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Kriya Book Third Part

Kriya Book Third Part

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Published by Ajeeth Kumar

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Published by: Ajeeth Kumar on Mar 11, 2009
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08/09/2013

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A DOWN-TO-EARTH DIGRESSION ABOUT KRIYA YOGAAfter a dizzying array of techniques, it is necessary to retrace thereasons which led to the compilation of this book and close with athorough discussion of just what, practically, are the hindrances to the practice
Kriya Yoga.
The path bringing one towards the Spiritual Goal is strongly hindered (and,unfortunately, sometimes totally stifled) by some puzzling weaknesses of the human mind.To be honest, this theme should have been discussed in a detailed preface, but as we know, almost nobody reads them. The reader may think itworthwhile in giving it a glance only after a first partial reading of the book. In a
Kriya
 book, readers prefer to get the general idea of the author’smotivations (…and obsessions) lingering over some techniques, just to seeat which level of depth they are discussed. Sometimes a reader behaveslike a timorous animal, roaming in unexplored territory, wonderingwhether to give a modicum of trust to what the author is communicating.The techniques the reader actually bothers to read carefully are probablyalready familiar to him to a certain extent.He or she may discover new aspects of them and decide to test them bycombining them - perhaps in the strangest of the ways - with others he or she is already accustomed to. If all this seems to work, the reader maythen take into account the author’s preface, skipping definitively those parts which have even a slightest rhetorical tone.On account of this, I have decided to develop here the subject of a
kriyaban
’s fixations [and of the dependence on something which isextraneous to his or her own being], so as to close a circle that began withthe narration of my distant past experiences in search for a technique thatcould teach me the art of dying to myself, in order to become truly alive.At that time I could not understand that the path toward the spiritualexperience, which I was looking for with so much determination, had to be protected through repeated battles against the very tendencies of my mind.The techniques of 
Kriya Yoga
give a substantial help in progressing inspite of our limitations: the complete shipwreck of the spiritual journeyhappens when a person stubbornly and on purpose clutches to his or her fixations, nourishes them,
obtaining pleasure from them
.
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Let us dwell upon some attitudes that distort the clean desire to achieve themystical goal, blur it up to make it pointless.The purpose of this description is to clarify what it means a
clean
spiritual path. Our consciousness is guided to inquire whether the negative qualitieswe perceive in others and, painfully, in ourselves - which seem utterlyabsurd and nasty - have some meaning at all. Being the answer negative,we may feel a healing drive to insulate in our lives and in our spiritual path only the essential and clean elements.As I have recounted, haunting organizations and seminars on
KriyaYoga
, I met a lot of people with heterogeneous behaviours; I mixed withthem and took part to their life. As far as I was concerned, those personswere a mirror where I could detect more easily the weaknesses that I was bringing inside. Not long ago, certain ways of their behaviour were mine,while others are still mine!It is important to understand that
Kriya Yoga
is a spiritual path and is to beunambiguously distinguished from other vague esoteric goals, or other objectives belonging properly to the domain of alternative Medicine.Understanding this difference is particularly important for the
kriyaban,
 especially in judging the obtained results.Without such distinction, he or she would behave like children that handletools which are not suitable for them - I wouldn’t dare claim that
Kriya
isdangerous, but it is certain that he or she would not draw from them the beauty that they potentially contain.
Kriya Yoga
points at the attainment of the state of communion/union,through the direct experience, with the Divine. It is the internal teaching behind all religions, their deepest meaning, beyond any symbol and belief system - the ephemeral wraps imposed by the human mind. It is the flow of internal truth perceived by those researchers who are able to transcendform, reaching directly the essence of reality.It must be remarked that the word
mystic
evokes a relationship with themystery, with the concept of initiation [from the Greek 
μυστικός
 (mustikos), an initiate] into secret religious rituals [also this from theGreek 
μύω
, to conceal].This term is sometimes used for denoting practices that don't properlyreturn to the idea of a path leading the soul to unite with the Endless one.Some employ it to designate interests that can be set at the outskirts of the
202
 
 proper spiritual achievement - without clarifying if it is to be knowinglyavoided or if it is expected to ensue as an epiphenomenona.A
kriyaban
is curious but not idly; he or she is not a philosopher. Aconcrete process has to happen, almost daily, in his life: the employment of specific procedures to calm the mind, while addressing the devotion of hisheart to his much-beloved conception of the Divine. He is always in thesearch of the ecstatic state but, in agreement with the great mystics’thought, his attitude is not one of conquering anything, but rather that of making a total gift of himself.Before entering the nucleus of our discussion, let’s open a parenthesisand clarify what we mean for "communion/union with God".Even if someone maintains that, because of the ineffability of theexperience, we should not pretend to be able to totally clarify the meaningof this term, I think that one has the duty to dwell upon this concept anddistil from one’s reflections a clear point of view. Can the reader conceiveof the idea that a human being - through whatever practice, done with allthe earnestness and skill he is able to develop - can we conceive that he or she becomes equal to God?Despite the conflicting interpretations, I believe that the answer cannot but be «
no
».Merged in a state of recollection - aware that, in order to write objectivelyabout their experiences, they were almost falling in the realm of ordinaryconsciousness, at the same time delightfully confident that in an instantthey could seize their high state again - they found words that, even after centuries, rouse within us an unambiguous intuition.It doesn't matter through what labels and through what play of words anyspiritual experience could be conveyed, while its nucleus appears as asound, definite state, all the rest is a tension toward the total reintegrationof one’s being with the Eternal Truth. In the matters of daily life, it is to besought indefinitely.Yet some texts, by employing words like
Samadhi, Moksha, Nirvana
,Self-realization, refer to a state
of accomplished union
, which is
identification
with God.Personally, I do not consider authentic any mystic who expresses hisabsolute conviction to
be
God; at the same time I can accept that, oncertain occasions, a mystic affirms his or her identity with the Divine. This
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