations had often taken the pure truths presented by Lahiri and added statements 
such as : "Kriya can only be taught by a living Guru"; or, "No meditation techniques are as 
advanced as ours"; or even, "Remain loyal to the Guru [living or dead] and you will be 
rewarded." Although Lahiri never said anything with such a dependent tone to his 
students, the organizational paths seemed to hang on these statements. 
Another discrepancy I uncovered had to do with photographs of the Gurus, which are 
abundant in such organizations . Firsthand accounts showed that when Lahiri was 
approached by one of his disciples carrying a photograph of the Yogiraj , he remarked, "If 
you deem it a protection, then it is so; otherwise it is only a picture." 1 5 It seemed that the 
master teacher himself completely disregarded the power of the image of the Guru, andinstead placed faith itself in the highest position. Through my inner understanding, I knew 
that Lahiri ' s comments about the photographs were correct, and that focusing on 
a photograph could actually hinder spiritual progress. If the Guru concept is deeper than 
14 See Lesson 3 for a biography on Shyama Charan Lahiri. 
15 This is a quote from Autobiography of a Yogi (A Y); however, other sources give similar accounts. 
18 
A New Era Has Begun 
the photo, can we really ever truly have the correct relationship with the Guru when we 
rely so much on the image? 
Finding the Guru Within 
It is tradition in India to bow and touch the Guru's feet when entering his or her presence. 
However, when anyone would try this obeisance with Shyama Charan Lahiri, the master 
teacher would immediately block them and instead touch their feet. 1 6 The Kriya founder 
wrote in his commentary on Kabir, "The Guru is Self' and "Self is the One and Only 
Guru." 1 7 In one of his points of advice he stated, "Do not wait for advice to practice 
Kriya." Why then did the Kriya Yoga founder always seem to defy the common Indian 
concept of the Guru-disciple relationship? 
At one point in my search, a friend of mine who was a member of the Radhasoami path, 
told me that only a living Guru can initiate a student, which meant my own initiation was 
invalid. Ironically, since his Guru was now dead, I could not join his path as he had. So 
instead, I meditated long over this conundrum. I remember he used statements by Kabir as 
a basis for needing a living Guru. Still , it did not ring true; instead, I felt that these quotes 
were made during a period when most people did not know how to read or write; perhaps 
taking living instruction seemed the only possible way to get a message across. My 
intuition confirmed that position. 
Even after I had seen that my Radhasoami friend was also duped by an organization's 
doctrine, I sti l l struggled with my previous conundrum. Neither the concept of remaining 
loyal to the Guru of my Kriya organization, nor finding a l iving Guru, sat well with my 
soul. I began to pray earnestly for my Guru to make himself known to me. Nothing 
happened. I looked at photo after photo, and searched the World-Wide-Web thoroughly 
for any hint at who might be my Guru. I even found one that had the right "look," but I 
simply could not travel to India and pay thousands simply for the initiation. I reasoned 
that if this was my Guru, then the money would materialize for the journey, which it 
never did. Instead, I was persistently drawn back to the writings of Lahiri Mahasaya. At 
that point, I read everything I could about his methods. I also corresponded with and 
spoke to people from different Kriya paths. Then, slowly, without at first realizing it, the 
truth was clarified and my prayers answered. 
16 Autobiography of a Yogi, Paramahansa Yogananda 
1 7 Kabir for Kriya Yogis, Lahiri Mahasaya, Chapter One, 2"d Verse. Lahiri specifical ly used the word 
"Atman" with "Self' in parentheses. But to simplify the translation, I have left it here as "Self." In mode� 
Western language, is interpreted perhaps more correctly as "Higher-Self." 
19 
Kriya Secrets Revealed 
It was true. My spiritual progress had been impeded by "organizational thinking" my 
whole life. I understood Lahiri ' s injunction on creating an organization around dispensing 
Kriya. Upon this significant discovery, I accepted God himself as my Guru. He was 
Krishna, He was Christ, and He was the Son, the Only Begotten. And that He 
was in Me. He was not my lower self, but my Higher-Self; the Higher-Self of us all. That, 
as we get closer to the core of who we are, we discover that we are all one, that 
consciousness is one, and that we are like spokes of a wheel, and Christ or Krishna is the 
Hub, and the Father (Sat) is the center. God is, in fact, the whole wheel; all of it, both the 
un-manifested and manifested. It did not require long trips by airplanes or keeping dozens 
of photos on my walls. With this illuminated understanding came an ultimate and 
refreshing sense of freedom. 
Finally, I was awakened from the paralyzing and destructive delusion to realize that there 
was no sense in the way I was thinking of the Guru. By handing over my spiritual 
progress to strangers and organizations, my very faith was sabotaged. Instead of 
expanding my experiences, I was restricted by thinking of the path as something external, 
illogical, and quaintly human. 
To consider the Guru question another way: In one essay, I wrote about something called 
the Containment Mechanism18, which is a set of forces in humans that keeps us bound to 
the physical world. These external forces, by a falsely perceived necessity of survival, 
purposely distract us into remaining focused on the non-spiritual . Likewise, there is a 
counter-force that initiates in the spiritual realm and pulls us back into spirit. This is also a 
mechanism called "Guru" in the East, and "Savior" in the West. Lahiri called it "Krishna" 
to Hindus, "Allah" to Muslims, and "Christ" to Christians. 
Having realized this error in understanding, I finally had the last piece of information I 
needed to make real spiritual progress. I had found the Guru. He is always living. He 
speaks through everyone. It is like Shyama Charan said, "If you believe it, then it is so." 
Breaking the Secrecy 
My decision to break free of the limited concept of Guru as a man developed into a 
different understanding of Kriya as a science. While studying physics, I learned that 
discovery does not flourish under secrecy. Where there is secrecy, an environment of 
1 8 See Appendix for a broader description of the Containment Mechanism. 
20 
A New Era Has Begun 
stagnation takes over which inhibits critical thinking (i .e . analysis) and makes 
improvements virtually impossible. 
As you the reader may already know, many yogic schools of thought ask students to take 
an oath of secrecy before revealing Kriya meditation techniques. The revelations are made 
in closed sessions to between several dozen and hundreds of students. Furthermore, the 
lessons are often given verbally with no distribution of supportive printed material . Most 
significantly, as the topic relates to this book's approach, students are forbidden to discuss 
the techniques openly and among themselves . Instead, they are instructed to seek any 
further clarifications or instructions from a representative of those presenting the lessons 
(such as a monastic or living Guru), which is often difficult simply from a pragmatic 
standpoint. In these cases, Kriya students are left to fumble around with the techniques 
with a high probability of practicing them incorrectly, and over many years , just as I had 
done. Eventually, most of them, failing to make satisfactory progress, simply give up or 
resort to simpler forms of worship. 
Through a doctrine of secrecy, sincere students of yoga often come to believe that their 
very souls depend upon keeping such oaths. When the curious asks a Kriyaban (someone 
dedicated to the practice of Kriya) about his or her meditation practice, they are obliged to 
refer them to someone authorized to discuss another' s practice. In my experience, when 
this Kriyaban is asked why the knowledge is not openly available, he or she generally 
does not know the answer, or they simply parrot what they have been told: '"Loyalty is 
the highest law. If I am loyal to the instruction [and its secrecy] , the Guru will be loyal to 
me." Loyalty may indeed be a wonderful quality, but should it come at the cost of 
performing Kriya incorrectly; or, at an even higher cost, the loss of time and progress? 
Finally, due to the oaths of secrecy prescribed in the teaching of Kriya Yoga as practiced 
by organizations, I fully expect that this book will provoke some criticism. Outlandish 
claims against me may result from for my decision to freelypass on Kriya knowledge that 
was seen as privileged. I may even be seen as misguided or as a subversive for releasing 
"dangerous" information to the general public, who, evidently, are incapable of 
overseeing their own spiritual education. Although I understand these concerns from my 
own experiences following dogmatic beliefs, I am now fully motivated to help those of 
you who have felt that your meditation practices were hijacked through institutional 
restrictions and faulty teachings through the contents of this book. 
21 
Kriya Secrets Revealed 
Kriya for All 
Ever increasingly, I am convinced that releasing the grip of secrecy that has surrounded 
the sharing of Kriya is the right thing to do-not through the filter of others, but through 
Lahiri ' s own words, and the practice of the true Kriya. Indeed, it is critical that we 
demystify the teachings and bring them into the realm of science; and, as such, out into 
the open. 
With this Kriya-for-all approach, an option now exists for the 99% who are determined to 
advance their meditation techniques, and yet choose to stay within their current religion. 
Swami Y ogananda and Lahiri both professed that no one should change their religion, but 
simply add Kriya practice to it; yet many organizations altered this requirement so that no 
one could receive the techniques without taking oaths of loyalty. Now with the workbook 
portion of this book, you are given the freedom to practice with autonomy. No one needs 
to sacrifice their family, social situation, or personal religious beliefs in order to benefit 
from Kriya Yoga. This independence reflects the spirit of Shyama Charan Lahiri who 
tailored each lesson to a particular student' s belief system. Even atheists can enjoy the 
benefits from Kriya practice. 
The Proof is in the Results 
For me, breaking the secrecy and leaving organizational attitudes behind was the key to 
my newfound spiritual successes. I have often said that it was at this point in my journey 
that I started to grow up (spiritually). I was more willing to experiment with practicing 
different meditation techniques, and more able to discover which methods brought out the 
most satisfactory results for me as a unique individual. I also let my intuition guide me 
and tailor my practice of Kriya Yoga. It is in these moments that I feel the invisible hand 
of my Inner Guide. I trust that by breaking free from organization-imposed limitations, 
and by listening more to your intuition, you too will experience heretofore unimaginable 
spiritual progress. 
My greatest wish is that as many people as possible will attain access to the science of 
Kriya, and through it, the Omkar Reality, which leads to the source of pure Peace, 
Wisdom, Love, and Bliss, and finally unto the true abode of the Divine One, the 
indescribable Transcendental State of Kriya, where all universal attributes merge into one. 
22 
Preparatory Exercises 
Lessons One to Seven 
2 3 
Kriya Secrets Revealed 
24 
LESSON 1 - Find Your Meditation Seat 
Practice Kriya as long as possible sitting in one Asana 
at least once a day. - Shyama Charan Lahiri 
REQUIREMENTS : Quiet spot with time to meditate, facing east. 
Asana (Sanskrit: iisana - 3ITT1af) n. pose. 
Asana, meaning "posture" or "pose," is the third point of Patanjali ' s Eightfold Path 1 9 • As 
Lahiri Mahasaya wrote, "The posture [or asana] should be steady and comfortable."20 
Therefore, the first exercise is to establish your meditation seat; that is, where you will 
meditate and in what fashion you will sit. It is recommended that you meditate facing 
east. You may choose your seat from several main poses (choices that will be further 
explored in this lesson) . In order to make the most of your meditation routine, you should 
also decide how many times each day you wish to practice, typically between one and 
three. You could choose to perform your entire meditation in the morning, at noon, or in 
the evening-or break it up into two or three different sessions (recommended). The 
decision is one of practicality-whatever works within your schedule. 
The main key of any meditation pose is to keep the spine in a relaxed, upright position 
without touching the back to any surface. The gaze should be slightly turned upward with 
eyelids either closed or half-closed (without straining). The back must remain free of 
contact or pressure, as this will interfere with the proper sensing of the currents flowing 
up the spine . The hands should sit gently on your lap with fingers intertwined, which 
creates a neutralization of the current, and keeps the energy locked within the body. One 
can see this pose in the only known picture of Shyama Charan Lahiri (page 29) . 
