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LESSON 31 - Tribhanga-Thokar Kriya 
impossible at first, an advanced Kriyaban can achieve this level of success, as long as he 
or she is free from worldly responsibilities. Most students do not begin this practice until 
after they have reached retirement. 
Suggested Daily Routine 
Technique Level Level Level Level Level Level Level Level 
1 2 3 4 5 6 7 8 
Main Routine 
Minimum 51 63 76 89 101 113 125 13 8 
Duration min. mm. mm. min. min. min. min. min. 
Nadi 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Sodhana* 
Ujjayi 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Pranayama* 
Talabya Kriya 50 50 sets 50 50 50 50 50 50 
sets sets sets sets sets sets sets 
Maha Mudra 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 
12-24 12-24 12-24 12-24 1 2-24 
12-24 12-24 12-24 12-24 12-24 12-24 12-24 12-24 
12-24 12-24 12-24 12-24 12-24 1 2-24 12-24 12-24 
Simp. Thokar 12 12 12 12 12 12 
Trib. Thokar 36 108 144 180 252 288 
Trib. Silent 25 25 25 25 25 25 25 25 
Mental Kri a 24+ 24+ 24+ 24+ 24+ 24+ 24+ 
Before Going to Sleep 
Maha Mudra 3 sets 3 sets 3 sets 3 sets 
Short Breath 12 12 12 12 12 12 12 12 
once once once once once Once 
Date Started 
*Optional. 
Kriya Secrets Revealed 
Graduation 
The third part of the Fifth Kriya takes about nine months to complete if practiced in its 
entirety. After you have reached the maximum number of repetitions, please proceed to 
Sixth Omkar Kriya. 
Yogic Wisdom - Mahasamadhi 
Lahiri stated, "Whatever one thinks at the time of his death, he becomes that in his next 
birth." Millions die each year without giving much thought as to how they should exit the 
body. Advanced yogis employ a technique known as Mahasamadhi in order to 
consciously exit the body. To this end, Yogiraj prescribed a conscious exit through the 
Kutastha as a way of securing freedom from future births. This strategy has been 
described as performing Pranayama, or bringing all of the energy to Kutastha and then 
performing Omkar Kriya while departing the body. 
This experience has been expressed in many different ways by many different masters 
throughout history. Kabir has said, "One who dies at Ramadvar1 1 5 never dies again." 
Ramadvar is the Star in Kutastha. The yogi who dies while seeing the Star of Kutastha 
will therefore become a Mahatma 1 1 6 • 
The reality of our being is that we are all a part of the Single Spirit of God. The three 
bodies are essentially trapped in time and space. They keep our memories and the idea of 
our existence as separate. During a properly executed Mahasamadhi, the physical as well 
as the cause of the physical, are both annihilated, thus ending the possibility of our return 
to this sphere. The principle goal of the yogi has been achieved. We are released 
permanently into the transcendental state. 
1
1 5 Ramadvar (Sanskrit) n. Door of God. 
1
1 6 Mahatma (Sanskrit) m. title of respect meaning "Great One." 
266 
Seventh Kriya Initiation 
Lessons 3 2 & 33 
267 
Kriya Secrets Revealed 
268 
LESSON 32 - Micro-Tribhanga Silent Kriya 
Whatever one wants to do, he can do. 
- Shyama Charan Lahiri 
OTHER NAMES : Micro-Amantrak, Part One of the Sixth Omkar Kriya , 
Part One of the Seventh Kriya, 7th Kriya I, OK6- 1 
REQUIREMENTS : Tribhanga-Thokar Kriya 
The Seventh Kriya is the last of the standard Kriya techniques given originally by Lahiri . 
It is an advancement of the Fifth Kriya and comes in two stages : 1 ) Micro-Tribhanga 
Silent; and 2) Micro-Tribhanga Mantric . In this lesson, you will learn the Micro­
Tribhanga Silent form only. The purpose of this Kriya technique is to completely stabilize 
the Kundalini energy. 
These final techniques make use of an imaginary form called Micro-Tribhangamurari. It 
is essential ly in the shape of the Tribhangamurari, except that it is tiny and sits inside each 
of the chakras. It should be visualized as being about one inch (2 . 5 cm) in diameter. 
Procedure 
1 . Precede your practice with Navi Kriya, Kriya Pranayama and 1 2 rounds of 
Thokar-Tribhangamurari (the Third Part of the Fifth Omkar Kriya) . 
2 . Assume Kechari Mudra and focus your attention on Bhrumadhya . 
3. Inhale to a comfortably full capacity within five seconds, raising the Prana from 
Muladhara to Ajna. Hold the breath and wait a few seconds until the energy 
stabilizes there. Hold your energy in Bhrumadhya during the entire exercise. 
4. Still holding the breath, use the 'mirror' of Ajna to view downward towards the 
Muladhara. Visualize this chakra as a disk facing upwards, approximately one 
2 69 
Kriya Secrets Revealed 
inch (2 . 5 cm) in diameter, with a miniature-sized version of the Tribhangamurari 
path printed on it (see Figure 47). 
5. Start from the back of the chakra Point 1 and move your attention to Point 2 on the 
front of the chakra, as though you were using a ball point pen with pressure to 
draw a line. Apply the same kind of mental pressure when you return from Point 2 
to Point 1 , but this time following the S-like path of the Tribhangamurari . There is 
no prescribed amount of time this should take. Allow yourself to make micro­
movements of your spine as your attention moves along the path (first forward, 
then to the left, back to the right, swing left again, and then back and center) . 
6 . Repeat steps 4 and 5 for a total of three times on the Muladhara. 
7 . After three repetitions of following the Tribhangamurari path on the Muladhara, 
relax and let the Prana come back as you allow yourself to effortlessly exhale. 
8. Repeat steps 2 through 7 for the Svadhisthana Chakra. 
9. Repeat steps 2 through 7 for the Manipura Chakra. 
1 0 . Repeat steps 2 through 7 for the Anahata Charka. 
1 1 . Repeat steps 2 through 7 for the Vishuddha Chakra. 
1 2 . Repeat steps 2 through 7 for Bindu. 
1 3. Repeat steps 2 through 7 for Medulla. 
1 4 . Repeat steps 2 through 7 for the eighth point along the Tribhangamurari. 
1 5 . Repeat steps 2 through 7 for the ninth point. 
1 6 . Repeat steps 2 through 7 for the tenth point. 
1 7 . Repeat steps 2 through 7 for the eleventh point. 
1 8 . Repeat the entire cycle of steps 2 through 1 7 up to a total of 1 2 rounds. 
1 9 . After 12 rounds, meditate upon the light of the Kutastha. 
270 
LESSON 32 - Micro-Tribhanga Si lent Kriya �'- �'"''" 
Front 
Back 
Figure 47 - Micro-Tribhangamurari movment inside a chakra 
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Kriya Secrets Revealed 
Suggested Daily Routine 
Technique Level Level Level Level Level Level Level Level 
1 2 3 4 5 6 7 8 
-
Main Routine 
_:::_ 
M in imum 5 1 63 76 89 1 0 1 1 1 3 1 25 1 3 8 
Duration min. mm. min . mm. mm. mm . mm. mm. 
Nadi 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Sodhana* 
Ujjayi * 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Talabya Kriya 5 0sets 50 sets 5 0sets 50sets 50sets 50sets 5 0sets 50sets 
Maha Mudra 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Navi Kriya 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 
KP I 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 
KP 2 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 
KP 3 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 
Thokar Kriya 1 2 1 2 1 2 1 2 1 2 1 2 1 2 1 2 
Micro Trib. I 36 72 1 08 144 1 80 2 1 6 252 288 
Tri b . Si lent 25 25 25 25 25 25 25 25 
Mental Kriya 24+ 24+ 24+ 24+ 24+ 24+ 24+ 24+ 
Before Going to Sleep 
Maha Mudra 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
S .Breath Kriya 1 2 1 2 1 2 1 2 1 2 1 2 1 2 1 2 
Yoni Mudra once once Once once once once once Once 
Date Started 
* Optional. 
Graduation 
After six months of regularly practicing the Micro Amantrak, or Part One of the Seventh 
Kriya, proceed to the second part. 
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Yogic Wisdom - The Yogas 
Lahiri wrote the following, rather startling and simplistic, interpretation of the Yuga 
scriptures in the Bhagavad Gitaspirits of nature which are present only in certain places . 
IMPLETION OF DHYANA 
[70] Single Smell Meditation Technique 
Choose an odor that is not present around you and, after 3 minutes of Shuddi , focus your 
attention on it. It is good that you repeat this exercise for weeks, remaining always on this 
odor. First, you will have the impression that you are perceiving it with your nostrils , but 
then it will become a mental reality. Visualization should not be used. 
[71 ) Similar Smell Meditation Technique 
Begin with one minute of Shuddi, and then practice the previous technique for another 
minute. Then explore different scents of the same type. For example, if you start with a 
rose, you can explore the scents of other roses in this hypothetic garden. Pass from one 
scent to another with a certain continuity, imagining that you are walking in the garden 
from one bush to another. 
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Kriya Secrets Revealed 
[72) Single Sound Meditation Technique 
A piece of classical music can be chosen for this technique. Imagine that your eyes are 
closed and that you cannot see. 
[73) Similar Sounds Meditation Technique 
Start with one minute of Shuddi, and then practice the previous technique for another 
minute. Then explore various sounds - it is important to keep the continuity between one 
and the other, even if it is not important that the sounds be similar. 
[74) Single Taste Meditation Technique 
One minute of Shuddi and then one single flavor. 
[75) Similar Taste Meditation Technique 
Start with one minute of Shuddi, and then practice the previous technique for another 
minute. In the Ayurveda there are six tastes: salty, sweetened, hot, astringent, bitter. The 
best is to explore the whole range of these tastes. 
[76) Single Sensation Meditation Technique 
Imagine that you are taking something in your hand or that someone touches your hand, 
or that you perceive the wind or the sun on your skin, or someone who is massaging you. 
Perceive the feeling that you are touching silk, leaves . . . 
[77) Similar Sensation Meditation Technique 
Start with one minute of Shuddi; then practice the previous technique for another minute; 
and then various sensations. 
MIXTURE OF DISPARATE TECHNIQUES 
[78) Meham Kalikan Dhyana Kriya [Cloud Scattering) 
This Kriya known as "cloud scattering" is to be practiced outdoors . Look at a small cloud 
in the sky and believe that your mind is like a laser beam dispersing it. 
[79) Meham Shefte Marde Payum Dhyana Kriya [Cloud Gathering) 
It is best to start this Asana by filling the holes of already existing clouds. 
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Appendix I - The 1 44 Kriyas of Babaj i 
(80] Prana Sahitchay 
Focus on the part of the body that you want to fill with Prana (e.g. a sick part, or a single 
chakra) ; relax the part; take in a great inhalation, and then exhale as in Puma Shuddi 
(n.57) , but keeping the concentration on that point. Repeat seven times, feeling the energy 
going to that point. 
181 ] Bhajan 
Take a deep inhalation and then chant aloud the note "DO," placing your awareness on 
the Muladhara Chakra, then chant "RE," placing your awareness on Svadhisthana; chant 
"MI" on Manipura, "FA" on Anahata, "SO" on Vishuddha, "LA" on bindu, "TI" on 
Sahasrara. 
182] Mandira Matreika Pranayama I Mantra in the Chakras with Matreika 
During inhalation and exhalation (the rhythm is 2 :0 :2 :0) chant the Mantra mentally. 
Concentrate on the corresponding chakra. Practice at least 1 1 breaths. It is not necessary 
to visualize anything. This helps wake up the chakra. During the whole session, remain on 
the same chakra. 
(83 ] Prana Deha Sukam Darshana Dhyana Kriya 
Start with some Matreika, as the vision of the astral body depends on the quantity of 
energy you have. The technique consists in looking at the tip of the nose and seeing the 
energy that goes out. You can observe a halo of l ight. You may see brightness on its tip 
and also on its surface; sometimes colors change. Then, pass to other parts of the body; 
finally, attempt to see the aura in other people. 
(84] Maha Deha Shukana Darshana Kriya 
Close the eyes. Imagine you are no longer in yourself, but that you are looking at your 
own body as if it were in front of you. You are sitting in front of yourself, and you 
observe the colors that surround the physical body as an aura: 'a shadow' . Notice that the 
colors change when the emotions change. This shadow is therefore not the classical aura 
that you see with the eyes open, but something subtler: the mental body. 
(85) Jnabaha Kriya Shangan Korvaj I Memory Kriya Chain Type 
Go back to the past: years; months; days. Choose any period. Recreate what really 
happened - live that experience again. Choose some important events, possibly those that 
represented ' turning-points ' . It is better to go back slowly instead of covering many years 
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Kriya Secrets Revealed 
in only one session. You can reach back to your infancy, to the first years of life, or to the 
time before your birth; however, it is best to start with more approachable impressions. 
Memories are connected like chains . 
[86] Jwnapun Asana Surya Kali Mantram I Ladies Postures with Solar Breathing 
for Digestion 
Sit on the floor with both feet on your right and leaning the left arm on the floor. It is 
advisable to eat in this position. The position must be maintained for 25 minutes. 
[87) Kurachie Pun Asana [Chandra Matram I Cooling Ladies Postures with Lunar 
Type of Breathing 
Sit on the floor with both feet on the left side, and with the right arm on the floor. The 
position must be maintained for 25 minutes. 
[88] Tashi lraka Talachie Kriya I Static Contraction 
Lie in Savasana: there is no preset time to respect. Tense and relax various muscular 
groups starting from the neck and going downward. A void movements : therefore, if you 
want to tense you hand, you should not clench the fist. 
[89) Tashi Shalana Kriya I Muscle Vibratory Kriya 
This is similar to the previous technique, except that the tension is increased until the 
muscles vibrate. There is a trembling associated with each muscular group. 
[90) Shayvee Shukama ma siddhi Kriya I Clair Audience Super Siddhi Kriya 
After one minute of Shuddi, visualize yourself being in another place. Try to listen to 
what is happening there in this very moment. You must be able to isolate the sense of 
hearing - in order to do so, you must have practiced technique number 72 proficiently. 
[91 ] Kun Shukkam Mahsiddhi Kriya I Clairvoyance Super Siddhi Kriya 
After one minute of Shuddi, visualize yourself being in another place. Try to see what is 
happening there, in this very moment. You must be able to isolate the sense of sight. 
[92] Tashi Talachie Kriya I Auto Suggestion of Aum Relax 
In Savasana, tense the whole body during inhalation and exhale easing up on all the 
muscles. Breathe through your nose. During inhalation repeat mentally 'Om' ; during 
exhalation repeat "Relax. " 
306 
Appendix 1 - The 1 44 Kriyas of Babaj i 
[93] Malacheke Shihicai I Therapy for Constipation 
Unlike technique number 28, this is practiced while sitting. Move the abdomen inside­
outside while singing Om-Om-Om . . . (moderately fast: about two Om per second). 
Perform 25 movements . 
[94] Jalandhara Bandha Kriya I Chin Lock Plus Vibration 
The chin rests on the chest. Create a physical vibration. This gives fresh energy to the 
head. When you raise your head back again, feel the energy also rising. Practice 
Jalandhara for between 30 and 60 seconds and repeat five times . 
[95] Uddiyana Bandha Kriya (Abdomen /Stomach Lock plus Vibration) 
Vibrate the muscles of the abdomen. Practice for 30 or 60 seconds and repeat five times . 
[96] Mula Bandha Kriya (Perineum Muscular Lock plus Sphincter Muscular Lock) 
Sit with the perineum pressing against the heel or on a tennis ball. Contract the perineum 
and anus until they vibrate. With practice,the muscles will become stronger. Perform this 
exercise for 30 or 60 seconds and repeat five times. 
[97] Muka Noni Dhyana Kriya (Concentration on Nose Tip) 
Focus on the tip of the nose with crossed eyes and try to maintain concentration on that 
point for 1 5 minutes. You can open and close your eyes as much as you like - you can 
also keep them half-shut. 
[ 98) Puruva Mathia Dhyana Kriya (Eyebrow Center Concentration) 
Focus on the area between the eyebrows and try to maintain concentration at that point for 
1 5 minutes. You can open and close the eyes as much as you like - you can also keep 
them half-shut. 
[99] Sahasrara Dhyana Kriya (Concentration on 1 008 Petals Lotus) 
Tum the eyes upward and put the center of your mind on the top of your head. Imagine 
you are sitting there. 
[ 1 001 Moope Bandha Kriya 
Practice the three Bandhas together for 1 0 minutes without vibrating. Then vibrate for 30 
or 60 seconds and repeat this vibration five times. You can also practice this Kriya from a 
standing position. 
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Kriya Secrets Revealed 
[ 101 ] Tookan Inmy Yagi Shihicay I Therapy for Insomnia (Half-fish pose with and 
without support and with sleeping Pranayama) 
Resting in the position of the half-fish (n. 8), breathe with the rhythm 2 :0 : 1 :0 . A pillow 
may be placed behind the back. 
CHAKRA DHYANA YOGA (102-122) 
First part [ 1 02 . . . 1 08} 
In these techniques, with open eyes, visualize each chakra as a flower through your body 
and clothes. Your focus is turned toward the physical place in the spine where the chakra 
is situated. The eyes will not look at the physical body, but at the vital body where the 
chakra is located. 
It is easier to see the astral body with open eyes. Always begin with one minute of 
Shuddi, and then visualize a flower with a certain number of petals of that particular color 
characteristic of that chakra. Visualize an upward turned flower and, as for the form of the 
petals, you may use your imagination. 
[ 102] Shivapu Muladhara Chakra Dhyana Kriya (Red Muladhara Meditation) 
Four red petals - you should not feel any heat. If sexual desires arise, practice with closed 
eyes. 
[ 1 03] Kavi Svadhisthana Chakra Dhyana Kriya 
Visualize the Svadhisthana Chakra with six orange petals . 
