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Date Posted: 13:15
Author: Dwayanu - 31 March 2002
Subject: The real Kriya

" No line can say that it alone is right, and no one has the right
to say that someone else is wrong. It all depends on the Parampara,
the lineage of Masters to which the Sadhak, the spiritual aspirant,
belongs. The question is: why are there different styles of
practising Kriya? There are two factors involved. The first and
primary one is that Sri Lahiri Mahashay himself taught Kriya
differently, almost individually, to his disciples. We know for
example, from our dear friend, that the method of the Sri Yukteshvar-
lineage slightly differs from that of the Pranavananda-lineage; and
as far as we have understood the nature of other lineages'
practices, we can state that ours too is different. We even practise
an additional Kriya mentioned nowhere in the descriptions of others'
practices. The second factor was revealed to us by our Gurudev. He
said that not only Lahiri Baba, but also the other Masters ?
Panchananji Bhattacharya, Pranavanandaji Maharaj, Sri Yukteshvar
Giriji ? somewhat gave Kriya-Diksha individually, according to
the `paatrataa', the capacity and temperament of the Sadhak.
His own
Guru Maharaj ? Param-Guru Ranganathji Tiwari ? once told him
that to
another disciple he had given only two of the five Angas or limbs
during the first initiation. Gurudev asked him the reason. Tiwariji
explained that the concerned disciple wouldn't possess enough
seriousness and sincerity to progress far. And it turned out later
that the disciple gave up Kriya-practice after just a few months,
with the statement: "Oh, this is all just a waste of time."
Accordingly, we can say that a great Master uses mainly his Divine
Vision before he gives Diksha. If the disciple needs not to practise
a certain Kriya, it can be that the Guru won't even mention its
existence. Moreover, since all true Masters are connected to the
same Guru-tattva, the same Wisdom or Teaching Principle, the
possibility that even present Masters give Kriya individually is
very probable. But there is nothing to worry about. Diksha is
Diksha, whether it is adjusted to your nature or not. To some
devotees, the only `initiation' our Gurudev ever gave was
Padmasan.
And yet, since they practised it with such devotion and sincerity,
great results issued. They are now very advanced in meditation,
possibly more advanced than many so-called Kriya-Yogis who are not
sincere.

What is certain is that the practice of Kriya is not limited to any
organization, or to any particular method once taught. However, an
Acharya ought also not to give Kriya in just any form, according to
his mood. Kriya can be adjusted or slightly altered only by one who
is himself a Master and possesses the divine Vision. Otherwise, when
given by one who is an advanced practitioner, it is to be given
exactly as received from the own Guru. This is a simple rule of
Kriya-Diksha. Moreover, the simplest rule for all is that one should
practise and teach Kriya exactly as instructed by the Master.
Naturally there are so many small details that could be elucidated.
But Gurudev's one great teaching is: "practise and you shall get
results; sit idle and you shall get nothing. It is all so simple."

A Yogi is not a stubborn bullock crying "only this is right, only
this, and nothing else." A Yogi encompasses in his being everything:
sweet and tender love of the Divine; mystic Vision, dynamic work for
the spiritual welfare of others; and so on and so forth. What
distinguishes him from other Sadhaks is that he does not possess the
arrogance to think that he can achieve self-control, love of God,
higher understanding and the like, by aiming directly at them. To
achieve self-control by directly aiming at it is as impossible as to
pull oneself out of a hole by one's own hair. To a humble Yogi who
dedicates himself at first mainly to Kriya and meditation, intense
love of the Divine and perfect self-control come quicker than bees
to a lovely, fresh rose; and then they are real, not imagined. The
Yogi does not vizualize or imagine the sacred Presence of the Divine
Mother anywhere; the Divine Mother Herself comes to him in all Her
splendour - he need not do or try to feel a thing. He never
thinks: "Oh, I must love God, I must have devotion."; he first sees
God, experiences God, and then his love and devotion are
spontaneous. Does an infant have to try to love its mother? Never,
the love is natural. Likewise, the Yogi's love for the Divine comes
naturally. The higher his realization, the deeper and more intense
is his love. The same is also with his Jnan, his knowledge or mystic
Vision. He does not artificially concentrate on anything; he lets
the divine Realm, the divine Sight, descend upon him. The secret of
his effort and achievement is simply this: Silence. The moment he is
silent, everything is bestowed upon him. In Silence is included
everything: love of the Divine, since true love has to be
persistent, and persistence abides only in the absence of movement
or change, i.e. in Silence; selflessness, since true Karma-Yoga or
selflessness consists in being totally detached from the world, and
this is achievable only through Silence. And so on and so forth. In
Devaprayag, the conjunction of the rivers Alaknanda and Bhagirathi,
something very interesting occurred to us. The river Bhagirathi
appears to be very wild and raging, but if you look closer, you see
that there is no real force, only foam. The river Alaknanda, on the
other hand, appears from afar to be very peaceful, there is no foam
or waves; but if you go closer, you see that its force or pull is
much greater than that of Bhagirathi. It is the same with the Yogi.
His Silence bestows upon him all power, all strength; the strength
to break through the fetters of lower consciousness and enter
Samadhi at will. "

.........Swami Vidybhaskarananda Saraswati (of the Sri
Panchanon Bhattachary Lineage)

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Replies:

Re: The real Kriya -- norman - 1 April 2002, 13:16
- Re: The real Kriya -- ketch - 2 April 2002, 13:18
  - Re: The real Kriya -- Dwayanu-2Apr02, 13:19
    - Re: The real Kriya -- ketch-3Apr02, 13:20