19 In the second century BCE, an Indian sage, Patanjali, created the Eightfold Y ogic Path, an important step 
in the development of the science of yoga. 
20 Kriya Yoga Sutras (Patarljali 's Sutrasfor Kriya Yogis, Part 2, 461h Verse) 
2 5 
Kriya Secrets Revealed 
Since the spine must remain upright, it is sometimes necessary to place a pillow or two 
under the buttocks . You should adjust this as needed in order to help keep the spine 
straight with minimum effort. 
Cross-legged positions are preferred. Some teachings suggest sitting in a chair as a 
legitimate pose; however, this posture should only be practiced by those who, for medical 
reasons, cannot sit in one of the three cross-legged positions . Results can be achieved by 
sitting cross-legged in a rather large chair or on a table as well, as one can easily change 
positions. Again, keep in mind that the back should be free from leaning against any 
surface, and that the position is comfortable. In any of these poses it is not important 
which leg crosses over the other. You many switch between left and right as well . 
Kriya Yoga is not a marathon sport. When practiced correctly, Kriya 
requires only short durations of practice to achieve remarkable results. 
The steady and daily practice of Kriya is the most important element leading to increased 
progress, and, eventually, to Samadhi .2 1 
In some cases, schools o f Kriya have simplified the path t o the point that its practice i s 
ineffective. When this occurs, students may become desperate, sitting for more and more 
hours, pushing for results; however, Kriya will not yield progress under such anxious 
conditions. Problems with progress also arise when the teacher has not provided a true 
enough instruction of the Kriya Yoga techniques. 
To succeed in your personalized practice of Kriya, you should practice the different poses 
in determining which ones you find the most comfortable. Take care when practicing any 
pose, however, as some positions can add stress to the joints, and over time can cause 
damage. As with any physical activity, it is best to seek medical advice before 
undertaking any new practice. 
2 1 Samadhi (Sanskrit: samiidhi - � m. the state of becoming one with the object of concentration. 
26 
LESSON 1 - Find Your Meditation Seat 
Half-Lotus (Sanskrit: ardha-padmiisana - 3ftf-qe\!IFHCl1) 
The position known as "half-lotus" is the preferred position for most practicing yogis. For 
newcomers, begin by sitting cross-legged on a mat on the floor. Bring the left foot toward 
the body until it comes to rest on the inside of the right thigh. Draw the heel of the left 
foot towards the groin as close as possible. The right foot is then placed over the left thigh 
or calf. You can reverse this position as often as required. It is possible to practice this 
posture on a large armless chair, as this allows you to drop one leg and stretch from time 
to time (See Figure 1 ) . 
Figure 1 - Half-Lotus 
27 
Kriya Secrets Revealed 
Perfect Pose (Sanskrit: siddhiisana - �) 
This position requires greater hip flexibility than the half-lotus. From a seated position, 
one heel (left or right) is brought to the groinarea (perineum), and then the opposite ankle 
is placed over the first, with the toes and heel of the second foot resting in the fold 
between the thigh and calf of the first leg beneath it. The spine is held erect. A small 
meditation cushion, or zafu, is sometimes used to aid in vertical back alignment. It is said 
that, in combination with Kechari Mudra (an advanced Kriya position), this position 
closes off the flow of Prana, thereby assisting greatly with several of the main Kriya 
techniques. 
/ 
Figure 2 - Siddhasana (Perfect Pose) 
28 
LESSON I - Find Your Meditation Seat 
Lotus Position (Sanskrit: padmasana - qa,1tFH01) 
Sit erect, stretching the legs out fully. Bend the first leg (left or right) . Place it high on the 
opposite thigh at the juncture of the thigh and hip, with the sole of the foot turned upward. 
In the same way, take hold of the second leg. Place it on the opposite thigh, so that the 
heels are opposite to each other. Both the thighs and knees are pressed against the floor. 
In the beginning, one of the thighs may rise slightly off the ground, but with practice it is 
easy to perform the Asana in the correct way. Keep the spine, neck and head erect. 
Warning: This pose is extremely difficult and for some, risky. 
Figure 3 - Lahiri Mahasaya in Lotus Position 
29 
Kriya Secrets Revealed 
Seated in a Chair 
If you find cross-legged postures simply too difficult, sitting in an armless chair also 
works in the practice of Kriya. First make sure that you can sit so that your thighs are kept 
parallel to the floor. Of equal importance is to check that your back is not touching any 
part of the chair when you are seated with straight posture. Your hands should be resting 
on your lap in order to keep the energy contained within the body. Some people notice a 
tendency to slouch; this tendency can be mitigated by placing a small pillow under the 
back of the seat, so as to create a slight forward tilt on the surface of the chair. 
Becoming Accustomed to Your Meditation Seat (Required) 
Start Date: ------
1 . [ ] Find an appropriate place to meditate every morning. 
2 . [ ] Find an appropriate place to meditate at midday. 
3 . [ ] Find an appropriate place to meditate every evening. 
4. [ ] Make sure that there is sufficient surface for your practice; bring pillow if desired. 
5. [ ] Practice sitting with eyes closed. 
6. Answer the following questions. 
30 
a. My position of choice is 
[ ] Half-lotus [ ] Siddhasana 
[ ] Padmasana [ ] Sitting in chair. 
b. My meditation times are: 
1 . Morning: ----------------------
2 . Midday: 
3 . Evening: 
c. I have scheduled 20 minutes where I am free during the day. 
[ ] Yes [ ] No. 
LESSON 1 - Find Your Meditation Seat 
Graduation 
On the first day, schedule 20 minutes to practice your routine and where you will sit. 
Practice finding your seat. Gather whatever pillow(s) you need as well. 
Yogic Wisdom - Patanjali 
As previously mentioned, in the second century BCE, an Indian sage, Patanjali, created 
the Eightfold Y ogic Path, 22 an important step in the development of the science of yoga. 
His Yoga Sutras23 continue to represent one of India's most important literary works, and 
were an inspiration to Y ogiraj24 himself. In the beginning of the second chapter of his 
treatise, Patanjali states : 
tapa/:l sviidhyiiya isvarapra1Jidhiiniini kriyiiyoga/:l 
Translated, this means: Austerity, study, and the dedication of action to God constitute the 
discipline of Mystic Yoga. I often reflect that it was probably this particular stanza that 
inspired Yogiraj to name the timeless science, Kriya Yoga (kriyiiyoga/:z) . 
The eight steps in Patanjali ' s path are outlined here : 
1 . Yama (Sanskrit: yama - �) m . behaviors to avoid. 
2. Niyama (Sanskrit: niyama - �) m. behaviors to practice. 
3 . Asana (Sanskrit: iisana - 3fmir) n . to hold the right meditation posture. 
4. Pranayama (Sanskrit : prii'l:liiyiima - SllDIFliil'I) m. energy or breath control. 
5 . Pratyahara (Sanskrit: pratyiihiira - SIC"41$FAs stated in the Introduction, the Guru is within; He is God and not a man or woman. He 
is all-powerful. This is perhaps one of the hardest concepts for most spiritual aspirants to 
understand or accept. However, thanks to the pervasiveness of modem science, there may 
yet be a way to successfully comprehend and obtain faith in the Guru-Principle through 
the analogy of the subconscious mind with the modem computer. 
It is commonly believed that the subconscious mind is far more powerful than the 
conscious mind. This is evidenced by our abil ity to execute complex actions without 
knowing exactly how these actions were accomplished. We could say that the 
subconscious mind is a neural computer and that, in fact, neurons are firing and 
performing all these actions; to some degree, we would be correct. However, examining 
the conscious mind shows us that we are more than a computer. We are conscious as well , 
with the ability to subjectively experience and control the body and mind. For example, 
when I wish to breathe in, I have no idea which nerves I am firing in order to activate the 
diaphragm; however, subjectively I know how to command my body to make it so. It is 
generally believed by neuroscientists that consciousness provides human beings an 
advantage to survival . Therefore, consciousness itself is seemingly a source of additional 
intelligence beyond what is provided by the arranged neurons . 
Further, although science has analyzed states of consciousness, scientists still lack the 
ability to contain them; no physical instrument has been able to test their material 
existence. We cannot be sure, therefore, that these states are not present in plants, inert 
matter, or animals (including human beings) . We can, however, be sure of our own 
consciousness. Now, since our subconscious mind is more powerful than our conscious 
mind, should we not then take full advantage of the power of consciousness? And if we 
were to do so, what would that look l ike? 
As you progress in Kriya Yoga you will start to regain access to any lost areas within your 
own being, and be in a better position to evaluate the answer to these questions. This 
evolution will occur when the perceptive energy of Prana moves back to its source within 
the crown of the head. Not only will you then become aware of the hidden programming 
of powerful neural circuits, but also of the hidden power of increasingly more intelligent 
and connected states of consciousness. 
35 
Kriya Secrets Revealed 
At one particular level in this ascension of awareness, you will finally come upon what 
has been termed, the Radiant Form of the Guru. This has been described as a being of 
light, or as a chakra sitting on the crown of the head and bestowing blessings downwards. 
Another way to understand the Guru-Principle is through an analogy of the senses and 
mind as a complex trap to keep us entwined in the lure of worldly illusion. Through this 
analogy, the Guru is the all-powerful opposite force returning us into the light while 
operating in the background, similarly to the subconscious mind. However, just as a 
hypnotist requires his subject ' s consent before putting him into a trance, so does the Guru 
need your permission in order to pull the energy upwards. The Guru-Principle only works 
as well as we allow it; surrendering to the Guru is vital . The good news is that the process 
is scientific, and each of us will find the Guru within. 
Sadly, some charismatic yogis have fallen under the illusion that they are the Guru in 
human form, and they accept their followers ' belief in their superior spirituality. Sincere 
teachers, however, such as Lahiri, dispel the myth of the god-like Guru as man, and 
awaken students to the true power within. Sometimes Lahiri would tum the tables on his 
devotees when confronted with this issue. When one of his students respectfully 
prostrated in front of him, he would likewise bow to them. On rare occasion when he did 
accept acts of obeisance, it was because he knew that the student was simply not ready to 
understand the deeper truths. 
Thus, continue to pray, bow and surrender to your Guru, but with the realization that the 
true Guru is within, and never to be found outside the body. We can truly accelerate our 
spiritual progress when we discover the right combination of faith and surrender, which 
this understanding reveals. 
The concept of the Guru as within is not limited to the teachings of Lahiri . In the 
Radhasoami faith, the Radiant Form of the Guru is said to be an experience that occurs 
while going deep in meditation. Kriya yogis confirm this experience as well . We can also 
easily understand the Guru-Principle as similar to the "seat of the Guru" as it is described 
in Buddhism. In the Buddhist faith, the chakra is believed to be located above the Third 
Eye and just under Sahasrara. It is white in color with twelve petals. Each petal 
corresponds with one syllable in the following mantra: Ha Sa Kha Freng Ha Sa Ksha Ma 
La Wa Ra Yung. The experience of this chakra is first like the inverted triangle, which 
then opens to reveal a jeweled altar with a crescent moon beneath a dot. Penetrating the 
dot reveals the seat of the Guru. 
