commentary on the chidakasha gita of nityananda, julian lee.pdf
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Bhagavan Nityananda
Back to Celibacy.info
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Video about
Nityananda of Ganespuri
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Julian C. Lee Mickunas
Commentary
On
The
ChidakashaGita
Of
Nityananda
Utterances of
Nityananda
With commentaries and
explanations
Julian C. Lee Mickunas
COPYRIGHT 2011 JULIAN LEE.ALL RIGHTS RESERVED
N ityananda ofGanespuri was always
one of my favorite yogisand I consider him like
an uncle-guru to myself.
I was living with my
wife and children in
Palmer, Alaska. Up to
that time I had been
deeply engaged with
Yogananda's first
meditation technique,
which is often trivialized
and treated like a lesser
Cinderella by the
adherents of his
organization. This was
no matter to me. I found
the depths of the
technique to be endlessand was content to
Nityananda with his disciple,
Paramahansa Muktananda
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practice it exclusively.
Still I had not truly
claimed Yogananda as
my guru, which one
must do in this dharma it
turns out.
After tearfully
requesting his
acceptance and his
initiation I had a series
of initiations in three
striking dreams
involving orbs of purelight and great
expectation. Soon after
that I began to
experience bodily
movements I later
learned were called
yogic kriyas. And soon
after this, I was "led"
with my family to a
farmhouse near Sparta,
Missouri. It was
inhabited by two
devotees of the
Muktananda lineage
(SYDA Yoga).
It was there that in their
library I found books by
Muktananda and saw
the first photo of
Nityananda.
Muktananda could be
called the most
prominent disciple of
Nityananda and his
books were wonderful. Iwas strangely impressed
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by the photo of his guru
from the start. I sensed
that he was a genuine
siddha -- a possessor of
siddhisand knower of
God -- established in a
divine state.
This was not a man who
was posing and he cared
not a hoot what the
world thought of him,
yet the world flocked
around him and a villageactually rose up around
him in the deserted place
where he chose to abide.
He was, like God and
my guru, another
wish-fulfilling tree.
This book explained all
about the bodily
phenomena I was
having, and that all was
well. In fact, my
experience there was
oddly like Muktananda's
experience. He was
directed by Nityananda
to inhabit a small cottage
on the property of a
farmer.I was directed by
a dream of my wife's, in
which a voice
commanded "Go to
Missouri." "
The words coming out
of the lips of a chasteand devoted wife always
come true. Vidyashakti,
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that's what your wife is."
Master Mahasaya quoted in
"M--The Apostle and the
Evangelist"
In the farmer's library
Muktananda found a
rare book that told about
the yogic movements he
was having, and it eased
his mind. In like manner
in that farmhouse I
discovered
Muktananda's book
"Play of
Consciousness"which
went into detail about
the phenomenon of the
yogic kriyas. He himself
experienced a great
many of them and it was
all very astonishing. And
as with him, it eased mymind about the
movements. Though I
intuited they were a
divine thing and related
to my meditation, I had
never heard of the
phenomenon and did not
have any knowledge
about them. I had not
realized I was blessed, as
is so often the case with
us when God gives us
boons. There in the
farmer's cottage
Muktananda meditated
intensely and did
sadhana. Likewise I didthat in the Syda couple's
farm house, they leaving
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me for a long periods,
which opportunity I
used to meditate and
chant. There at that time
I first clearly heard
Aum, often asking the
bemused couple whether
there were grain
elevators nearby
grinding corn, or tractors
doing construction
across the road, or
whether there was a
generator or machine intheir basement. (See the
"Story of Jumping
Mouse.") So in my
sadhana there was an
immediate interplay
between Yogananda and
Nityananda that I did not
seek out.
I have long continued in
my bhakti attitude
toward Nityananda
along with my root guru
Yogananda, and I have
had some experiences
with him in dreams that
can only be interpreted
asshaktipat. I had to
ponder the fact that,
though my entreaties,
application and
attunement was always
to Yogananda, it was the
Nityananda/Muktananda
lineage that explained
what ensued, evenexplaining much about
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Yogananda's meditation
techniques that was
lacking in available
material. I easily
understood Nityananda
as having been "sent" by
my root guru as a kind of
proxy for particular
instructions.
It is my belief that the
spontaneous bodily
movements called kriyas
were experienced byParamahansa
Yogananda. I have no
doubt about this at all.
Kriya literally means
"the action of yoga" or
"yogic action." In the
America of the 1940's
and 50's Yogananda was
understandably
constrained against
speaking of them
openly. Even today they
can be disturbing and
bizarre to many, how
much more then. Still
today they would be
mislabeled "demonic"
by unimaginative
Christians, how much
more in Yogananda's
time in which the
Christian church still
beneficially dominated
America. Thus
Yogananda -- and this is
clear to me -- secretedteachings about the
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yogic kriyas in his
"Energization
Exercises." Many of
those prescribed motions
are nothing but
enactments of yogic
kriyas. No doubt his
collection reflects
particular ones he
experienced. Those
"Energization
Exercises" -- a surprising
yogic "innovation"from
a man who lovedeverything ancient and
traditional -- were
intended to convey to
the canny devotees,
upon experiencing them:
"All is well, the
movements you are
having are part of this
path."
In the Christian context
yogic kriyasare the
"gifts of the spirit," and
in fact speaking in
tongues counts among
them. (Sanskrit, etc.)
The revivalist Christian
groups called the
"Quakers," the
"Shakers," and the
"Holy Rollers" got their
names from the spiritual
kundalini phenomena of
yogic kriyas. One thing
about them is that they
literally drag you intomeditative states, in
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particular the breath-
expulsion kriya. Around
any greatshaktipatguru
who has great devotees,
such as Karunamayi and
even in the SRF temples
(of Yogananda), you
will see kriyas. (Sadly,
the SRF employees
ignorantly ask such
devotees to leave.)
Because of my hard
application toYogananda and then my
resulting experiences, I
had to come to the
conclusion that the
shaktipatof Yogananda
and Nityananda is one
and the same energy, the
pure baptism of the
siddha. Amazingly,
meditation techniques of
the two were also the
same. One of them,
moreover, is a technique
clearly referenced by
Jesus Christ, who is my
grandfather guru, in the
Bible. In many cases
more is explained about
these first two "kriyas"
(as Yogananda's
meditation techniques
are called in his lineage)
by Muktananda than is
available in the
published "lessons" of
Yogananda's bequeathedpublishing organization.
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However, most of the
advanced knowledge
about meditation
technique comes from
the meditation itself. It is
imparted within or
uncovered by intuition.
Thus one sage of the
Yoga-Sutra stated "The
yoga goeth forth by
yoga."I learned that the
guru operates freely, is
not constrained byfences, and the
relationship between
guru and devotee is
personal and unmediated
by any organization.