[ 1 04] Manjal Manipura Chakra Dhyana Kriya 
Visualize the Manipura Chakra with ten yellow petals. 
[ 1 05] Pachai Anahata Chakra Dhyana Kriya 
Visualize the Anahata Chakra with 1 2 green petals. 
[ 1 06] Ouda Vishuddhi Chakra Dhyana Kriya 
Visualize the Vishuddhi Chakra with 1 6 blue petals (blue like the dark sky) . The eyes are 
turned downward as if looking through your head. 
308 
Appendix 1 - The 1 44 Kriyas of Babaj i 
[ 1 07] Ananda Orida Ajna Chakra Dhyana Kriya 
Two indigo petals - blue dark with a tint of rose inside; not violet, but the classical color 
of ink. With open eyes, focus on the point between the eyebrows - although the chakra is 
actually set slightly back from the forehead. The eyes are turned upward, toward this 
particular point in the forehead. 
[ 108] Nyia Sahasrara Chakra Dhyana Kriya 
1 008 petals of violet color - everything around the petals is gold. The eyes are turned 
upward, but the chakra is seen from the top down. 
Second Part / W9- l l 5/ 
Now a mantra is used and the eyes are turned toward the location of the chakra. 
Always start with one minute of Shuddi , then practice the technique of visualization 
described earlier. Offer this prayer to Babaj i : OM [ . . . ] CHAKRA MANDIRA DHYANA 
KRIY A BABAJI TAT SAT, where [ . . . ] is the name of the chakra. Then repeat the 
specific mantra of the chakra 1 08 times, always remaining focused on that chakra. 
[ 1 09] Muladhara Chakra Mandhira Dhyana Kriya 
Mantra: Ring lam om 
[ 1 10] Svadhisthana Chakra Mandhira Dhyana Kriya 
Mantra: Vang vum 
[ 1 1 1 ) Manipura Chakra Mandhira Dhyana Kriya 
Mantra: Rang rum 
[ 1 12 ] Anahata Chakra Mandhira Dhyana Kriya 
Mantra: Sung yum 
[ 1 13) Vishuddha Chakra Mandhira Dhyana Kriya 
Mantra: Lam om 
[ 1 14 ) Ajna Chakra Mandhira Dhyana Kriya 
Mantra: Mung aum 
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Kriya Secrets Revealed 
[ 1 1 5] Sahasrara Chakra Mandhira Dhyana Kriya 
Mantra: Aung 
Third Part /116-122/ 
Here add a specific Asana for each chakra. Holding that position as longer as possible, 
practice Shuddi for 30 seconds, the technique of visualization for another 30 seconds, then 
begin repeating the specific Mantra for a number of times, between 1 6 and 1 08 . When 
you are tired, relax and lie on your back completing the number of repetitions. 
[ 1 1 6) Muladhara Chakra Mandhira Dhyana Asana Kriya 
VAJROLI MUDRASANA (n. 1 5) 
[ 1 1 7) Svadhisthana Chakra Mandhira Dhyana Asana Kriya 
ANJANA AMANA KOKKUASANA (n. 1 3) with a variation. 
Do not grab the big toes or the ankles. Your hands remain over your feet about 1 0-20 
centimeters, and slightly oscillate up and down. During this movement mentally chant the 
Mantra. 
[ 1 1 8] Manipura Chakra Mandhira Dhyana Asana Kriya 
UPLIFTED BILATERAL FEET POSTURE. This is not a classic Asana. 
Lie down on your back. Raise your legs vertically, maintaining the pelvis on the floor. 
Slightly bend your knees moving them toward the body about 1 0-20 centimeters (also, 
slightly lower your feet in order to obtain a comfortable position) . Adjust the position 
until you feel a light stretching out of the lumbar vertebrae. 
[ 1 19] Anahata Chakra Mandhira Dhyana Asana Kriya 
VIPAREETA KARAN! (n.7) 
[ 120] Vishuddha Chakra Mandhira Dhyana Asana Kriya 
SARVANGASANA (n.3) 
[ 121 ] Ajna Chakra Mandhira Dhyana Asana Kriya 
KALAPOY ASANA (n.9) 
310 
Appendix 1 - The 1 44 Kriyas of Babaj i 
Plow pose but with a variation: the knees touch the forehead. I n the moment you mentally 
chant the Mantra, do some light movements with the knees to rub the forehead. 
( 1 22] Sahasrara Chakra Mandhira Dhyana Asana Kriya 
SIRSHASANA (n. 29) Those of you who are not able to practice this correctly can utilize 
the salutation pose (n. l ) . Keep the eyes open. 
NAIWA DWARA DHYANA YOGA I YOGA OF DIVINE OPENINGS [ 123-131 ) 
There are nine openings in the body, and we learn to close the two lower ones and open 
the others. When we close an opening, we become closed to all those influences that enter 
our consciousness through it. When we open an opening we become more sensitive to 
those influences. 
In the final period of our lives, yogis learn to close all of these openings . For this set of 
techniques, the prescribed position is that used during basic Dhyana (Sarpam Mudra) with 
closed eyes. Start by concentrating on a particular opening; repeat Babaji 's Mula Mantra 
1 6 times; and then repeat a prayer specific for each opening. Please note that the word 
Bandha favors the closing, Uruba the opening. Then practice Shuddi while keeping the 
mind focused on one particular opening. Then repeat a Bija Mantra specific to each 
opening. The techniques of closing an opening should be practiced for ten minutes; those 
for opening an opening 1 5 minutes - the reason for this is that it is easier to close than to 
open a door. 
[ 123) Swastipu Dwara Dhyana Bandha Kriya [Genital Opening] 
The genital opening must be closed unless you are not working with a partner. 
Prayer: Om Swastipu Dwara Bandha Dhyana Thiruva Kriya Babaj i Tat Sat 
Mantra: Ring 
( 124) Mala Dwara Dhyana Bandha Kriya [Anus) 
The real opening is about a centimeter over the coccyx and over the anus. The thoughts 
that will come are connected with worries involving food and material safety. 
Prayer: Om Mala Dwara Bandha Dhyana Thiruva Kriya Babaji Tat Sat 
Mantra: Vang 
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Kriya Secrets Revealed 
[125] Vai Dwara Dhyana Bandha Kriya [Mouth] 
Avoid speaking too much, thus conserving energy. Strive to always tell the truth. 
Prayer: Om Vai Dwara Uruba Dhyana Thiruva Kriya Babaji Tat Sat 
Mantra: Rang 
[ 1 26] Valedeh Cardo Dwara Dhyana UrubaKriya [Right Ear] 
Opening the ears allows us to achieve clairaudience, the power to hear outside the range 
of normal perception. Yogi Ramaiah said: "At the beginning you don't feel anything, but 
when you enter the higher regions, then there is nothing that cannot be heard." 
Prayer: Om Valedeh Cardu Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat 
Mantra: Aung 
[ 127] ldadu Cardo Dwara Dhyana Uruba Kriya [Left Ear] 
Prayer: Om ldadu Cardu Dwara Uruba Dhyana Thiruva Kriya Babaji Tat Sat 
Mantra: Sung 
[ 128] Valleduh Nashi Dwara Dhyana Uruba Kriya [Right Nostril] 
Prayer: Om Vai Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat 
Mantra: Eee lam 
[ 129] ldadu Nashi Dwara Dhyana Uruba Kriya [Left Nostril] 
Prayer: Om ldadu Cardu Uruba Dhyana Thiruva Kriya Babaj i Tat Sat 
Mantra: Ah mung 
[ 130] Valleduh Kun Dwara Dhyana Uruba Kriya [Right Eye] 
These last two techniques help to develop clairvoyance, to see at a distance on the subtle 
plan. You also detach from the desire to see various things . 
Prayer: Om Valleduh Kun Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat 
Mantra: Suong 
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Appendix 1 - The 1 44 Kriyas of Babaj i 
[ 13 1 ] ldadu Kun Dwara Dhyana Uruba Kriya [Left Eye] 
Prayer: Om Idadu Kun Dwara Uruba Dhyana Thiruva Kriya Babaj i Tat Sat 
Mantra: Sing 
PREPARATION FOR THE SAMADHI STATE 
( 132] Taduman Shihichai {Treatment for the Common Cold) 
This technique is used not only to cure a cold, but also to pacify the chakras. Assume the 
Vipareeta Karani Asana, but leaning on a wall , as it is necessary to have your hands free. 
Breathe alternating the nostrils (three breaths for each nostril) for five minutes. Then, 
perform technique number 57 (Puma Shuddi) five times; then, technique number 58 
(Hatha Shuddi) four times per each nostri l ; then technique number 56 (Matreika 
Pranayama) seven times. At this point, inhale some essence of eucalyptus five times per 
each nostril and exhale with strength, cleaning your nose . Finally, if you feel the need, 
repeat Vipareeta. 
( 133] Shalana Pudipeu (Vibratory Massage Kriya) 
Ease off from each muscular group completely. Each tension must disappear. Quickly 
massage the various parts of the body using the palms of the hands. For the shoulders, you 
can use the tip of your fingers . This technique increases the circulation of the blood and 
Prana. 
( 134] Brahmanandira Asana Kriya (With Left Knee Touching Right Ear) 
Touch the right ear with the left big toe. (You can do this practice standing. An easier 
alternative is to sit on the ground and touch the right ear with the left knee.) The purpose 
of this position i s to help awaken the Kundalini : the left foot represents Kundalini . In this 
way you stimulate the nerves associated with the Muladhara Chakra. 
( 1 35] Tantrie Kudambavaikay Kriya (Yoga Tantric for Family Life) 
While you are making love with your partner, focus the mind on the Muladhara while 
mentally chanting the Mantra of the Muladhara, a minimum of 1 6 times. 
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Kriya Secrets Revealed 
[136] Brahmacharya Ojas Matreika Pranayama (Celibate Ojas Breathing 
Technique) 
This technique transforms the raw energy into Bindu/Ojas : the sublimated energy tied to 
Sahasrara. It also helps open the Seventh Chakra, and is useful both to those who practice 
abstinence and to those who have too many desires and sexual thoughts. Place ice on the 
genital organs before beginning. Visualize Sushumna of the dimension of the index 
finger. At its base there is a sphere of bright white light. With the tongue in Kechari 
Mudra, inhale slowly making the sound "Sheee" and visualize a sphere of light that comes 
up inside Sushumna. 
While this light travels from the First to the Third Chakra, practice Mula Bandha and then 
Aswini Mudra. For the remaining part of the inhalation, relax until the sphere reaches the 
Sahasrara. 
During a slow exhalation make the non-verbalized sound "Sheee," visualizing a 
resplendent light which always remains at Sahasrara. Your eyes are always turned 
upwards. More than visualizing, it is important to keep the mind there. 
THE SAMADHI TECHNIQUES 
[137) Shivalinga Veerashiva Tradak K.riya 
Look for a beautiful stone in the shape of an egg of only one color. In India this is called 
Shivalinga. Hold your Shivalinga for 1 5 minutes in the right hand and with open eyes; 
look at it while at the same time seeking inspiration. The purpose of this practice is to 
allow the intuition to express itself. Interesting inspirations will come: metaphysics; your 
relationship with God; the breathless state; Samadhi. 
Therefore, the purpose of this Kriya is to find inspiration. Detach yourself from the 
mundane thoughts and look for the gems - the great inspirations . Yogi Ramaiah said: 
"The Jiva is trying to become a Shiva. " The Shivalinga is a symbol of the state of Soruba 
Samadhi and helpful in overcoming the mental tendency to wander: it is not a technique 
of concentration but of meditation. 
[ 138] Sanjara Dhyana Kriya (Wandering Meditation Kriya) 
After one minute of Shuddi, allow anything that comes to mind follow its course without 
trying to detach from it. This is the opposite of the mental discipline you have learned 
with Shuddi . It is not even necessary to remain on the same subject. 
314 
Appendix 1 - The 1 44 Kriyas of Babaj i 
The mind does not have the time to digest its own ideas; however, through this technique 
it is possible to assimilate the experiences of life and satisfy the aspiration of the mind to 
be free. Nevertheless, you need to guard against any negative thoughts that should arise. 
The minimum time for this process is 20 minutes, but it is alright to go on for two to three 
hours . It is best to perform this technique with the eyes closed. The reason we dream is 
that we need to assimilate the experiences of the day. Many people sleep too much 
because they do not have time to digest the experiences of life. Happy people do not 
spend so much time in bed. In other words, this technique consists of doing what you 
always do, but in a serious way. 
[ 139] Savikalpa Samadhi 
Let your breath flow freely. When the breath enters, think 'Om' ; when the breath goes 
out, think "Babaji" (similar to the Self-Realization Fellowship (SRF) Hong So technique) . 
Between inhalation and exhalation there can be some pauses wherein you do nothing; you 
think of nothing. Effort must not be used to put an end to the pauses of the breath. If the 
breathless state comes, you should think of Babaj i . It is advisable to practice this 
technique on an empty stomach after suitable preparation, as explained below: 
Routinely perform the following: 
Kriya Kundalini Pranayama ( 48 breaths) 
Matreika Pranayama (5-25 breaths) 
This technique ( 1 39) for ten minutes 
Note : with Matreika you create a balance between the pressure of the air outside and 
inside the nostrils and lungs. This Equilibrium creates the conditions for the breath to 
cease. If there is no mental activity, there is no energy consumption, and therefore there is 
no need to breathe - in that state you can enter Samadhi. The secret is that there is no 
mental activity. There must be Equilibrium between yourself and the universe . 
[ 140] Jyoti Soruba Samadhi (Golden Light Samadhi Meditation) 
Visualize a golden flame. Meditate upon it and experience entering a dimension of pure 
light. The dimension of the flame can vary; for example, you can visualize it as the flame 
of a candle. The eyes are closed, but you can also keep them open at the level of the 
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Kriya Secrets Revealed 
horizon or focused on the region between the eyebrows. When the state of Samadhi 
comes, the vision of the golden light will also come. It is as if you were in a golden room 
without boundaries, without form. In this state you breathe freely, you do not need to be 
concerned about anything else. 
It is advisable to practicethis technique after due preparation as m the following 
suggested routine : 
Kriya Kundalini Pranayama (48 breaths) 
Matreika Pranayama (5-25 breaths) 
Technique number 1 39 for five minutes 
This technique ( 140) for 20 minutes 
( 141 ] Nirvikalpa Samadhi 
To perform this technique, focus your mind on the crown of the head, and practice Shuddi 
there as well, detaching yourself from everything else - not only from your thoughts, but 
from every sound, and from every form. There is nothing to be visualized and, according 
to the way your body reacts, you can continue with the practice indefinitely - without 
limit. Yogi Ramaiah said, "Become it itself, not just conscious of it. " 
After due preparation, begin with the following routine : 
Kriya Kundalini Pranayama ( 48 breaths) 
Matreika Pranayama (5-25 breaths) 
Technique number 1 39 for ten minutes 
This technique ( 1 4 1 ) for 20 minutes 
For a more demanding routine : 
Kriya Kundalini Pranayama (48 breaths) 
Matreika Pranayama (5-25 breaths) 
316 
Appendix 1 - The 1 44 Kriyas of Babaj i 
Technique number 1 39 for ten minutes 
Technique number I 40 for 1 5 minutes 
Technique number 1 39 for five minutes but with concentration in Fontanelle 
This technique ( 1 4 1 ) for 20 minutes 
( 142] Babaji Darshana 
Start with 60 seconds of Shuddi with open eyes, and then visualize Babaj i everywhere for 
19 minutes. Attempt to visualize His presence in three dimensions : See Babaj i walking, 
smil ing, and utilizing (only) the objects that are around you. Allow your imagination to be 
very active. You should also alter your point of vision, yet be realistic : in this way Babaj i 
will become more and more present in your l ife. In the last two techniques you have 
experienced God in the absolute form; now you want to experience God with form. 
Remember also that Babaj i is a state of consciousness that can be experienced within. 
"Look for Babaj i to become Babaji . " 
( 143] Nityananda 
Be conscious of any activity, until you reach a point where your awareness is continuous 
and thus joy is also continuous. We know that we suffer when our awareness is 
interrupted; in those moments the Samsaras come to the surface and the consciousness is 
seized by desires. Nityananda helps to avoid these interruptions. 
Nityananda (or raised consciousness) can be practiced with eyes opened or closed. 
Practice this awareness when eating, conscious of smell and taste, or during a walk in the 
woods; whenever and wherever you are, remember to move slowly, coordinating your 
walking with breathing, conscious of every sensation, feeling and emotion. 
Through this technique, you can learn how to experience the joy that exists in each 
moment. People too often think: "Oh, if only I could rest on the beach in the sun, then I 
will be happy! " all the time living in the imagining of that which does not exist. It is also 
said, "We dream with open eyes; we do not live in the present." The truth is that the more 
one is conscious of the moment, the greater chance of true happiness. 
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Kriya Secrets Revealed 
The best time to begin the practice of Nityananda is on a day of the week that you are able 
to devote to silence. You will feel an immense amount of joy; a continuous state of 
ecstasy. You can let your thoughts develop freely, as shown in technique 1 3 8 (Sanjara 
Dhyana) . 
When practiced at night while resting, this raised consciousness is called Yoga-Nidra, 
where little by little you become aware of your inner Self and of its divine nature. The 
purpose is a continuous flow of Ananda. This technique follows those of Savikalpa and of 
Nirvikalpa: it is an extension of them to daily life. With this practice you learn to meditate 
with open eyes, and you begin to realize that the things of life are not born from us, even 
if they manifest through us. Our activity consists in becoming perfect channels through 
which Divinity is manifested. At the beginning of the spiritual path, we are convinced we 
are responsible for all that happens in our life and therefore we try to mold reality 
according to our wishes. In the beginning, practice Y oga-Nidra for a fixed period of time; 
for instance, 1 5 minutes . Eventually, you will practice these techniques continuously, 
conscious at all times. 