LESSON 2 - Nadi Sodhana Pranayama 
Figure 7 - Guru Chakra 
In the Bhattacharya lineage, the Guru-Stotra26 is a mantra designed to help the Kriyaban 
surrender to the Guru before practicing Kriya Pranayama. This mantra is given in a future 
lesson.27 
When I first published my thoughts surrounding the Guru-Principle, a few people wrote 
me saying that they were blessed to have a true living Guru in the form of a man; and that 
this person had given them valuable advice not found in apy book. In response, I 
respectfully asked if they would share this advice as a service to other truth-seekers . A 
few responded generously and shared the information. Others, however, replied that they 
were unable to do so, as they had taken a vow of secrecy. 
26 Stotra (Sanskrit : stotra - @hr) n. Hymn of praise. 
27 LESSON 1 2 - Mantra (Japa Yoga) 
37 
Kriya Secrets Revealed 
Of the times when these kind souls shared the wisdom passed on to them, we both noticed 
that blessings were bestowed upon us and greater revelations followed soon after. It was 
as if the Internal Guru was pleased with our openness . However, in those instances where 
the person said that he or she could not reveal what their guru had said due to a vow of 
secrecy, the conversation turned uneasy and distant. 
These experiences only showed me once again how correct Lahiri was to give Kriya 
freely, and to seek the Guru within rather than without. When a yogi is hindered under the 
choke of the rule of secrecy, he becomes dependent upon the concept of man as "Guru." 
Yet, the moment he or she lets go of this anthropomorphic dependency, and instead turns 
inward for knowledge and guidance, spiritual progress is quickly advanced. 
(For more information about the Inner Sat Guru, please refer to Kabir for Kriya Yogis -
Lahiri Mahasaya's commentaries for the writings of Kabir.) 
LESSON 3 - Ujjayi Pranayama 
It is difficult to describe the state when the breath becomes tranquil. 
- Shyama Charan Lahiri 
OTHER NAMES: Victorious Breath, Ocean Breath, Cobra Breathing, 
Darth Vader Breath 
REQUIREMENTS: Lesson One - Find your meditation seat. 
Ujjayi (Sanskrit: ujjayi - 3_,.;:;i14') phrase meaning "one who is victorious." 
Description 
Ujjayi Pranayama is sometimes referred to as Ocean Breath, or more contemporarily, 
Darth Vader Breath. With this exercise you must breathe in and out deeply through both 
nostrils while producing a certain sound in the throat. The inhalation sound is louder than 
the exhalation. This exercise is normally practiced between six and twelve times. The 
inhaling breath should be of the same duration as the exhaling breath. The purpose of this 
exercise is to strengthen. ............................. . ...... . ............ ..... . .. 37 
LESSON 3 - Ujjayi Pranayama ...................................................................................... 39 
Procedure ................................................................................................ . ........ . ............ 39 
Figure 8 - Internals ofUjjayi Pranayama ... .... ........... .................................................... . ............... ..... 40 
Technique Tips ............................................................................................................... 40 
Suggested Daily Routine ............................ . ........ . ......... ............. . ........ . .... . ..................... 41 
Yogic Wisdom - Shyama Charan Lahiri .. . .......................................... ...................... ...... 41 
Figure 9 - Swami Pranavananda ............... . ......... ...... ................ .................. . ............. . ..... ........ ... . ..... . .. 44 
Figure l 0 - Panchanon Bhattacharya .... . .. ........................ .............. ... ............... ............. ..................... 44 
LESSON 4 - Concentration ............................................................................................. 45 
Procedure ...................................................................................................................... 47 
Technique Tips ........................... . ................................ ................................................... 48 
Special Tip - Ear Plugs . . . ................................................ . ................................... . ............ 49 
Figure 1 1 - Ear Plugs ....................... .............................. ..................................................................... 49 
Suggested Daily Routine ......................................................................................... ....... 50 
Graduation ...................................... . . ......... ............................................................... .... 50 
Yogic Wisdom - Dharana .......... . ................................................................................... 50 
LESSON 5 - Talabya Kriya ............................................................................................. 53 
viii 
Table of Contents 
Procedure ......................................................................................................... ........ . ... . 55 
Figure 12 - First Three Tongue Positions of Talabya Kriya ............................................................... 55 
Technique Tips ........... . .......... . . ..... ... .. .. .. .. .... . ... ... . . ... ..... . ... . .. . . . .... . .. . . ... . ... . . . . . . . . . .. . . . . . . . . . . . . 56 
Suggested Daily Routine ... ... . . . ........... . . .. .. . . ......... .. .. .. . . . . .. .. .. . .. .. .. .. .. . . . ... . . . . . . . . . . . . .. . . . . . . .. . . . 57 
Graduation ... ............... . .......... .. . ........ .. .. . .. . . ... ... . ............. . ....... .. . .............................. . ... . . 57 
Yogic Wisdom - Prayer and Devotion ................ . ...... . .. .... .... .............. ........ .................. 57 
Figure 14 - Chela Meditating with Beads ....................... . ......... ............... .......................................... 62 
LESSON 6 - Locate the Chakras ................................................................................... 63 
Figure 1 5 - The Seven Chakras and Ksetrams ...................... . ................................ ............................ 67 
Figure 16 - Anatomy of the head ....................................................................................... . ............. . . 68 
REVIEW (It is vital to learn a little vocabulary): . . ............ . ..... .... . . . . ......... ............ . ...... .... 69 
Suggested Daily Routine ...... .. .................... ................. . ... . ... . . . . ....... . ............. . ... ... . ......... 70 
Graduation .. . .... . ......................... .... . .. . . ... ........ . .. . . .. . . ... . .... .... .. . .. . . .......... .... . ... . ................ 70 
Yogic Wisdom - Prana ......................... ........ . . .. ... .............. ...................... ........ . ... . ......... 71 
Figure 17 - Effect of Breath on Man . . .... ......................... ....... .......................... .................................. 72 
LESSON 7 - Om Japa in the Chakras ........................................................................... 73 
Procedure .... .. . ......... . .... ...................... .. ......... . ............ ............................................. . ..... 74 
Suggested Daily Routine .......................... ... . . .. . . ....... . ... ......... . .. . . .. . . ... . .. . ... . . . ... ... .... ........ 74 
Graduation . . ......... ..... . .............. . ...... . .......... . ............. . ............................. . ...................... 75 
Yogic Wisdom-Sacred Sound . .. ............ . . . . . . . . ...... . . ... .. .. .. .. .... . . .... ... . . ........... .. .. .... . ......... 75 
Counting Beads . ... . .. ...... . ... . ... . . . .. . .. . ... . .... .... . . . . ........ . ... . .... ... . .... . .......... . ... . ....... .... . ......... . 77 
Figure 1 8 - Using Counting Beads ........... . ... . ..................... . . . . .............. . .... . ............... ........ . .... . ... . .... . . . 78 
First Kriya Initiation ............................................................................................... 79 
Special Note - The Five Bind us ...................................................................................... 81 
Figure 19 - The Five Bindus ............................ . . . . . ..... .............. . . . .................. . ......... . ... . .......... ............ 8 1 
LESSON 8 - Kriya Pranayama I .................................................................................... 83 
Procedure .. ....... . .............. ............... . ......... .. ....... . ... . ... . ....... . .... . . .......... . .... ... . ... . .. . . .... . . .. .. 85 
ix 
Kriya Secrets Revealed 
Procedure for the Kutastha Variant .............................................................................. 87 
Technique Tips ............................................................................................................... 88 
Suggested Daily Routine ................................................................................................ 89 
Graduation .................................................................................................................... 90 
Yogic Wisdom - Ajna and Kutastha ............................................................................... 90 
Figure 21 - Ajna . ............................ ......... ................ ............. ............. ........ .......... ........ ....................... 90 
Figure 22 - Kutastha ............. ......... . ........................... ...................... .................... ................. .. ....... .. ... 9 1 
Figure 2 3 - Lahiri's Representation of Ajna ........... ............................. .... ..... ..... . . ... .. ...... . . ............ .... . . 93 
LESSON 9 - Maha Mudra ............................................................................................... 95 
Figure 24 - The Six Maha Mudra Positions per Set . . ........... ............... . .......... .............. . ........ ... ...... .... 96 
Procedure ...................................................................................................................... 96 
Technique Tips ............................................................................................................... 98 
Suggested Daily Routine ................................................................................................the diaphragm, calm the breath, and encourage the healthy flow 
of Prana. 
The most common errors made in Ujjayi Pranayama are: l ) vocalizing the sound; 2) not 
breathing using the diaphragm; and 3) not placing the right amount of pressure on your 
breathing process. Diaphragmatic breathing means to use the muscle located above your 
abdomen and under your lungs. When breathing correctly, the chest cavity wil l expand 
and contract with each inhale and exhale. Again, the vocal cords are not used in any way 
in this exercise. 
Procedure 
1 . Assume your meditation pose (Asana) . 
2. Close your mouth and slightly open your glottis (this is similar to when you want 
to make a sound like Darth Vader). Breathe in and attempt to make the sound of 
the inhaled air sound l ike an aspirated non-vocalized "SHAA W" sound. Breathe in 
39 
Kriya Secrets Revealed 
to a count of between 1 0 and 1 5 seconds, making sure to expand the chest and 
slightly pull in the abdomen. 
3 . Hold the breath for 3 seconds, feeling the peace. 
4 . Exhale for between 10 to 15 seconds, using your diaphragm to push the air out of 
your lungs; as you do, make sure you restrict your glottis and mouth. The sound 
you are trying to achieve is an aspirated, non-vocalized "SHEEE" sound. 
5. Repeat steps 2-4 six times. You may increase this amount of full breaths to nine 
and then 1 2 if you wish. 
Inhaling Breath Exhaling Breath 
Restrict glottis to make Restrict glottis to make 
"SHAA W" sound "SHEEE" sound 
oxygen 
' 
diaphragm 
' ' 
' ' 
\ chest I 
� deflates 
}/ • 
I 
I 
Figure 8 - Internals of Ujjayi Pranayama 
Technique Tips 
There are several variations of this exercise; the most common is to breathe in through the 
nose and out through the mouth. In this case, it is important to accentuate the sounds of 
"SHAA W" and "SHEEE," which will become more natural . 
The exercise is required at first and becomes only recommend later, after mastery of the 
First Kriya Pranayama. Again, as with Nadi Sodhana Pranayama, Ujjayi Pranayama 
assists us in becoming aware of the currents in the spine as well as in calming and 
40 
LESSON 3 - Ujjayi Pranayama 
preparmg our mind and body, and ts therefore specifical ly a preparation for Kriya 
Pranayama. 
Suggested Daily Routine 
Technique Level 3 * 
Duration 5 minutes 6 minutes 7 minutes 
Find your seat 
N adi Sodhana 3 - 1 2 3 - 1 2 3 - 1 2 
Ujjayi Pranayama 6 rounds 
Date Started 
* Optional 
NOTE: From now on, we will not add the step, "Find your seat." All techniques in this 
workbook require you to first get into your meditation pose (Asana) . 
Yogic Wisdom - Shyama Charan Lahiri 
What we know about the life of the great master of Kriya Yoga is that he was born 
Shyama Charan Lahiri28 on September 30, 1 828 in Ghurni Village of the Bengal Province 
of British India. He later studied languages at the Government Sanskrit College, along 
with studies in Vedic literature . After this formal education, Lahiri obtained work as an 
Accountant in the Military Engineering Department of the British Indian government, 
where he remained unti l he retired. Lahiri lived in Varanasi for most of his life as a 
householder, married at the age of eighteen ( I 846) to Srimati Kashi Moni . They had two 
sons, Tincouri and Ducouri ; and three daughters, Harimoti, Harikamini and Harimohini . 
