Kriya Yoga And The Nature Of The Journey

Kriya yoga has found a place in some people who are looking for a deeper, more spiritual relationship with their lives. It is a kundalini oriented yoga and meditation technique, that also teaches certain spiritual and esoteric principles. Unfortunately, like many similar "spiritual" power structures, it teaches you that essentially your power lies outside of yourself - that is, that you need a 'guru', or 'master' to access your own innate spirituality.

Kriya yoga has some aims which sound both appealing and promising. They aim to eliminate "obstructions" and "obstacles" from the mind and body. Point of view is a very interesting thing here, however. Because what is an obstacle or obstruction to one person, may not be to another. This assumes a very interesting light in reference to power structures and belief systems, and highlights why it is important to maintain your own self sovereignty in mind and action.

Kriya yoga was brought to the West by Yogananda in the 1920's. He established the Self-Realization Fellowship as a 'total yoga' system that tried to address spiritual as well as physical aspects of self.

Kriya yoga is derived mainly from three other yoga techniques - karma yoga, bhakti yoga, and Jnana yoga. Karma yoga focuses on the movement of the soul both inside and outside of the mind. Jnana yoga focuses on wisdom, allowing the mind freedom. Bhakti yoga focuses on love, as it allows you to come to terms with everything around you. The aim in combining them was to "purify" the mind and soul, and proponents of kriya yoga believe they can achieve self realization more quickly this way than following the other disciplines.


Kriya Preparation

The first step in Kriya is to 'prepare' your body, and that is done in one of a couple of ways. For many, Hatha yoga is the perfect preparation exercise. For others, though, who may not be as flexible, alternatives are provided.

Next in Kriya, the mind is prepared. General conduct is studied as part of the mental process in this discipline, so ensuring your mind is correctly focused is essential. Additionally, the Kriya yoga technique pushes you to study overall wellness, cleanliness, purity, and even metaphysical principles. Together, though, they help to 'prepare' the mind for later techniques, which use the body's life force currents ostensibly to "refine" the brain and nervous system.

Mantras are taught in kriya yoga techniques. They are believed to deepen the meditative experience. This sound technology undoubtably tunes the body, like a tuning fork, as will any sound that is repeated and focused on. The question is, of course, to what frequency is the body being tuned?

If self realization is a journey, whose journey are we undertaking? Ours, or someone else's? Kriya yoga undoubtably resonates with some people. For myself, I prefer more transparency.

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The Journey Of Yoga Through Mind

Yoga is a transformative art, and deceptively simple. At least, although the advanced yoga postures are in fact difficult to the unpracticed, and look it, the changes that yoga can bring into one's life belie the apparent simplicity of stretching muscles.

After all, we stretch muscles at the gym during a warm up. So what is the basic difference between yoga and regular workouts, including pilates. Pilates, after all, took some of its inspiration from yoga. Or at least the aspect of yoga that is made of the physical exercises, the asanas.

Yoga integrates the breath and consciousness with physical stretches in a way that I haven't even felt in pilates, although pilates is great as a way of strengthening the internal muscles of the body as well, particularly the pelvic floor.

But in yoga, through the breath, and focusing on it within our body, we come to a greater understanding of both our body and ourselves. We begin a more conscious relationship with our individuality. We meet that unique expression of ourselves expressing physically in that moment. And we are able to begin a process of changing that which is blocking the vital flow of our energy.

That is why it doesn't matter what state we are in when we begin practising a yoga posture. We might be more or less stiff, or in pain, or distracted, than usual. It is a journey of discovery, not of trying to fit ourselves into an external idea, even if that idea is represented in that moment by the yoga posture we are trying to do. Desikachar writes that the body can "only gradually accept an asana". We should not strain ourselves, or judge ourselves, if we cannot fit into that posture. That posture is a possible outcome, yes, but what we do in our practice of yoga is to take the journey.

Desikachar makes another important point: "We should remain flexible so that we are still able to react to changes in our expectations and old ideas. The more distanced we are from the fruits of our labors, the better we are able to do this... Paying more attention to the spirit in which we act and looking less to the results our actions may bring us - this is the meaning of isvarapranidhana in kriya yoga"

The asanas are a way of preparing ourselves to more fully meet the challenges of life in a way that does not throw us off balance, and increases our capacity to adapt to those changes that are inherent in life. They allow us to be more sensitive and aware to what is really going on inside us, and in life itself. This growing self knowledge then provides us with a more complete picture in which our responses to whatever situations confront us more accurately reflects what is truly present. There is a deeper engagement that goes beyond the vagrancies of the mind, the self doubt, the domination of our preconceptions and expectations, or our need for something to be a certain way.

When we are distracted or preoccupied with doubts, worries, and fears, and even hope that is attached to an outcome (need), the vital energy of our whole being is leaking, diffused. Through yoga practice, we are able to clear the detritus, to redirect our diffused energy within, to sit within the body, our being, again. This is an energetic aspect of self-mastery. Integral to this is the knowledge of oneself as whole, and simultaneously a part of the wholeness that is within everything.

References: Desikachar, Heart If Yoga

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