The author hopes this work will inspire intelligent feedback. I wish to make clear that this book is not a Kriya Yoga manual! I may write one and face the problem of dividing it into different lessons and giving all the necessary instructions for each level. However, certain delicate techniques e.
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Iyengar followed and then finally the autobiography of an Indian saint, where I found the term Kriya Yoga. My interest in Yoga had been fueled by a certain expectation of the effectiveness of the oriental forms of meditation that had slowly coalesced during my childhood and early adolescence. But first things first I remember that the first one I read from end to end was on occultism. Knowing the book was considered unsuitable for my age, I was proud to be able to read and understand it.
I turned a deaf ear to any persuasive advice to dedicate myself to more formative readings. I continued these readings until I was about I wasted a lot of time on worthless books and stacks of specialized esoteric magazines with tantalizing titles and idle fancies designed essentially to impress, and which were impossible to distinguish in advance between fact and fiction. I also came into contact with the main themes of occidental esotericism with short digressions into phenomena like hypnosis and spiritualism.
In the end, I felt I had traveled through an indistinct chaos and thought that perhaps the most precious secrets were hidden in other books which I had not been fortunate enough to find. I was entranced and inexplicably spellbound by the person pictured on the cover sitting in the "lotus position. When I was 15 and in high school, the esoteric flame was rekindled for a while in a particular way: a friend told me he had a detailed textbook containing different Pranayama techniques, and added: "These exercise are used to obtain inner transformation He must be referring to some intense experience that left a lasting psychological mark.
Pranayama was something I had to learn as soon as possible. But my friend would not lend me the book. A few days later at the train station newsstand, I spotted a simple Hatha Yoga manual and bought it forthwith and read it in its entirety.
Although I thought I was searching for physical and mental control, my spiritual search had in fact begun. Unfortunately, this book was more of a philosophical introduction and did 3 not stir up anything spiritual. It was neither impressive nor thought provoking Jiva, Prakriti, Purusha The authors goal seemed to be solely to give the reader the impression of serious authority. Even concepts like Reincarnation, Karma, Dharma, and Maya, the understanding of which in the future would become so important in my life, remained unfathomable, hidden in a tangle of Sanskrit terms.
Pranayama was only hinted at by explaining how to do a complete breath dilating the abdomen, diaphragm, and upper chest during inhalation and contracting the same in reverse order for a calm exhalation. That was clearly an introduction, nothing else. I was sure that the ancient art of Pranayama was not intended simply to train the chest muscles, strengthen the diaphragm or create peculiar conditions of blood oxygenation, but was also meant to act on the energy present in our psycho-physical system.
It was common knowledge that the inharmonious state of that energy could be related to conflicts and disharmonies within. I was frustrated about the lack of in-depth information about Pranayama. The author concluded by saying that Pranayama should be learned from an experienced teacher but instead of adding a precise indication the title of a book, the name of a school The second Hatha Yoga book I acquired was not a mediocre one.
It explained the name of each posture Asana , gave a brief note on the best mental attitude for practicing it, and explained how each exercise stimulated certain physiological functions important endocrine glands, etc. It was taken for granted that these positions were not to be seen as simple "stretching work-outs"; but were a means of providing a global stimulus to all the physical organs to increase their vitality.
The satisfaction I felt at the end of a session spoke to their effectiveness. I began doing yoga postures Asanas in a corner of our school gymnasium during physical education classes. Moreover, being able to do something significant without having to move very far and without the inherent risks of school sports attracted me. After the preliminary group warm-up exercises, when the teacher gave me permission to work out on my own, I devoted myself to mastering Yoga positions or moving the abdominal muscles with the Nauli technique.
To my amazement one day the teacher whom I had assumed had an opinion of me close to zero came over and inquired as to the secret of succeeding in moving the abdominal muscles in such curious way. There was an entire chapter devoted to the "Corpse Pose" Savasana , the last one to be practiced in the daily Asana routine. The instruction was very clearly given and the author did not lose his focus in useless philosophical embellishments.
He explained that the purpose of the exercise was to quiet the mental faculties in order to recharge the whole psycho physical system with fresh energy. I was attracted by the grandiose promise that by stopping all mental functions without falling into a state of sleep and remaining for some time in 4 a state of pure awareness, one could obtain within one hour the equivalent of five hours sleep.
I regret not having the book anymore, but I will describe the exercise based upon what I remember: "Lie in the supine position with arms extended alongside the body and with eyes covered to keep the light out. After staying still for two or three minutes, mentally repeat I am relaxed, I am calm, I am not thinking of anything.
Then, to enter the state of mental void visualize your thoughts including those with abstract qualities and push them away one by one as if an internal hand were moving them gently from the center of a mental screen toward its outer edge. All thoughts, without exception, must be put aside; even the thought itself of practicing a technique. You should never become annoyed by continuous new thoughts but picture them as objects and shift them aside; in this way, new chains of thought are prevented from coming out.
After pushing a thought away, return your awareness to the small spot between the eyebrows Kutastha which resembles a pond of peace, and relax therein. The ability to continuously push away thoughts that knock at the door of your attention will become almost automatic. When, on some occasions such as practicing immediately after a strong emotional incident the mechanism does not seem to work, convert your concentration into a small needle which constantly touches the area between the eyebrows just touching, without worrying about shifting thoughts aside.
You will notice that at a certain point there is no more effort, and any remaining restless emotion subsides. The thought seeds manifesting as indefinite images quivering at the edge of awareness cannot disturb your mental rest.
Whichever of the two methods you choose, the exercise works perfectly and after 40 minutes you get up well-rested and recharged with new fresh energy.