His job as a clerk did not pay a sufficient salary to support himself and his family, and so 
to augment this income he worked part time as a tutor. He had, in fact, a lifelong interest 
in education and was instrumental in the formation of several schools in the local area. 
28 Bengali : �'f � Shemii Charon lahiri 
41 
Kriya Secrets Revealed 
And so this is how he conducted the first 40 years of his life. Lahiri never ascribed 
himself to any particular religion or took instruction from any Guru until his legendary 
meeting with Babaji in Ranikhet. 
According to family records, on November 23, 1 868, during his 401h year,29 Lahiri and his 
family were residing in Kashi, India, when he received the order for his transfer to 
Ranikhet. The remote mountainous region sits at over 5900 feet ( 1 800 meters) in altitude 
at the foothills of the Himalayas. In those days the area was largely unpopulated. Lahiri 
left his family behind, as living conditions were not civilized enough for their 
accommodation; he himself slept in a tent while the barracks were being built. 
Unfortunately, no first or second hand written accounts have survived, which describe this 
meeting with Babaji ; and what little does exist in ten years or so of reports shows little 
indication that the two ever saw each other after he returned from Ranikhet. But legend 
has it, that it was here the two met for the first time. (The family has confirmed that most 
fantastic stories surrounding their meeting are simply folklore with no basis in reality.) 
All that is known for certain is that Lahiri (through his own recollection) met his Guru in 
Ranikhet, whom he affectionately called Babaji , and that Babaj i initiated him into Kriya 
Yoga, and that Lahiri quickly obtained Samadhi. In that lone mountainous region, Lahiri 
soon lost all interest in returning to his family. 
After only a few weeks in Ranikhet, the harsh winter climate set in. The cold was difficult 
for Lahiri to bear, yet he struggled with a more stressful conundrum: A desire welled up 
inside of him to remain there, locked in Samadhi, but this meant never seeing his family 
again. Babaji battled with him over this topic, yet in the end, convinced Lahiri to return 
home to impart Kriya Yoga to the masses. Householders also deserved a chance to know 
God. Being a responsible husband and father, earning an honest living and contributing to 
society had many advantages over the isolated renunciate, Babaji argued. Kriya Yoga was 
such an efficient shortcut that even a little practice was sufficient to make great spiritual 
progress. And so, with Babaji ' s argument won, Lahiri requested a transfer for reasons of 
29 Some say Lahiri travelled to Ranikhet in 1 86 1 , not 1 868, and only met Babaji in 1 868. Other less reliable 
sources claim he met Babaj i in 1 86 1 . However, I tend to believe that Lahiri was only in Ranikhet for several 
months, because of the records deomonstrating that he transferred at the end of November 1 868 to 
Ranikhet, and then to Mizrapur on January 1 5 , 1 869. Lahiri was later reunited with his family in June of 
that year in Varanasi . 
42 
LESSON 3 - Ujjayi Pranayama 
health and moved back to live with his family in Kashi . Once there, he took up the task of 
teaching Kriya, thereby becoming an example for others . 
More details about Babaj i are simply not clear. Even what I wrote here represents 
combined tidbits of information Lahiri allowed to be known over the years . Why he never 
revealed Babaj i ' s name is also a matter of speculation. We are even left to wonder if 
Babaj i was merely a metaphor for the internal Guru whom he contacted while in Samadhi 
in Ranikhet. Or perhaps the legends themselves may simply have been the invention of 
popular culture that demanded the existence of a Param Guru or predecessor. It is also 
possible that such a man existed and perhaps stil l l ives today somewhere in the 
Himalayan Mountains. No one really knows. Even advanced Kriya yogis with whom I 
have spoken have not dared to offer a definitive answer. (My own feeling is that Babaj i 
was an advanced yogi avatar30, who had discarded his original given name, in order to 
more closely identify with the nameless Absolute . Whether he is sti l l in human form, at 
this time, I cannot say.) 
The truth is that once one obtains the realization of the all-powerful internal Guru, the 
existence of an anthropomorphological Guru serves more as a distraction than assistance. 
Man is limited in power; an intelligent universal force is not.Lahiri never kept a picture 
of a Guru, nor did he spend much time discussing Babaji . (I could also call my internal 
Guru, Babaji , because he is l ike a father who has been with me since the dawn of my 
spiritual journey. ) 
After Lahiri returned home, he resumed his former routine. Slowly people started to take 
notice that something was different with this man. He gained prominence as a teacher, 
and even tutored kings. His revelations on scriptures were so unique that he gained the 
attention of famous scriptural authorities. It was not long after, that he started initiating 
people in Kriya Yoga. He never discriminated as to whom he initiated, which included 
30 Avatar l iterally means "descent" and is often associated with the l iteral descent of a God into human 
flesh. In science fiction, the concept of Avatar has more recently been used to describe a kind of ' cloned' 
intelligence or morphed body, which is remotely control led by another intell igence. However, in this 
context, I offer the following narrative surrounding the meaning of "Avatar": All beings who incarnate 
on Earth must exist under the laws of Earth karma, otherwise they could not exist in this realm. Alternately, 
freed beings from higher planes must take on the karma of Earth-incarnated beings in order to abide on 
Earth. This form of being, therefore, is what is meant by an Avatar. 
43 
Kriya Secrets Revealed 
gardeners, postmen, kings, maharajas, sannyasis, householders, people considered to be of 
lower castes, Christians, Hindus and Muslims alike. 
During Lahiri ' s lifetime he used his home as a place 
to teach his family and others about the science of 
Kriya Yoga. There is solid evidence in his own 
writing that he experimented with Kriya Yoga, and 
prescribed a slightly different technique to each 
individual. It was reported that even Sri Yukteswar 
did not receive many of the techniques included in 
this workbook, which explains why the Kriya derived 
from Yukteswar' s lineage is dissimilar to the lessons 
presented here.3 1 
Some of Lahiri 's other notable disciples were: 
Panchanon Bhattacharya, Swami Pranavananda, 
Swami Keshabananda, Bhupendranath Sanyal, and 
the parents of 
Paramahansa Y ogananda. 
Figure 9 - Swami Pranavananda 
In 1 886, Lahiri retired at the age of 58, obtaining a 
pension from the government. He continued to teach 
Kriya for the following nine years until the moment of his 
Mahasamadhi at the age of 67 on September 26, 1 895 . 
Figure 1 0 - Panchanon 
Bhattacharya 
3 1 http://www.sanskritclassics.com/modl .htm 
44 
LESSON 4 - Concentration 
Dhyana happens when one performs 1 728 Pranayamas. Remaining in 
Dhyanafor extensive periods of time destroys the sin that is caused by the 
restless mind, meaning the mind that does not abide in Brahman. 
One is not released from such sin any other way. 
- Shyama Charan Lahiri 
OTHER NAMES : Meditation, Dharana, Dhyana 
REQUIREMENTS: Lesson One - Find your meditation seat. 
Thought of as classic meditation, Dharana was never taught by Lahiri for two reasons: 
( 1 ) It was assumed that the student was already familiar with some form of meditation; 
and (2), Meditation can be extremely time-consuming, and therefore counter to the nature 
of Kriya Yoga. He never wished to encourage students to practice anything which he felt 
would distract from the basic tenets of Kriya. 
Although Dharana is the sixth step in the yoga path of Patanjali, it possesses several 
familiar traits associated with Dhyana, the seventh step. Therefore, it is worth taking a 
look at Dharana, with the idea of using it as a preparation for the deeper state of Dhyana. 
In both Dharana and Dhyana the yogi sits in the meditation Asana and focuses at the point 
between the eyebrows. The main difference is that, with Dharana, the student is 
attempting to achieve a state where the mind becomes less active; with Dhyana, the 
student has entered that state with an inactive mind and simply allowing the state to 
continue. Dharana often employs an action of the mind, whereas Dhyana occurs 
automatically when the conditions have been met through a preparatory practice such as 
Kriya Pranayama. In this way, Dhyana is similar to sleep, meaning that it is something we 
cannot will our way into. Using the sleep analogy, Dharana is more l ike learning to lie 
down, whereas Dhyana is actually similar to falling asleep. Most people never actually 
remember the moment they fall asleep. Dhyana can start even in this way with us slipping 
into it without remembering that we did so; eventually, we will remember the entire 
transition, therefore gaining more experiences of states of consciousness not normally 
recalled by the average person. In the same way that lying down can provide some rest, 
the benefits of sleep are far superior. Analogously, while Dharana has its benefits and is a 
necessary pre-step, Dhyana is the goal, and far more beneficial . 
45 
Kriya Secrets Revealed 
Dharana starts with taking your meditation seat and settling comfortably upon it with a 
straight back and relaxed body. Close your eyes and look towards the point between the 
eyebrows. Continue to bring the attention back to this point, without straining either 
physically or mentally. If it helps, you can mentally chant 'Om' or practice another 
mantra. 
As with all yogic techniques, depth is more important than duration. Your attention 
should be at the point between the eyebrows, attempting to use passive, willful intent to 
still the mind. Do not move your body or eyes at this time; remain steady in your Asana. 
Do not resist anything, even your thoughts, even if they overwhelm you. Once a thought 
has run its course, it usually ceases to return. Again, as with sleep, spiritual states must be 
allowed to occur, and not forced to occur. Trust that the Guru is helping you from beyond 
the mind and your direct perception, for it is this Intelligent Force which is actually 
causing deeper meditative states to occur. 
In Kriya Yoga, we do not have time to meditate for hours with thoughts flying in all 
directions. Although this could be beneficial, it could also be harmful. (It would be better 
to spend time in service to others.) Dharana should therefore be practiced with the intent 
of getting us accustomed to the pose as well as to the physical stillness which will 
translate into the mental stillness of Dhyana. Of course, the most important goal of Kriya 
is not Dhyana, or a completely still mind, but Samadhi, which is a deeper state of 
consciousness. However, stillness is required in order to get to the next levels, for out of 
stillness do all these states arise. 
To assist in achieving stillness, during any meditation, Kriya or any other concentration 
exercise, it is essential to have not eaten anything two to three hours before. 32 Your body 
should be free from the weight of digestion. It is also recommended· that you practice your 
routine during one of the seasons of the day: early morning, noon, or night, just before 
going to bed. 
32 Milk was often recommended by Yogiraj , which, interestingly enough is the fastest form of protein to 
digest, as long as you are not lactose-intolerant. Although it receives a lot of bad press, the reality is that 
milk digests within 1 -2 hours as opposed to soy, which takes 2-3 hours, or meat, which takes even longer. 
As I have progressed along in my Kriya practice, I have noticed that my need for energy from food has 
diminished greatly. As a result, I have resorted to taking pure whey protein mixed with milk and skipping 
carbohydrates or fats altogether. In this way, I can also be ready for meditation within an hour, and my mind 
and body remain strong. 
LESSON 4 - Concentration 
Procedure 
1 . Assume your meditation seat and Asana. 
2. Precede concentration with Nadi Sodhana, Ujjayi Pranayama, Talabya Kriya or 
other Kriya techniques. The practice of concentration normally comesat the end 
of a complete routine. 
