"the yoga of transformative action"

Kriya yoga is a suite of practical yoga techniques to transform ourselves, from an ordinary limited human and physical consciousness to that of an unlimited divinely inspired state and light body.

Let us step back a moment and look at the origins of kriya yoga. It is often useful to look at the sources of a word or terminology. As with many words in the sanskrit language, many meanings or layers can be attributed to a single word.

The word Kriya has the root "kri" related to karma thus to do with action and reaction. This is the root of karma as well, the law of cause and effect.

Kriya yoga is action to achieve Self realization or a transformation leading to identity with the higher Self.

The term kriya is mentioned in the Agamas or Samhitas and the Yoga Sutras of Patanjali. We find kriya referred to in the following verse, II.1. of Patanjalis Yoga Sutras.

“Tapas Svadhyaya Isvara Pranidhana Kriya Yogah”

Intense practice, self study and devotion to the lord constitute kriya yoga.

Tapas was the term used for spiritual sadhana predating the term yoga. It means to glow or heat, straightening by fire, the desire to burn away impurities through intense practice.

Svadhyaya is self study, introspection leading to understanding of the mind body and spirit complex. This can be practiced through study of scriptures, journaling and reflection leading to realization of one’s higher nature or true self.

Isvarapranidhana is surrender to God.This can be seen as simply the recognition of a higher principle or Self to the non religiously inclined and dedication to that principle.

Isvara related to Shiva means one’s special self, purusha or spirit, that part of ourselves that is one with the transcendental being behind all creation, the ruler of cosmos and the individual.

Pranidhana means surrender, dedication or resolution, a turning to, or a dedication to this higher principle through love and devotion.

This view of kriya yoga can be seen as nested within Ashtanga yoga as tapas, svadhyaya and isvarapranidhana form three of the niyamas, the second limb or the ethical observances, prescriptive actions of ashtanga yoga, eight limbed yoga as described by Patanjali and most often cited from his sutras .

Alternately ashtanga yoga can be seen as preliminary to kriya yoga or ashtanga is nested within kriya when you consider the means of yoga, constant practice - abhyasa combined with detachment - vairagya in the following image of kriya yoga.

Abhyasa and vairagya, constant practice and detachment described in verses I.12 to I.16 of Patanjali’s sutras refer to the means of yoga or methods of attaining a state of identification with the Self and letting go of the fluctuations in consciousness. 

In Iyengar’s “Light on the Yoga Sutras of Patanjali” he also depicts kriya yoga in a diagram in interpreting Sutra II-1. Kriya yoga is the root with tapas, svadhyaya and isvarapranidhana as the three main branches then yama, niyama, asana and pranayama (limbs 1-4) as a branches of tapas, pratyahara and dharana (limbs 5-6) coming out of svadhyaya and dhyana and samadhi (limbs 7-8) as branches of isvara pranidhana.

In any case ashtanga and kriya yoga are related and complimentary.

Kriya Yoga is also referred to sometimes as action with awareness and considered to be a powerful antidote to karma or action with consequences. This brings to mind the term mindfulness coming into common usage of late and stemming from Buddhist traditions. That is performing actions with Self awareness, a witness perspective or consciously. This is a related practice but not entirely equivalent as kriya yoga as in its broader context involves many practices. 

Paramahansa Hariharananda, a disciple of Sri Yukteswar, in his book Kriya Yoga speaks of kriya being action directed from thesoul both the kundalini yoga technique and possible to practice in every act.

Kriya is sometimes referred to as cleansing exercises or techniques. It can also sometimes refer to small involuntary movements of the psychic body as a consequence or related to the awakening of kundalini energy. Kriya is also used as a term in the practice of yoga asanas, small micro movements as in extending the stretch more fully during exhalation.

Paramahansa Yogananda in his autobiography states kriya yoga is union with the infinite through a certain action or rite. (p.231) This sacred rite or action refers to the potency and efficacy of the techniques when properly practiced in transforming ourselves lending them a sacred quality.

Kriya is also referred to as one of the forms of energy in the universe as in kriya shakti, jnana shakti and iccha shakti or action, wisdom and intention.

Starting in the 1860’s the Himalayan yogi Babaji, also known by a number of other names, such as Babaji Nagaraj and Kriya Babaji initiated Lahiri Mahasaya, a householder on Dronagiri mountain near Dwarahat in the Himalayas into techniques previously more closely guarded and simply called them kriya yoga. A number of lineages flowed from this event. This is depicted in a schematic in the Lahiri Mahasaya ashram in Hardwar, India and photographed by me in 2010. Several dozen schools of kriya yoga are depicted. No date was observed on the diagram however based on the entries I would estimate the date of the schematic to be latter quarter of the 20th century.