Yogananda was not
intending to be some
guru uniquely without
lineage or offspring. He
was never meaning to
end the eternal and
cosmic reality of
guru-disciple
transmission and replace
it, improbably, with a
corporation,
organization, or
bureaucracy. All such
ideas are the notions of
Cancerian and Virgo
types who always cluster
around powerful
personages. It is humanly
natural that they try to
supplant them with
organizations andbureaucracies out of
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desire for unneeded
control, fear, and lack of
faith in the divine man's
freedom or the divine
will's efficacy.
These comments about
yogic kriyas are meant
to demonstrate that there
is essential union
between the guru
Yogananda and the guru
Nityananda, and so it is
not obtuse for me tomake a commentary
about statements by
Nityananda. I have
attunement to them both,
unchosen by myself. My
belief is that Nityananda
is a form of Yogananda
who was living out the
wandering saddhu ideal
and speechless
nirvikalpa ideal that
Yogananda Deva craved
to live, and that they
teach one and the same
siddha path. Most
tellingly of all, these
statements by
Nityananda are the only
place that I myself have
found direct and relevant
advice about the states
arising from
Yogananda's own
meditation techniques.
Many questions that
proud bureaucracies andinstitutions cannot
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answer are easily
answered by the
seemingly random
utterances of the
avadhuta of Ganeshpuri.
The Nityananda
Material
In the material by
Nityananda below,
styled as fortuitous
transcriptions of his
utterances when hehappened to enter the
homes of devotees, he
gives many teachings
that can only be
understood rightly by
advanced practitioners
of his and Yogananda's
meditation techniques. It
is said that these
preserved utterances by
Nityananda were
recorded happenstance
by whatever hosts or
guests had the sense to
try to write them down,
then collected. Thus they
are styled as rather
random and possibly
unreliable, varying
according to the verbal
abilities of the
stenographer, his
listening powers, and
ability to write very fast.
I say they were "styled"
that way meaning thatthis is the manner in
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which thesat-chit-
ananda has decided to
present them to us or
what others may say or
believe about them. But
it does happen that
sometimes a statement
by Nityananda appears
confusing, contradictory,
or random. On the other
hand, he was known for
making statements that
were terse, arcane, and
not always patentlycomprehensible.
The statements of
Nityananda below,
highlighted in yellow,
are written as we have
them, unchanged. But in
my commentaries I have
written Nityananda's real
intentions, plus a great
deal about the purport
and ramifications of his
utterances. I have also
cleared up mistakes of
other commentators,
including errors of the
stenographer and hearer
who recorded them.
This was natural for me
to do and I found no
difficulty in it. The
satchitananda always
makes sure that the
devotee knows what he
needs to know, when he
needs to know it. Andthe efficacy of the
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shakti-guru in his efforts
to teach and reach who
needs to be reached is
cosmically unstoppable.
In particular Nityananda
says a lot here relating to
inner states in the
development of yogic
kumbhaka, the
breathless state. To
rightly understand many
of his statements one
must know about thestate ofkumbhaka
generally. Thus some
facts will be given as a
preface. His utterances
are often highly keyed as
instruction for those
pursuing Yogananda's
first meditation
technique, plus the state
ofkumbhaka which
arises from it.
In all my scriptural
studies I have never read
anything approaching
Nityananda's statements
when it comes to
addressing arcane
developments of
meditation. Many of his
simple utterances are
like Yoga-Sutra verses,
densely packed with
significance and dealing
with recondite aspects of
advanced meditationpractice and allowing
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much commentary.
Practically everything he
says goes three layers
deep, as it were, in
occult significance. I
place Nityananda's
statements, in my own
life, above even the
Upanishads themselves.
As to my guru himself,
Yogananda, its his heart
that is the great sun, the
spacious land, and the
heart of the true Father.Hisnirvikalpa samadhi
attainment was like
Nityananda's, and even
more astounding as he
continued to be activist
and caring about the
world, with a large
measure of teaching,
though knowing
nirvikalpa. In truth,
Nityananda was
basically a solitary
saddhu such as
Yogananda wanted to
be but was called out for
world service. One gets
to know his guru's heart.
Yogananda pined for the
seclusion and silence of
Nityananda's life. But he
was a big softie and
lover of mankind. And
they were both, it turns
out, bhaktas.
The Mystery OfKumbhaka
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A great deal of the
Nityananda material
speaks directly about the
breathless state called
kumbhaka. In minimalist
or introductory terms
kumbhaka refers to any
retention of breath. It
thus refers, also, to the
natural moment when
the breath is not moving
in or out but has stopped
moving briefly. Whenanybody holds their
breath, whether to swim
underwater or practice
pranayama techniques
that iskumbhaka in the
most basic terms.
But the yogic state of
kevali kumbhaka is the
pleasant, blissful, easy
cessation of the breath
for extraordinarily long
periods in normal human
terms, even indefinitely.
In yogic terms it could
also be called a natural
cessation of breath. It
develops by inner
cultivation of processes
ofpranayama
combinedwith mind.
Indeed the yogic axiom
is true: Mind is breath
and breath is mind. Have
no doubt whatsoever
that the goal and purposeof all pranayama
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exercises or techniques is
the breathless state of
kumbhaka.
The skeletal and terse
Yoga-Sutra of Patanjali,
one of the most
important and
authoritative religious
books in existence,
devotes three direct
verses topranayama. It's
final verse on pranayama
refers precisely to thebreathless state (a state
of inner breathing) that
Nityananda mentions so
often below. The three
direct verses will be
listed below, from three
of the best English
translations, to show the
coherency of
Nityananda's words with
the ancient Yoga-Sutra.
Those Yoga-Sutra verses
onpranayama, which
few commentators have
fully understood, are
further discussed below.
In the full bloom of
kevali kumbhaka gross
breathing of air becomes
unnecessary, the heart
happily stops, life force
reverses away from the
senses. That is to say,
yogic pratyahara which
means the reversal of lifeforce and attention, takes
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place. Then dawns
automatically the state
calledsavikalpa
samadhi. The states of
kumbhaka,pratyahara,
and the necessarily
ensuing state of
savikalpa samadhi are
all involved with the
states Nityananda
describes. Leading up to
these, there is cognition
of a literal inner breath
involving no breathing inconventional terms; i.e.
no movement of air in or
out of the body. These
things are what
Nityananda is referring
to in his most of his
statements below and
this has to be
understood.
Whenever Nityananda
describes conventional
breathing, he is always
positing it against, in
contrast to, the yogic
inner breath orpranic
breath which he himself
had mastered young. He
makes a great many
statements about the
inner yogic breath that
could only be
understood by an
advanced practitioner of
Yogananda's "first kriya"
or so-called "initiatory"meditation technique.
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(Rarely plumbed by his
followers apparently.)
This very technique is
described in verses 24
through 27 of the
Vijnana-Bhairava. In
that that scripture of 108
meditation techniques,
viewed by Hindus as a
direct utterance of Shiva
oragama, the technique
receives more attention
and elaboration than any
other.