3 . Place your hands in your lap with the fingers intertwined and resting thereon. If 
you have a small pillow, you can use i t to make this resting position more 
comfortable. Palms usually face downward. If you are attuned to energy, you will 
feel that this pose closes any 'circuits ' that are releasing energy and bringing your 
awareness back out into the world. 
4 . Now close your mouth and eyes, making sure never to strain. 
5. Keep your gaze raised to the point between the eyebrows . (Bhrumadhya is the 
name of this anatomical point) . 
6 . It should only take you a few seconds to get into the concentration pose . Remain 
there as long as possible, focusing upon Bhrumadhya until you see a l ight. If you 
hear internal distant sounds, focus on those as well . Otherwise, simply attempt to 
keep the eyes slightly upwards. Do not let the eyes relax downward, as you may 
find yourself falling to sleep. 
47 
Kriya Secrets Revealed 
Technique Tips 
The primary signs of progress on the spiritual path are not wondrous lights or enchanting 
sensations, but rather an ever-increasing sense of peace that feels like steel surrounding 
your being. It is the "peace which surpasses all understanding."33 If you are familiar with 
the concept of the Om sound, and are able to hear it during your concentration practice, 
then focus your attention there. The sound of Om will automatically lead you to deeper 
states of peace. If you experience nothing, then simply follow the procedure outlined in 
this lesson and wait silently, inviting the Guru to bring you into ever-deeper states of 
consciousness. 
The point between the eyebrows is sometimes referred to as The Spiritual Eye or The 
Third Eye, or even Kutastha, and is the main point of focus for many spiritual paths. "The 
light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of 
light. "34 What these texts are referring to is a chakra called Ajna and rests in the middle of 
the head, near the pineal gland. The best way to access this chakra, is to actually focus on 
Medulla and then look towards the point between the eyebrows. One of the most common 
mistakes committed by yogis is to focus entirely on this outward point between the 
eyebrows without taking into account its actual location. Ajna imparts Spiritual Sight or 
that is the power of the soul, because this point resides at that level in the body. Long-held 
questions can be answered after focusing on Ajna (the answers are mysteriously inserted 
into your thoughts) . In order to see Ajna, enough energy must already exist within the 
body and the mind should be still. Kriya, when properly practiced, will help fulfill both of 
these requirements. 
Another point to meditate upon is the top of the head and this is preferred by some Yogis 
and is mentioned by Lahiri. It corresponds to the level of the Absolute Brahman. We still 
raise our gaze, although our attention is placed on the top of the head. 
33 Philippians 4:7; King James Version, Holy Bible 
34 Matthew 6 :22-23 ; King James Version, Holy Bible 
LESSON 4 - Concentration 
Special Tip - Ear Plugs 
Quiet surroundings are necessary during your meditation practice, especially in the 
beginning. This is because we are attempting to hear the internal mystical sound of Om. If 
your living situation does not allow for uninterrupted silence, however, then you may 
want to consider ear plugs as a solution. Most likely Y ogiraj would have discouraged the 
use of such props (as the techniques alone are powerful enough to draw your mind to the 
internal sounds) . Indeed, the ultimate goal of any Kriyaban is to be able to merge with the 
Omkar sound anywhere and anytime, without being distracted by any noises occurring 
around them. However, I suggest attempting this ability gradually, so that perhaps, after 
focusing on the internal Om sound, you can remove one of the ear plugs and determine if 
you can stil l hear the internal hum. Then, go outside and see if you stil l can perceive it, 
and so on-until basically you could stand in traffic and connect with the Om sound. 
Unless you find the ear plugs too uncomfortable, I can think of no reason not to 
experiment using them as needed during meditation practice. Eventually, after years of 
using these aids, you will most likely become so adept at Kriya that you will one day 
forget to use them, and reach your goals regardless. 
I should also add that some Kriya schools recommend the usage of an "Om board," which 
is a T-shaped prop used to hold the arms up, so that the 
meditator can close off the ears using his thumbs . I have 
owned and used two different types of these boards, and 
now would not recommend them for two reasons : I ) 
maintaining the pressure on the ears requires application 
of effort, which can prevent the body from relaxing, and 
thereby preventing deeper states of meditation; and 2) 
the pressure applied actually amplifies the physical 
Figure 1 1 - Ear Plugs 
sounds coming from the body, such as the sound of 
blood moving through the veins, and the sound of air molecules bouncing around. Our 
goal is not the perception of the physical sounds in the body, but rather the astral sounds 
which emanate from more subtle realms; for this reason, I recommend ear plugs over the 
arm prop. However, please feel free to use either or none. 
49 
Kriya Secrets Revealed 
Suggested Daily Routine 
------...... Technique Level 1 Level 2* Level 3 * Level 4* 
-------- -------
Mi nirn um Duration 1 0 minutes 1 5 minutes 20 minutes 25 minutes 
Nadi Sodhana 3 - 12 3- 1 2 3 - 1 2 3- 1 2 
-------- ------- ------- -------
Ujjayi Pranayama 6- 1 2 rounds 6- 1 2 rounds 6- 1 2 rounds 6- 1 2 rounds 
Concentration 
Date Started 
* Optional 
Graduation 
You may move onto the next lesson when you are able to hold your pose for at least five 
minutes. To complete many of the Kriyas you must be able to remain still for a minimum 
duration of ten minutes. Advanced yogis can hold concentration long enough to enter 
Samad.hi, where they have the ability to remain for long periods without food or water. 
Yogic Wisdom - Dharana 
The benefits of Dharana, or classic meditation, are found in various scientific studies. A 
University of Wisconsin project showed that those who meditated were less likely to 
contract a cold or flu; and if they did, its incidence was reduced, as well as its duration 
and severity, by 33 percent, 43 percent, and 60 percent respectively. Just a few of the 
many studies have shown comparable results: 
• In a study of health insurance statistics, meditators were identified with 87% fewer 
hospitalizations for heart disease, 55% fewer benign and malignant tumors, and 
30% fewer infectious diseases. Meditators also reported 50% fewer doctor visits 
than non-meditators. 35 
• Meditation lowers blood pressure to levels comparable to the effects of 
prescription drugs for those who are normal to moderately hypertensive. 36 
• Meditation increases circulation in beginning meditators by 30%, and m 
experienced meditators by as much as 65%. 37 
35 D. Orme-Johnson, Pschosomatic Medicine, 49 ( 1 987); 493-507. 
36 Michael Murphy and Steven Donovan, The Physical and Psychological Effects of Meditation (Institute of 
Noetic Sciences, 1 997). 
50 
LESSON 4 - Concentration 
• Meditation was endorsed by the National Institute of Health as effective for the 
relief of chronic fain. Chronic pain sufferers experience a reduction in symptoms 
of 50% or more. 3 
• 75% of long-term insomniacs who have been trained in relaxation, meditation, and 
simple lifestyle changes can fall asleep within 20 minutes of going to bed. 39 
• Meditation reduces blood sugar levels in diabetics. 40 
• Meditation appears to s low aging. Those meditating five years or more were 
described as appearing twelve years younger on average than theirchronological 
age.4 1 
• Those suffering from smoking, alcohol, and eating addictions, who were then 
trained in meditation during rehabilitation, broke their addictions with 
significantly lower relapse rates than those receiving standard therapies.42 
Based on these findings, you might wonder if you should merely practice Dharana 
without further Kriya Yoga instruction. However, you should also know that there is 
evidence that some meditators experience negative side-effects as well, especially those 
without proper guidance . Although these negative reactions are uncommon, they are 
significant enough to take into serious consideration. Some of these reported negative 
side-effects include the following : 
1 . Feelings of depression. 
2. A sense of alienation. 
3. Difficulty being honest. 
37 Ibid. 
38 J. Kabat-Zinn, L. Lipworth, R. Burney, and W. Sellers, "Four year follow-up of a meditation-based 
program for the self-regulation of chronic pain," Clinical Journal of Pain 2( 1 986): 1 59- 1 73 . 
3 9 Gregg Jacobs, Harvard Medical School, Say Goodnight To Insomnia, (Owl Books, 1 999). 
40 H. Cerpa, "The effects of clinically standardized meditation on type 2 diabetics," Dissertation Abstracts 
International 499 ( 1 989): 3432. 
4 1 R.K. Wallace, M.C. Dillbeck, E . Jacobe, B. Harrington, International Journal of Neuroscience 16 ( 1 982) : 
53-58. 
4 2 P.A. Royer-Bounouar,"A new direction for smoking cessation programs," Dissertation Abstracts 
International 50, 8-B ( 1 989): 3428. 
51 
Kriya Secrets Revealed 
4. Self-esteem issues associated with a religion or a prescribed Guru-disciple 
relationship (should not occur if you do not have a physical Guru). 
5 . A feeling of being disconnected from reality (this can be positive or negative) . 
6. Schizophrenia (in extreme cases; however, I have known of such a case) . 
Through regular Kriya Yoga practice, students learn to control the source of the energy of 
the mind and body, which can include the ability to self-heal, and therefore overcome 
these types of concerns. That said, if you do experience any of these threats to your peace 
and good health, always seek the counsel of a trusted physician. Furthermore, do not 
attempt meditations of over 20 minutes per session should any of these symptoms surface. 
If necessary, it can be recommended to eliminate meditation altogether and simply 
practice Kriya Pranayama, or choose "walking meditations." 
A "walking meditation" is one in which the body is active, but the student prays and 
surrenders inwardly to the Guru, allowing this Internal Power to correct the health and 
bestow spiritual progress upon the practitioner. It is possible even to raise the center of the 
"mass" of our attention to the forehead, and simply operate from this higher point. One 
can do this by walking with a straight and tall posture while settling your eyes in front of 
you, having brought your attention to the point between the eyebrows. You might also 
imagine the energy in the spine rising up to the crown of your head as you invite God to 
control all your actions. (Lesson 24 contains instruction on walking meditations.) 
52 
LESSON 5 - Talabya Kriya 
When the tongue is raised, the senses are subdued. 
- Shyama Charan Lahiri 
REQUIREMENTS : Lesson One - Find your meditation seat. 
Talabya (Sanskrit : talavya - C11effect will become too powerful. Allow your 
tongue to slide backwards when this occurs. 
4. At one point the pressure will become too much and the tongue will be released. 
When it does, you will hear a peculiar sound, like a frog landing in a bucket of 
water. Allow this to happen. 
5. After I 0 times of repeating steps I - 4, stick the tongue out of your mouth so that it 
curls down as though you were attempting to touch your chin with the tip of your 
tongue. This last movement stretches the tongue. 
Step One 
Relaxed Tongue 
Step Two 
Pressed to Roof 
Frenulum 
Step Three 
Apply Suction 
Figure 12 - First Three Tongue Positions of Talabya Kriya 
55 
Tongue slips 
to keep suction 
Kriya Secrets Revealed 
Step Four 
Release 
Step Five 
Stretch 
Figure 13 - Final Tongue positions for Talabya Kriya 
Technique Tips 
In the beginning, do not exceed 1 0 repetitions per day, in order to avoid straining the 
frenulum. Eventually, you will want to practice approximately 50 repetitions in about two 
minutes. 50 repetitions would also mean performing 5 tongue stretches. 
