A Yogi - Kriya Yoga
A Yogi - Kriya Yoga
A Yogi - Kriya Yoga
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Dr. Guenter Waldeck, M.D.<br />
A <strong>Yogi</strong><br />
with Complete Control of Heart and Breath<br />
When I heard that Dhirananda had achieved the state of consciousness in which there<br />
is complete control over breath and heart function, my medical curiosity was awakened.<br />
I asked him if I could conduct a medical examination and pose some questions<br />
afterwards.<br />
The use of many relaxation techniques has spread throughout Europe during the past<br />
70 years. With their help, the practitioner can influence the autonomic nervous system.<br />
But this does not result in a state of no breath and no pulse – as in the reports from<br />
India – because the autonomic centres of the medulla oblongata are beyond our control.<br />
In 1980, I encountered the Indian <strong>Yogi</strong> Dhirananda (see Literature 1) for the first time.<br />
He teaches the original KRIYA YOGA in Europe. <strong>Kriya</strong> was already mentioned in the<br />
<strong>Yoga</strong> Sutras of the Patanjali and the Bhagavata. In Sanskrit, <strong>Yoga</strong> means unity. Kri<br />
means action and ya is what happens within us: feeling the unity with the soul in<br />
everything we do.<br />
The technique consists of simple body, breath and concentration exercises that are<br />
limited to what is essential – mudras and meditation. It was passed on to Lahiri<br />
Mohasoy as the essence of ancient forms of yoga in 1861 by the legendary <strong>Yoga</strong><br />
Master Babaji.<br />
Monks have always and everywhere had enough time for religious practices, but not the<br />
individual who is active in everyday life. <strong>Kriya</strong> <strong>Yoga</strong> has been created especially for that<br />
type of person. Lahiri Mohasoy actually wanted to become a monk, but started a family<br />
and lived a middle-class life at the request of his teacher. This proved that it is possible<br />
to achieve a high level of spiritual development even without being a monk.<br />
His most famous student was Sri Yukteswar (see Literature 2), who later prepared<br />
Paramahansa <strong>Yoga</strong>nanda (see Literature 3) for disseminating the teachings of <strong>Kriya</strong><br />
<strong>Yoga</strong> in Europe and America.<br />
As a student of Dhirananda, I had the opportunity to become acquainted with his loving<br />
being and his balanced nature. I was drawn not only to his knowledge of the sacred<br />
writings, but also to his advanced spiritual consciousness.<br />
In January 1986, I heard that he had achieved that highest level of consciousness,<br />
which is called Nirvikalpa-Samadhi in <strong>Yoga</strong> terminology. In this state, a <strong>Yogi</strong> has<br />
complete control over breath and heart function. My medical curiosity was awakened<br />
and I asked him if I could conduct a medical examination. “I generally do not like to<br />
demonstrate it. It is a secret, it happens through the grace of God and no one should<br />
abuse it,” was Dhirananda’s response.
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After the evening meditation, we went into a quiet room. I began to register his general<br />
condition and the frequency of the breath and pulse. Dhirananda closed his eyes,<br />
inhaled and exhaled two to three times and then – his pulse stopped completely, as did<br />
his breath.<br />
Cessation of breathing and the absence of circulatory function are signs of clinical<br />
death. After 20 seconds, the lack of cerebral blood flow should have led to<br />
unconsciousness. After four minutes, the lack of oxygen supply should have caused<br />
irreversible brain damage as its result. As an emergency physician, I should now have<br />
immediately begun with the resuscitation efforts. The respect for the state of Samadhi<br />
and the lack of external signs of shock convinced me to refrain from this.<br />
Three silent minutes. Then his heart and breath began to start again, very slowly at first<br />
and then at a normal rate. I was amazed. There were no signs of strain on his face. He<br />
was even refreshed and as happy as ever. He asked with a smile: “Are you satisfied?” I<br />
responded: “Yes, but how is it possible?”<br />
His pulse stopped completely, and so did his breath<br />
The Interview<br />
“It is not impossible,” is how Dhirananda started his explanation. “Think of a large<br />
machine that functions through electricity. When the power is turned off, the entire<br />
machine stops its motion. Once it is turned on again, it begins to work with powerful<br />
movements and noise. All living beings are moved in the same way by the cosmic<br />
electricity of prana. All types of physical movements and psychological mechanisms<br />
function through prana, the power of the soul or God. When you have achieved<br />
complete control through prana, you can also control each cell, as well as the nerves<br />
and all of the voluntary and involuntary muscles of the body. You can let each part of<br />