[144] Nada Yoga 
Plug your ears with your fingers. For the first three minutes, plug both ears, then for the 
next three minutes, only the left one; then, for another three minutes, only the right one. 
Then close both ears for six minutes . Then both ears open for five minutes. 
3+3+3+6+5=20 
Try to listen to the internal sounds. This is easier when there are no other sounds in your 
vicinity. You will hear the different sounds of the Chakras; below them you will perceive 
the sound of Orn. The sounds may also be perceived without closing the ears. 
318 
Appendix 2 - Swami Y ogananda' s Kriya 
Through my research, I was able to uncover the original Kriya Yoga as taught by Swami 
Y ogananda. As you review these lessons, you may notice that the descriptions differ 
significantly from those taught through the church, Self Realization Fellowship (SRF), 
which claims its origins in the teaching of Kriya through a line of Gurus: from Babaj i to 
Lahiri Mahasaya, to Sri Yukteswar, to Paramahansa Yogananda . (Further research has 
shown that all Kriya Yoga lineages derived from Sri Yukteswar seem to have deviated 
significantly from the original Kriya taught by Lahiri Mahasaya.) Since the copyright 
expired in 1 958 , I have legally reprinted the text as follows : 
ART OF 
SUPER-REALIZATION 
INITIATION 
By 
SWAMI YOGANANDA 
This sacred lesson is meant only for the devoted Y ogoda 
student who would, untiringly and unceasingly 
seek God until he finds Him 
Published By 
YOGODA SAT-SANGA SOCIETY 
3880 San Rafael Avenue 
Mount Washington 
Los Angeles, Calif. 
STRICTLY FOR YOUR PERSONAL USE ONLY 
Copyright, 1 930, by Swami Y ogananda 
Printed in U.S.A. 
All Rights Reserved 
International Copyright 
ART OF SUPER-REALIZA TION 
3 19 
Kriya Secrets Revealed 
By Swami Yogananda 
INITIATION 
Invocation 
0 Heavenly Father, Jesus, Prophet of my religion, Prophets of all religions, 
Supreme Master Babaji , Great Master Lahiri Mahasaya, Swami Sri Yukteswar Giriji , and 
you, my Guru (Preceptor), free my spiritual path from all difficulties, and lead me to the 
shores of eternal wisdom and bliss. 
Babaji 
Babaj i is the Supreme Master of the Yogoda Sat-Sanga movement in America and 
India. His disciples claim that he is living an extraordinarily long life. It was he who gave 
this lesson to Lahiri Mahasaya, who revived the art of Super-Realization and practical 
Yoga in a sweeping way in Bengal and India, teaching thousands of disciples . 
Lahiri Mahasaya 
Lahiri Mahasaya was an ideal prophet and a Christ-like man, while married and 
performing the duties of ordinary life. We can picture saints in the forests, but when we 
find them in the jungles of civilization we can hold hopes of spiritual salvation for the 
worldly man. 
Swami Sriyukteswar 
Disciple of Lahiri Mahasaya is Swami Sriyukteswar Giriji , my Master. The 
inspiration and command for the spread of Yogoda Sat-Sanga in America is due to Babaji 
and Swami Sriyukteswar Girij i . It was Swami Sriyukteswar Girij i who chose Swami 
Y ogananda as the only representative to spread the message of lost Yoga and Super Art of 
Salvation. Swam Sriyukteswar Girij i is one of the world's intellectual and spiritual giants . 
In him East and West meet. He came to unite the best in Eastern and Western 
civilizations. His message combines the necessary lessons on material and spiritual life, 
bridging the chasm existing between theology and true inner realization. Y ogoda 
teachings emphasize the necessity of concentrating on the technique of salvation and not 
on unproved religious beliefs. 
320 
Appendix 2 - Swami Yogananda' s Kriya 
Sat-Sanga 
Sat-Sanga is fellowship of religions and includes the good in all. 
Yogoda 
Y ogoda is the scientific technique for developing body, mind and soul 
harmoniously. It is the method for recharging the body, mind and soul batteries from 
inner cosmic energy. It is the universal technique of salvation, the royal highway in which 
all theological bypaths conjoin. 
Swami 
Swami is a title received from another Swami, signifying the highest order 
of renunciation. Swami means master of himself, or one who is trying to master himself. 
A Swami recognizes no other family than the entire human family. Only a Swami can 
ordain another Swami . 
Yogi 
A Yogi is he who scientifically unites his soul with Spirit through the teachings of 
a Guru. A Yogi may be a worldly man or a man of renunciation. 
Guru and Disciple Versus Teacher and Student 
Guru means preceptor. One can have many teachers in the beginning of the study 
of difficult teachings, but one can have only one Guru, who leads him to God 
consciousness . The Guru is the vehicle through which God redeems a disciple from 
mental bondage. He who receives this lesson ought to take the preceptor of this lesson as 
Guru. He would then be known as a Yogi or Y ogodan or a Y ogoda disciple. One can have 
many teachers before he settles down to one path and one Guru. Until he takes the one 
path and the one Guru, he is called a student, not a disciple. 
Yogoda Student 
A Y ogoda student is a Yogi . 
Student 
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Kriya Secrets Revealed 
One who receives the Y ogoda lessons is only a student. 
Disciple 
A disciple is he who advances in the Y ogoda faith and strictly follows the path of Super­
Realization as given in this lesson and as directed by one Guru. One has to live a life of 
discrimination in order to be a Swami or a Yogi . 
Posture and Preparation Necessary to the Correct Methods 
of Practicing the Exercises Given in This Lesson on 
the Great Art of Super-Realization 
Preparation 
1 . Face east, sitting on a straight, armless chair, over which a woolen blanket has 
been placed, running down under the feet. 
2. Take a teaspoon of melted butter (unsalted) or olive oil. This is to grease the 
throat. The butter or oil should not be swallowed quickly. Sip it slowly. It is 
extremely important to observe this rule, as the throat must be well greased. There 
should be no deviation from any of the methods given in this lesson. There are few 
rules. Obey them strictly. 
Posture 
3 . Correct posture : Spine erect; shoulder blades together; palms upward, resting on 
thighs; chest out; abdomen in; chin parallel to the ground; relax whole body, 
keeping spine straight. 
The correct posture is extremely important. It will be almost altogether ineffectual 
to perform this exercise with a bent spine. 
4. With spine erect, relax all muscles and limbs. During the practice of this lesson the 
spine often bends forward unconsciously through bad habits . Straighten it as often 
as it bends, to gain the desired results . After the correct posture has been attained, 
and all muscles and limbs are relaxed, practice the following exercise, called 
Kriya, for magnetizing the spine. 
322 
Appendix 2 - Swami Yogananda' s Kriya 
He who practices Kriya is a Kriyaban or a true Brahmin or true twice-born 
Christian, or a man of realization. He is born again as spoken of in the Christian 
Bible: "Except ye be born again, ye cannot enter the kingdom of heaven." 
The physical birth is given by the Father, the spiritual birth is given by the Guru 
(preceptor), the one individual who is able to lead the disciple to God­
consciousness. One may have had many teachers before, but when he finds his 
Guru he becomes the only one throughout life. The Guru is the vehicle of God 
through which God teaches and calls the disciple to Himself. 
KRIYA CONSISTS OF THREE PARTS 
Part 1 - Kriya Proper 
The first part of Kriya, or Kriya proper, teaches the method of mentally feeling the 
spine by passing or circulating life current lengthwise around it. 
The purpose of Kriya is to magnetize the spine by circulating life current 
lengthwise around it, and thereby withdrawing life current from the senses and 
involuntary organs and concentrating it in the spine. This also helps to change the center 
of consciousness from the body and senses to the spine. 
The spinal column should be imagined as hollow when circulating the breath and life 
current lengthwise in and around it. 
Method 
1 . With half-opened eyes fixed at the Will Center (the point between the eyebrows), 
concentrate on the whole spinal column, and imagine it to be a hollow tube running from 
the point between the eyebrows to the coccyx. 
2 . Inhale, feeling the breath pass through the inside of this imaginary hollow spinal 
canal, with the sound of "Hau" (made by the expanded throat), thinking and feeling a cool 
breath and current starting from the coccyx at the terminal of the spine and moving 
upward until it reaches the top of the tube imagined as running up to the point between the 
323 
Kriya Secrets Revealed 
eyebrows. The duration of inhalation, with the thought of pulling the breath and current 
upward, must be ten to 1 5 counts . 
When the current and breath have reached the top of the spinal tube, the point 
between the eyebrows, slowly exhale, sending the breath and current over the 
forehead, through the cerebrum and on down the back of the spinal column to the coccyx. 
While exhaling, the current and breath must be felt as a fine thread-like, tepid (slightly 
warm) stream slowly going over the spine downward to the coccyx. As you exhale, 
imagining the current to flow downward over the back of the spine, make the sound of 
"E" with the breath. 
When you inhale and exhale continuously, you quickly convert the oxygen into 
life-force, especially recharging lungs and blood. Focusing the vision and the will at the 
point between the eyebrows, and imagining the circulation of the current and breath in 
and around the spine, will create a positive and a negative pole and bring about the actual 
circulation of this current. 
The Will Center becomes the positive pole and the coccygeal plexus becomes the 
negative pole. The current thus created becomes a magnet of energy which draws more 
energy from the nervous system and from the Cosmic Source. By this method the adept is 
enabled to project this energy from Medulla into Cosmic Energy. It is then that this 
energy in the body loses its limitations and becomes identified with Cosmic Energy. This 
is what is meant by Pranayama or control of life-force in spine and heart and nervous 
system, which results in breathlessness and the calming down of heart and lungs. It is then 
that the life-force, which is dependent on oxygen, loses its breath-slavery and moves 
spiritward. 1 1 7 
While inhaling and exhaling, imagine that the breath during inhalation i s going 
upward from the coccyx to the point between the eyebrows; and during exhalation, 
imagine that it is moving downward over the back of the spinal column. The breath 
actually does not circulate around the whole length of the spine, but the increased life­
force derived from the transmuted breath is directed by will and visualization to circulate 
lengthwise, within and without, through the inner and over the outer side of the spinal 
1 1 7 Many understand life force as control of breath; however, that understanding is incorrect. The real meaning of 
Pranayama, according to Patanjali, the founder of Yoga philosophy, is the gradual cessation of breathing, the 
discontinuance of inhalation and exhalation. Trying to control the life force by holding the breath in the lungs is 
extremely unscientific. 
324 
Appendix 2 - Swami Yogananda' s Kriya 
cord continuously during Kriya. This converts the entire spine into a magnet which draws 
allthe bodily current away from the senses and nerves. The five telephones of the 
senses - touch, taste, smell, hearing and sight - are thus disconnected and the 
attention freed from the invasion of the senses. This is also the greatest psycho-physical 
method for actually reversing the searchlights of life forces, consciousness and the senses 
from matter to spirit. 
Drawing up and feeling a cool current and the breath within the inside of the 
spine, feeling a cool current from the coccyx to the point between the eyebrows, and 
spraying the current and breath as tepid over the back of the spinal tube from the point 
between the eyebrows down to the coccyx is equal to one compete Kriya exercise. This 
exercise should be performed from one to 1 4 times in immediate succession, morning and 
evenmg. 
Remember, there are two indications of the correct practice of Kriya. 
1 . During inhalation, the upward-floating breath and current should produce a 
cool sensation throughout the entire length of the imaginary hollow in the 
spinal column, from the coccyx to the point between the eyebrows. (The 
inhalation must be accompanied throughout by the deep sound of "Hau" made 
by the expanded throat.) 
2 . During exhalation, the downward-floating breath and current should be felt as 
a tepid, fine, thread-like sensation, accompanied by the sound of "E" (made by 
the expanded throat.) Do not jerk the chest by moving it up and down with 
inhalation and exhalation, while practicing Kriya. 
3. Always keep the throat expanded during this exercise. The expansion should 
be like that experienced in rolling the tongue backward toward the uvula. You 
may practice Kriya with an expanded throat by rolling the tongue backward. 
4 . Drawing the breath and current upward must b e accompanied b y a deep, full 
sound of "Hau" made by the throat. Likewise, in sending the current 
downward over the spinal column, it must be fine, thread-like and tepid. This 
exhalation must be accompanied by the sound of "E," made by the throat. 
The repetition of Kriya 1 2 to 14 times equals one year's natural evolution in the 
development of body, mind and soul . The life current quickly spiritualizes the spine and 
325 
Kriya Secrets Revealed 
brain, which in turn spiritualize the whole body. Hindu Yogis state that this current 
actually changes the atomic composition of the body cells. 
Ordinarily the progress of the human body, mind and soul keeps pace with the 
revolutions of the earth around the sun. (Of course, this natural progress is retarded if 
disease, accidents, despondency or ignorance be permitted to invade the body, mind or 
soul .) Just as the Earth's complete revolution around the sun produces one year's effects in 
the human body, so the Yogis discovered that the time of human evolution could be 
quickened greatly by revolving the life-force (the earthly physical energy) around the 
elliptical path of the spinal cord and its six centers, upward from the coccyx to the point 
between the eyebrows, and downward from the point between the eyebrows to the 
coccyx, with the soul as the central sun. 
The solar year through outside influences of rays and vibrations quickens the 
body, mind and soul to a certain state in a year's time. The Yogis found that the same 
result of one year's complete bodily evolution and spiritual change can be brought about 
by internal methods for energizing and spiritualizing the spine which is extremely 
sensitive. This quickening of evolution can be accomplished only if Kriya is practiced 
correctly, if the body is kept free from diseases and accidents, and the mind from disbelief 
and error. 
Normally, the human body, brain, mind and soul undergo a complete change once 
every eight years, if the individual be progressive. The Scriptures say it requires about a 
million uninterrupted mundane years of human progressive natural evolution to clarify 
and sensitize and enlarge the brain, mind and soul capacity so that they can hold and 
reflect all the knowledge in the Universe. Ordinarily, the human brain is too limited even 
to hold all the words of an enlarged Webster Dictionary. Imagine what a highly developed 
brain is necessary to hold and express all knowledge. However, if Luther Burbank could 
bring a walnut tree to the fruit-bearing stage in five years instead of the normal ten to 1 5 
years, it is reasonable to suppose that there must be a scientific method for developing an 
all-wisdom-producing brain within a few years, instead of a million terrestrial years as 
usually required. 
This is why the Yogis of India have devised this ingenious Kriya exercise for 
internally refining the brain and spine. Kriya is mathematical in its result. All who 
practice it correctly and regularly will learn this for themselves. By practicing Kriya 
correctly 1 4 times, morning and evening, while in good health, the spine, brain and mind 
326 
Appendix 2 - Swami Yogananda' s Kriya 
become completely changed. To bring about an equivalent change through natural 
evolution requires one year. Consequently, by practicing Kriya 1 4 times in the morning 
and 14 times in the evening, two years of natural evolution can be achieved in one day. 
One must remember that one million years of evolution can be achieved in less 
than 50 years by perfecting one's technique, deepening concentration, and by increasing 
the number of times in the practice of Kriya. (This is not to be attempted without the 
permission of the Guru, which may be obtained after several months of faithful practice, 
by reporting on the state of your health and mind.) 
You can also practice the lesson, the Art of Super-Realization, especially the 
Kriya, in the following way: 
Sit upright. Expand your throat by rolling the tongue backward, keeping the mouth 
almost closed, and circulate the cool and tepid currents as directed to do in the other 
method of Kriya practice. While drawing the cool current upward from the coccyx to 
Medulla by the sound of "Hau" you can mental ly chant Aum (Om) at each of the six 
centers . During exhalation, accompanied by the sound of "E'', mentally chant Aum (Om) 
at each center as the tepid current flows downward. See following illustrations. 
327 
Kriya Secrets Revealed 
328 
Appendix 2 - Swami Yogananda' s Kriya 
Kriya Proper 
MAHA MUDRA EXERCISE 
Part 2 - Maha Mudra 
This exercise 1s called Maha Mudra, or body-electrification and spine-straightening 
method. 
Maha Mudra should be practiced on the floor on a woolen blanket. 
The purpose of this exercise is to loosen the vertebrae and distribute the 
obstructed life current into the organs . Maha Mudra is performed in three parts, as 
follows : 
(a) Bend the left leg and sit on the sole of left foot. Bend the right knee upward, 
having right foot flat on the floor; place hands with fingers interlocked over right knee. 
Keep the spine straight. Inhale, cooling the inside of the cerebro-spinal tube as in Kriya, 
bringing the current up inside the tube to the forehead, between the eyebrows. Then, 
holding the breath, bend head forward and downward, resting chin on chest, and stretch 
right leg forward, straight on floor. With both hands take hold of the great toe of the right 
foot, and pull it toward you. Count from one to six in this bent posture (breath still being 
held), then sit up, straightening spine, and lifting the right knee upward (knee flexed) in 
comfortable position. Then exhale with the sound of "E" as in Kriya, sending the warm 
current over the outside of the tube downward to the coccyx. 
(b) Repeat this same exercise by bending the right leg and foot and sitting on the 
sole of the right foot. 
(c) Sit erect, both knees up, feet on the ground over a blanket. With fingers 
interlocked and placed over knees, draw current upward to the sound of "Hau" as in 
Kriya. Hold breath, bend head down, with chin on chest, then stretch bothlegs straight 
forward on the floor, keeping them together. Shift interlocked fingers to toes of both feet 
and, holding toes, pull them toward you. Count from one to six, holding breath , then sit 
up, straightening spine, and exhale with the sound of "E." 
329 
Kriya Secrets Revealed 
Maha Mudra 
I . 
a . a . 
YOTI MUDRA 
Part 3 - Yoti Mudra 
The purpose of the third part of Kriya is seeing the light by your own effort, or finding 
guidance through the spiritual eye. 
330 
1 . Sit erect. 
2 . Put thumbs of both hands loosely over tragus of both ears . 
3 . Place first fingers lightly over the outer comers of the lids with gentle 
pressure. 