After some months of practicing Talabya Kriya regularly, you should be able to insert the 
tongue into the nasopharynx cavity (Kechari Mudra) . Kechari Mudra is described in detail 
in a later lesson. In the meantime, practice this daily. If your tongue starts to become too 
irritated, reduce the number and frequency. 
WARNING: Some individuals have suggested cutting the frenulum. Lahiri was strictly 
against this practice. Unless performed by a medical professional, the cut will only cause 
temporary damage making it impossible to practice Talabya Kriya, which will cause a 
delay, as the yogi must wait for it to heal .98 
Graduation .................................................................................................................... 98 
Yogic Wisdom - Varna and Niyama ............................................................................... 99 
LESSON 10 - N avi Kriya ............................................................................................... 1 OS 
Procedure .................................................................................................................... 106 
Technique Tips ............................................................................................................. 107 
Suggested Daily Routine ..................... ......................................................................... 108 
Graduation .................................................................................................................. 108 
Yogic Wisdom - Knots ................................................................................................. 109 
Figure 25 - The Principle Knots and Nadis ........ . ...... ..... ............. . ................. . ....... ..... ............. ......... l 09 
LESSON 11 - Yoni Mudra ............................................................................................ 111 
Figure 26 - Progressive Perception of Kutastha . . ... ....... . . ..... . ..... ..... ....... ..... ... . .... ............ ...... . . ......... 113 
Procedure .................................................................................................................... 113 
Figure 27 - Ear ............................................. ................................ . .................................................... 1 1 3 
Figure 28 - Yoni Mudra Position with index fingers o n corner o f eyelid . ........... .... .. .... ... ..... ..... ...... 1 14 
Technique Tips .......................................................................................... ................... 114 
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Table of Contents 
Suggested Daily Routine ........................................... . ...... . .......................................... 115 
Yogic Wisdom - The Five Sheaths .. .. ....... . ..................................... .................... .. . ...... 116 
LESSON 12 - Mantra (Japa Yoga) .............................................................................. 119 
The Mukti Mantra ... . ............ . ........ . ................. ..... ...... . .. .. . . .... ..... ... .. . ... . ...... ........ ............... . . ... .......... 1 20 
Christian Mantra . . ........... ... . ...... ....... . ......... ....... . ... . . .... ...... . .. ......... . . ... .... . . . .... . ...... ......... . ........ ..... . . . ... 1 20 
Radhasoami Mantras ................ . .. ................ . .... ..... . . ......... . .... ...... ... .......... ..... . ... ..... . . . . .. ....... . ... . . ....... 1 20 
Gayatri Mantra .. .... .. .. .... . . . . ... . ..... ... ...... ... ..... . ...... .. . . ............ ... . ..... . .... . .... .. ......... . ... .... .. . .. . . ... . ..... ........ 1 2 1 
Om Guru ...................... ..................... . .... . ....................... . ................ ................................................. 122 
Guru Stotra ..... . .......................... ..... .... . ..... .. ... . .. ....... . . ...... .................. .. .................. .............. ............. 1 22 
Hare Krishna . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123 
Your own mantra . ......... . . . ...... . .. . . . . . ........ .... . .... . . ......... . ... . .... . ...... ................. ...... ..... . . . ............ . .... . ..... . 123 
Procedure .......................................................... ................................................. ........ . 124 
Suggested Daily Routine ................. ................... . .................................................... .. .. 124 
Graduation .... ........................ . . ............... ....... . ............................................................. 125 
Yogic Wisdom - The Higher-Self.. ......................... . . ..... .... ............ . .............................. 125 
LESSON 13 - Mental Kriya .......................................................................................... 127 
Procedure ...................... ........... ..................... ...... ........... . .. . ............. ...... . ........... .......... 127 
Technique Tips ....................................................................... ........... . ......................... 128 
Suggested Daily Routine .... ........ . ............................................................................. ... 129 
Graduation .......................... .... . ................................... . ............................................... 129 
Yogic Wisdom - Samadhi .......... ....... . . . .. . ....... ........... ......... ........ .... ....... ... ............... . .... 129 
LESSON 14 - Kechari Mudra ...................................................................................... 133 
Beginning Procedure - Level 1 ................................................................................... 134 
Intermediate Procedure - Level 2 .............................................................................. 134 
Figure 29 - First two phases of Kechari Mudra ... . ........... ................. . . .......... . ....... . .......... . .. ....... ....... 1 34 
Advanced Procedure - Level 3 ............................... ...... . ...... .................. ....... ............... 135 
Final Procedure - Level 4 ...................... ................ ................................ ................ ...... 135 
Figure 30 - Kechari M udra Final Positions .. ............. . .................. . . . ................... ........... . . . ... ............ . 1 35 
xi 
Kriya Secrets Revealed 
Suggested Daily Routine .......... ......................................... .. . . ..... ............................... . .. 136 
Graduation ....... .... .... . ..... .... ........... .... ..... ......... ................. ............... ..... . ...................... 136 
Yogic Wisdom - Pranayama .. ............................... . ............ .................. . ..... ................. . 137 
LESSON 15 - Kriya Pranayama 11 ............................................................................... 139 
Figure 3 1 - Second Part - Om at the Chakras ..................... ............................................................. 1 40 
Procedure .................................................................................................................... 141 
Technique Tips .................................... . ............................... ................ . ... ..... ...... .......... 142 
Figure 32 - Shiva with Trident ........................... ...................... ........................................................ 1 42 
Suggested Daily Routine . ................................................ . ......................... . . ......... ...... .. 144 
Graduation ..... . .......... ......... . .. .... ......... . ... ..... ................................................. ............... 144 
Yogic Wisdom - The Sushumna ............. ..... ................ ... ....... .. .... . .... ......... . ................. 144 
Figure 33 - Sushumna through the Brain ................................................................... ...................... 145 
Figure 34 - Internal Structure of Sushumna ..................................................................................... 1 45 
LESSON 16 - Short Breath Kriya Pranayama ...........................................................147 
Procedure ......................... . .................. . ......... . ..... ... . . ................................................... 147 
Technique Tips ....... ............ . ... .................... ... ............... . ........ . ........ ..... ..... . .... . .... . .. ....... 148 
Suggested Daily Routine .............. . ................... ..... . . . .... . ... ..... ............. ...................... .. .. 149 
Yogic Wisdom - Kundalini ........................................ .......................................... ...... ... 150 
LESSON 17 - Shambhavi Mudra ................................................................................. 153 
Procedure ............... . ..... . ... . ......... .............................................................................. ... 153 
Technique Tips . .... . .. . . . .................. .... ........... . .................................................. .. ............ 153 
Graduation ............... .... .............. . ..... .... . ........... . .......... . . .................... ... . .. . .. . ... . . .... . ..... . 154 
Yogic Wisdom - Pulling Prana . ....................... ............. ............ . .... .................. . ........ . ... 154 
Figure 35 - Knot Close-up ............................................................................................................... 154 
Figure 36 - The Three Meridians .................... ..................................... . .... . ............ . .. ........................ 155 
Figure 37 - Chakra Pulling in the Sushumna .................................................................................... 1 56 
LESSON 18 - Kriya Pranayama III ............................................................................. 157 
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Table of Contents 
Procedure .................................................. . ................ . .. . . .......................... . . ............ . ... 157 
Technique Tips ....... . .... . ..................... . ........ ...... . ... . ........... . .......................................... 158 
Suggested Daily Routine ...................................................................... . ...................... 159 
Yogic Wisdom - Lahiri's Chakras ...... . ........ ................................................ . ... . ... . ........ 159 
Additional Practices ...................................................................................................... 161 
LESSON 19 - Mula Bandha ......................................................................................... 163 
Procedure ... . ... . . . ............... . . ........ .............. ................................................................... 164 
Technique Tips . . .......................................................................................................... 164 
Graduation . . ..... . ... . .................... . ... . .... . ............ . ........ ............... . ............. ...................... 164 
Yogic Wisdom - Evolution ........................................... ............................................... 165 
LESSON 20 - Jalandhara Bandha .............................................................................. 167 
Procedure ... . ... . ............. . ... . .......................................................................................... 168 
Graduation ........ .......................................... . ...... ....... . ... . ... . ... . ... . ... . ... . ............... . . ........ 168 
Yogic Wisdom - The Holy Ghost . . ...... . ... . ..................................................................... 169 
LESSON 21 - U ddiyana Band ha ................................................................................. 171 
Procedure while Standing ............ . ... . ... . ............ ............ . ............ ................................. 171 
Procedure while Sitting ............................................................................................... 172 
Procedure with Yoni Mudra .................................... . ... . ... . ........................................... 173 
Graduation ....... . . ................................. ........................................................................ 174 
Yogic Wisdom - Samyama .......................................... . ... . ... . ....... . ... . ... . ... . ... . ... . .. . . ....... 175 
LESSON 22 - Bhastrika Pranayama ........................................................................... 179 
Procedure ..................................................................................................... . . ............. 179 
Technique Tips .. . ........................ . ... . ....... . .......... ........................................ . ... . . . . . .. . . ..... 180 
Yogic Wisdom - Sant Mat Techniques .................................................... . ................... 181 
I. Asana .................................. .................... . .... . ................................................................................ 181 
2. Kutastha pose .... .......... ... . .. . . ......... . . ........ ....... . .... . .... . .. . . ............... . . . ..... ..... .. . . . . . ............. . . . ...... ....... l 8 1 
3. Simran al Kutastha ............ . . .... . ............. . . .... . . .............. . . ......... . . . ... . . ......... . .. .................. . . ..... . . . . ..... 181 
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Kriya Secrets Revealed 
4. Nada Yoga ........................................................................................... ......................................... 182 
5. Limited Kechari Mudra .................. . ........... . ...................... . ....... . ........ . ............ ..... . ..... . . .. . ............. 182 
6. Locate the lower six chakras ....................................................... . ....... . ................ . . .... . .......... . ...... 183 
8. Locate the higher 12 chakras . ........... . ......................... . ....... . .................. . . ................................ . ... . 183 
LESSON 23 - Sushumna Sodhana ............................................................................... 185 
Procedure ..................... . .............. . .... . .................... . ............... . ..................................... 185 
Tips .................................. . ........................................................................................... 186 
Graduation . ........ . .......... ............................. . .................... . ........................................... 187 
Yogic Wisdom - Kumbhaka ......................................................................................... 187 
LESSON 24 - Basic Walking Techniques .................................................................... 189 
So Hum ........................................................................................................................ 190 
Procedure - So Hum ..... . ................................. . ....... . ................................. . . ..... . ........... . ....... . ............ 1 90 