Manifestly, it was a
primary meditation
technique of the siddha
Nityananda, as it was for
his noted disciple
Muktananda.
Muktananda wrote aninteresting book dealing
with this technique
alone, called "I Am
That."In the book he
gives some fascinating
insights about it, but
leaves out much. In
general, a sage will not
explain much about
meditation techniques in
a public way and that is
appropriate. In this
material I have not
presented the technique.
But I have presented
more than I might have
otherwise presentedpublicly. When verses or
utterances are
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misrepresented or
dumbed down publicly,
and since many of the
verses actually deal with
the technique, a different
situation has been
created. In the nadir time
of the Kali Yuga many
things are at their
darkest, while at the
same time Divine
Mother sends some of
her best.
In a sense it is surprising
that Nityananda himself
spoke such things (the
things below) openly as
he did. It is likely that
most of the Indian
householders around
him, who listened and
took notes, had no way
of understanding the
things he was referring
to. Generally speaking,
only serioussadhakas
and yogis would benefit
from much of it. True,
there were those around
him indeed. But the
majority of his audience
likely had nothing to
apply his words to. This
may be adduced by the
fact that, apparently, no
intelligent commentary
yet exists, in English at
least, on the Chidakasha
Gita. Nityananda, beinganavadhuta and cosmic
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Lord like Yogananda,
surely had a purpose for
making these utterances
and letting them be
passed down to us.
The Yogic State of
Kumbhaka
The state of kumbhaka
features in stories about
yogic saints and even
Christian saints, and the
life of Nityananda
himself. It figures in
accounts of yogis who
spend years under the
earth, literally buried,
before being uncovered
and found alive and
well. Or, similar stories
about yogis who
disappear for long
periods under rivers, etc.
When Yogananda was
first living with his guru
Sri Yukteswar, and
finding him meditating
one night, one
experiment to test the
realization of his master
was to ascertain whetherhe was breathing. He
tells about setting a
mirror beneath his nose
to see if any mist
appeared. (None
appeared.) Then,
impudently and overly-
fascinated, he pinched
Yukteswar's nose shut
with his fingers. That
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handling brought
Yukteswar out of
savikalpa samadhi and
gave us the anecdote of
the guru humorously
complaining "My poor
nose!"
Yukteswar's own guru
L. Mahasaya was
reported to be living --
and functioning -- in a
state with no heartbeat
or pulse. Nityanandahimself, we have record,
mentioned once that he
was rejected as a young
man from military
service because the
doctor could find no
pulse or heartbeat in
him.
So the state of
kumbhaka was a state
that Nityananda had
accomplished early in
his wanderingsadhana,
and a literal breathless
state is indeed what he is
referring to in his
statements about the
"inner breath"below.
His talk about the "inner
breath"that goes on
entirely within "like the
wheels inside a clock"
with no movement of air
and "nothing taken from
outside"-- is not ametaphorical or "poetic"
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interpretation of the
ordinary breath. He is
speaking literally about
an inner, sustaining
pranic breath that
involves no physical
substances, no
movement of airs in or
out of the body, and no
oxygen.
These verses really
should not have been
published. However,those unqualified to
publish them and
unqualified to comment
on them have done so.
This American group's
evaluation of
Nityananda's "inner
breath" utterances as
having a spiritual or
metaphorical meaning is
laughable, and shows the
unfitness of that group
for posting and
commenting on the
verses. But since the
material is there,
complete with inept and
erroneous comments, I
am putting them here for
advanced yogis and
those inclined to
saddhuhood, as
corrections to that which
is published.
Yogananda, Kumbhaka,and the Inner Breath
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Fortuitously, these
statements by
Nityananda give highly
valuable information to
any religious persons
pursuing the first
meditation technique of
Yogananda. The
perception of the inner
breath, and questions
about it,arise very soon
for any devotee
assiduously practicingYogananda's "first
kriya." The Chidakasha
Gita is that Nityananda
answers a great many
questions regarding this
process if the reader has
insight. The inner breath
attainment is what
Yogananda referred to
when he wrote this in his
autobiography:
"By spiritual advancement,
one is able to cognize the
breath as a mental concept,
an act of mind: a dream
breath."
This means, in fact,
becoming able to
actually breathe with the
"mental concept" alone.
One breathes through a
mental act, a mental
posture, and the mental
attitude of the two acts.
For the yogis andreligious people
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pursuing Yogananda's
first meditation
technique with devotion,
there comes indeed a
growing ability to
"breathe within" in a
solely pranic breath. In
broad yogic terms the
breathless state of
kumbhaka is the true
goal of allpranayama
exercises and efforts.
The "breathless state"
only refers to the grossbreath that involves the
lungs and the movement
of air. The yogi actually
does continue to breathe
with an inner breath. So
the inner breath is an
accompanying aspect of
kumbhaka. It is also the
prelude to pratyahara or
reversal of life force
(really, full reversal of
attention). This is a
siddha's meditation
technique.
The state ofkumbhaka
centers around gradual
cognition of an internal
breath based on two
inner attitudes or inner
positions. The normal
gross outer breath is also
based on these same two
inner attitudes. Whatever
is effected or received
during conventionalbreathing is effected
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only by these two inner
postures and attitudes.
These are the reality-
kernel of earthly
breathing, now obscured
and tricked up by the
fanciful notions and
embellishments of "air,"
"lungs," mouth and
throat, etc.
The utterances of
Nityananda below are
large and highlighted byyellow, which is a color
associated with
knowledge as well as the
glow of the sun, the
"golden egg" of
Hiranyagharba (first
manifestation of the
Creator God), and the
glow of creation. The
rest is my commentary
to correct errors and
help the better yogis and
yogesses, and Christians
of the White European
peoples. Their people
were both the
uncoverers of the Aryan
yoga and the Vedas, plus
the stewards and
developers of that
elegant bhakti-yoga of
Europe that is
Christianity. Thus the
moral among them
deserve this knowledge.
These verses are given in
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the order in which they
appear in one section of
the Chidakasha Gita.
They would in some
cases make more sense if
they were arranged in a
different order, but that
has not been done. So
the religious person will
simply have to read
through and gradually
imbibe the information
as presented. Headings
and sub-headings arethose of the collectors.
Again, the following
material is really occult
material for adepts and
serious religious
devotees and yogins. I
would not have made
these commentaries had
not the other one been
published. Let it be for
the preservation of the
dharma, the preservation
of the Aryan peoples,
and the reflowering of
the Aryan yoga, and the
preservation of essential
Christianity and the
beautiful Christian
churches as places of
bhakti-worship. Go to
an old Christian Church
every Sunday, think of
the spiritual aspiration of
your White ancestors,
and how the church --devoted to a cosmic
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creative Principle alone
-- evokesakasa or
space, one of the first
evolutes of Pure
Consciousness or God.