4. Place middle fingers lightly over nostrils. 
5 . The position o f third fingers should be over comers of the upper lip and that of 
the little fingers over the comers of the lower lip. With all fingers lightly held 
Appendix 2 - Swami Y ogananda' s Kriya 
in these positions, inhale with the sound of "Hau," drawing current up through 
the cerebrospinal tube from the coccyx to the point between the eyebrows. 
6. Hold breath. 
7. Knit eyebrows tightly and quickly. 
8 . Press eyeballs gently so they do not revolve or rotate. 
9 . Press al l fingers firmly, closing mouth, nostrils, ears and eyes. Count from one 
to 1 2 or 25 , holding breath, and see the revolving light of the spiritual eye (the 
star of wisdom, the third eye, the dove descending from heaven, the single eye, 
the star of the East through which your wisdom must pass to meet Christ 
Consciousness.) The astral eye in the beginning will reveal astral lights. Then, 
by deeper concentration, this eye will become spiritualized, revealing spirit. 
Watch the spiritual Aurora Borealis, then loosen fingers, while keeping them 
in the same position, and exhale, sending the current down over the spinal 
column with the sound of "E." 
Repeat this exercise two or three times . Practice once before going to bed. 
KRIYA 
General Remarks 
By the correct practice of Kriya 1 4 times, Maha Mudra twice, and Y oti Mudra twice, 1 2 
years of evolution of body, mind and soul will be gained in a few minutes. Mind can do 
everything. Through this practice, the time limitation in evolution is overcome, and the 
331 
Kriya Secrets Revealed 
receptive power of the spine, brain and mind is increased, so that the Yogi knows, sees 
and feels all from within. Yoga is the super-method by which the evolution of body, mind 
and soul can be quickened. That is how the attainment of wisdom and realization, which 
usually takes a million years and numerous incarnations of natural evolution is 
possible in one lifetime. 
By this exercise, the consciousness which is in the body, and which is identified 
with the senses, is transferred to the spine and the brain, and thus transmitted into Super­
consciousness and Cosmic Consciousness. 
Kriya is an initiation into Cosmic Consciousness, or the transfer of 
consciousness from the body to the spirit. In order to do this, one must transfer 
consciousness from the senses to the spine. 
After practicing Kriya and resting for a short while, one is able to do inspired 
work in connection with literature, art or science. Then intuition develops of itself, 
without effort, because one's consciousness is transferred from the senses to the spine and 
brain. 
Realization can come only by the development of one's intuition. 
Remember that through the practice of this lesson you will contact Christ, and the 
prophets of this world, and through them you will find your union with God the Infinite 
Spirit. 
While practicing Kriya feel the inspiration of God in the spine . 
332 
Qyestions and Answers 
This section is included in anticipation of questions and concerns related to this book. 
I . School )( s{lys rhar you are doing technique Y wrong. 
In my experience, many yogic schools have at one time or another claimed that a certain 
technique was taught incorrectly at another school of Kriya as compared to their method. 
However, whenever I have looked into these discrepancies, I have found that there were 
slight differences in execution, yet both could achieved the same purpose. The better 
question might be, which one works the best? I do believe there are some techniques that 
provide better benefits for everyone, and some that work better for certain individuals . For 
this reason, Lahiri customized the techniques for each student. The result was countless 
variations, which then evolved over time. With this individualization in mind, it is 
impossible to say with complete confidence that ' Y ' is not an official Lahiri technique. In 
any case, it is not prudent to think in such absolute terms about Kriya. Consider in 
comparison the teaching of martial arts ; these teachings evolved into hundreds of schools; 
and thus, no one can say that one school is better than all the rest. In spite of these 
examples of flexibility, I will consider any sound criticism as a way of improving this text 
for future editions. 
2. 1-Vhy didyo11 write th is book ? 
After surveying the modem state of Kriya Yoga, I came to the conclusion that there was 
no book written in an easy-to-follow manner with the Western reader in mind. This book 
has been created to fill that gap. Furthermore, although there are many excellent books 
about Kriya Yoga, very few actually offer any of the techniques, or their pages are so 
infused with Indian culture that they are difficult to understand. This book was also 
written as a possible starting point or text book for in-person instruction or private 
initiation. 
3. I/ind it dcspicahle that you are hrcaking sccrccv and oaths. 
Actually, I did not break an oath by releasing this book; further, after 25 years of 
practicing Kriya Yoga as an avid seeker, observer, and researcher, I have no problem with 
the openness of this book ' s contents . I would proudly break a hundred oaths, and I believe 
everyone should do the same, as l ittle if any good has ever resulted from secrecy. Rather, 
I am firmly in the camp of people who think secrecy is "repugnant," along with John F. 
Kennedy and many other notables. If you are a 'guardian personality type, ' I can 
3 3 3 
Kriya Secrets Revealed 
understand your reaction. However, as a scientist, committed to progress and the welfare 
of humanity, I cannot stand behind the concept of secrecy, except perhaps as it pertains to 
the case of protecting individuals from assault from more powerful entities. That is, I 
would never divulge the location or name of a source who wished to remain anonymous. 
4. What is the d(f/erence bet..,,veen Kundalini Yoga and Kriya Yoga ? 
This would be the subject of another book altogether. To state it simply: Kriya Yoga is 
perhaps a sibling of Kundalini Yoga. Kriya Yoga takes an interest in the holistic 
development of the Jiva, but in a more natural way. The techniques have been designed so 
as to not force the Kundalini to rise without first allowing the blocks within the body to be 
removed. In this way, the Kundalini will rise at the right time, as applying too much force 
could create odd and imbalanced states of mind, which we find described in books like 
Living with Kundalini by Gopi Krishna. 
5. Why are there minimal references to outside resources in this book ? 
That was never my intention when I envisioned this work. Instead, I had planned to write 
a book with references to a wide variety of literary sources. However, as I progressed, it 
became apparent that these references represented a threat to some organizations and 
individuals from which and to whom I was legally required to obtain permission. As a 
result, I have had to remove these sources, while using facts that were transferable under 
"fair use" law, as well as those now available through rights of public domain. For 
example, many of the quotes used in this text are from works published by Lahiri 's chief 
disciple, Panchanon Bhattacharya, written before 1 920 (and therefore considered public 
domain) . In order to avoid problems with translated texts , I hired Bengali translators to 
assist me in new translations of needed materials that become my own property through 
these translations . 
6. Can you elaborate ? 
Yes, of course. In the case of quotes from Lahiri ' s diary, unpublished works are only 
protected for 70 years after the author' s death. In the case of quotes from Lahiri ' s 
published works, all works published before 1 923 are in the public domain. There was no 
work of Lahiri ' s published after 1 9 1 0, as far as I am aware. Further, I am providing my 
own English translations of the original Bangla or Hindi versions of these works. All 
other works before 1 963 that I reference did not renew the copyrights, and therefore fell 
under public domain as well . (See "Sources" section also . ) 
334 
Questions and Answers 
7. 1Vhy don 't you publish a Kindle version ? 
I have not been able to format the procedures and diagrams to fit well on a small screen. 
Perhaps, however, I will one day devise a method. The problem is the cost of publishing 
these kinds of books is more than the amount that would be needed to pay for that 
formatting. 
8. lsn 't the i11j(m11a1ion in this book available ji·om online sources ? 
Certainly some of it is, but you have to dig through a lot of sparsely written and 
misdirected materials . Most people simply don' t have that kind of time to spend. My own 
interpretations, diagrams, and innovations regarding Kriya are not online, however. And, 
many of the tips I have received are definitely not found online. 
9. lsn '1 Krf va dangerous ? 
I have heard some people comment that they are convinced that practicing Kriya Yoga is 
dangerous; that if spiritual revelation comes prematurely, it can overwhelm the body and 
negatively affect overall health. In my 26 years of experience with Kriya, I have never 
seen evidence that this is so. The subtle body can only be pushed as far as it will be 
al lowed to be pushed. Indeed, there is far more danger in not making spiritual progress 
and holding the Kriyaban back. The world is dangerous . Kriya is a lifeboat intended to 
rescue us from that danger. How then can we call the lifeboat dangerous? I have only 
found peace in this process and wonderful experiences, as well as ever-expanding 
awareness. Now, having said that, the practicing of Kriya can be potentially dangerous 
when a weak-minded person comes under the sway of the suggestion that it is not safe, 
and they begin to interpret what is spiritual progress as somehow a bad thing. There may 
also be danger when someone with mental health issues does not seek appropriate medical 
help, and relies solely on meditation to heal deeply imbedded psychological issues . Also, 
sensations of peace and bliss can become overwhelming, and even disrupt our lives if we 
allow them. In this case, one must only keep in mind that their Kriya practice is in their 
control. We can block the feeling of peace a lot easier than we can attain it. In sum, 
integrating the results from Kriya practice into your dai ly life is a gift, and an essential 
part of the liberation process. 
/ 0. 1Vhat is the Jif/erence berween Bhrwnodhya and Kutastha ? 
Bhrumadhya is the actual physical point between the eyebrows and slightly above them. 
Kutastha is a trans-dimensional Spiritual Form, which represents the Absolute, the 
�upreme Person, and the Creation. The white star in the center is the Absolute, the field of 
blue represents the Supreme Person, and the golden ring represents the Creation. The 
335 
Kriya Secrets Revealed 
Kutastha is usually first seen as an astral form while looking towards Bhrumadhya; 
however, it can also be experienced with open eyes. In addition, the Kutastha has a trans­
astral form, which is impossible to describe; it can be everywhere and nowhere. 
1 1 . I heard it was impossible to make progress without a physical Guru ? 
I heard this as well for many years. However, my experience contradicts this generally 
held belief. My greatest spiritual experiences happened after I began to practice Kriya 
techniques given to me by 'non-Gurus ' . The techniques I practiced in the past, which 
were authorized by a Guru, did not take me as far and I seemed to reach an impasse. The 
dependency on a Guru and an organization actually stopped me from going inside and 
learning that the knowledge I needed was inside all along. I don't think anyone can obtain 
liberation without becoming an expert in Kriya Yoga. One cannot become an expert as 
long as one is dependent on external sources. That is Manas (the lower mind) . The higher 
mind (Buddhi) is where the true knowledge of Kriya comes. Also, after a while, I recalled 
that I did have a fully realized physical Guru in a past life. He is not currently in human 
form on Earth, and even if he were, he would not want me to seek him out. I have spoken 
to many yogis who have had similar experiences, and who arrived at the same 
conclusion.(Read more about this topic in the essay, "The Long Disillusionment" found at 
the beginning of this book.) 
12. What kind qfexperiences have you had ·with Kr�va? 
I have tasted many states of consciousness, some well-known and others relatively 
unknown. After a while of collecting experiences, however, the advanced Kriyaban 
realizes that the state of Asamprajnata or Sahaja Samadhi is truly what one desires; that is, 
to be day and night in the presence of God. That state is much harder to obtain than 
sporadic experiences. NOTE: I will include more of my experiences in a future book, but 
in a workbook, it makes little sense to overload the reader with such difficult-to-describe 
events. 
13. Don 't you think it 's a contradiction to dedicate this book to lahiri Mahasc�va ? 
Absolutely not ! Just the opposite. I am repaying my debt to him by publishing this book. 
It was the only way I could do that. Given the degeneration of the Kriya Yoga techniques 
over the years, it was the only way to begin to restore them. It is a new era and a time to 
start bringing this field into the realm of science. 
336 
Questions and Answers 
337 
Sources (and update) 
Since publishing Kriya Secrets Revealed, Third Edition, I found it necessary to add this 
section elaborating on the references used throughout the book. Some of these sources 
have expressed the desire to remain anonymous, and so they remain so. My hope is that 
you, the reader, understand this gesture to protect their identities and to uphold the rules 
of copyright law. 
1 . Lahiri Mahasaya: Much of the great Kriya master' s material in the form of 
commentaries has survived to this day. I have obtained this information first in 
English and then later in Bangla/Hindi, Lahiri ' s native tongue. These works, 
however, have only started to become available in English since the late 1 980s. As 
the translations started to emerge, a different picture of Lahiri and his teachings 
came into view. He was a man of profound scientific insight. The books in 
particular that I will name here are all from Arya Mission Institute, est. 1 885 . A 
great deal of information used in this book originated from these commentaries. 
Panchanon Bhattacharya was the name of the direct disciple of Lahiri Mahasaya 
who toiled for many years publishing these commentaries after the passing of his 
master. {I have recently hired Bangla/Hindi translators to provide me with my 
own translations of these works.) The following is a list of these books: 
a. Abadhuta Gita Commentaries by Lahiri Mahasaya 
b. Astabaraka Sanghita Commentaries by Lahiri Mahasaya 
c. Bhagavad Gita Commentaries by Lahiri Mahasaya 
d. Charak Commentaries by Lahiri Mahasaya 
e. Guru Gita Commentaries by Lahiri Mahasaya 
f. Kabir Sanghita Commentaries by Lahiri Mahasaya 
g.Manu Sanghita Commentaries by Lahiri Mahasaya 
h. Omkar Gita Commentaries by Lahiri Mahasaya 
1 . Patanjali ' s Yoga Sutras Commentaries by Lahiri Mahasaya 
3 3 9 
Kriya Secrets Revealed 
2. J .C. Stevens ("I") : I have been practicing Kriya Yoga since 1 987, and hold a degree in 
physics. For years, I was an insider in a major Kriya Yoga organization, which I will 
leave unnamed out of respect. As this insider, I was able to interact often with direct 
disciples of the organization' s founder and Kriya master. However, it was later, during 
my personal and private studies, that the true deeper theory of Kriya was revealed. This 
theory depended upon understanding three areas of Kriya science: ( 1 ) how the key 
energies operate in the body, specifically: Prana1 1 8, Chitta1 1 9, and Kundalini; (2) one must 
then know how these energies specifically relate to the chakras, karma, and liberation; (3) 
the final, more difficult area, to know what effect visualization, breath, and physical 
movement have upon the chakras and these energies. It is, unfortunately, too premature to 
write a detailed treatise on all these topics, as research is ongoing. 
3 . Additional texts beyond those mentioned above (in 1 .) have started to surface through 
the Shyamacharanlahiri Foundation: http://www.shyamacharanlahirifoundation .org/. I am 
currently in collaboration with these members in an attempt to translate the works of 
Lahiri into a modern language. Even after more than 1 00 years, many of the texts still 
remain in the old Bangla dialect of Charjapad, and funds are difficult to obtain for their 
protection. Nonetheless, with enough time, we will decipher Lahiri ' s notes, and hopefully 
all will benefit from his advanced knowledge through the liberation science of Kriya 
Yoga. 
4. Anonymous persons: Several anonymous advanced Kriyabans from different paths 
have broken their vows of secrecy in order to instruct me in their particular techniques. I 
am grateful for these important, selfless contributions. 
5. Ennio Nimis: Ennio's work inspired me in the readjustment of my view of Kriya 
science. This workbook is based, in part, on information from his book, which he has 
kindly allowed me to reference. It was Ennio ' s wish to create a lessons-format workbook 
like this one; however, he has instead chosen to focus his time on perfecting his own 
1 1 8 Prana (Sanskrit: prfu;la - 'QTOT) m. root energy or Vayu in the body. Specifically, it is the subjective 
energetic energy of the inhaling breath and is the basis for all others. 
1 1 9 Chitta (Sanskrit: citta - ftttr) n. Chitta signifies mind, heart or thought, and refers to a current of energy 
which flows from the heart to the mouth and then into the brain. It manifests to us as thoughts and emotions. 
Kriya, and especially Thokar Kriya, is specifically designed to still this energy, and by doing so, bring about 
the perception of Kutastha. 
340 
Sources (and update) 
writings and understanding of the techniques. I am sure that we will hear many more good 
things in the future from this dear friend of mine. 
6 . Anonymous texts : Even though I could not obtain permission from many of the books 
I desired to reference, I was still able to use the principles contained within them. As 
previously stated, I hope the reader can understand the difficulty in elaborating on 
principles or events without the backing of an authoritative source. 
341 
International Alphabet of Sanskrit Transliteration 
In order to condense the space involved in writing this Workbook, the author has made 
use of the IAST, or the International Alphabet of Sanskrit Transliteration. For the most 
part, the alphabet is a subset of the ISO 1 59 1 9 system of writing. This choice was based 
on the fact that Sanskrit makes use of the Devanagari alphabet, which has 42 letters, as 
opposed to the 26 letters in English. Some sounds do not have exact translations into 
English, but it is necessary to pronounce them correctly. The book therefore begins with a 
table of the IAST characters and their sound or pronunciation in Devanagari (the official 
alphabet of the Sanskrit language as well as other Indian languages) and in English. 
Also to avoid confusion, it should be mentioned that the Devanagari alphabet makes use 
of diacritical marks when adding vowel sounds unto consonants, instead of an actual 
character in its place. So, even though in this book the Devanagari version of a word is 
sometimes shown with diacritical marks, the reader is not expected to read it, but instead 
read the supplied IAST version of the word or phrase. The learning of the Devanagari 
alphabet is in itself, therefore, outside the scope of a book intended to be a simplified 
workbook such as this one. 
It is possible, with the exception of a few key mantras, not to use any Sanskrit words in 
order to master Kriya Yoga. However, because English lacks an appropriate translation of 
some of the key concepts of Kriya Yoga, the original Sanskrit word is used for the sake of 
simplicity, and in order to expedite communication between Kriyabans, should such a 
need arise. Of these words, such as chakra for example, an Anglicized version has already 
been adopted. In these cases, the Anglicized form is preferred over the IAST form. To 
ensure absolute clarity, a Glossary was added at the end of this book. When in doubt, 
please refer to this Glossary for the correct pronunciation of a term, where the Anglicized, 
IAST, and Devanagari forms are presented along with a definition appropriate for use 
within the context of Kriya Yoga. 