The technique inevitably ended in a peculiar way; the state of deep calmness was interrupted by the thought that the exercise had not yet begun; my reaction was always a wince and a faster heartbeat. After a few seconds however, confidence that the exercise had been perfectly executed appeared. Thanks to this technique, which became a daily habit, I realized once and for all the difference between "mind" and "awareness".
When the mental process is eased off into perfect silence, pure awareness without content arises. Like a luminous point duplicating itself an unlimited amount of times, it remains unchanged for some minutes.
You know you exist and that your existence is indestructible this happens without thinking. You have the indisputable experience that thoughts are in essence ephemeral, and instead of revealing the final truth they cloud it. The Cartesian deduction: "I think, therefore I am" is indefensible. It would be more correct to affirm: "Only in the silence of no thought lies the proof and the intimate certainty of existing. This interest began when I was 9. I borrowed a book of poetry from the school library and copied different short poems with naturalistic themes into a notebook.
By reading them frequently, I soon knew them all by heart. By recalling them while contemplating the hilly surroundings beyond the outskirts of my village, I could intensify my emotions. As my high school years were drawing to a close, I developed a passion for classical music and Beethoven became my idol. Despite the tragedy of his deafness at his creative peak, he reacted in a most honorable manner and carried on creating works he had already composed in his heart. The Heiligenstadt Testament, where he reveals his critical condition and states his decision with calm and total resolution, made him almost a hero and a saint in my eyes.
He wrote to a friend: "I have not a single friend; I must live alone. But well I know that God is nearer to me than to other artists; I associate with Him without fear; I have always recognized and understood him and have no fear for my music it can meet no evil fate.
Those who understand it must be freed by it from all the miseries which the others drag about with themselves. He was drawing incomparable music out of the depths of his being, and offering it to humanity. The triumph of this frail human creature over a nonsensical fate had a tremendous impact on me. The daily rite of retiring to my room to listen to that music consolidated my consecration to the Ideal merging with Absolute Beauty.
The more my emotionalism prompted me to act rashly, which proved to be destructive to my love affair, the more my desperate heart found refuge in the mass pure beauty.
During a walk in the country, sitting on a hill contemplating a far landscape bathed in the warmth of the summer evening, his music rang out again in my memory. What my heart craved was before me, perfect and untarnished neither by fears nor by a sense of guilt. That was my first religious experience. I chose to study math at university. While attending the first classes, I understood that a happy chapter of my life was concluded and there would be no time for distractions like enjoying classic literature.
All my attention was focused on finding an effective method of study and a way to avoid wasting my energies. This meant focusing in a disciplined way both during study time and during my idle moments. One bad habit I had to conquer was a tendency to daydream and jump from one memory to another to extract moments of pleasure. I had formed the unshakeable conviction that when thought becomes an uncontrollable vice for many it is an utter addiction it constitutes not only a waste of energy but is the main cause of almost all failures in our life.
The frenzied whirl of the thought process, accompanied by alternating moods and strong emotions, creates at times unreasonable fears that hinder the decisive action that life requires.
On other 6 occasions it fosters an optimistic imagination that unfortunately pushes the person toward inappropriate actions. I was convinced that disciplined thought was the most valuable trait I could develop, and would open the doors to fruitful achievements.
My decision filled me with euphoric enthusiasm. However, after breathing the limpid, sparkling, celestial state of thought restraint for a few hours I encountered a significant mental resistance. In the mirror of my introspection, I saw how other habits were wasting my mental energy. One of these, wrapped and unexpectedly dignified by the concept of socialization, was that of falling daily into nerve- wracking discussions with friends.
It was time to renounce it. I abruptly avoided their company. Certainly mine was not an impossible sacrifice theirs was not my world.
One day during a short afternoon walk, I saw them from afar sitting lazily and chatting in the usual bar. My heart gave a lurch. They were my friends and I loved each of them, yet seeing them together that day they appeared to me like chickens cooped up in a narrow space.
Mercilessly I assumed they were completely governed by the instincts of eating, partying, sex, and generally overindulging. I found it very sad and distressing. No - O that would be too hard. At that moment I again resolved to concentrate on my studies, and passing my exams became my sole focus.
Ennio Nimis - Kriya Yoga, Synthesis Of A Personal Experience
Iyengar followed and then finally the autobiography of an Indian saint, where I found the term Kriya Yoga. My interest in Yoga had been fueled by a certain expectation of the effectiveness of the oriental forms of meditation that had slowly coalesced during my childhood and early adolescence. But first things first I remember that the first one I read from end to end was on occultism. Knowing the book was considered unsuitable for my age, I was proud to be able to read and understand it. I turned a deaf ear to any persuasive advice to dedicate myself to more formative readings.
Kriya - Ennio Nimis.pdf
Start your review of Kriya Yoga Write a review Jun 09, Tim rated it it was amazing Kriya Yoga: Synthesis of a Personal Experience is a rare gem of experience-based, practical spiritual knowledge and instruction. It is not often one finds such a direct, down-to-earth guide that is free of intellectual, philosophical language and gets right to the point. The author has had a lifetime of practice with several schools of Kriya Yoga, and he has passionately devoured a wide range of yoga and esoteric texts. He presents a lot of previously secret knowledge and compares the different Kriya Yoga: Synthesis of a Personal Experience is a rare gem of experience-based, practical spiritual knowledge and instruction. He presents a lot of previously secret knowledge and compares the different tradtitions in an honest, frank way. The best part is that he himself has taken the practices deep enough to experience their intended effects and can relate exactly what is achieved by them. While the results can differ to some degree for different practitioners, who will each experience different effects and have differing preferences, it is still an excellent outline of what is possible and what may be the most fruitful combination of techniques.