Then meditate on
endless space and realize
you are doing a yogic
meditation technique,
one that I myself was
able to learn because I
sat quietly in Christian
churches as a boy, and
did the bhakti-evokinganjoli mudra as all
Christian children were
taught to do.
Aum.
Now Nityananda
speaks:
Breath (Prana)
Just as we draw water
from a well, we should
draw breath.
Nityananda is giving a
visualization concept to
associate with your inbreath.
Visualizations are very
helpful in developing the
subtle breath, attaining the
state of kumbhaka, and
many other yogic
attainments. Religious
aspirants use visualizations
to great effect. This is
natural because the entire
creation as well as theself-created laws we have
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trapped ourselves in started
out as imaginations. We
have even visualized, in the
first place, our "dire need"
for breath in the form of air.
and visualized our way of"processing" the thing (air)
we visualized ourselves to
need. (Lungs, blood, etc.)
Visualizations trap us;
different visualizations free
us.
In the verse above he refers
to the normal breathing and
suggestsa way of thinking
about the inbreath. The
metaphor of drawing from a
well is more useful for his
Indian audience that
regularly uses wells. Other
mental devices are also
helpful. But for those who
have used wells, it
communicates that theinbreath is a "gathering" and
that the breather "collects" it
and pulls the breath to
himself. This gives the
insight that Nityananda
used this particular
visualization, regarding the
breath, in his sadhana.Later
I will supply additional
visualization tips about the
inbreath for the decent.
When we breathe out, it
should be like letting
down the bucket into the
well.
Now another visualization,
this concerning the
outbreath. Again, evocative
for those who have ever
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used wells. At that time the
meditator should think that
he is sending himself back
to the Source of breath, to
the inner food, to God's
supply, just as a bucket on arope falling back down
through the well. The
visualization is good, too,
for the coolness and mystery
of the well.
The two visualizations he
provides give hint that the
outbreath is not the most
active or dynamic part of
breath as is the gathering or
inbreath. Later this comes
up again as we find
Nityananda preferring one
over the other.
In reality the human
outbreath is the time of
absorption, whensatisfaction is felt while the
inbreath is a gathering,
seeking, and pulling to one's
self. The human infant does
this upon birth when it starts
to suffocate upon cutting of
the cord. It hopes there is
"something" out there to
save him, opens up and
pulls in hope andfaith. (The
yogi should have the same
attitude when developing
the inner pranic breath.)
That is the dynamic,
aspiring aspect of the breath.
The outbreath is the
"satisfaction" phase as the
oxygen is felt feeding ourcells. Thus the outbreath is a
time when the feeling of
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bhakti, gratitude to Purusha,
and contentment can be
cultivated. In yogic
development using the
mantras associated with the
breath, the outbreath isfound to start feeling like an
inbreath. That is, on the
outbreath, the yogi begins to
feel himself most fed by the
prana in the form of cool
heat entering the body. This
is because the outbreath is,
indeed, the time of
absorption.
When we breathe out, it
is the carbon [the
impurities of the body]
that are expelled.
Throughout these collected
sayings Nityananda is found
positing the conventional
breath, then relating that to
an inner breath that involves
no movement of air in or out
of the body. Here his
mention of carbon and
impurities tells us he now
speaks of the conventional
breath, putting that first on
the table, identifying it. He
is not meaning to say that
the outbreath, whether grossor pranic, does not have
occult significance and
power, or to speak about it
in mere material terms. He is
simply identifying the
ordinary outbreath before
going into more occult
revelations about breath and
yoga.
When we breathe in, it is
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the breath of Omkar.
Already he returns to both
an occult proclamation and
occult technique regarding
the breath,giving us asecond visualization
concerning the inbreath
whether gross orpranic. He
clearly identifies the
inbreath with God or Aum
(Omkar).
Nityananda is saying we get
our breath from God; that
there is an Original
Breather. He is saying that
when we breathe in, we
should realize that that
breath is God's, that God is
breathing into us as the
inbreath. This should be our
meditation with the
inbreath. Further, he is also
saying that the movement ofthe breath is the source of
mind, or manas, and relating
this to God himself.
(Because God, also,
breathes God also has
mind.)
Movement of breath is
synonymous with movement
of mind, both in us and The
Lord
The breath involves change
and is a toggle back-and-
forth. Thus breath is a
vibration. Muktananda talks
about thespanda or "throb"
as divine vibration. The
inner sound of Aum orOmkar is also a throb or
vibration. That Aum is
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God's own throbbing mind.
This is why God, Himself
(as Saguna Brahman) has
breath. Thus indeed we get
our inbreath from Him. It is
God who has decided tobreathe. The wizard behind
the curtain who moves both
our breath and the dualistic
phantasm based on it, is
creating the whole show all
by himself. He breathes into
us, supplying our very
breath, every time we do
breathe. We borrow our
"throb" from His. And that
breath which He supplies is
created by, and is
synonymous with, his throb
of Aum.
We are ignorant and don't
realize this. If we realize that
through out breath we
already have long had adivine connection to Father
and Mother God, our breath
will start to do different
things for us and teach us.
The idea that we require
lungs, mouths, and airs to
have this breath is delusive
and based on conditioning.
Breath of Omkar is the
manas.
Nityananda says that just as
our mental movement is
synonymous with breath,
God is the same: God's
(Omkar's) mind and His
mental activity are
synonymous with His own
breath, which we borrow.
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In the religious knowledge
of yoga the movement of the
breath is associated with the
movement of the mind. It is
observed that when the
mind stops or becomes soconcentrated as to be still,
the breath automatically
stops. When we are excited
or agitated, with many
thoughts, the breath speeds
up. The reverse is true: If we
voluntarily slow down our
breath or stop it, the mind
slows down and stops. Thus
devotees practice breath
restraint to still the mind. In
yogic knowledge mind =
breath and breath = mind.
Here Nityananda says that
this is also true of the Lord,
our creator, Purusha. The
sound of Aum, or God as
sound, is a function of God's
"mind." We breathe becauseGod breathes. (In like
manner, we are sexual
because God as Saguna
Brahman or Isvara is also a
sexual being, and God is the
one true Alpha Male, plus
the Original Mother who
wants to procreate the
universe, etc.
Maheshvara-Deva, our
Kingly Lord Saguna
Brahman, is all these things
and This is where we
ourselves get these traits.)
The up-going breath is like
the wheels inside a clock. Its
movement is inside. As for
the inner, pranic inbreath itoperates wholly internally
just like the wheels in a
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clock. Nityananda is
speaking of his own
inbreath which was different
than our own. Nityananda
makes clear that he is
speaking of an occultbreath, not the conventional
breath. In Hindu and yogic
writings the "upward" or
"up-going" breath refers to
the inbreath simply because
the outer air can be viewed
as moving "upward"
towards our nose, "up" over
our chest, then "up" into our
nose. Nityananda's
statements are typically
truncated and terse. If the
context of this section has
any accuracy (to the original
presentation) he has simply
moved from one occult
consideration of the
inbreath (inbreath as
Omkar) to another one (theinner non-air inhalation).