343 
Kriya Secrets Revealed 
IAST Vowels 
!AST !AST Devanagari English equivalent 
(lower) (upper) 
a A 3f 'u ' - as in "cut" 
a A 3IT 'a ' - as in "father" 
i I � ' i ' - as in "it" 
i T $" ' ea' - as in "seat" 
u u 3 'u ' - as in "put" 
0 0 � 'u ' - as in "brute" 
r � "31[ ' r' - as in "lure" 
r � 'If ' r ' - as in "lure" but with a rolling drawn out 'r ' 
! 1:-used in the context of Kriya Yoga are presented here, starting with the Anglicized 
form adopted by this book, as well as the Devanagari and IAST forms. m. = masculine 
nouns; f. = feminine nouns; n. = neuter nouns; s . = no gender noun; adj . = adjective; v . = 
verb. 
Agni (Sanskrit : agni - 31f.i'"a:f) m. The fire element; the plasma state. It is manifest at the 
Manipura/Lumbar Center/Third Chakra. 
Ajna (Sanskrit : iijnii- JIT�l) f. lit. Command. This is the Sixth Chakra, the point which 
represents the power of the soul within the human body. It has two petals and one 
triangular region in the middle. The triangular region was referred to as Y oni, by Lahiri 
Mahasaya. Sometimes this is referred to as the Third Eye, the Spiritual Eye, or the 
Medulla. 
Akasha (Sanskrit: iikiifo - �r) m. The ether element; the reality which creates 
distance between points . It is manifest at the Vishuddha/Cervical Center/Fifth Chakra. 
Anahata (Sanskrit: aniihata - �) n. The Fourth Chakra, Dorsal Center or Heart 
Chakra, which contains Vayu (the air element) and is located in the center of the spine at 
level of the sternum. It has 1 2 petals . This chakra is also near the barycenter of the soul 
within the body. 
Annamaya Kosha (Sanskrit: annamaya kofo - 3'1a=crtJ"l4 ffiT) n. This is the physical body 
we all know. Anna means "food" because this sheath is built from our intake of food. 
Atman (Sanskrit : iitman - �J m. Spirit; Soul; Self; Higher-Self. 
Atmajyoti (Sanskrit: iitmajyoti - 3lk·IH\J'"41f8) n. light of the soul or supreme spirit. 
Anu (Sanskrit: a1:zu - 3fO_!) m. The indivisible microcosmic unit of creation; the Spiritual 
Atom. The Anu can be seen manifested within the subtle body as it spreads out across a 
given dimension (i .e . physical body) . 
Asana (Sanskrit: iisana - 3fRJG=f) n. A yoga pose; our meditation posture. 
349 
Kriya Secrets Revealed 
A vatar (Sanskrit: avatara- JfCfcH) m. lit. descent. Any being who does not have Earth 
karma, yet takes on Earth karma in order to appear here, thus fulfilling the law and 
providing assistance to mankind in some mysterious way. Avatars can appear outwardly 
good or evil , but ultimately, their function is to help mankind evolve. 
Babaji (Sanskrit: babaji - �) m. Literally means "dear father." He is the purported 
guru avatar of Lahiri Mahasaya, who remains eternally youthful and has never made 
himself publicly known. 
Bandha (Sanskrit: bandha - iil'irtr) n. To contract and bind. These are yoga-tension poses. 
Bheda (Sanskrit: bheda - �) m. piercing. In Kriya Yoga, this refers to the removing of 
blocks around a chakra by piercing the center of the chakra with Prana. 
Bija Samadhi (Sanskrit: bija samiidhi - fu �) m. see Savikalpa Samadhi. 
Bindu (Sanskrit: bindu - � m. Point, which usually means the source of a Chakra, but 
it also could mean the Star in the Spiritual Eye. Some people believe this term refers to 
Bindu Visarga. In reality, Bindu is any point of pure white light that appears when we are 
looking back at the source of a stream of Prana or consciousness. Every point along 
Sushumna could therefore be said to contain Bindu when viewed in the correct manner. 
Bindu Visarga (Sanskrit: bindu visarga- � �) m. Point located where the hair 
centers around the top back of the head; this is also sometimes simply referred to as 
"Bindu." 
Brahma (Sanskrit: briihma- �) n. 1 . Relating to Brahman. 2 . God of Creation. In 
Kriya, this is the outgoing, creative energy of Brahman as it is manifested in the body. 
Brahman (Sanskrit: brahman - :wra:T.) n. The Absolute Supreme Spirit. This is contactable 
through the Star in Kutastha, which is called Brahman Kutastha. 
Brahma Nadi (Sanskrit: brahma nadl - 'iffll a:rcft) f. lit. Brahma's River. This is the 
centermost Nadi within Sushumna which runs the entire length from Muladhara to 
350 
GLOSSARY 
Brahmarandhra. This is the path taken by the Kundalini when it returns to Sahasrara. It 
has no color, because it is essentially a hollow space within Chitrini Nadi. 
Brahmarandhra (Sanskrit: brahmarandhra - �E"""H..-� ) n. lit. Brahma' s crevice; the 
center of Sahasrara; the termination point for Brahma Nadi within the Sushumna; the 
entrance of Prana into the body; The Tenth Gate (Dasam Dwar) . 
Bregma (Greek : bregma - �p£yµa.) s . A point at the top of the head where the coronal and 
sagittal sutures meet. The ksetram for Brahmarandhra. 
Chakra (Sanskrit: ciikra - msfl) n. Translates as 'wheel ' , because it looks like a chariot 
wheel . It refers to subtle energy distribution centers and centers of consciousness within 
the bodies of the Jiva. Chakras can be used to locate certain nadis and move energy. 
Chitrini Nadi (Sanskrit : citri1Jz niirfi - fil�u� �) f. lit. Brightly ornamented. The petals 
of all the main chakras all reside along this nadi, which is in the center of the Sushumna. 
It is wrapped by Vajra Nadi and it encloses Brahma Nadi . It is said to be silver in color. It 
is this nadi which Kundalini takes when it rises to Brahmarandhra. This nadi is also 
sometimes called Chitra. 
Chitta (Sanskrit : citta - Rln) n. Translates as 'mind ' , 'heart' or ' thought' and refers to a 
current of energy which flows from the heart to the mouth and then into the brain . It 
manifests to us as thoughts and emotions. Kriya, and especially Thokar Kriya is 
specifical ly designed to still this energy and by doing so, bring about the perception of the 
Spiritual Eye. The Chitta Chakra rests above Ajna and mediates the flow of Chitta energy 
in the body. 
Dharana (Sanskrit: dhiiral}ii - URUTT) f. Concentration, as in meditation. 
Dhyana (Sanskrit: dhyiina - t."'l!Tcil) n. Uninterrupted meditation where the consciousness 
of the body is lost. 
Guna (Sanskrit: gul}a - 1.ff) m. Literally means quality, of which there are three: Sattva 
(spiritual), Rajas (activating), and Tamas (destructive) . 
351 
Kriya Secrets Revealed 
Japa (Sanskrit: japa - �) m. This refers to chanting a mantra. According to Lahiri Japa, 
it was anything that killed the mind, which is why he referred to Thokar as a "Reverse 
Japam." 
Jiva (Sanskrit : jlva - �) m. Living soul or the soul encased within one or more bodies. 
All humans are Jivas . 
Jyoti (Sanskrit: jyoti - �) m. Brightness; usually refers to the light of Kutastha. 
Ida (Sanskrit: i( c. 1 885 , Arya Mission Institution Publishers) : 
"Satya Yuga is to hold onto the Kutastha, or the inner Self. 
Treta Yuga is to see the Kutastha. 
Dwapara Yuga is to generate Happiness through Kriya practice. 
Kali Yuga is to initiate into Kriya" ( 1 : 86 Manusanghita) . 
Originally, the Yugas were defined as simple units of time which evolved in later 
writings into periods of rising and declining virtue in mankind. More recently, 
Swami Sri Yukteswar added his own interpretation in a book first published in 
1 894 entitled The Holy Science. Manusanghita, or the Laws of Manu Commentary 
by Yogiraj Shyama Charan Lahiri was published several years earlier; however, it 
is not clear that Sri Yukteswar was even aware of its existence, as he never 
mentioned it, and had instead offered a totally different and extremely 
controversial alternate interpretation. Sri Yukteswar made the following three 
controversial claims : 
l . The Yugas were measured in years, not years of the gods as commonly 
understood by scholars. 
2. The precession of the equinoxes is actually tied to the cycle of the Yugas . 
Even though the period of precession is currently accepted as lasting 
25 ,772 years, Yukteswar claimed that this number was a miscalculation by 
modem science, and that the length is exactly 24,000 years. He explains 
this by claiming that the period of Earth' s rotation slows up and speeds 
down to accommodate this difference. 
3 . The cause of precession i s the rotation of our sun around a dual . 
The first controversial claim was that, in fact, the years mentioned in the Laws of 
Manu were not years of the gods, but years of man. One divine year is equal to 
360 human years. The following table il lustrates the differences in Sri 
Yukteswar' s system versus common belief, and later writings found in other 
Indian texts . 
273 
Age 
Kriya Secrets Revealed 
Common interpretation in 
Years 
432 000 
864,000 
l 296 000 
1 ,728,000 
Sri Yukteswar's interpretation in 
Years 
1 200 
2400 
3600 
4800 
When reading the Laws of Manu as original text, it is easy to find the ambiguity; 
and thus it is not so farfetched to come to Sri Yukteswar' s conclusion. 
From the first chapter of the Laws of Manu ( c. 1 500 BCE): 
274 
65 . The sun divides days and nights, both human and divine: the night (being 
intended) for the repose of created beings, and the day for exertion. 
66. A month is a day and a night of the manes, but the division is according to 
fortnights. The dark (fortnight) is their day for active exertion, the bright 
(fortnight) their night for sleep. 
67. A year is a day and a night of the gods; their division is (as follows) : the half 
year during which the sun progresses to the north will be the day, that during 
which it goes southwards the night. 
68. But hear now the brief (description of) the duration of a night and a day of 
Brahman and of the several ages (of the world, Yuga) according to their order. 
69. They declare that the Krita age (consists of) four thousand years (of the gods); 
the twilight preceding it consists of as many hundreds, and the twilight following 
it of the same number. 
70. In the other three ages with their twilights preceding and following, the 
thousands and hundreds are diminished by one (in each). 
7 1 . These 1 2 thousand (years) which thus have been just mentioned as the total of 
four (human) ages, are called one age of the gods. 
72 . But know that the sum of one thousand ages of the gods (makes) one day of 
Brahman, and that his night has the same length. 
73 . Those (only who) know that the holy day of Brahman, indeed, ends after (the 
completion of) one thousand ages (of the gods) and that his night lasts as long, 
(are really) men acquainted with (the length of) days and nights . 
The words in parenthesis are not in the original text. If we look at line 69 in the 
Sanskrit, it actually reads : 
69 . They declare that the Krita age is four thousand years; the twilight preceding it 
consists of as many hundreds, and the twilight following it of the same number. 
Since the Laws of Manu are the basis of later texts which refer to Yugas, Sri 
Yukteswar' s hypothesis that the years delineated are human and not divine years 
seemingly stands on solid ground. 
From a practical point of view, since the Yugas are associated with the decline and 
rise of mental virtue, times spanning millions of years makes little sense for a race 
that has not even existed for such a length of time. Even if one believes for 
whatever reason that the human race has existed much longer than the 
archaeological records support, recent history shows that attitudes and 
civi lizations shift at a much quicker pace. Even 24,000 years may be too long. 
The next claim by Sri Yukteswar is that the precession of the equinoxes is tied to 
the Yugas, and that the 25 ,772 year cycle is in fact a 24,000 year cycle. This is a 
difference of 7%, which is extremely significant. His claim that Earth's rotations 
slows down during the ascending arc of the Yugas does not seem to be observed to 
the degree required to fit this discrepancy. The Earth ' s rotation is slowing down. 
The average length of a day has increased by seventeen milliseconds over the past 
century. If we assume a linear slowing, then this would mean the length of the day 
will increase to a little over two seconds in 1 2,000 years to what it is now. 
However, a year is not measured by the number of days, but rather from solstice to 
solstice. Even if the Earth ' s rotation slowed by 7% each year, it would still take a 
year to complete as its duration has nothing to do with the length of a day, but 
rather the radius of its orbit. In order for Sri Yukteswar' s hypothesis to be true, the 
Earth would need to move farther away from the Sun, and then closer every 
24,000 years. Besides being against well-established laws of physics and every 
laboratory and real world observation ever made since the beginning of time, this 
was not the explanation given by Yukteswar. 
275 
Kriya Secrets Revealed 
It seems this particular claim by Sri Yukteswar could not possibly be valid, even 
from a purely logical point of view. This may be because Yukteswar, by his own 
omission, performed terribly in science, even dropping out of college because he 
had difficulty in his first physics class . He decided after that point that astrology 
was better suited to his temperament. 
And so, we are left with only three possibilities: 1 ) The Laws of Manu are faulty 
by 7% in the number of years; 2) The Yugas have nothing to do with the 
precession of the equinoxes; or 3) The Yugas as presented in the Laws of Manu 
are a hoax. At this point, any of these three explanations are possible. 
Until Sri Yukteswar wrote The Holy Science, scholars had never made the 
correlation between the precession of the equinoxes and the Yugas. Frankly, 
because, even in the ancient world, it was known that this precession occurs much 
faster than the several millions of years required to pass through an entire cycle. 
The third controversial claim is that the Yugas, the precession of the equinoxes, 
and man's spiritual state are linked by our movement through space around a yet­
to-be-discovered dual star. (Some claim this is actually a central sun, Alcyon, 
located 400 light years away.) 
To be clear, science has yet to discover this star; furthermore, if it did exist, it is 
expected to be much farther away, and therefore have a much longer orbital period 
than 24,000 years. It would also need to be a brown dwarf, which would mean that 
its gravitational pull would be very weak. It must also be weak, because we would 
have detected it already if it were not. 
But the nail in the coffin to Sri Yukteswar' s claim is not that the dual star does not 
exist, but that, in fact, it in no way could be the cause of the precession. The causespirit (Sat) the blue disk is consciousness within creation (Tat) and the golden halo 
is a representation of creation itself (Om). 
Loka (Sanskrit: loka - �) m. A dimension or sphere of reality. The Astral world and 
the Celestial world are two different spheres or Lokas. 
Manipura (Sanskrit: ma1;ipura - ct=tfUl'l'O m. Navel; the third or lumbar chakra, which is 
located at the naval and contains Agni or the fire element. It has ten petal . 
Moksha (Sanskrit: mo/cya - mar) m. Liberation; meaning liberation of the soul from the 
cycle of birth and death. 
Mukti (Sanskrit: mukti - 'CH'fctc:r) m. Release; from the root muc "to let loose, let go" -
.:> 
means to let go or to release and is therefore the final extrication of the soul from Samsara 
and the end of all suffering. 
Muladhara (Sanskrit: muladhara - �) n. Root, first, coccygeal or First Chakra 
located at the coccyx. It has four petals and is of the earth element. 
Mula (Sanskrit: mu/a - �) n. Root; base. 
Nada (Sanskrit: nada - iiTIG) m. Sound. In Kriya Yoga, Nada refers to the sound within 
the body, including the sound of Om. 
Nadi (Sanskrit: na(li - a:nSI") f. Any tubular organ (channel) in the body or subtle body. 
Nadis carry energy or the vital airs (Vayu), which can be both physical or subtle in nature. 
The Nine Gates - These are the orifices of the body: two in the eyes, two in the nostrils, 
two ears , one in the mouth, one in the urethra, one in the anus. The Nine Gates of Hell are 
references to these nine openings by which man embroils himself in sin. Only the Tenth 
Gate of Brahmarandhra is the sure way to divine safety. 
Nirvikalpa Samadhi (Sanskrit : nirvikalpa samadhi - Fvlfchfitl) f. Pranic channel running along the right side of the 
spine. This channel is active by the breath, is Rajasic and crosses the Sushumna 
principally at Ajna and Muladhara and secondarily at Anahata and Manipura. 
Prana (Sanskrit: priirza - �) m. The root energy or Vayu in the body. Specifically, it is 
the energy of the inhaling breath and is the basis for all others. 
Pranava (Sanskrit : prarzava - Skll 1$1'which help 
uplift the body, mind and soul . 
Yogiraj (Sanskrit: yogiriij - lflf.Jl'CI"!) m. lit. King of Yogis. This is a nickname for Lahiri 
Mahasaya, whose full title is Sri Y ogiraj Shyama Charan Lahiri Mahasaya. 
356 
GLOSSARY 
Yoni (Sanskrit: yoni - mat) m. f. Place of rest; abode. Any inverted triangular region is 
often referred to as Y oni . Ajna contains one such triangular region. Y ogiraj referred to the 
upside-down triangular region at Ajna as Y oni. 
Yoni mudra (Sanskrit: yoni mudrii - mat 61?J) f. The exercise of closing off the openings 
.., 
of the head using the fingers in order to more easily perceive Kutastha at Ajna. 
Yuga (Sanskrit: yuga - ¥) n . The Hindu name for an epic or age lasting between 1 200 
and 1 , 728,000 years, depending upon the interpretation. 
357 
About the Author 
J . C . Stevens was born along the California Coast in 1 970. He l ived his early childhood in 
a rural valley located at the foothills of the Sierra Nevada Mountains with his older sister, 
mother, and stepfather. Here, Stevens and his family lived without electricity and running 
water while building their modest home. Off and on, visitors came to enjoy the peace and 
tranquility of the family's simple existence. One of these friends left a book behind, 
Autobiography of a Yogi by Paramahansa Yogananda ( 1 1 th Ed. , 1 97 1 ) ; another converted 
a natural rock opening on a side of their property into a mediation cave that overlooked 
the small valley. It seemed that the spiritual path had found Stevens, even before his 
conscious search for enlightenment began. 