Sahasrara Puppet ........................................................................................................ 190 
Om Day ........................................................................................................................ 191 
Ajna Tapping ................................................................................................................ 191 
Combination ................................................................................................................ 191 
Kriya Every Hour .......................................................................................................... 192 
Sushumna Awareness ................................................................................................. 192 
Graduation ..................................................................................................................192 
Yogic Wisdom - Successful Attitude ........................................................................... 192 
The Higher Kriyas ( Omkar Kriyas) ............................................................................. 195 
Second Kriya Initiation ........................................................................................ 197 
LESSON 25 - First Omkar Kriya ................................................................................ 199 
Figure 38 - First Ornkar Kriya . ....... . ..... . ............ . ...... . .... . ..... . .... . ... . . . ..... . ..... . .. . . . . . . ... . ............... . ....... . . 20 1 
Procedure .................................................................................................................... 202 
Technique Tips ................................................................. . ................................... . .... . .. 203 
Suggested Daily Routine .............................................................................................. 204 
xiv 
Table of Contents 
Graduation ........................................................................... . ..................... ................. 205 
Yogic Wisdom - The Bhagavad Gita and Holy Bible ......... .......... .. ........... .. ...... ........... 205 
Third Kriya Initiation ........................................................................................... 211 
LESSON 26 - Thokar Kriya ........................................................................................ 213 
Procedure for the Bindu Variant ........... . .......... ... . . ............... .......... .. .... .... .. ................. 214 
Figure 39 - The Thokar Head Movements - Bindu Variant (First Variant) ............ .............. ........... 2 1 6 
Tips for the Bindu Variant ........................................ ........................................... ..... ... 217 
Procedure for the Medulla Variant ............................. .... ........ .................................... 217 
Figure 40 - Thokar Head Movements - Medulla Variant (Second Variant) ........ ...................... ....... 2 19 
Tips for the Medulla Variant ........................... .. ........... ................... .. ......... . . .... ........... 219 
Suggested Daily Routine ................................... . .............................................. ........... 220 
Graduation ....... . . . ............. ..... ................ . . . ......... ........... .. . ..... ................. ...... .... ............ 220 
Yogic Wisdom - The Breathless State ......................... ............ ................. . ...... ..... .. .... . 221 
Special Procedure to Enter the Breathless State .................... ........................ ............ 222 
Fourth KM.ya lnitiati.on ........................................................................................ 223 
LESSON 27 - Continuous-Thokar Kriya ................................................................... 225 
Procedure ............... .. . .... ...................................................... .. ........... .................. ......... 227 
Figure 41 - Continuous Thokar Kriya ... . . . .............. . ....... ....... ....... ............ . . . ..... . . . .............. .............. 229 
Suggested Daily Routine .............. ...... .......... ... .. ... ............................ ................ ...... .. .. . 230 
Graduation ....... ........................................................................................................... 230 
Yogic Wisdom - The Tattvas .. . .. .......... .............. .. ..... ..... . . . . ... . .. ............ ...... ...... . ........... 231 
F'(ft:.h Kriya Initiation ............................................................................................. 233 
LESSON 28 - Gayatri Kriya ........................................................................................ 235 
Procedure in the Breathless State .. . . . ... . .............. .... ......... ...... ............ ................... ..... 237 
Figure 42 - Gayatri Kriya on Bindu Visarga ...................................... ............... .............................. 239 
Procedure with Breathing ........................................................................................... 239 
Technique Tips ... ...... ................ ............ .... ....................... .. .... ............ .. . . .. .. . ................. 241 
xv 
Kriya Secrets Revealed 
Suggested Daily Routine ................ .. ......... ... .. .............................................................. 242 
Yogic Wisdom - Kriya's Transcendental State ............................ . ............................ . .. 243 
Sixth Kriya Initiation . . . . . . . . . . . . . . . . . . . . . . . . ... . . . . . . . . . .. . . . . . . .. .... . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . ........... 245 
LESSON 29 - Tribhanga-Silent Kriya ... . . . . ... . . . . .. .. . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . ........................ 247 
Figure 43 - Krishna Tribhanga ......................................................................................................... 247 
Procedure .................................................................................................................... 248 
Technique Tips ...... . ........... ... . ... . .................... .. ............ ....................................... .......... 248 
Figure 44 - The Tribhangamurari Path through the Body ................................................................ 249 
Suggested Daily Routine ................................................ .......................................... .... 250 
Graduation Rule ...... . .................................................... .................................... ........... 250 
Yogic Wisdom - Scientific Explanation of Kriya . .... . ..... . ................................... . .......... 251 
LESSON 30 - Tribhanga-Mantric Kriya .... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ........................ 253 
Procedure ............................................ . .......................... .................. ..... .. . .................. . 255 
Graduation ........... . ................................................................................ . ..................... 256 
Suggested Daily Routine .................... . ....................... . .... ... .......................................... 257 
Yogic Wisdom - Enlightenment ................ . .......................... . ...................................... 259 
LESSON 31-Tribhanga-Thokar Kriya ... . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . 261 
Procedure ........................... . ....................................................... . ................................ 262 
Figure 46 - Thokar-Tribhangamurari Head Movements .................................................................. 264 
Technique Tips .............. . ..................................... . ............. ............. . .......... . .................. 264 
Suggested Daily Routine .. . .................... . .......................................................... ...... ..... . 265 
Graduation .. . ......... . .................... . ....... . .......... . ..... ...................................... ................. . 266 
Yogic Wisdom - Mahasamadhi ......... . ........... ..................................... ................ . ..... ... 266 
Seventh Kriya Initiation . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... . . . . . . . . . . . . . . . . . . . . . . . . .. ....... . . . 267 
LESSON 32 - Micro-Tribhanga Silent Kriya ...... . . . . . . ... . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . .. . . ... . . . . .. . . 269 
Procedure ... ................................ . ........................................................................ . ....... 269 
Figure 47 - Micro-Tribhangamurari movment inside a chakra ....... ................................ . . ............... 271 
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Suggested Daily Routine ................. . .... . ....................... ............................................... 272 
Graduation ............................................... . ......... ... . ................. ........ . .... . ...................... 272 
Yogic Wisdom - The Yugas ............ .................................. .. . ....... . .. . . ............. . .............. 273 
LESSON 33 - Micro-Tribhanga Mantric Kriya •.•.•.•..•....•.•.•.•.•.•...•..••.•.••.•.•.•.••..•.•.•.• 279 
Procedure ....... ............................................................................................................. 279 
Figure 48 - Micro-Tribhangamurari in the Chakra ....................................... . . ..... . . . .... .. ................ .... 28 1 
Suggested Daily Routine ............................... . .............. .................................... . . . ........ 282 
Yogic Wisdom - The Containment Mechanism .................................. ........................ 282 
Appendix 1 - The 144 Kriyas of Babaji ....................................................................... 287 
Figure 49 - Purported Picture of Babaji .................... .. . . .......... . ............. ........... . . .............................. 287 
ASANAS {1-18) ..................... ...... ......... ...................................... . . . .. ......... ................ . . . .. 288 
[I] Kriya Asana Vanekom I Salutation pose ..... . ........................ . . ......... . . . .. . . . ........................... .. ...... 288 
[2] Kriya Surya Namaskara I Sun worship ... . . . .... . . ... . . .... ........ . . . . . ..... . . . . ... . ... . . . . . . . . . . . . . .... . . . . . . . . . .... . . . . ... 288 
[3] Sarvangasana I Integral shoulder stand ........ . . . . . . . ... . . . .. ......................... ....... .. . ....... . ..................... 289 
[ 4] Meenasana I Fish pose ................................... ............. . ....................................................... . ....... 289 
[5] Nindra Kokkuasana I Standing Crane pose .... . . . ........ .... . . . . . . . . . . . . . . . . . .......... . . . . . . . .... . . . . . . .... . . . ... ... . . . 289 
[6] Vilasana I Bow pose . . . ...... . .. . . . . . .. . ..... ... . . . . . . . . ........ . . . . . . ....... . . . ... . . .... . ....................... . . .. ...... . . .......... 289 
[7] Viparitakarani I Topsy-Turvy pose ......................... ...................................... .......... . . ....... . .......... 289 
[8] Pathi Meenasana I Half Fish pose .... . . . . . .... . . . . . .. . . . . . . . . . . . . . . . .. .......... .............. . . . . . . . . . . . . . . . . ... . .... . . . . . ..... 290 
[9] Kalapoy Asana I Plow pose . .. . . . .. . . . ...... . .......... . . . ..... . . . ...... . . ........ . ................... . ............................ 290 
[IO] Pambu asana I Serpent Pose ............................................................. ............. . . . ... . . ... . . .. . . . .... . . . .. 290 
[ 1 1] KaMudrasana I Yogic symbol pose . . . ..... . . . .. .. .. ..... .. . .... . . . . . . . . . . . . . ...... . . . . ... . . .. . ... . . . . . . . . . . . ... . . . . . . . . . . . . . 290 
[12] Pathi Chakra asana I Half wheel pose ..... . .................. . ........... .................. .......... . ...................... 290 
[ 13] Amamtha Kokku asana I Sitting crane pose ......................... .. ......... ................ . . . ... .... . .... . . . . .. . . .. 29 1 
[ 1 4] Vittel Asana I Locust pose .. . . .. . . . ... ..... .. .. .. ... . .. . ........ . . . . . .. . . . . . ... . . . . . . . . . . . . . ....... . . . . . ...... . ... . . . . . . . . ... . . . . . 29 1 
[15] Vajroli Mudrasana I Supine pose of firmness and light .......................... . ............... .................. 291 
[16] Suptavajra asana I Kneeling pose of Firmness .. ........... ................ . . . ..... .. .. ....... ... . . . . ....... . . ....... . . 29 1 
[ 1 7] Trikonasana I Triangular pose (Two phases) ... . .. .. . . . .... .. .. .. . .. . . . . .... ....... . . . . . . . . ..... . . . . . ....... . . . . ... . . ... 29 1 
[ 1 8] Puma shava shanti asana I Complete peace relaxation pose .... . ........... . .................................... 292 
[ 1 9] Kriya Kundalini Pranayama ...... . ...... ................. . ............... . ............. . ..... . . . ...... . . . . . ........ . .. . . . . ...... 292 
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DHYANA (20-25) .......................................................................................................... 295 
[20] Shuddi ....................................................................................................................................... 295 
[21] Eka Rupa ................................................................................................................................... 296 
[22] Eenay Rupa ............................................................................................................................... 296 
[23] Arupa ........................................................................................................................................ 297 
[24] Puma Bhava Indriya ................................................................................................................. 297 
[25] Pulse Meditation ....................................................................................................................... 297 
[26] Mantras ..................................................................................................................................... 298 
OTHER ASANAS ........................................................................... ................................. 298 
[27] Mayurasana (Peacock) .............................................................................................................. 298 
[28] Parda Asana Nauli Kriya .......................................................................................................... 298 
[29] Sirshasana (Headstand) ............................................................................................................. 299 
[30] Garudasana (Eagle) ................................................................................................................... 299 
[31] Amamtha Kokku Asana Hooki Bandah Kooram (Sitting Crane Pose with Lock in the Waist) . 
