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.Many times Iwondered what benefit, if any, could be received from what seemed to be avoyage into the unconscious world of dreams.After interrupting the practice to get some rest, I found out, however, thatit did not solve my problem sleepiness came back as soon as I resumed thepractice.There was no way (coffee, a lot of rest& ) to find some relief from it;there was nothing to do but to accept the situation.I went on increasing the length of my sessions.From a certain momentonwards, especially by assuming Kechari Mudra, the drowsiness changed into anextraordinary condition of relaxation.More than once I found my back slightlybent forward; I learned not to straighten it with a sudden movement, because thatwould interrupt the condition of absorption and quiet.After many hours of practice, at the end of my day, occasionally, I wascaught by such euphoria that I felt the irresistible instinct to swing the body.Itwas like dancing from a sitting stance, accompanying the dance with a subtleform of internally hitting the center where I was focusing my concentration.Whenever I pronounced the seventh syllable, my trunk swung left, thinking ofthe following one it swung right.and then left again.When I thought the lastsyllable my trunk quivered a little, giving such a profusion of bliss!I learned to practice without being disturbed by anything; in this way, thetechnique landed in my life as a new instinct arousing spontaneously when I satdown and straightened my spine.From that moment onwards, the heart Chakrabecame a reality manifesting very easily as a warm, pulsing sensation; the otherChakras became easy detectable by inducing, through a moderate use ofattention, a swinging sensation in them.This event deepened my way ofpracticing the Kriya techniques, erasing forever the necessity of anyvisualization.13One day I was on a cliff not far from a beach where a small number ofpeople used to go for a walk.I took shelter under a tree from the sun, and at duskI went to the beach, leaned my back against a rock and stayed there, pretendingto stare at a distant object.I practiced keeping my eyes open.The sky was anindestructible crystal of infinite transparency and the ocean waves werecontinually changing their color, having in themselves an almost unbearable13Even a little practice of this exercise is a miracle of sweetness.In the last part of your Kriya routine,you can perceive three micro-movements in each of the 12 centers starting from Muladhara andreturning to Muladhara.By repeating this for three rounds, you plunge into a state without parallel.After this routine, you can lay down in corpse pose (Savasana) obtaining a particular state of physicaland mental immobility where the Kundalini energy will rise into the heart Chakra.230 charm.I was trying to hide my tears behind the black lenses of my sunglasses.Icannot describe what I felt except in poetic form.There is an Indian song (in the final part of the movie Mahabharata)whose lyrics are taken from the Svetasvatara Upanishad - "I have met this GreatSpirit, as radiant as the sun, transcending any material conception of obscurity.Only the one who knows Him can transcend the limits of birth and death.Thereis no other way to reach liberation but meeting this Great Spirit." When I listen tothe beautiful voice of the Indian singer repeating "There is no other way", myheart knows that nothing has the power to keep me away from this state and thisterrifically beautiful practice, which I will enjoy for the rest of my life.During this Incremental Routine important experiences occur.An endlessBeauty, creating a previously unknown devotion, intensifies around the fourthChakra, as if a mighty hand were squeezing the chest region.One feels like theyare being immobilized by an immense strength.It is because of the intensity ofthis experience, which sometimes seems difficult to endure, that the effect ofThokar has been described as "intoxicating".The dazzling point that is perceived in the center of the heart Chakra andthat turns out to be the star inside the third eye gives a kriyaban a deeperexperience.There comes the feeling of being divided into a thousand parts each one of them on the verge of exploding from bliss.It is only now, having inone's heart the reverberation of such a state, that one learns to meditate withoutmental pollution, and without imaginings.I wonder how those devotees who never had a taste of such bliss are ableto find the strength to continue practicing Kriya for years.You can only thankthose uncertain illusions about Kriya, those improbable promises that books andgurus make to those interested in Yoga and meditation to attract them to theKriya path, which keep one tied to this practice until the real experiencehappens.231 GLOSSARYThis glossary has been added for those who already know the meaning of the mostcommon terms used in Kriya but do not wish to retain uncertainties about the way theyare utilized in this book.Alchemy [taoist internal -- Nei Dan] The Taoist Internal Alchemy is the mysticaltradition of ancient China.It reminds us of the techniques of First Kriya with suchprecision that we have all the reasons to assume that it consists of the same process.Apana Apana is one of the five forms of energy in the body.Associated with thelower abdominal region, it is responsible for all the bodily functions (elimination forexample) that take place there.Kriya Pranayama, in its initial phase, is essentially themovement of Prana (the particular form of energy present in the upper part of the trunk lungs and heart) into Apana and the movement of Apana into Prana.When we inhale,the energy from outside the body is brought within and meets Apana in the lowerabdomen; during exhalation, the Apana moves from its seat up and mingles with Prana.The continuous repetition of this event generates an increase of heat in the navel region:this calms the breath and kindles the light of the Spiritual Eye.Asana Physical postures fit for meditation.According to Patanjali, the yogi's posturemust be steady and pleasant.The most part of the kriyabans are comfortable with theso-called Half-lotus [see]: this, indeed, avoids some physical problems.For the averagekriyaban, Siddhasana [see] is considered superior to any other Asana.If we take finallyinto account those kriyabans who are expert of Hatha-Yoga, who have become veryflexible, the perfect position is undoubtedly Padmasana [see].Aswini (Ashwini) Mudra "Ashwa" means "horse"; "Aswini Mudra" means "Mudraof the female horse" because the anal contraction resembles the movement a horsemakes with its sphincter immediately after evacuation of the bowels [ Pobierz całość w formacie PDF ]