As a young schoolboy, Stevens' peers respected his intellect and good nature. However, 
when the other boys chose fighting, he preferred pacifistic activities and imagining the 
possibilities of science and spirituality. Stevens ' favorite pastime was dismantling and 
reassembling small appliances. During this time, he read the children' s book, Charlotte 's 
Web, and after realizing that meat came from animals (in this case, Wilbur the pig) , swore 
to never eat meat again. Stevens ' mother respected these wishes . 
When Stevens ' parents split, his mother moved the family to the Los Angeles area where 
she was offered work, leaving behind the simple world he had always known. However, 
Stevens' appreciation for the non-material never waned. As the outer world became 
busied through city life, he looked increasingly inward. At nine years old, Stevens began 
attending weekly Sunday school services at a Temple that taught Kriya Yoga to its adult 
members, and mediation on God to the children. Unlike many others his age, Stevens 
embraced these lessons whole-heartedly. As soon as he reached the allowable age ( 1 7 
years old), he final ly received initiation into Kriya Yoga. 
In 1 994, Stevens was awarded a degree in Physics from the University of California, Los 
Angeles (UCLA), as one of the top three students in the Physics Department. During his 
undergraduate years, he also excelled in coursework in Biology, Psychology, and History. 
A few years after receiving his degree in Physics, Stevens was offered instant enrollment 
into a UCLA graduate program, where he pursued studies in Engineering and taught 
Physics to undergraduates. As any true seeker, he remained dedicated to his meditation 
practices and in the pursuit of living a righteous, God-centered life. 
3 5 9 
Kriya Secrets Revealed 
In building a career after college, Stevens lived for many months and years in several U.S . 
cities: Miami, Florida; New York City, New York; Seattle, Washington; St . Louis, 
Missouri; and Phoenix, Arizona. International business dealings caused him to live for 
longer periods in Sweden, Czech Republic, Switzerland, South America, and Austria; and 
for shorter periods in Germany and Russia. During this time Stevens mastered the 
German language and also learned conversational Swedish, Czech, Spanish and Russian. 
Through his decades of research into religious history and theory, he also developed 
familiarity enough to decipher Bengali, Sanskrit, Latin, Greek and Aramaic. 
Stevens currently resides in a small town in Western Europe. Just like Lahiri Mahasaya, 
he is a householder-husband to a cheerful, God-loving wife; and an adoring, hands-on 
father to two wonderful children. Theirs is a home filled with love and effervescent 
devotion to God. In addition to fulfilling his familial and work responsibilities , Stevens 
assists others in his community as an ordained Melchizedek priest. 
360 
Future Developments 
J .C . Stevens is working on several projects that will further the field of the science of 
Kriya Yoga, as well as to better expose the original messages of Lahiri Mahasaya. To this 
end, he helped in the formation of Golden Swan Publishing, a non-profit Washington 
corporation that assists authors in their research, and in the spreading of messages that 
help to inspire and empower. All proceeds from the sale of this book now go to this non­
profit in order to fund its goals. 
Besides working on several book, websites, videos and software projects, Stevens is 
actively searching for any original documents published or non-published from Lahiri 
Mahasaya. If you have any information about obtaining copies of such documents, please 
contact the author at jcstevensinfo@gmail .com. 
J .C. Stevens is currently working on the following publications, to be released in 20 1 3-
20 1 4 : 
Bhagavad Gita for Kriya Yogis : Retranslation for westerners of Lahiri ' s commentaries. 
Chakra Poster of Lahiri Mahasaya: A modem English interpretation of this mysterious 
chart, translated from the original Bengali & Sanskrit. 
Containment Mechanism : The science of delusion, original theory. 
Kriya Diary: Daily quotes from Lahiri Mahasaya. 
Kriya Pocket Book: Reference guide to Kriya Techniques. 
Kriya Yoga Revealed : The DVD companion to Kriya Secrets Revealed. 
Kriya Revealed CD - Parts One, Two, and Three: The CD guided-meditation 
companion to Kriya Secrets Revealed. 
Lahiri Mahasaya: Complete quotes organized by subject. 
Mastering Kriya Yoga: The scientific and complete understanding of Kriya Yoga. 
Laws of Manu for Kriya Yogis : Retranslation with notes of Lahiri ' s original Bengali 
Commentaries for Westerners. 
3 6 1 
Kriya Secrets Revealed 
Liberation Through Kriya Yoga: The Kriya Yoga reader. 
Reading Sanskrit Workbook: An easy step-by-step guide for those interested only in 
reading Devanagari Sanskrit. 
For more information please read: jcstevensinfo.blogspot.com 
For constructive feedback, please contact: jcstevensinfo@gmail.com 
Y ouTube channel : jcstevensinfo 
Twitter: jcstevensinfoof precession has long been credited to the gravitational pull of the Sun and Moon 
with insignificant contributions from other planets . This was common belief since 
Isaac Newton made the calculations in his monumental work, Principia ( 1 687). A 
spinning body, when left on its own without outside forces, will continue to spin 
in the same direction; its axis will always point in one direction in space. To 
illustrate this, take a top and spin it on the floor. If the axis is tilted, you will notice 
that it will precess or make a small circle with its axis. This is because the 
gravitational force of the Earth is causing precession. In the same way, the Sun 
LESSON 32 - Micro-Tribhanga Silent Kriya 
and Moon are causing the Earth to precess. There is no other way that precession 
can occur. This is the only mechanism without question. 
And so, if a dual star did significantly contribute to precession, it would mean that 
its gravitational pull on Earth would have to be at least to within a fraction of that 
caused by the Sun and Moon. However, we know from observations that this is 
not occurring, simply by looking at the tides. We also know this is not the case by 
observing the orbits of the planets in our solar system. We are rotating around the 
center of the galaxy every 250 million years. Some alternatively claim that we are 
rotating around a galactic arm or a central sun such as Alcyon; however, this 
would be easily observable, as we would need to be travelling at 1 0% the speed of 
light in order to complete one orbit within the required 24,000 years . 
Therefore, none of these explanations given by Sri Yukteswar and others has 
anything to do with observed precession, which is clearly caused by the Sun and 
Moon's gravitational effect upon the Earth. Yukteswar 's explanation that we are 
moving closer and farther from the galactic center is simply not observed in even 
the sl ightest. This third claim in his theory is actually not only i l logical but against 
all known well-established laws of physics, and centuries of careful observation. If 
he had completed his first physics class, he would have come to that same 
understanding. 
ls it possible then that Sri Yukteswar was only partly correct about the Yugas? 
Yes. It does appear that the Yugas are more l ikely in the thousands and not 
millions of year ranges. However, he was clearly mistaken about the link between 
precession and the Yugas-not only because the time scale is off, but because this 
would require a break in well-established laws of physics. These are not just 
established laws of physics, but of logic and observation which anyone can make 
when they spin a top, or use an amateur telescope, or measure the tides. 
Since Yukteswar was wrong about the solar system moving closer and farther 
from the Seat of Brahma (that which theoretical ly controls man ' s virtue) , then 
what is the explanation for the rising and declining virtue in man? According to 
science, it has everything to do with changing influences over time. In fact, man 
may be becoming less rather than more intelligent as technology lessens the 
pressure of survival . Indeed, the Laws of Manu mentioned the Yugas as an answer 
to the question : Why is man becoming less spiritual? Why was he becoming more 
277 
Kriya Secrets Revealed 
material? The real answer may have nothing to do with hidden, unseen rays 
coming from the center of the galaxy, but more to do with the rise of technology 
and agriculture, and replacing human reliance on his divine inner voice. The 
logical trappings of the material world busied man. Instead of relying upon 
intuition to know when to plant crops or hunt, he now used the almanacs and 
levies to control water flow. There were more mouths to feed, and less time to 
contemplate spiritual issues . Intuition was a necessity, but with material 
abundance, became a luxury. 
In conclusion, we really need to ask ourselves as Kriyabans why it even matters if 
we are moving through the cycles of the ages. Since we are allotted such a short 
period of time on Earth, perhaps the answer is "No, it does not." The concept of 
cyclical ages does bring us some sense of certainty in a world of change, as was 
the original intention of the Laws of Manu. However, a Kriyaban should not 
welcome or relish certainty. He or she should be rather disinterested in everything 
outside that which fulfills Sadhana; therefore, demonstrating the genius of Lahiri ' s 
interpretation of the Yugas. Only Kriya is Truth; the rest is false. Trust nothing 
external to yourself, even if donning the Swami robe and claims of avatarship . 
LESSON 33 - Micro-Tribhanga Mantric Kriya 
I am the Mahadeva, the First Cause. 
- Shyama Charan Lahiri 
OTHER NAMES: Micro-Samantrak, Part Two of the Sixth Omkar Kriya, 
Part Two of the Seventh Kriya, ih Kriya II, OK6-2 
REQUIREMENTS : Micro-Tribhanga Silent Kriya 
After raising the Kundalini energy, we apply this technique to help stabilize that energy in 
the chakras . Micro-Tribhanga Mantric Kriya is similar to Micro-Tribhanga Silent Kriya, 
except now the Mukti Mantra syllables are mentally chanted at each point along the 
Tribhangamurari path. The intensity of concentration is increased from Part One, and no 
physical movement is allowed. When practiced properly, this technique is also extremely 
powerful for raising awareness . 
Procedure 
1 . First practice Kriya Pranayama, Navi Kriya, and 1 2 rounds of Tribhanga-Thokar 
Kriya. 
2. Hold the tongue in Kechari Mudra. 
3 . Inhale to a 'comfortably full ' Jung capacity within five seconds, raising the Prana 
from the Muladhara to the Bhrumadhya. Hold the breath and wait a few seconds 
unti l the energy stabilizes there. Hold your energy at Bhrumadhya during the 
entire exercise. 
4. Still holding the breath, use the 'mirror' of Ajna to view downwards towards the 
Muladhara. Visualize this chakra as a disk facing upwards, approximately one 
inch (2 .5 cm) in diameter, with a miniature-sized version of the Tribhangamurari 
path printed on it (see Figure 48). 
2 79 
Kriya Secrets Revealed 
5. As in Micro-Tribhanga Silent Kriya, follow the Tribhangamurari Path written 
upon its disk; however, now mentally verbalize the syllables "Om-Na-Mo-Bha­
Ga-Ba-Te-Va-Su-De-Va-Ya" at each of its 1 2 points. Practice with deep attention, 
and do not hurry. Each sounding of the syllables adds a greater mental pulse of 
energy than Micro-Tribhanga Silent. This traversal should take approximately 1 2 
seconds. Remember to keep the energy in the head and remain completely 
immobile. 
6. Repeat steps 4 and 5 for a total of three times on the Muladhara. 
7. After three repetitions of following the Tribhangamurari Path on the Muladhara, 
relax and let the Prana come back as you allow yourself to effortlessly exhale. 
8. Repeat steps 2 through 7 for the Svadhisthana Chakra. 
9. Repeat steps 2 through 7 for the Manipura Chakra. 
1 0 . Repeat steps 2 through 7 for the Anahata Charka. 
1 1 . Repeat steps 2 through 7 for the Vishuddha Chakra. 
1 2 . Repeat steps 2 through 7 for Bindu. 
1 3. Repeat steps 2 through 7 for Medulla. 
1 4 . Repeat steps 2 through 7 for the eighth point along the Tribhangamurari . 
1 5 . Repeat steps 2 through 7 for the ninth point. 
1 6 . Repeat steps 2 through 7 for the tenth point. 
1 7. Repeat steps 2 through 7 for the eleventh point. 
1 8 . Repeat the entire cycle of steps 2 through 1 7, first 1 2 times. Each week, increase 
this amount by 1 2 until a total repetition of 1 44 times is achieved. 
1 9. After 1 2 rounds, meditate upon the light of the Kutastha. 
280 
Front 
3- Mo (J:ft} 
Back 
Figure 48 - Micro-Tribhangamurari in the Chakra 
281 
Kriya Secrets Revealed 
Suggested Daily Routine 
Technique Level Level Level Level Level Level Level Level 
1 2 3 4 5 6 7 8 
Main Routine 
M in imum 5 1 63 76 89 1 0 1 1 1 3 1 25 1 3 8Duration m m . mm. mm. m m . mm. mm . min. m m . 
Nadi Sodhana* 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Talabya Kriya 50sets 50 sets 50sets 50scts 50sets 50scts 50sets 50sets 
M aha Mudra 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Navi Kriya 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 4 sets 
KP 1 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 
K P 2 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 
KP 3 1 2-24 12-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 1 2-24 
Thokar Kri a 1 2 1 2 1 2 1 2 1 2 1 2 1 2 1 2 
M. Trib.M antra 36 72 1 08 1 44 1 80 2 1 6 252 288 
M. Trib. Silent 25 25 25 25 25 25 25 25 
Mental Kriya 24+ 24+ 24+ 24+ 24+ 24+ 24+ 24+ 
Before Goin to Sleep ------
Maha Mudra 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 3 sets 
Short Breath 1 2 1 2 1 2 1 2 1 2 1 2 1 2 1 2 
Y oni M udra once once once once once once once Once 
Date Started 
* Optional. 
Yogic Wisdom - The Containment Mechanism 
"Cogito ergo sum" is Latin for "I think, therefore I am." When I first heard this phrase in 
high school credited to Rene Descartes, I was perplexed. At this point, I had studied yoga 
for many years, wherein I was taught quite the opposite, that existence was indeed not 
bound to thought. Further, my own experiences in meditation had supported this assertion. 
Later, I understood that what Descartes meant by this philosophical statement was that 
posing the question of existence alone was proof enough that human consciousness exists. 
In fact, he was not referring to the nature of the existence of physical things. As the 
science fiction film "The Matrix" ( 1 999) demonstrated, a powerful illusion can be 
indistinguishable from reality. Thus, the only thing we can be sure of as "real" is 
282 
consciousness itself. From this simple observation, it is easy to see why the ancient Indian 
scientists (Rishis) called consciousness "Sat," or the only true substance. Sat is pure 
existence. 
Why this argument for the superiority of consciousness i s not enough to drive all 
scientists to first practice Kriya so that they can experience this true reality, is the only 
true mystery. Instead, scientists become lost in trying to map psychological states to 
neural stimulations, when signs of existence go far beyond what electro-magnetic 
instruments can detect. Our nerves are included in that assessment, since they act as 
electro-magnetic transducers of information back to the brain. After my Near-Death­
Experience when I was 2 1 , I was shown a glimpse of these higher dimensions existing 
within our own bodies and intersecting with the world around us. 
Some scientists have even attempted to map each state of consciousness experienced in 
meditation, or during a Near-Death-Experience (NDE), to a certain group of neural 
activity. However, this premise is flawed as well . It is not enough to submit that a 
subjective non-physical experience can be explained as an effect of these pulses, rather 
than just being the observer or even the cause of them. 
This defective ' scientific ' view ignores the fact that physics has found no explanation of 
how a certain combination of electrons, protons and neutrons (brain cells) could act as the 
sole cause of a subjective experience impinged upon consciousness. Yet, scientific 
journals are filled with articles by authors continuing to seek yet more funding in mapping 
these states. 
If only these scientists would practice Kriya Yoga ! Through these scientifically-sound 
techniques, lights, sounds and subjective experiences in their purest form are revealed, un­
impinged by the filter of dull matter, and indeed independent of it. They would see that 
physical reality is only one level of many other levels of reality, and that the physical 
body is only one instrument among which there are many. The astral and causal are even 
more subjective, more spatially unbound, and purer than anything physical . I understand 
that it takes years of practicing Kriya correctly in order to validate this ; however, instead 
of considering these possibilities, they all too commonly dismiss any discussion of this 
topic as pseudo-science. 
These kinds of misguided understandings remind us of Kabir's ancient message, "The 
true path is rarely found." Even among yogis who practice Kriya, there are very few who 
Kriya Secrets Revealed 
have access to the original, true Kriya techniques ; and few of these yogis who have the 
patience to practice over the time it takes to realize high spiritual goals. Those who do, 
find that it is even possible to experience a form of the NOE in which the higher bodies ' 
senses are revealed; and with it, the answer to Kabir' s challenge is met. 
Further, I must also ask, Why is it that sometimes yogis who do find the "true path," and 
sometimes falter or fall away completely? This includes monastics in organizations where 
Kriya is practiced daily and over many years . Yet, when they leave the order, they 
proclaim the path itself an illusion. Further, on one occasion (as mentioned earlier) a 
monastic confided in me that he stayed within an organization, not because he had 
achieved any significant results, but because it was "too late" for him to change his life. A 
further confession: He had given up on Kriya Yoga. 
Apparently Kabir was right, I thought; and this made me sad. It was in fact this sadness 
that propelled me in my search to find the truth behind Kriya. Eventually, I could describe 
scientifically what was going on with the yogi practitioners, and why the spiritual path 
itself was often extremely difficult to find and pursue to a blissful end. 
The phenomenon that helps explain this conundrum is "The Containment Mechanism." I 
have located its causes, its nature, and why it is so prevalent. After discovering the 
Mechanism, I immediately saw that I was not the first to identify it. Saint John actually 
made an attempt in the little understood "Book of Revelations" in the Christian Bible. To 
most scientists, "Revelations" seems a psychedelic "trip," having no basis in reality. Its 
insights are indeed beyond the scope of this brief overview to explain the connections 
between my theory and that book. 
Therefore, to put it simply, what I refer to as the Containment Mechanism is a barrier 
between the experience of the physical world and the Omkar Reality, or, the hidden 
dimensions within. The barrier exists, because without it man would become too 
distracted by the Omkar Reality, and thus would fail to focus sufficiently as to exist in the 
physical world. In other words, if a yogi were to perceive the higher dimensions, 
contentment would become so perfect that the world would offer too little enticement. He 
or she would then only wait, listening to the beauty of the Omkar, and thus, await death. 
The world would eventually disintegrate and fall apart; and ultimately, the human species 
would come to an end. But let me be clear, the Omkar Reality is not similar to a 
destructive drug. Listening to it does not make you totally apathetic. In fact, once you 
have this experience, you are motivated to do only one thing: help others; and in this way, 
the world becomes a paradise. 