When the movement of
the breath is internal,
one will see the world in
himself.
Then immediately to a third
patently occult revelation:
Nityananda is alreadyreferring to the state of
savikalpa samadhiwhich
corresponds to kevali
kumbhaka orthe cessation
of the natural breath which
corresponds, in turn, with
vision of creation within.
When the breath is fully
replaced by this inner
pranicbreath that involves
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no movement of air,the heart
stops with the body fully
protected and supplied.
Then the yogi quickly goes
into the state ofsavikalpa
samadhi . In states ofsavikalpa samadhione can
see all creation within
himself plus go anywhere he
likes, and see anything he
likes, by thought.
If a building has no
doors, we cannot call it
a house. Without fire, we
cannot heat water.
Without air, fire cannot
burn. Without food and
sleep, a man can live for
a few days but without
air (breathing), a man
cannot live even for a
few seconds.
Now Nityananda is back to
positing the ordinary breath
or placing it on the table. He
is positing this as the
average experience, that in
normal life we are
constrained by these various
laws. He is setting up the
conventional experience of
the ordinary man, and how
we normally can't livewithout the gross breath.
Thus he can speak about the
extraordinary state of the
inner breath and the
difference will be clear.
Without the control of
breath (pranayama), a
man cannot be a yogi;
nor is he a sannyasi.
Without a rudder, it is
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impossible to steer a
boat or ship.
The yogi, on the other hand,
needs to distinguish himself,
getting beyond those limits.Nityananda is speaking of
the accomplishment or final
fruit ofpranayama, which
iskumbhaka or cessation of
the gross breath. The inner
breath is an astounding
thing but must be attained.
That is his point here.
"Control of breath" means
the attainment ofkevali
kumbhaka and attainment of
the inner breath. Nityananda
says one is not a real
sannyasin without
kumbhaka because he does
not get the bliss that causes
him to become detached
from everything. Only thebliss-thrill found in
kumbhaka andsavikalpa
samadhi manages to kill out
man's addiction to the paltry
thrills of this world. Only
the renunciation of the gross
breath can constitute true
renunciation ofvrittis
(mental fluctuations), and
true renunciation of "world"
which rises up by those
vrittis. One has not
renounced the world, nor
made it happily become
subtle or dissolve, until he
has renounced the gross
breath and become
established in the inner
astral breath. Till losing theouter gross breath,
Nityananda says, one is not
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really asaddhu.
The analogy of the boat and
rudder is simply a practical
thought that says: "This
thing (pranayama andkumbhaka) are essential
and required for this other
thing (this yogic path). It is
not that one uses prana or
kumbhaka for steering
exactly.
It is the breath that man
brings here at birth and
it is the breath that man
takes with him when he
leaves this world.
He is alluding to the
centrality to the breath. Thus
it is the key to everything.
The breath is central to our
situation, central to the
movement of our minds,
and even in the astral plane
we have a breath,
synonymous with
movement of mind. We are
bound to the world by our
breath; we are also released
from the world my mastery
of the breath.
In pranayama, purakais drawing up the
breath. Kumbhaka is
retaining the breath.
Rechaka is exhaling the
breath. These three
kinds of breath are from
within. Nothing is taken
from outside.
Nityananda is mentioning
the three conventional
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pranayama terms, and
emphasizing that these same
three actions continue on,
within, during "subtle"
breathing. (I have avoided
the use of the term "subtlebreathing" here just in case
some mistake it for
'breathing just a little bit,' a
notion that sometimes crops
up in texts on yoga and
which is erroneous and
misleading.) In the inner
breath we continue all three
actions -- inhalation,
holding, and exhalation --
completely internally as
three different internal
actions. The pranic inbreath
satisfies in exactly the same
feeling of satisfaction as the
normal inbreath of air
satisfies, in fact even more.
Those who lock onto the
inner breath soon prefer theinnerpranic breathingover
conventional gross
breathing, even becoming
averse to the conventional
air-breath. They find
conventional breathing
distasteful compared to it.
Even before mastering the
inner breath or savikalpa
samadhi, and while gross
air-breathing intersperses
with inner breathing, the
aspirant will come to well
prefer the inner breathing
over the gross breathing.
There is a yogic kriya
(spontaneous movement)
that features an expulsion of
breath; the sharpout-throwing of the breath.
There is a sense in the
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developing yogi that having
air in the lungs is repugnant.
Undergoing this kriya the
body itself, keening for
divinity, seems to find the
breath distasteful, wantingall air to remain out of its
lungs.
Note the last sentence in the
Nityananda verse above. He
is emphasizing the nature of
this internal breath as having
nothing to do with oxygen
or the movement of air in
and out of the body. He is
not using "within" or
"outside" in any figurative
sense as some inepts have
written. "Nothing is taken
from outside" means what it
evidently says: In this
breathing no air moves into
the lungs from outside the
body, such as through themouth, nose, wind pipe etc.
Meanwhile the three breath
actions of inhalation,
retention, and release
continue on within as inner
actions.
While thus the practice
is going on, the prana
will move only in one
nadi. We then feel the
internal joy. Who can
describe this
Brahmananda?
When the practice is
perfected the yogi stabilizes
in only the "upward" or
inward breath or "one nadi."
Internal causeless joy grows
in the devotee and meditator
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from this yoga generally,
and that is no less true with
mastery of the inner breath.
Inner causeless joy, ananda,
is associated with
development of the innerbreath.
The outside world will
then be forgotten. We
will then be in the world
beyond.
For the first time in this
section Nityananda refers to
the state ofsavikalpasamadhi which
automatically dawns when
the yogi thoroughly has the
inner breath. In fact, the
purpose of this breathing
technique andkumbhaka
itself is to attainsavikalpa
samadhi.
Savikalpa samadhi is the
first state ofsamadhi, one
of the two basic kinds of
samadhi along with
nirvikalpasamadhi.
Savikalpa samadhi matches
the state of dreaming yet one
is conscious. His body
becomes inert and
breathless, and he does notsee the material world
except to the extent that he
may wish to hold it together
in an astral form. He can
then consciously leave his
material body, in an astral
form, and play in the astral
realms or in still-erected
semblances of the material
realm just left. The bliss of
savikalpa samadhi, the
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same bliss of the dreaming
states but experienced
consciously by this earthly
ego, is very great. The state
of savikalpa samadhi
demonstrates vividly to theyogi that he is independent
of the body. The state of
savikalpa samadhi is the
treasure room of various
siddhis;siddhis flower
automatically simply by
experiencing it. One of the
old Yoga-Sutra
commentators wrote: "Then
he plays in the realm of
siddhis a long time."In the
technique of Yogananda
and Nityananda, attainment
of the inner breath is the
luminous portal to
savikalpa samadhi.