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.Many times Iwondered what benefit, if any, could be received from what seemed to be avoyage into the unconscious world of dreams.After interrupting the practice to get some rest, I found out, however, thatit did not solve my problem sleepiness came back as soon as I resumed thepractice.There was no way (coffee, a lot of rest& ) to find some relief from it;there was nothing to do but to accept the situation.I went on increasing the length of my sessions.From a certain momentonwards, especially by assuming Kechari Mudra, the drowsiness changed into anextraordinary condition of relaxation.More than once I found my back slightlybent forward; I learned not to straighten it with a sudden movement, because thatwould interrupt the condition of absorption and quiet.After many hours of practice, at the end of my day, occasionally, I wascaught by such euphoria that I felt the irresistible instinct to swing the body.Itwas like dancing from a sitting stance, accompanying the dance with a subtleform of internally hitting the center where I was focusing my concentration.Whenever I pronounced the seventh syllable, my trunk swung left, thinking ofthe following one it swung right.and then left again.When I thought the lastsyllable my trunk quivered a little, giving such a profusion of bliss!I learned to practice without being disturbed by anything; in this way, thetechnique landed in my life as a new instinct arousing spontaneously when I satdown and straightened my spine.From that moment onwards, the heart Chakrabecame a reality manifesting very easily as a warm, pulsing sensation; the otherChakras became easy detectable by inducing, through a moderate use ofattention, a swinging sensation in them.This event deepened my way ofpracticing the Kriya techniques, erasing forever the necessity of anyvisualization.13One day I was on a cliff not far from a beach where a small number ofpeople used to go for a walk.I took shelter under a tree from the sun, and at duskI went to the beach, leaned my back against a rock and stayed there, pretendingto stare at a distant object.I practiced keeping my eyes open.The sky was anindestructible crystal of infinite transparency and the ocean waves werecontinually changing their color, having in themselves an almost unbearable13Even a little practice of this exercise is a miracle of sweetness.In the last part of your Kriya routine,you can perceive three micro-movements in each of the 12 centers starting from Muladhara andreturning to Muladhara.By repeating this for three rounds, you plunge into a state without parallel.After this routine, you can lay down in corpse pose (Savasana) obtaining a particular state of physicaland mental immobility where the Kundalini energy will rise into the heart Chakra.230 charm.I was trying to hide my tears behind the black lenses of my sunglasses.Icannot describe what I felt except in poetic form.There is an Indian song (in the final part of the movie Mahabharata)whose lyrics are taken from the Svetasvatara Upanishad - "I have met this GreatSpirit, as radiant as the sun, transcending any material conception of obscurity.Only the one who knows Him can transcend the limits of birth and death.Thereis no other way to reach liberation but meeting this Great Spirit." When I listen tothe beautiful voice of the Indian singer repeating "There is no other way", myheart knows that nothing has the power to keep me away from this state and thisterrifically beautiful practice, which I will enjoy for the rest of my life.During this Incremental Routine important experiences occur.An endlessBeauty, creating a previously unknown devotion, intensifies around the fourthChakra, as if a mighty hand were squeezing the chest region.One feels like theyare being immobilized by an immense strength.It is because of the intensity ofthis experience, which sometimes seems difficult to endure, that the effect ofThokar has been described as "intoxicating".The dazzling point that is perceived in the center of the heart Chakra andthat turns out to be the star inside the third eye gives a kriyaban a deeperexperience.There comes the feeling of being divided into a thousand parts each one of them on the verge of exploding from bliss.It is only now, having inone's heart the reverberation of such a state, that one learns to meditate withoutmental pollution, and without imaginings.I wonder how those devotees who never had a taste of such bliss are ableto find the strength to continue practicing Kriya for years.You can only thankthose uncertain illusions about Kriya, those improbable promises that books andgurus make to those interested in Yoga and meditation to attract them to theKriya path, which keep one tied to this practice until the real experiencehappens.231 GLOSSARYThis glossary has been added for those who already know the meaning of the mostcommon terms used in Kriya but do not wish to retain uncertainties about the way theyare utilized in this book.Alchemy [taoist internal -- Nei Dan] The Taoist Internal Alchemy is the mysticaltradition of ancient China.It reminds us of the techniques of First Kriya with suchprecision that we have all the reasons to assume that it consists of the same process.Apana Apana is one of the five forms of energy in the body.Associated with thelower abdominal region, it is responsible for all the bodily functions (elimination forexample) that take place there.Kriya Pranayama, in its initial phase, is essentially themovement of Prana (the particular form of energy present in the upper part of the trunk lungs and heart) into Apana and the movement of Apana into Prana.When we inhale,the energy from outside the body is brought within and meets Apana in the lowerabdomen; during exhalation, the Apana moves from its seat up and mingles with Prana.The continuous repetition of this event generates an increase of heat in the navel region:this calms the breath and kindles the light of the Spiritual Eye.Asana Physical postures fit for meditation.According to Patanjali, the yogi's posturemust be steady and pleasant.The most part of the kriyabans are comfortable with theso-called Half-lotus [see]: this, indeed, avoids some physical problems.For the averagekriyaban, Siddhasana [see] is considered superior to any other Asana.If we take finallyinto account those kriyabans who are expert of Hatha-Yoga, who have become veryflexible, the perfect position is undoubtedly Padmasana [see].Aswini (Ashwini) Mudra "Ashwa" means "horse"; "Aswini Mudra" means "Mudraof the female horse" because the anal contraction resembles the movement a horsemakes with its sphincter immediately after evacuation of the bowels [ Pobierz całość w formacie PDF ]