Theoretical ly therefore, those who heard the Omkar reality without the Mechanism have 
already left this world; and those who remained, helped populate and create the world we 
know today. Further, those who developed the Containment Mechanism to a sufficient 
degree are in the greatest positions of power. That is, the stronger the Mechanism, the 
more likely that person is to reproduce. Therefore, the Containment Mechanism is 
supported by the law of natural selection . The relatively recent dive into materialism that 
the world is now experiencing is no coincidence. It is the effect of many eons of natural 
selection through well-defined Containment Mechanisms. (The Yugas perhapswere an 
attempt to describe this reverse evolution of natural selection.) Possibly this is yet another 
reason why Lahiri Mahasaya insisted that Kriyabans marry and have children : in order to 
pass on these traits of strength to overcome the Mechanism to their children. 
Please do not misunderstand. I am not saying that the Containment Mechanism is purely 
genetic, but inheritance does play a role. The Mechanism may also be considered a meme 
or mental virus, which permeates society, our attitudes and customs. It is really this 
interconnectedness that has made the Mechanism so prevalent. 
Most relevant to our progress, the Containment Mechanism and its challenges are active 
within us. It is the thought that tells you to stop practicing Kriya. It is the belief that the 
Om sound cannot be real . It is the sensory experience that says nothing could be better 
than this. It is the amnesia that makes us forget our true selves. It makes us forget those 
states of higher consciousness we are in when we sleep. It also takes the form of other 
people coming to entice you back into the world. It is that feeling of pain that tells you to 
indulge in the distraction that will make you forget about suffering for a l ittle while. 
This Mechanism could even influence your actions more cleverly than the examples just 
named. It can deceive so thoroughly as to lead you toward an ineffective path of Kriya, or 
to worship a set of ideologies that keep you ever away from realizing that the true Guru 
lies within. If and when this does occur, after many years of misdirection you are likely to 
give up in disgust; at this point, your heart grows cold, not being able to hear any more 
about the spiritual path to realization. 
Kriya Secrets Revealed 
The truth, however, is this : Kriya Yoga by itself in its original form, free of all human 
limited ideas, is a science, and a sure way to reach the goal, defeating the Containment 
Mechanism once and for all . 
Therefore, focusing upon the goal is not enough. Sometimes we need to understand our 
enemy, or more accurately, the natural defense mechanism we have developed to prevent 
us from finding and following the true path. 
Do not let your Containment Mechanism deceive you; the path to enlightenment is within 
your reach through Kriya Yoga, the fastest and most direct way to true realization. You do 
not need to take my word on this or anyone else ' s to believe it. Practice Kriya diligently 
and with good intentions, and know this for yourself. Do not worry about other yogic 
paths who claim their methods are superior. When you ask their leaders how many of 
their students have obtained the breathless state and they avoid the answer, walk away. 
There is no reason to keep the path to happiness a secret from true seekers . If your path is 
sure, then your results are sure. And then, when you cross to the astral world all answers 
will be known, and you will doubt no more. If a higher path exists, it is there that you will 
learn about it. Thus, why not take the path that gets you to the astral reality as quickly as 
possible, rather than choosing the slow one that may or may not get you there in this 
lifetime? 
For those of you who have lost hope because you have practiced an inferior Kriya Yoga, 
or have held beliefs that prevented you from progressing satisfactorily, I urge you to try 
again. But this time, approach your studies with a scientific attitude, and you will be 
successful. Know that when you begin to practice the original forms of Kriya Yoga, your 
previous years of meditation practice will finally find their full value, as you will progress 
quickly, and even beyond your original expectations. This was my experience. 
Remember, do not be deceived by lesser Kriya paths that keep the techniques hidden. 
The original science of Kriya Yoga can easily withstand public scrutiny. Imagine if Kriya 
became a mainstream science in which even more shortcuts could be found. With secrecy, 
none of this development can occur. 
I hope to see you all, through the practice of Kriya Yoga, in Samadhi, bathed in Joy, 
Wisdom, Love, Beauty and Truth. 
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Appendix 1 - The 144 Kriyas ofBabaji 
Figure 49 - Purported Picture of Babaji 
The 1 44 Kriyas of Babaj i are the 
techniques so named by the school, 
Babaj i ' s Kriya Yoga, whose creation has 
been credited to Yoga Ramaih and 
Marshall Govidan Satchidananda. There 
are some who claim that these techniques 
are from Babaj i himself, whose famous 
portrait is shown to your left. These class 
notes were donated from an anonymous 
source, and I present them here, to give 
you a chance to peruse and compare them 
to the lessons I have presented in the first 
part of this book. 
Although I have chosen to include these 
techniques in this book, their inclusion in 
no way signifies a recommendation for 
their practice. I have experimented in the 
past with the 144 Kriyas of Babaj i, as they 
are known, but do not currently practice them. Instead, I focus on the original Kriya 
techniques as taught by Lahiri Mahasaya, and as presented in this workbook as Lessons. 
My aim in placing these 144 techniques in this book, therefore, is primarily to give my 
readers some idea of the diversity of Kriya being offered around the world, without 
having to pay for travel to distant schools of yoga, and with the hope that some new 
technique will hold the key to more rapid spiritual progress. Essentially, the purpose of 
including this section is to satisfy your curiosity, and to save you time and money. And, 
perhaps you will find some of these techniques useful. 
What follows are the actual notes for the 1 44 Kriya's of Babaj i (slightly edited for 
clarity) : 
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Kriya Secrets Revealed 
* * * * * * * * * * * * 
The following Kriya exercises are distinguished by three levels: Beginning (I) ; 
Intermediate (II); and Advanced (III) . The names are a mixture of Hindi, Sanskrit, and 
English. 
Level I : 1 through 25. 
Level II: 26, 56, 57, 58 , 6 1 , 62, 63 , 64, 65, 68, 69, 78, 79, 80, 83 , 84, 1 0 1 , 1 36. 
Level III : The remaining techniques. 
ASANAS (1-18) 
Each pose has its counter pose; this means that the muscles that are stretched during one 
pose are relaxed in the following one. For example, poses three and four go together, as 
do five and six, etc. The most important thing to remember is to relax after each pose, as it 
is in the relaxation that the real work is done. If this is forgotten, the exercise degenerates 
into simple gymnastics. Keeping a pose for one or two minutes will keep you in good 
health. You can remain in a pose for longer periods if you desire to treat a specific issue. 
Focus on the body, on its feelings and tensions. Relax the muscles that are not directly 
involved in the position that you are performing. 
[1) Kriya Asana Vanekom I Salutation pose 
Kneel down. Gently prop the top of your head on the floor while your arms rest along the 
sides. Join the palms of the hands together and place them in front of the head. Lift the 
feet while remaining in equilibrium on the knees and on the forearms. Mentally chant: Om 
Kriya Babaji Nama Aum. 
[2) Kriya Surya Namaskara I Sun worship 
Ideally, this worship should be practiced each morning before 9 a.m. in the open air with 
the body exposed to the solar rays, and after having taken a bath in a river, lake, or sea 
with the water still dripping from your body. 
Slowly tum in a clockwise direction with hands joined over the head, exposing all of the 
parts of the body to the rays of sunlight. Your attitude is of gratitude for the energy that 
you are receiving. Kneel down and assume the previously described salutation pose. Then 
bring the right knee forward, stretch the left leg behind, arch the back and look upwards. 
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Lift the pelvis upward keeping the hands on the floorand the head down. Lower the 
pelvis back to the floor; arch the back, looking upwards and back. Lean your head gently 
on the floor. Repeat bringing the left knee fotward. 
[3] Sarvangasana I Integral shoulder stand 
Lie down on your back. Raise your legs, keeping the pelvis on the floor. Complete the 
position lifting the trunk, keeping it straight at the same time and with the chin towards 
the sternum; the hands support the back. Release down and relax . 
[4 ] Meenasana I Fish pose 
Sit in the half or full lotus posture . Bend fotward and roll on your back. Let your knees 
come down and touch the floor. Place your hands on your knees. Raise your shoulders, 
lean on your elbows; arch the back and place the top of your head gently on the floor and 
release the support of your elbows. Before returning to the normal position, roll on your 
back with your head kept fotward. End by standing. 
[5] Nindra Kokkuasana I Standing Crane pose 
Straighten the arms up over your head. Bend fotward from the hips; fingers placed near 
the floor. Flex up and down gently. Stop the movement and remain down. To conclude, 
stretch your arms upwards, and return to the straight-standing position. 
[6) Vilasana I Bow pose 
Lie down flat on your stomach. Start the movement by trying to touch the buttocks with 
your feet, and then grab your ankles. Raise your legs, head, and shoulders, forming an 
arch with your back. Roll in the front and back. Return to lying flat on your back. Grab 
the ankles, arching your back: in this position, let the body swing to one side then to the 
other (if this is too difficult, you can try simply crossing your arms behind your back with 
legs kept straight) . Return to the center and relax . 
(7] Viparitakarani I Topsy-Turvy pose 
Lie down on your back. Raise your legs, keeping the pelvis on the floor. Raise your back, 
rest the hips on your hands, and let your feet fall over your head and slightly beyond it. 
Return to the starting position and relax. 
Kriya Secrets Revealed 
[8] Pathi Meenasana I Half Fish pose 
Lie down on your back. Raise the shoulders and arch the back, supporting yourself with 
elbows against the floor; then rest the top of your head on the floor. Return to the starting 
position and relax. 
[9] Kalapoy Asana I Plow pose 
Lie down on your back. Raise legs and back as in Sarvangasana (position n.3), bring the 
feet beyond the head and, maintaining the back straight, bring the toes near to or touching 
the floor. Return to the starting position and relax. 
[ 10] Pambu asana I Serpent Pose 
Lie flat on your stomach with your arms resting alongside. Raise your head, shoulders, 
and torso; move down and up several times. Put the palms of the hands under the 
shoulders ; raise your head and arch the back, straightening your arms while keeping the 
pubic bone on the floor. Return to lying flat on your stomach, and lengthen your arms on 
the floor with hands joined. Arch the back, raise your head, open your arms, and clasp 
your hands. Repeat. 
[ 1 1 ] KaMudrasana I Yogic symbol pose 
Sit in the Half-Lotus or Lotus posture. Grasp both big toes, bend forward, rock slightly 
with varied timing, bringing the forehead close to the floor; touch the floor with your 
forehead, then with the nose, then with the chin. Sit back up and relax. 
Connect the outer part of the fists, uniting the first part of the phalanges. Move them up 
and down, as if they were two gears fitting snugly together. Bend forward, exerting 
pressure with the lower part of the abdomen on the united fists . Cross the arms behind the 
back and raise them as high as possible. Return gradually to the position of departure and 
relax. 
[ 12 ] Pathi Chakra asana I Half wheel pose 
Lie down on your back. Bring the feet next to the buttocks at shoulders ' width, with the 
knees upward. Bring the hands next to the shoulders, elbows upward. Raise the trunk, 
leaning the top of the head on the floor; distribute the weight of your body equally on feet, 
hands, and head. Then raise the trunk further so that your head raises off the floor. Return 
to the position of departure and relax. 
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Appendix 1 - The 1 44 Kriyas of Babaj i 
1 1 3 1 Amarntha Kokko asana I Sitting crane pose 
Lie down on your back. Stretch your arms above your head. Sit, stretching your hands 
toward the ceiling and, stretching the back, lower your arms and head, lengthening your 
hands above and beyond the feet. Keep your head down and your legs flat on the floor. 
Grab the big toes or the ankles, push the back forward. Lie down on your back, 
lengthening your arms beyond the head. Return to starting position and relax. 
( 14) Vittel Asana I Locust pose 
Lie on the right side of the body, keeping the left hand on the left side. Raise and lower 
the left leg with a scissors-like movement. Assume the symmetrical position. Assume the 
position with the stomach flat on the floor. Raise both legs, holding the position for some 
seconds, then bring the legs down and relax. Repeat three times . 
1 15) Vajroli Mudrasana I Supine pose of firmness and light 
Lie down on your back. Raise your legs maintaining your pelvis on the floor. Join your 
hands under your knees. Sit, keeping your equilibrium on the inferior bones of the pelvis 
while keeping your forehead near the knees. Hold the feet up. Roll back as in the plow 
position (no.9) to the point where the toes of your feet touch the floor beyond your head. 
Roll forward, and when your legs touch the floor, touch the knees with your head. Return 
to the position of equilibrium. Lie on your back and relax. 
( 16 1 Suptavaj ra asana I Kneeling pose of Firmness 
Kneel down. Knees and feet should be in alignment. Open the feet, keeping the knees 
touching. Sit down with the buttocks on the floor. Lift yourself up to sitting several times. 
Sit and lie down with head and shoulders on the floor and feet in the same position (near 
the pelvis) . Cross your forearms behind your head, as if attempting to reach opposite 
shoulder blades; tap the hands against the back several times. Gradually return to the 
standing position. 
( 1 7) Trikonasana I Triangular pose (Two phases) 
First phase: In standing position, extend your legs to form a "triangle"; raise your arms 
horizontal to the floor; turning your head, gaze at your right hand at the index finger, and 
lower your arm along the leg, looking up at the left hand and index finger, and then 
toward the left foot' s big toe (arms move stretching away from each other) . Move the left 
index finger toward the right big toe . Move the left index finger toward the left big i.0e . 
Return to starting position. Reverse. 
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Kriya Secrets Revealed 
Second phase : In the same position, bend forward at the waist, bringing the head toward 
the space between the knees; come back up to standing, and bend again. Come up, and 
now bend gently backwards. With the arms open, turn trunk and shoulders to the right. 
Bend forward and bring the head toward the right knee; come up, bringing the trunk to 
waist height and bend again. Come up again, now remaining turned to the right and bend 
backwards. Reverse. 
[ 18) Purna shava shanti asana I Complete peace relaxation pose 
Lie on your back. Tum your head and neck to one side and then the other; then to neutral 
position; relax. Close your right fist with the thumb inside, tense and relax your hand. 
Raise your right forearm by four or five centimeters with the hand relaxed, then let it drop 
onto the floor. Raise the entire right arm about two centimeters, and then let it drop. Do 
the same with the left fist, forearm, and arm. Move the toes of the right foot up and down 
and open them. Repeat with left foot. Rotate your feet from one side to the other pivoting 
on your heels. Raise the entire right leg a few centimeters and then let it drop. Repeat this 
action with your left leg. Rest. 
[ 19] Kriya KundaliniPranayama 
There are six different aspects that need some explanation before beginning the practice 
of this Asana. A beginner practices them more or less separately; only when they become 
familiar should they be practiced simultaneously. 
The six aspects harmonize and help each other; without much difficulty, you should be 
able to amalgamate them. It is preferable to practice these in the Half-Lotus position or in 
Siddhasana. Before beginning, it is customary to swallow a few drops of vegetable oil. 
After practicing this exercise, you should remain in meditation for at least 20 minutes, 
feeling that the subtle process originated from KKP (Kriya Kundalini Pranayama) 
continues spontaneously, while the breath, no more controlled, eases off, or by practicing 
what we call Dhyana Kriya . 
. First aspect: Nada 
By breathing through the nose, the air enters and leaves the lungs making a noise. It is 
advisable to keep the throat relaxed during inhalation, and slightly closed during 
exhalation while trying to make a sound with the highest possible frequency, like the 
sharp note of a small flute. Your tongue is turned back, the throat slightly expanded, and 
the mouth closed. The drops of swallowed oil help create a smooth sound of the breath. 
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Appendix 1 - The 1 44 Kriyas of Babaj i 
By keeping a s low, deep rhythm of breathing, you can listen to the sound of the breath 
and think intensely V AAAA. . . during inhalation and SHEE. . . . during exhalation. It is as if 
the breath repeats VA and SHI and becomes SHIV A. (Remarkably, "Vashi" in Tamil 
means breath.) Listening to these sounds encourages the internalization of awareness, and 
helps the energy to circulate (see the fourth aspect below) . 
Second aspect: Nauli 
Now we tum our attention to the muscles that are used in the breathing process. 
At the beginning of inhalation, you expand the abdomen pushing down the diaphragm 
(the navel is pushed out) ; then expand the chest, and then slightly lift your shoulders. 
During exhalation the process is reversed. Take care that the navel reaches inward toward 
the backbone, while a hollow appears in the abdomen. The awareness of the muscles 
involved in the breathing process and, particularly, of the navel (which continually moves 
out and in), produces a very important effect. We start to perceive the Prana, the energy 
inside the body, as well as the energy surrounding the body. The more you place your 
awareness on the muscles, the more you transcend the consciousness of the physical body 
and perceive what is beyond it. Day by day the quantity of energy you are able to extract 
from the air increases . 
'f11ird aspect: Siw Us/ma 
Next, concentrate on the coolness and warmth of the inhaled and exhaled air, and the 
intensification of these sensations through visualization. The air that is inhaled is cold, 
and to its coolness, you need to mentally create an even colder "glacial" sensation. You 
must feel coldness throughout the whole body. When you exhale, concentrate on the 
warmth of the air and mentally increase this warm sensation. Perhaps visualize a fire. 
Imagine a wave of heat departing from the abdomen, lungs, and throat pervading the 
whole body. Kundalini is awakened through the coolness and stimulated through the 
warmth . Kundalini is a current of enormous intensity; it warms the channel through which 
it passes. You can develop the ability to withstand the power of this current by increasing 
the perception of heat during exhalation. The real awakening and climbing up of 
Kundalini will occur as soon as there are no obstacles in Sushumna, and there is enough 
strength of attraction from Sahasrara - this result is developed through the fifth aspect of 
KKP. 