.............................................. ................................ ............................................................................ 299 
[32] Pathi Chakra Asana Vanekam Mudra Kooram (Half Wheel with Salutation Mudra) .............. 299 
[33] Trikonasana with Mudras ......................................................................................................... 299 
EXERCISES FOR THE EYES (34-55) ................................. .............................. ................ . 300 
[34] Nindra Shanti Tratak Kriya [Standing Relaxation Eye Exercise] ............................................. 300 
[35] Amantha Shanti Tratak Kriya [Sitting Peace Eye Exercise] ..................................................... 300 
[36] Airtaka Tratak Kriya [Concentration Eye Exercise] ................................................................. 300 
[37] Puma Shanti Tratak Kriya [Complete Peace Eye Exercise] ..................................................... 300 
DEEPENING PRANAYAMA (56-69) ................ ............................................ ...................301 
[56] Matreika Pranayama ................................................................................................................. 301 
[57] Puma Shuddi I Complete Cleansing Breath .............................................................................. 301 
[58] Hatha Shuddi ............................................................................................................................ 301 
[59] Nahishi Suriya Kali Matreika Pranayama I Nasal Solar Rhythmic Breath ............................... 302 
[60] Nahisi Chandira Kali Matreika Pranayama ............................................................................... 302 
[62] Swasha Kasha Naye Pranayama I Pulmonary tuberculosis breath ............................................ 302 
[63] Reshak Kanai Naye Pranayama I Exhalation Asthma Pranayama ............................................ 302 
[64] Purak Kanai Nye Pranayama I Inhalation Asthma Pranayama ................................................. 302 
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[65] Purak Reshak Kanay Naye Pranayama I Inhalation Exhalation Asthma Pranayama . . . . . . . . . . . . . . . 302 
[66] Nye Pranayama I Dog Breathing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 302 
[67] Pranayama Gatie I Animal Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 
[ 68] Tooka Pranayama I Sleeping Pranayama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 
[69J Prana Darshana Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 
I MPLETION OF DHYANA ..... .. ....... ... . . .... . .. . .. . ...... . . . . . . ... .. .. .... . . . .. . .. .. . .. . .. . .. . . .... . . . . . . .. .. . . . ... 303 
[70] S ingle Smell Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 
[71] Similar Smell Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 
[72] S ingle Sound Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 
[73] S imilar Sounds Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 
[74] Single Taste Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 
[75] Similar Taste Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 
[76] Single Sensation Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . 304 
[77] Similar Sensation Meditation Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 
MIXTU RE OF DISPARATE TECHNIQU ES . . ... . . . .. . . . .... . .... . . . ... . . . ... . . . . . . . . . . . . . . . .. . . . . . . . . .. .. . . . . . . . . 304 
[78] Meham Kalikan Dhyana Kriya [Cloud Scattering] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 
[79] Meham Shefte Marde Payum Dhyana Kriya [Cloud Gathering] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 
[80] Prana Sahitchay . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 
[81] Bhajan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 
[82] Mandira Matreika Pranayama I Mantra in the Chakras with Matreika . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 
[83] Prana Ocha Sukam Darshana Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 
[84] Maha Deha Shukana Darshana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 
[85] Jnabaha Kriya Shangan Korvaj I Memory Kriya Chain Type . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305 
[86] Jwnapun Asana Surya Kali Mantram I Ladies Postures with Solar Breathing for Digestion . . . 306 
[87] Kurachie Pun Asana [Chandra Matram I Cooling Ladies Postures �ith Lunar Type of Breathing 
· · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · 306 
[88] Tashi lraka Talaehie Kriya I Static Contraction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306 
[89] Tashi Shalana Kriya I Muscle Vibratory Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306 
[90] Shayvee Shukama ma siddhi Kriya I Clair Audience Super Siddhi Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306 
[91] Kun Shukkam Mahsiddhi Kriya I Clairvoyance Super Siddhi Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306 
[92] Tashi Talachie Kriya I Auto Suggestion of Aum Relax . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . 306 
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[93] Malacheke Shihicai I Therapy for Constipation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 
[94] Jalandhara Bandha Kriya I Chin Lock Plus Vibration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 
[95] Uddiyana Bandha Kriya (Abdomen /Stomach Lock plus Vibration) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 
[96] Mula Bandha Kriya (Perineum Muscular Lock plus Sphincter Muscular Lock) . . . . . . . . . . . . . . . . . . . . . . 307 
[97] Muka Nuni Dhyana Kriya (Concentration on Nose Tip) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . 307 
[98] Puruva Mathia Dhyana Kriya (Eyebrow Center Concentration) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 
[99] Sahasrara Dhyana Kriya (Concentration on 1 008 Petals Lotus) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 
[ 1 00] Moope Bandha Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 
[ 1 01] Tookan Inmy Yagi Shihicay I Therapy for Insomnia (Half-fish pose with and without support 
and with sleeping Pranayama) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308 
CHAKRA DHYANA YOGA (102-122) . . . ... . . ... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . .. . ... .. . 308 
[ 1 02] Shivapu Muladhara Chakra Dhyana Kriya (Red Muladhara Meditation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308 
[1 03] Kavi Svadhisthana Chakra Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308 
[ 1 04] Manjal Manipura Chakra Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308 
[ 1 05] Pachai Anahata Chakra Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308 
[ 1 06] Ouda Vishuddhi Chakra Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308 
[107] Ananda Orida Ajna Chakra Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[ 1 08] Nyia Sahasrara Chakra Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
Second Part [109-1 15] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[ 1 09] Muladhara Chakra Mandhira Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[ 1 1 0] Svadhisthana Chakra Mandhira Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[ 1 1 1 ] Manipura Chakra Mandhira Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[1 1 2] Anahata Chakra Mandhira Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[ 1 1 3] Vishuddha Chakra Mandhira Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[ 1 1 4] Ajna Chakra Mandhira Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 
[1 1 5] Sahasrara Chakra Mandhira Dhyana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 0 
[ 1 1 6] Muladhara Chakra Mandhira Dhyana Asana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 0 
[ 1 1 7] Svadhisthana Chakra Mandhira Dhyana Asana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 0 
[ 1 1 8] Manipura Chakra Mandhira Dhyana Asana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310 
[ 1 1 9] Anahata Chakra Mandhira Dhyana Asana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310 
[120] Vishuddha Chakra Mandhira Dhyana Asana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 0 
[121 ] Ajna Chakra Mandhira Dhyana Asana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 0 
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Table of Contents 
[ 1 22) Sahasrara Chakra Mandhira Dhyana Asana Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 1 
[ 1 23) Swastipu Dwara Dhyana Bandha Kriya [Genital Opening] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 1 
[ 124) Mala Dwara Dhyana Bandha Kriya [Anus] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 1 
[ 1 25) Vai Dwara Dhyana Bandha Kriya [Mouth] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 2 
[126] Valedeh Cardu Dwara Dhyana Uruba Kriya [Right Ear) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 2 
[127] Idadu Cardu Dwara Dhyana Uruba Kriya [Left Ear] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 12 
[ 1 28) Valleduh Nashi Dwara Dhyana Uruba Kriya [Right Nostri l] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 2 
[ 1 29) Idadu Nashi Dwara Dhyana Uruba Kriya [Left Nostril] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 2 
[ 130) Vallcduh Kun Dwara Dhyana Uruba Kriya [Right Eye] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 12 
[ 1 3 1 ] Idadu Kun Dwara Dhyana Uruba Kriya [Left Eye] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 3 
PREPARATION FO R TH E SAMADH I STATE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 313 
[ 132] Taduman Shihichai (Treatment for the Common Cold) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 13 
[ 1 33) Shalana Pudipeu (Vibratory Massage Kriya) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 3 
[ 134] Brahmanandira Asana Kriya (With Left Knee Touching Right Ear) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . 3 1 3 
[135) Tantrie Kudambavaikay Kriya (Yoga Tantric for Family Life) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 3 
[ 1 36) Brahmacharya Ojas Matreika Pranayama (Celibate Ojas Breathing Technique) . . . . . . . . . . . . . . . . . . . 3 1 4 
TH E SAMADH I TECHNIQU ES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314 
[ 1 3 7] Shivalinga Veerashiva Tradak Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 4 
[138] Sanjara Dhyana Kriya (Wandering Meditation Kriya) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 4 
[ 139] Savikalpa Samadhi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 15 
[ 140] Jyoti Soruba Samadhi (Golden Light Samadhi Meditation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 5 
[ 1 4 1 ] N irvikalpa Samadhi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 6 
[ 142) Babaji Darshana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 7 
[ 1 43) Nityananda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 7 
[144) Nada Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 8 
Appendix 2 - Swami Yogananda ' s Kriya ................................. . . ................... . . . . ...... . . . 3 19 
Questions and Answers ...... . .... . .......................... .................................. .................... . . ... 333 
Sources (and update) .. . . . .................. . . ............................................ . . .............................. 339 
International Alphabet of Sanskrit Transliteration .•.•••...•..•••..••.•.•.•.•.•..•.•.•.•...•........• 343 
IAST Vowels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 344 
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Kriya Secrets Revealed 
IAST Consonants . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345
GLOSSARY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 349 
About the Author . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 359 
Future Developments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361 
xxii 
Foreword 
The 1 5th century mystic Kabir asserted, "The true path is rarely found." 1 If you have ever 
felt lost or uncertain in this noble search, this workbook may just represent the end of 
such a journey. The science of Kriya Yoga as taught by the 1 9th century yogi, Shyama 
Charan Lahiri, is that rare path ! My certainty of this is expressed not as teacher to student, 
or writer to reader, but as a fellow seeker of the truth, inspired to share this gift of 
knowledge as a practical workbook. 
This workbook instructs the complete Kriya Yoga path as never before presented to the 
world. It is a combination of practical experience and the most refined techniques of 
Shyama Charan Lahiri (aka Lahiri Mahasaya),2 the 1 9th century Indian householder who 
first made Kriya Yoga available to the world. 
Through exhaustive research, I learned that Lahiri3 had actually taught Kriya Yoga (or 
Kriya) through techniques tai lored to each individual, not as universal instruction. 
Furthermore, as he approached the end of his life, Lahiri ' s teachings evolved, becoming 
increasingly more sophisticated and refined. As a result, numerous sets of Kriya 
instruction became known, each one credited to the great master. Different yogic schools 
latched onto certain sets, believing (and claiming) that theirs was the only "true Kriya as 
taught by Lahiri Mahasaya," or " . . . by Babaj i" (his famous, hidden teacher) . So the 
question remained, which instruction was the correct version, and more importantly, the 
one right for me? 
To answer this important question, I analyzed and organized the various lessons, and 
practiced the techniques in the same way Lahiri himself advised. This workbook 
represents the fruit of that effort, organized in a linear step-by-step fashion, much as I 
imagine Lahiri himself may have instructed if he were beside you guiding your every step 
along the Kriya path. Lahiri said, "Do not wait for advice to practice Kriya"; and, with 
statements like these, urged his students to break free of their own limited thoughts and 
become supremely Self-empowered, recognizing that the ability to understand the 
1 The Songs of Kabir by Rabidranath Tagore, p. 49 
2 Lahiri ' s full title and name is Sri Yogiraj Shyama Charan Lahiri Mahasaya. 
3 See Lesson 3 for a biography of Shyama Charan Lahiri . 
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Kriya Secrets Revealed 
universe lies within, and thus, why not the power to understand how to practice Kriya? 
Only a starting point is necessary. 
When approached with an attitude of openness, this workbook is that starting point and 
much more, guiding you to the highest levels of Kriya Yoga. If you thought you knew 
Kriya before, prepare yourself for many wonderful surprises . This workbook can augment 
your current knowledge, or serve as a complete guide to enlightenment. My only hope is 
that, in some way, the insights provided will lead you along a more satisfying spiritual 
journey in your yoga practice, and a life more reflective of your true Self. 
It should be noted that Lahiri was the one who named the timeless breath sacrifice, "Kriya 
Yoga" ; but this science knows no founder. It is eternal across the physical cosmos, 
revealed to all men of God realization. Babaji , Lahiri ' s legendary teacher, was credited 
for its resurrection from a deep slumber under a different, unknown name. 
The sacrifice of the breath as taught through Kriya Yoga is the simple and full realization 
that the Kingdom of Heaven is within. Instead of prayer to God, we take our very life 
essence, the breath, and raise it and place it directly upon the Divine Altar of Sahasrara. 
God takes this and relieves us of ego-bound action; our sins are washed clean. 
xx iv 
About This Book 
This book was written with the intention of being studied