Harmonizing the prana
and apana, enjoy theeternal bliss.
"Harmonizing the prana and
apana" refers stabilizing in
one steady inbreath rather
than any longer breathing
the two internal (non-air)
breaths. Prior to this the
yogi will breathe the two
breaths (prana and apana),though wholly on an
internal basis. The
Bhagavad-Gita makes a
glancing reference to this in
the verse: "Some yogis offer
up their inbreath to their
outbreath."This refers to
the breath, after first being
two but subtly experienced,
then becomes one and not
two. This answers a
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perplexity and questions
practitioners of Yogananda's
first kriya will have.
Nityananda further clarifies
(later) that the one final
stabilized breath should bean inbreath.
The seat of breath is the
truth. It is the internal
space (chidakasha). In
the eternal space is the
tower of eternal bliss.
This tower is the seat of
eternal peace.
The seat of breath is the
truth" refers to the fact that
God as both Isvara and
Brahman exist at the place
from which movement of
breath originates. The
"eternal space" refers to
akasa, or infinite space.
Experience of bliss is
synonymous with
meditation on one of
Brahman's first evolutes,
space. The "seat of the
breath" is the space between
the breaths, where the breath
is neither moving in or out,
i.e. thekumbhaka. The
Upanishads, which are
loaded with references toesoteric yogic truth, refers to
this in 2nd Katha Chapter
Two, Verse Three:
"All deities
worship that
adorable
One sitting in
the middle,
who pushes the
prana
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[inbreath]
upward and
impels the
apana
[outbreath]
inward."
Second Katha
2:3,
Ghambhirananda
There are wonderful golden
threads to be found running
through the Yoga-Sutra, the
greater Upanishads, and the
utterances of saints like
Nityananda and the
Christian saints. The verse is
stating that God exists and
is found in between the in-
and out-breaths. The close
following verse 2:5 then
states: "
No mortal lives
by prana or
apana; but alllive
by something
else due to
which these two
find asylum."
That something else is
found in the in-between, in
kumbhaka, where exists
Aum, Brahman. Out of thatstillness, which is non-dual,
the two breaths arise.
Aum is both Saguna and
NirgunaBrahman, so there
is no need to fuss about
specifying the unmanifest
Brahman overSaguna
Brahman as Sankara does.
One can easily love the
adorable God who is found
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at the seat of breath. As
Nityananda states above,
that adorable One Who is
the seat of breath is also the
Truth.
The Upanishadic verse
above is also stating that
God is the mover of the
breath. This is similar to
Nityananda's earlier
statement:"When we
breathe in, it is the breath of
Omkar."This is why
meditation techniques that
involve the breath are so
profound in sadhana and
give divine (religious)
knowledge. The yogi or
God-worshiper is actually
seeking to come into the
state of deep, dreamless
sleep while conscious. We
experience it only in the
state of sleep, when it iscovered by a thin film of
nescience. Bhakti-yoga such
as devotion and austerities
of Christianity,
meditation-yoga, and
Shankara's yoga of rejection
of manifest externals lead
the devotee to the state of
blissful dreamless sleep,
calledprajna in the
Upanishads, while yet
awake. That same comfort,
awareness of all-sufficiency
and untouchability then
dawns in the religionist
while awake.Just as he
clearly distinguished
ordinary breathing from the
occult inner breath thatfeatures no movement of
physical air through the
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nose or mouth, Nityananda
takes pains to clearly
distinguishes the waking
samadhi "sleep" of the yogi
from ordinary sleep that we
see in all creatures.Astonishingly,Prajna is the
Upanishadic word for our
consciousness when in the
state of deep, dreamless
sleep in which there is no
other. Yogic religion states
that we are literally merged
with God at this time (in
Brahman, Pure
Consciousness) though
consciousness in dreamless
human sleep -- experienced
by all -- is covered by a film
of nescience or
unawareness. In dreamless
sleep we are merged in God.
Nothing is seen because the
world is dissolved and does
not exist. Being fullymerged with Atman and the
creation now unmanifested
in reality, there is no "other"
then to be seen. We each
then experience
God-mergence nightly, but
ignorance-conditioning
associated with the waking
body,descending again and
endarkening us upon the
return to outwardness and
the life force's return down
the spine, keeps most
ignorant, during the waking
state, about what they
experience.
In the unconscious
sleep, enjoy theconscious sleep of
bliss.
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There are a great many
verses in Vedic and Yogic
scriptures that both refer to
sleep states by way of
teaching about the nature of
Brahman as known inhuman life, and pointing to
the state of the realized yogi.
The Yoga-Vasistha speaks
repeatedly of the sage as
living in a state like sleep, or
as if asleep, as if "half
asleep" or with only a little
attention diverted toward the
world. This relates to the
fact that the final yogic
attainment ofnirvikalpa
samadhi is literally
immersion in the state of
deep, dreamless sleep while
still conscious, also, of this
and other worlds. This was,
indeed, the state that
Nityananda had. The yogic
religionist is, in fact,working to access the sleep
states -- both the blissful
dreaming level and the
blissful dreamless level --
while still conscious. The
state ofsavikalpa samadhi
is synonymous with the
dreaming state which is still
dualistic and in which an "I"
still has likes and dislikes.
In this state the yogi not
only experiences the
comfort and ananda (bliss,
associated with the Lord as
Isvara) of dreaming states,
but can play out-of-body
and if he likes, do
out-of-body play interacting
with the gross wakingworld. The yogi, by stilling
the action of the earthly
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ego-mind, is working to
become established in first
one, then the other sleep
states while conscious rather
than asleep. The human
state of sleep,per se, isconsidered another state of
ignorance by the scriptures.
Nityananda now refers to
this yogic sleep-
while-awake to the
conventional state of sleep:
This is not the sleep of
beasts. Sleep the sleep
of man. Enjoy that
sleep which must be the
aim and end of man.
Just as he clearly
distinguished ordinary
breathing from the occult
inner breath that features no
movement of physical air
through the nose or mouth,
Nityananda takes pains to
clearly distinguishes the
wakingsamadhi"sleep" of
the yogi from ordinary sleep
that we see in all creatures.
Astonishingly, he calls this
yogic sleep-while-waking
the true "sleep of man."
When Nityananda calls thissamadhi the "sleep of man"
he is graciously telling all
men and women that they
can attain it; that to merge in
Pure Consciousness with
no limit or lack is the proper
destiny for all. He is not
separating himself from the
rest of us, but telling us we
can have his same
attainment.
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(Note: In another place in this
Chiddakasha Gita Nityananda
states that the human being is
the highest fruit of creation.
Thus he clearly distinguishes
man from the rest of creation.
If man or woman wants to
stop the assault on Saguna
Brahman's wonderful
creatures, he or she should
cease from impurities, then
contact the Immutable Lord
who protects all creatures.