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Kriya Secrets Revealed 
Fourth aspect: Ida - Pingala 
Visualize the two nadis, Ida and Pingala, as two thin pipes at the sides of the spine, 
reaching the back of the head. Then visualize a dish resting upon your head. On the dish 
there are "two feet," symbolizing the Divine above us. When we inhale, we visualize a 
sphere of intense blue light (like the blue of the sky) rising up inside Ida, and reaching and 
touching the left heel of the dish on top of the head. At this moment the sphere becomes 
liquid; in the two last seconds of the inhalation, this liquid circulates around the left side 
of the left foot, as if washing its side. 
As soon as the liquid reaches the middle point between the two big toes, inhalation is 
completed and exhalation begins. This liquid, whose color is now of a delicate blue-like 
turquoise, continues its way and washes the external side of the right foot and starts going 
slowly down on the outside of the thin pipe (Pingala) . This liquid has the density of oil 
and, therefore, leaves a residue - the thin pipe remains oiled. When it reaches Muladhara 
the exhalation is complete and the liquid is fully exhausted. The little blue ball represents 
the unrefined sexual energy that we want to draw upwards, so that it is transformed. For 
this reason, when the liquid ascends it does not touch the chakras and there is no residue. 
By rotating the liquid around the feet of the Divine, it is transformed, purified; and then as 
it descends it feeds the chakras . As it does so, the liquid also enters the various nadis ; and 
on departing from the nadis, passes through and nourishes each cell of the body. 
Since you are going to practice all of these phases simultaneously, during inhalation the 
blue ball will be perceived as cold oil; and during the exhalation, it can be perceived as 
very warm oil. 
Ff/th aspect: Eka nylai 
We tum our eyes upward, feeling - at least at first - a slight tension in the muscles of the 
eyes. The top of the head gradually becomes the center around which the whole being i s 
gathered. You will feel as i f you exist outside the physical body - expanded and infinitely 
vast. If the eyes tum upwards, the energy will also tum upwards : this shift is what opens 
the door of Sushumna. 
Sixth aspect: Kaneeda tahoopo 
With each breath we lose a certain amount of energy because more Prana is emitted than 
the quantity brought in through inhalation. To control this aspect, it is necessary to slow 
down the exhalation. In KKP the time of exhalation is double that of inhalation. This 
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Appendix 1 - The 1 44 Kriyas of Babaj i 
harmonizes very well with all the preceding aspects . After the practice of Kriya, this 
rhythm continues spontaneously, producing a great sense of energy and calmness. 
During the day, it is recommended that you check and reestablish this rhythm as 
frequently as possible. 
In sleep, we breathe with an inverse rhythm, and it is for this reason that too many hours 
spent sleeping will have a weakening effect. The name "Kaneeda Tahoopo" means 
"mathematic formula" and refers to the mathematical relationship ( 1 :2) between time 
employed during inhalation, and time employed during exhalation. To correctly achieve 
this rhythm it is necessary to do some Kriyas while mentally counting. 
DHYANA (20-25) 
The following techniques are useful for various purposes : to cleanse the subconscious; to 
direct the energies towards positive purposes, thus improving the quality of life; or to 
prepare for the higher states of meditation, ultimately leading to Samadhi. 
The general rules are: 
1 . Practice the techniques a mm1mum of 1 5 minutes per day; even better, two 
sessions per day after Pranayama. 
2. Find a comfortable position. The position with crossed arms and fingers in Chin 
Mudra or in Jana Mudra is recommended. 
3 . Avoid choosing a person (except Babaj i) as the object of meditation. 
4. At the end of each session, write an account in a diary in order to assist forming a 
sense of detachment. 
(20) Shuddi 
Shuddi is the basic technique which cleanses the subconscious and, once consolidated, 
makes all other Asanas possible. The key toits success lies in developing an attitude of 
detachment. 
Observe the thoughts that spontaneously enter your conscious mind; do not try to suppress 
or encourage them. As soon as these thoughts appear, repeat the word silently or aloud: 
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Kriya Secrets Revealed 
"Detachment. " You realize that those thoughts do not belong to you; they are separate 
from truth. In fact, these random thoughts usually amplify, day-dream, or banish from 
your mind. 
If you are overwhelmed by a great many thoughts, that is a sign that you are successfully 
performing needed cleaning work: The "dirt" is free to surface; and, through detachment, 
you free yourself from it. On the other hand, if you experience few or no thoughts and you 
remain detached, including from the thought of detachment, then you are in a very pure 
state of silence. You are on the threshold of Samadhi . With practice, moments of pure 
rapture will follow. 
[21 ] Eka Rupa 
Select an object upon which to meditate, and choose only one detail of it. Start with three 
minutes of Shuddi and then focus on the selected item, attempting to keep your attention 
upon it for 1 0 to 1 5 minutes. No other sense should be involved but the pure visualization 
of the particular detail. If too many distractions arise, calmly return to the practice of 
Shuddi in order to realize greater detachment. (Choose an interesting or important object, 
otherwise you will get bored. Make sure to select an object in which it is possible to 
discern details - the sun and the sky are not proper subjects .) If the technique develops 
favorably, then the next time you engage in this practice you should select another detail 
of the object - or you may select a different object. 
[22] Eenay Rupa 
Start with one minute of Shuddi and one minute of the previous technique, and then 
visualize every part of the selected object and its surroundings. Make use only of the 
sense of sight - like watching a silent movie - either an imaginary film or a real one, or 
images based upon the memory of an actual event, or a combination of these. Whatever 
adventure you choose to create, feel free to explore it. You may also visualize (creating 
the mental image in your mind) a place where you would like to live, or an ideal job 
different from your current one. If you suffer from any ailment, you can use this technique 
to cooperate with the medicine by visualizing the hoped-for results . The purpose of this 
technique is to develop the power of visualization : You want to become the master of 
your destiny, remodeling your life. When an image is vividly created in the mind, the road 
is open for it to become reality. 
Appendix 1 - The 1 44 Kriyas of Babaji 
[23] Arupa 
Choose an abstract subject on which you are willing to meditate (for example : courage, 
sincerity, justice) . The subject should be something that appeals to you. After having 
practiced one minute of Shuddi, begin to mentally conceive a written account of the 
subject, or imagine that you are explaining it to another person. First, try to define the 
chosen subject, and then enumerate its varied aspects. Translate any visual image into an 
idea. Remain detached: do not enter the kingdom of emotions . For example, if you 
meditate upon joy, you must avoid perceiving joy. Just define the abstract idea of joy. 
This technique develops the power of the pure reasoning, the ability to distinguish certain 
subt1eties inside the same abstract subject. It helps to distinguish reality from illusion. The 
yogi should always improve the ability of discrimination, and be able to conquer all 
illusion. No one should believe they are impervious to the traps of deception. 
[24) Purna Bhava Indriya 
This technique is the completion of technique 22, Eenay Rupa. 
Start with Shuddi , then with the "silent film," and then gradually introduce the four 
remaining senses, finally including emotions. It is preferable to create a very rich 
adventure in which there are sounds, some objects to be touched, and food to be tasted. 
Obviously there must be some continuity or thread connecting all the various events. This 
technique is even more powerful than Eenay Rupa (22) : it is the convergence of all the 
previous techniques of meditation. For this reason, it is necessary to have some 
forethought as to how you are going to live out your visualizations. For example, you may 
ask: "Having so many desires, which is the one I would like to realize first? That is, the 
one that, if realized, will give not only the maximum happiness to me, but to others as 
well?" Once you have decided upon your desire, create an adventure that has the 
realization of this vision as the ultimate goal . You can allow things to happen by 
themselves, and desires to emerge freely. In this case, a continuous vigilance is necessary 
so that the situation develops in an interesting way, full of lessons and emotions . 
If you visualize a teacher guiding you, you could, for instance, introduce the intellective 
aspect and use your previous experience along with technique 23, Arupa. 
[25) Pulse Meditation 
Use one hand to test the pulse on the other arm's wrist. Remove the hand and try to 
perceive the same pulse in the entire body. With practice, you will be able to perceive the 
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Kriya Secrets Revealed 
pulse in every part of the body and at any moment. This technique enhances psychic 
powers, enabling one to influence other people. Be very careful with this power and 
utilize it only for positive purposes ! 
[26) Mantras 
KRISHNA MANTRA: Aum kleem krishnoya govindoya gopijena vallabayah swahaa 
BABAJI MOOLA MANTRA: Aum stri kriya mulaguru babaji nama om 
BABAJI COMPLETE SURRENDER: A um sathguru babaji nagaraj purna saravana 
kachimi 
SHIV A: Om nama shivaya sing vang kim am 
DURGA: Aum shring durgaya namaha 
RAMA: Aum shri ram jay ram jay jay ram 
A GAS TY AR: Aum kleen vung paramguru agastyar tamil annal potrey 
TIRUMULAR: Aum thirumandira siddha thirumoolar sing potrey 
OTHER ASANAS 
[27) Mayurasana (Peacock) 
The body is held up through the strength of the forearms. The main point is to perceive a 
strong pressure on the liver. 
[28) Parda Asana Nauli Kriya 
This practice is the counterpart of the preceding technique: its aim is to relax the muscles 
that had been tensed. Practice this Kriya by standing with feet spread open slightly more 
than shoulder width, and knees slightly bent, leaning forward just enough to rest your 
hands on your knees. Move the abdomen in and out, mentally chanting Om-Om-Om . . . 
(about two Oms per second) . The muscles of the back are relaxed. The abdominal 
muscles should reach as near to the backbone as possible. 
Appendix 1 - The 1 44 Kriyas of Babaj i 
[29) Sirshasana (Headstand) 
There are various ways of practicing Sirshasana (headstand), although it is advisable to 
lean on a wall during its execution, and to never hold the position for more than two 
minutes. 
[30] Garudasana (Eagle) 
In this practice, the right leg is over the left leg and the right forearm is under the left 
forearm. After one minute, reverse the position. It is useful to avoid increased head 
energy, which may result in immediate circulation through the nadis and the chakras . 
[3 1 ] Amarntha Kokku Asana Hooki Bandah Kooram (Sitting Crane Pose with Lock 
in the Waist). 
Sitting on a chair, the hands are united behind the back. Bend forward. Lengthen the head 
forward about a centimeter various times (parallel to the ground) . This exercise opens the 
nadis. 
132] Pathi Chakra Asana Vanekam Mudra Kooram (Half Wheel with Salutation 
Mudra) 
This Asana is the same position of the half wheel (n. 1 2) , save that the hands are united 
above the navel with the fingers turned upward. It is useful to help the energy circulate in 
the Manipura. If the nadis are opened through the previous Asana, the energy of the 
Manipura is brought towardthe Sahasrara. 
[33] Trikonasana with Mudras 
To understand this Asana, you need to know the two phases of Asana 1 7 well 
(Trikonasana ) . 
First phase : with reference to the first phase of Asana 1 7, the finger upon which to focus 
your gaze must be lowered, while the other must rest on the shoulder. While lowering the 
finger, massage the shoulder vigorously with your thumb, especial ly the hollow that is 
being created between the neck and the upper part of the shoulder. The movement may 
cause pain in the forearm. 
Second phase: in the second phase of Asana 1 7, both hands are on the shoulders and the 
thumbs strongly message these same points. 
Third phase : the basic Asana 1 7 is performed completely (both phases). 
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Kriya Secrets Revealed 
Fourth phase : the first phase of this Asana (n. 33) is performed again, placing the lowered 
hand on the inner side of the foot. Move your foot up and down. Then massage the 
external side of the foot. 
This position sets the body up for the flow of pranic energy. 
EXERCISES FOR THE EYES (34-55) 
[34] Nindra Shanti Tratak Kriya [Standing Relaxation Eye Exercise] 
Place your hands behind your back. Move your head and trunk to the right and to the left. 
Repeat this action from one to five minutes. The eyes move with the head, keeping in 
mind that it is important to avoid staring at anything in particular; that is, the eyes should 
not be focused on any object. 
(35] Amantha Shanti Tratak Kriya [Sitting Peace Eye Exercise] 
This is the same as the previous Asana, except that it should be practiced in the sitting 
position. Simply move the head sideways . Your eyes should be relaxed; watch nothing in 
particular. Continue this practice for a maximum of three minutes. 
[36] Airtaka Tratak Kriya [Concentration Eye Exercise] 
Take a piece of a newspaper with a text in small font. Focus on one single character at a 
time and try to see every imperfection in it. Linger the focus for five seconds on each 
letter; examine no more than two lines . 
[37] Purna Shanti Tratak Kriya [Complete Peace Eye Exercise] 
Cover your eyes with your hands for five minutes. You will see various lights , but then all 
will become uniform and dark. The lights are a sign of mental activities. Press on the 
bones surrounding the eyes, but not on the eyes themselves. Rest your elbows on your 
knees. 
TRA T AK ON THE SIDDHAS 
Look at a photograph of a particular Siddha of your choosing. During the first two 
minutes, practice Shuddi (Asana 20). Then focus on one unique point of the same 
photograph (2 1 ). Imagination can be used as well, as the photograph is only a starting 
point. At a certain moment, you will start to see other things appear (22). If, for example, 
you look at a red point on the Siddha 's forehead that is not very clear, you may see grains 
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Appendix 1 - The 144 Kriyas of Babaj i 
of dust. You might find that the point in fact i s not perfectly round, that there are 
imperfections. Then, you can visualize the Siddha whi le he or she is performing some 
kind of activity. 
Focus on what you see, without any feelings attached. Then, reflect on an abstract object 
(Asana 23), whatever it might be - you could take a quote from the Holy Writing for 
example. At this point, you should begin to feel heat, wind, emotions, etc. (24), as if you 
were sitting alongside the Siddha. 
After 20 minutes, practice either the Mantra of Shiva or the Mantra of Vishnu at least 1 6 
times, depending if the Siddha i s a disciple of Shiva or of Vishnu. (See also Babaji and 
the 18 Siddha Kriya Yoga Tradition, by Marshall Govidan, 1 99 1 .) (The mantra of Shiva 
is: Om nama shivaya sing vang kim am. That of Vishnu is: Om namo bhagavate 
vasudevaya. ) 
DEEPENING PRANAYAMA (56-69) 
(56] Matreika Pranayama 
Breathe through the nose, constantly making a "SHEE" sound in the throat (during 
inhalation and exhalation) to the rhythm of 2 :0 :2 :0 (inhale very slowly; do not hold your 
breath; exhale very slowly, employing approximately the same time used during 
inhalation; begin inhalation immediately without pausing) . 
This Pranayama gives a tremendous recharge of energy to your entire being. After this 
practice, you will realize that the breath is very calm, and thus the mind as well . 
(57] Purna Shuddi I Complete Cleansing Breath 
Inhale through the nose with a long and deep inhalation using all the muscles, and then 
exhale through the mouth with the superior lip covering the inferior lip . The exhalation 
ends brusquely: " . . . ffft". Repeat seven times. 
(58] Hatha Shuddi 
Inhale through the nose and exhale forcefully using only one nostril . Repeat five times for 
each nostri l . This removes mucus from the nose. You may visualize that you are cleaning 
the spine during this process. 
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[59] Nahishi Suriya Kali Matreika Pranayama I Nasal Solar Rhythmic Breath 
Breathe only through the right nostril and repeat 25 times. The effect is to heat the body. 
The rhythm is that of Matreika (Asana 56). 
[60] Nahisi Chandira Kali Matreika Pranayama 
Breathe only through the left nostril and repeat 25 times. The effect is to cool the body. 
The rhythm is that of Matreika. 
[61 ] Kye Kurli Shi Dalal Pranayama [Hand-tube cooling breath] 
Form a tube with your hands and inhale through this formation with your mouth. The 
tongue is also curled into a tube. While inhaling, you will feel all the freshness of the air. 
Exhale through the nose, directing the fresh breath toward wherever you feel your body 
needs to be refreshed. While you inhale, make a low noise. Repeat this process seven 
times. 
[62] Swasha Kasha Naye Pranayama I Pulmonary tuberculosis breath 
During the last seconds of the inhalation the shoulders are pushed in the front. This opens 
the frontal parts of the chest. At the beginning of the exhalation simply allow the 
shoulders to relax and let them drop. You will feel a particular effect at the Pranic level . 
Repeat ten times. 
[63] Reshak Kanai Naye Pranayama I Exhalation Asthma Pranayama 
Inhale through the nose and exhale in small breaths through the mouth with the lips in the 
same position as Asana 57 . Repeat seven times. 
[64] Purak Kanai Nye Pranayama I Inhalation Asthma Pranayama 
Inhale in small amounts and exhale as in technique number 57 . Repeat seven times. 
[65] Purak Reshak Kanay Naye Pranayama I Inhalation Exhalation Asthma 
Pranayama 
Inhale in small amounts and exhale in small breaths through the mouth with the lips in the 
same position as Asana 57 . Repeat seven times. 
[66] Nye Pranayama I Dog Breathing 
Breathe l ike a dog, slowly with the tongue hanging outside the mouth. This breathing has 
a refreshing effect. 
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Appendix 1 - The 1 44 Kriyas of Babaj i 
[67) Pranayama Gatie I Animal Pranayama 
Keeping the mouth closed, make a very loud sound like the howling of an animal . Make 
this sound only during inhalation; then only during exhalation, and then during both 
inhalation and exhalation - three minutes each for a total of nine minutes. 
[68) Tooka Pranayama I Sleeping Pranayama 
The rhythm to be created through your breathing is 2 :0 : 1 :0 . 
(Inhale very slowly; do not hold your breath; exhale, employing half the time used during 
inhalation; begin inhalation immediately without making a pause.) There is a slight sound 
in the throat, no Kechari Mudra. This Pranayama induces drowsiness, since this rhythm 
mimics the natural rhythm of sleep . 
[69] Prana Darshana Dhyana Kriya 
Gaze up into the sky with the eyes not focused on anything in particular. You will see 
small particles of light dancing l ike small fireflies pushed around by the wind. In places 
where spiritually oriented people live, you will see more of them. Then, you will most 
likely see stains and dark lines not touched by the wind: these are tied to the astral world. 
You might also see entities or