your body come to rest.<br />
We receive a bit of rest during sleep, but not always. The body of the average person<br />
suffers from great tension because of bad dreams. Every living being stores a<br />
tremendous amount of prana that is collected through food, water, sunlight and air. We<br />
need this energy for every physical and mental movement. Each person should<br />
therefore make an effort to repair unnecessary weak spots through which prana can<br />
escape. Examples of these are excessive talking, mental depression, anger, sensual<br />
pleasures, etc.<br />
Author: Is it possible to control our prana?<br />
Dhirananda: The soul controls the prana. When we meditate seriously and on a regular<br />
basis and feel the unity with the soul, then it gradually becomes possible to control the<br />
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prana with the soul. The storage place of prana is the soul or God in every human<br />
being. Every illness can be healed through prana when you know how to use it. Prana is<br />
a force that permeates everything, through which it is easily possible to do distance<br />
healing. When you know how to let the prana flow and transfer it to people who are sick,<br />
all types of diseases – whether they have a physical or a mental basis – can be healed.<br />
Many <strong>Yogi</strong>s, many holy people and Jesus are examples that prove this truth.<br />
Author: What are the obstacles that prevent the flow of pranic energy so that the<br />
average person cannot use this energy?<br />
Dhirananda: Impurity of the mental substance and a lack of meditation are the reasons.<br />
Most healers misuse this energy by striving for ego satisfaction and material prosperity<br />
in exchange for it. When this energy is used for egotistical reasons and in exchange for<br />
personal interests, then the pranic flow will gradually cease.<br />
Author: Please speak more about prana and its functions.<br />
Dhirananda: Prana governs the three main cosmic forces, which are called gunas in<br />
Sanskrit (see Literature 1). They connect all things like a chain, starting with the atom<br />
and up to the stars and planets. They control the universe in this manner.<br />
The three types of gunas are:<br />
1. Sattva Guna is a self-revealing and conscious energy. Sattvas brings goodness,<br />
happiness, peace, blessings, purity and knowledge.<br />
2. Raja Guna attracts and repels energy, which produces activity, movement and<br />
change. When Rajas is active, the result is passion, anger, selfishness, desires<br />
and mental restlessness. The mental essence of Sattvas and the denseness of<br />
Tamas (see 3) cannot accomplish anything without the energy of Rajas because<br />
every movement comes from this dynamic force.<br />
When the prana energy is used for selfish reasons and in exchange for personal<br />
interests, the pranic flow will gradually cease<br />
All forms of energy that come from Rajas are simultaneously constructive and<br />
destructive, simultaneously physical and metaphysical. The tremendous energy<br />
of Rajas is present even in the smallest parts of the atom.<br />
3. Tama Guna is the static state, the material of matter. The mind cannot grasp<br />
the truth and recognize the true nature of things when Tamas is active. This<br />
creates ignorance, sleep, lethargy and laziness.<br />
These three Gunas are inseparable and related to each other. One example: Tamas<br />
brings obstacles in manifesting something. Through the power of Rajas, the obstacles<br />
are overcome, and Sattvas gives meaning to its realisation. When the cosmic force of<br />
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Rajas drives the darkness away from Tamas through its active energy, the light of<br />
Sattvas appears. Development and regression depend on the presence or absence of<br />
the three cosmic forces. All three contain these qualities: intelligence, energy and<br />
dullness.<br />
When Sattvas is the driving force for an entire lifetime, the next life will be a spiritual<br />
one. People who have achieved this state in their lives are called Sattvic. When the<br />
entire life is dominated by Rajas, the next will be a rational one. Someone in this state is<br />
called Rajasic. If Tamas dominates a life, the next one will be influenced by ignorance<br />
and animal characteristics. This person is called Tamasic. Those who develop Sattvic<br />
qualities in their lifetime will ascend; those who cultivate the Rajasic will stay in the<br />
middle; and when Tamasic dominates, this means a decline.<br />
The three gunas form the nature of the body, the senses and the mind to reveal the<br />
cosmic consciousness: Brahman or pure consciousness is beyond the gunas and rules<br />
them. When a person controls the gunas and masters them by exercising control over<br />
prana, he will realize that everything consists of pure consciousness and nothing else<br />
exists. He is no longer bound to material desires or irritated by passion, anger,<br />