Nothing can be done for the
creatures by denying your own
divine efficacy or powers as a
human being. It is your own
impurities and bad karma that
manifest "poor afflicted
creatures" in your world-
dream. You were made,
indeed, to be the protector of
the creatures by Divine
Wisdom, and there should be
no shame or dismay in this, nor
should you reject your great
station as a manifester of
dualistic dreams, or your
responsibilities, or your powers
to protect the creatures. There
is no point in applying yourself
to the animals for samadhi or
divine wisdom that protects.
You must get that from
God-men and God-women.
Man is, indeed, the highest
fruit of creation. Know your
own divine station, then you
can truly protect the creatures.)
Sleep the sleep of the
spiritual eye
(upanayana).
Nityananda and
Yogananda's technique
involves directing and
raising the life force up to
the spiritual eye or point
between the eyebrows. The
state of wakefulness in
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prajnaand focus at the
"third eye" go together. This
same technique was used by
Jesus Christ, sat-guru of the
White Europeans. He was
referring to it when He said:"When your eye be single,
your whole body shall be
full of light." Inner light or
bindu is increasingly seen
by the yogi or religionist
who practices it with a
devotional attitude plus
chastity.
When talking, when
sitting, without any
desires, without any
thoughts, sleep this
spiritual sleep.
Again he tells us to be
asleep. Nityananda is
describing the state of the
yogi or avadhut who is
established in this state,
whether it be savikalpa or
nirvikalpa samadhi. It is the
highest attainment of
religion (yoga) and a very
strange state for the average
person to comprehend. But
such persons become
blessing to their
surroundings. Because hehas mentioned it so much, it
will be further elucidated.
The "sleep while waking" of
goal of the yogis is well
adduced by Shankarcharya
in his "Crest-Jewel Of
Wisdom":
"He on this earth is
happy and worthy of
honour who, by
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always resting in
peace in the form of
Brahman is freed
from external
consciousness,
regarding the objectsof enjoyment
experienced by others
as a sleeping child
(would do), looking
upon the universe as
the world perceived
in dream, at times
recovers
consciousness and
enjoys the fruit of an
infinity of meritorious
deeds.(426) "
This ascetic, firm in
wisdom, free from
changes of condition,
actionless, enjoys
perpetual bliss, his
atman beingabsorbed in
Brahman. (427)
"Prajna or wisdom is
said to be that state of
ideation which
recognizes no such
distinction as that of
ego and non-ego, and
which is absorbed in
the manifested unity
of Brahman and
atman. (428)
Crest-Jewel of
Wisdom, Sankara,
Mohini Chatterji,
1947
Note: Once White Europeansof Christian heritage
understand Yoga and Vedanta
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they have a great many tools
with which to flummox or toy
with modern day atheism-
believers who rarely even
bother to specify which
definitions of God they are
rejecting. When the ignoramusatheist asks an educated
Christian or yogi "Where is
God?" the educated Gentile
can simply say: "I experience
God nightly in both dreams
and deep, dreamless sleep." Or
they can even say, "God is
consciousness. I am
experiencing consciousness this
moment, so I am experiencing
God." Or further they can say:"In my religion God is defined,
partly, as bliss. I have
experienced bliss thus I have
experienced God. What, you
have never experienced bliss?
Sad creature!" The Upanishads
and Vedas teach that each of
us experiences God and God's
bliss-nature nightly in the sleep
states, though not fully
conscious.
In the state of deep,
dreamless sleep we are then
only pure consciousness,
yet still ignorant because of
sleep. The religious man
seeks to attain this state
without sleep or any
unconsciousness. The
"Crest Jewel" versescontinue to elucidate this:
"He who is perfectly
at rest (in this
wisdom)...whose bliss
is uninterrupted and
by whom the objective
universe is well-nigh
forgotten...though
having hisconsciousness
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absorbed (in the
Logos), is awake and
yet devoid of all
characteristics of
waking... (429)
In yoga, which is essential
religion, realization of the
state of prajna while awake
is considered the only true
waking. By comparison
ordinary people of the
waking world are asleep.
This yogic ideal was known
by Jesus Christ, the sat-guru
of the White Europeans.
However, that state of His is
little represented in the
recorded scripture.His life
fit the ideal of Vedantic
yogic asceticism. But the
scenes recorded feature
Christ in the ordinary state
of out-turned
consciousness, in whichsiddhis manifest for
samadhi yogins. What is
recorded are Christ's active,
outward-turned states in
which siddhis manifest for
the ascetic. at times recovers
consciousness and enjoys
the fruit of an infinity of
meritorious deeds.")
You can see now,
wonderful yogins and
yogesses, how much is
compacted into any one
random utterance by
Nityananda.
Fixing your attention on
breath, sleep.
Nityananda is confirming
that his state was the state of
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"sleeping while awake"
extolled by the
Yoga-Vasistha and
Sankara's Quintessence of
Vedanta and other
scriptures. Nityananda wasone of those sages abiding
in one of the twosamadhi
states. Again, in our state of
deep, dreamless sleep
(calledprajna in this
religious knowledge)one
experiences the bliss of God
as Atman but is
unconscious of any worlds,
but is still ignorant because
of sleep.
In the states of savikalpa
samadhi one experiences
the bliss of the dreaming
state while conscious, but is
unconscious of the gross
outer world. He is conscious
of himself, desires, likes anddislikes, then increasingly
can remember the gross
outer world. In this state the
religious person knows the
glories and bliss perceptions
of the dream world while
more aware than in normal
dreaming.
In the state ofnirvikalpa
samadhi onehas risen
above the dream world and
only knows a "sense of I."
One is conscious primarily
of Brahman and infinite
bliss, with a bare awareness
of this gross world and
some ability to function in
it. Both are of thesesamadhisare forms of
sleeping-while-waking.
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Nityananda is confirming
that the two states of
sleeping-while-awake can
be attained by meditation
techniques that employconcentration on the breath.
The sentence is terse. He is
not saying "Fix the attention
on your breath, then get in
bed and go to sleep." He is
saying: "Concentrate on
your breath in the manner
that I do, and attain the state
of sleeping while waking."
In the case of Nityananda,
who appeared to be awake,
his "sleep" was not inert like
savikalpa but the state of
nirvikalpasamadhi, also
called kaivalya, and
dharma-megha-samadhi. It
is not a small thing!
Were the majority of people
to understand this goal and
purpose of genuine yoga,
they would find it disturbing
intellectually. Truly, when
actually presented with the
prospect, all fear it because
all fear the death of their
individual ego. However,
the people enjoy being
around such personages
because such personages are
boon-bestowers wherever
they reside. In brief, know
that whenever scriptures or
saints speak of attaining
"sleep," they refer to the
attainment of one of the
forms ofsamadhi. It is notconventional sleep, but
sleep while waking. It is
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awareness of the higher
realms, and in the case of
nirvikalpa, awareness of the
earth and all realms at the
same time.