In addition, a number of other lineages of kriya yoga are existent all originating from the same Babaji. Babaji’s roots were from south India and from the Tamil Siddha tradition or Shaiva Siddhantha. Babaji learned these techniques after a period of intense tapas from one of his teachers or gurus Agastyar. Babaji later relocated to the Himalayas to continue his sadhana. Babaji has stated in his book the Voice of Babaji that he owes his transformation to the practice of this technique. Considering the high source of the techniques whether from Babaji, through Agastyar even coming from Shiva himself certainly lend them a sacred quality.

There are several variations in the practices taught as kriya yoga pranayama. Some claim to be more authentic, some more geared to householders, this was the special dispensation to humanity when Lahiri Mahasaya a householder was initiated into kriya yoga making the techniques more accessible to all. Some traditions are geared to the more ascetically inclined. For example Swami Satyaswarananda in his book My Life with Babaji discusses starting with 12x12 or 144 kriya breaths then gradually advancing to 12x12x12 or 1728 kriya breaths per day, I would caution that this is for very few persons capable of such intense sadhana. He also states that kriya has been modified by various traditions from the original, should only be transmitted one to one and further that there are only a handful of true practioners of the original kriyas as Babaji intended.

My feeling is that there is room for a middle path, that no one teacher or tradition encapsulates all, each makes their own cotribution.

All traditions do involve awakening the kundalini and directing it to the higher energy centers.

Yogananda provides some additional insights into kriya yoga in his Autobiography of a Yogi. The kriya yogi mentally directs his life energy to revolve upward and downward around the six spinal centers. This rotation of the life energy around the crown may be likened to the earth’s orbit around the physical sun in the microcosm of the human body.

Kriya is bodily discipline, mental control and meditating on Om.

This statement is another way of interpreting tapas, svadhyaya and isvarapranidhana.

Yogananda also refers to Patanjali’s Sutra II.49 “tasmin satisvasa prasvasayoh gativicchedah pranayamah” liberation can be attained by that pranayama which is attained by disjoining the course of inspiration and expiration.  This refers to the breathless state, which is one of the signs of a samadhi state.

It is important to note that this awakening of a person’s potential energy or kundalini needs to be balanced with processing their issues or learning to detach from limited ego perspective to transform ourselves.

Otherwise the awakening energy might be compared to spinning your wheels in a rut, more power just means you dig a deeper rut. Without learning to detach or the practice of vairagya at the same time one may not progress.

Further, Swami Sivananda says in his book “Practical Yoga Lessons” practicing much pranayama alone is a himalayan blunder! One needs to cultivate purity of heart, then the kundalini awakens by itself. Purity of heart equates to devotion to the lord and letting go of the ego.

A more balanced approach is advocated by some contemporary schools of kriya yoga such as Babaji’s Kriya Yoga. A five fold path is espoused leading to a more balanced development of the body mind personality complex. These include asana, pranayama, dhyana, mantra and bhakti. This balanced approached means the kundalini awakening will be less noticeable and smoother avoiding abrupt or painful experiences some report.

Often kriya yoga is understood as solely a pranayama or kundalini yoga technique for awakening a person’s potential energy and a means for quickening evolution. While these techniques or sacred rites are central to kriya yoga practice it can be seen from the prior discussion we should understand kriya yoga in a broader context. I would however venture to say that the regular practice of these techniques aid in maintaining the inward and upward flow of energy consistent with spiritual life and kriya in its broader context.

Kriya yoga can apply to every aspect of life or be seen as an approach to life and yoga practice, the yoga of transformative action which we can bring into every part of our lives.

Kriya yoga is a practical path encompassing all differences of culture, religions and philosophies.

All kriya traditions deserve to be honoured, their teachers and practitioners and as with all yoga, the key is in the practice.

References:

Ahlund, Jan, Govindan, Marshall, Deepening Your Practice, Babajis Kriya Yoga Publishers, 2010.
Feuerstein, Georg, The Encyclopedia of Yoga and Tantra, Shambala Publishers, 2011.
Feuerstein, Georg, The Yoga Tradition, Hohm Press, 1998.
Govindan, Marshall, Kriya Yoga Sutras of Patanjali and the 18 Siddhas, Kriya Yoga Publications, 2000.
Govindan, Marshall, Babaji and the 18 Siddha Kriya Yoga Tradition, Kriya Yoga Publications, 1991.
Iyengar, B.K.S., Light on the Yoga Sutras of Patanjali, Thorsons Publishers, 1993.
Neelakantan, V.T., Ramaiah, S.A.A., Babaji Nagaraj, The Voice of Babaji, Babajis Kriya Yoga Order of Acharayas, 2003 reprint of 1952 edition.
Paramahansa Hariharananda, Kriya Yoga, Motilal Banarsidass Publ., 2011.
Paramahansa Yoganada, Autobiography of a Yogi, Crystal Clarity Publishers, 1995 reprint of 1946 Theosophical Society edition.
Swami Satyaswarananda, My Life with Babaji, Sanscrit Classics Publishers. date unknown.
Swami Sivananda, Practical Yoga Lessons, Divine Life Society, 1997.

Amman