In this line Nityananda also
makes clear that the
"sleeping in wakefulness"
state can be attained by
fixing one's mind on the
breath in the manner in
which he has done, which is
the same technique taught
by Yogananda as the "first
kriya," and the technique
most amplified in the
Vijnana-Bhairava, and
which the Siddha-Yogi
Lahiri Mahasaya stated
gives stated Should you
become chaste and develop
bhakti for the God-man or
the Lord as a mere idea, as
the White Europeans didwith their great bhakti-yoga
of Christianity, you will
understand all this. Practice
of the Christian anjoli
mudra (hands together and
raised), which raises up the
bhakti attitude, will assist
when speaking to God
(Saguna Brahman) about
any such desires. Aum.
Perform the natural
japa of the inward and
the outward breath.
In this line Nityananda is
advocating the use of his
meditation technique
although the material does
not present that meditation
technique in any clear or
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introductory sense. He is
saying "practice thesoham
meditation technique."
(Also calledhamsah and
hong-sau,sha-hom, etc.) He
is saying "Practice thistechnique which affixes
itself to your breath and is
natural."
Here the avadhuta is indeed
speaking of of the ordinary,
natural human breath of all
people, and of applying a
meditation technique to it.
Or we could understand
conversely: Apply your
natural breath to a
meditation technique. This
is the meditation technique
under discussion, available
and knowable to anybody
who applies himself to a
kriyabanorshaktipatyogi
who knows the technique,with sincerity and a little bit
of devotion. This "first
kriya" of Yogananda,
discussed in theVijnana-
Bhairavaand elsewhere,
fixes itself to the breath thus
it is often called a "natural
japa." The breath has indeed
been going on all along,
throughout your life, as a
kind of repetitive japa
(repetitive recitation or
mantra). Nityananda is
saying to his audience, way
back here in old India, to
practice that simple
meditation technique. He
has never in any of the
Chiddakasha Gitadescribed the technique or
given direct instruction
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about it. (Such instructions
are not present in the
present utterances or my
comments.) This
Chiddakasha Gitaor
utterances by Nityanandaactually discusses the
advanced dynamics and
territory of the technique,
yet does not present the
technique itself. This is one
of the reasons why, in my
view, it was inappropriate to
publish this material.
However, there must be
some cosmic
God-sanctioned reason why
it happened, and the worthy
among the religious people
can benefit from it while the
cynical users or mere
depredators will not get
much from it. God sees the
hearts of all and gives to
them according to theirattitude, merit, and His
grace.
Have mental (subtle)
bhakti; yes, have it.
Attain liberation from
bondage. Have constant
bhakti; never
interrupted.
This right after his advocacy
of the mantra. Nityananda is
saying to perform the
meditation technique with
an attitude ofbhakti, i.e.
religious devotion, which is
the highest form of yoga and
central to the White
European religion for
twenty centuries.
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It is very significant that the
avadhut Nityananda
confirms the value ofbhakti,
or the devotional attitude
toward the deity or guru. He
links together here the ideaof breathing as a mere
technique with the idea of
devotional attitudes, which
is significant for the
religionist or yogi who
advances along this path.
The secrets of the internal
breath are most unfolded
when the aspirant has the
attitude ofbhakti. The
statement confirms that
Nityananda was not only a
bhakta, but was constantly
in a state ofbhaktiand
bhava. It is trulybhakti, the
devotional attitude so
exemplified by the Christian
yogi-saints, that is the key to
the mysteries of yoga andenlightenment, along with
chastity orbrahmacharya.
(Brahmacharya was also a
central Christian ideal of the
White Europeans for twenty
centuries.) If you go into an
old Christian church when
it's empty, and be
thoughtful, it is easy to get
bhakti such as possessed by
the best Christian saint. This
is true of all temples devoted
to The Lord and not the
world.
This verse in which
Nityananda says to have
"constant bhakti" is the most
significant verse in all theseutterances by Nityananda.
The avadhuta was in
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constant bhakti, and this
constant devotional attitude
is what we should cultivate
in our religious life of
meditation.
All knowledge will be given
to the religious person (and
yogi) simply by chastity,
bhakti, and concentration.
Should one understand
Nityananda's breath
technique, all the more
fortunate. But the great
secret, intimated above, is
that mastery of the inner
breath goes forward with a
bhakti attitude. The aspirant
should open to God within
with the devotee's and
supplicant's attitude, to
master kumbhaka.
Breathing in is a call, in
faith, and a desire to receive.
Expectancy, receptivity,openness, and desire are
needed in the actions of the
inner breath, and these are
the attitudes of the bhakta or
devotee.
Breathe up and down
without any restraint.
Now the material jumps, asit often has, to the esoteric
inner breath. It is proper to
assume that most of these
sayings of Nityananda,
collected happenstance as
he would happen to show
up in various homes or
places and deign to speak,
are not in the original order
and do not represent a
coherent presentation. Thus
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the material has disjointed
qualities.
When a religious person
such as Nityananda attains
his state, his rajasictendencies are greatly
attenuated. This means that
he loses the keen desire to
perform actions in the
world, including "saving the
world," etc. Oft-times his
realization, in fact, is "there
is nothing out there" and
"there is nobody to save."
Thus such persons lose the
desire and inclination to
write books, propound
teachings, and give
presentations. One could
say that they even lose the
ability to do so. Yet such is
their divine state that
whatever action they do
perform has efficacy, suchas this random collection of
his utterances. It unfolds
that whenever they do still
perceive, according to their
remaining conditioning, "a
world" they first think of
giving God-knowledge to
the people as the highest
priority. That is from loving
and caring for humanity.
They think"This is what
would benefit the people
most, to show them the way
out of delusion and
suffering, how to attenuate
their karma and samskaras,
and touch the saving
transcendental."Thus
occasionally Nityananda gotinto that mood and walked
into a house and did a little
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teaching, just the same. He
also advocated that religious
men such as he should,
indeed, teach. Thus we have
this Chidakasha Gita of
Nityananda. The Tao TeChing says "He who speaks
does not know." That
"knowing" refers to full
knowledge of Brahman, the
Reality, in which all that is
false falls away including
the false world. So in that
state of highest knowing
there is a disinclination to
speak and even an inability
to do so.
Brahman is ineffable. And
not seeing a world then,
there is nobody to save.
However, when not in that
state of highest -- and a yogi
or religious person
continues to cycle throughvarious states -- he may
speak and it is proper at
times for him to do
so.Wiseacres should not use
the Tao Te Ching line in an
effort to silence everybody
but themselves, or to
demean the teaching efforts
of sincere and spiritual
(religious) men, as they
sometimes do. In summary,
men and women in
Nityananda's religious state
ofsavikalpa andnirvikalpa
samadhi become
disinclined and often unable
to compose speeches and
write books in a way that
would be coherent to us.Ramakrisha, Ramana
Maharshi, Nityananda, and
mmentary on the Chidakasha Gita of Nityananda, Julian Lee htt