ignorance, etc. Then he is both the observer and the observed in this state. He flows on<br />
the eternal ocean of nectar. Then he is immortal and free of all bonds. Only then is he<br />
called a <strong>Yogi</strong>.<br />
Author: What function does breathing have in this process?<br />
Dhirananda: The gunas, the breath, the body and the mind are closely connected with<br />
each other. The human breath switches from one nostril to the other every 50 to 120<br />
minutes. If this change does not take place within 120 minutes, you can be certain that<br />
something is wrong in the body.<br />
While the Pingala Nadi (“Sun Nerve”) is at work, the majority of the inhaled air flows<br />
through the right opening of the nose. During this time, Raja Guna is predominant.<br />
People then tend to be dynamic and seek physical and mental activity. When the Ida<br />
Nadi (“Moon Nerve”) is active, the main portion of the inhaled air flows through the left<br />
nostril. Then Tama Guna is at work and the static principle dominates. The human mind<br />
is absorbed with sleep, lethargy, laziness and ignorance. When the breath switches<br />
from the left to the right and from the right to the left nostril, then both nostrils are<br />
equally open for an even stream of air for a certain amount of time. Sattva Guna is at<br />
work now, and a balanced state dominates the mind. This time is especially suitable for<br />
religious practices and meditation.<br />
The activities are generally distributed as follows: Raja Guna during the day, Tama<br />
Guna at night and Sattva Guna during sunrise and sunset. The latter is also the reason<br />
why instructions are given in the scriptures to meditate in the morning and evening.<br />
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Author: How can you determine whether the breath mainly flows through the right or<br />
the left nostril?<br />
Dhirananda: There is a very simple way to find this out. Pick up a mirror or stand in<br />
front of a window pane and exhale deeply. You will see a larger and a smaller circle of<br />
vapour form. This makes it possible to easily determine which nostril has more air<br />
flowing out of it at the moment.<br />
Author: Can I achieve this change in the breath through an external method?<br />
Dhirananda: Yes, when the left nostril is partially closed and the breath mainly flows<br />
through the right, then lay down on your right side and put a pillow under your ribs. After<br />
inhaling and exhaling several times, you can observe that the left nostril is opening and<br />
lets in the main portion of the air flow. The same method is also used for opening the<br />
right nostril by lying on the left side.<br />
The following rule is mentioned in <strong>Yoga</strong> literature: During and after a meal, attempt to<br />
open the right nostril. This will improve your digestion. Before going to sleep, you should<br />
try to have the left nostril open. This will guarantee good sleep.<br />
Some illnesses - such as fever, colds, coughs, bronchitis, pneumonia, sinusitis,<br />
headache, heart complaints, nervousness, depression, etc. - can be improved by<br />
switching the breath. Special Pranayama exercises (breathing exercises) are also used<br />
for this purpose.<br />
Author: Why is it necessary to interrupt the breath and heart rate to achieve the<br />
realisation of God?<br />
Dhirananda: This is a good question. It is necessary to interrupt both of them. As long<br />
as the breath is restless, so are the mind and the senses. It is not possible to realise<br />
God or the all-encompassing consciousness with this restless mind. When the breath is<br />
calm, the mind and the senses are also calm; if it comes to a standstill, the mind and<br />
senses also come to a standstill. Here is an example of this: If the sun or moon are<br />
reflected by a lively body of water, their reflection is diffuse and the actual form cannot<br />
be clearly recognised. On the other hand, the reflection clearly shows the true image of<br />
both heavenly bodies when a lake is calm.<br />
This also applies to the mind. When there are waves of confusion and doubt in the lake<br />
of the mind, when the storms of restlessness arise, the reflection of God or the soul<br />
cannot be realised. But a clear reflection is created when the lake of the mind becomes<br />
calm. A prana of immense peace that lives very close to the soul exists beyond the<br />
restless prana. Once we learn to gradually retreat into this prana, we can perceive many<br />
things. Many questions receive an answer, we intuitively understand what is happening<br />
in the minds of other people and can gain control over our subconscious mind (author’s<br />
note: The term “subconscious mind” in yogic philosophy corresponds approximately<br />
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with the concept of Sigmund Freud’s “unconscious mind.”) Our subconscious mind can<br />
become a faithful servant when we train it well. All of your questions, even about<br />
previous incarnations, will be answered because they are stored in the subconscious<br />
mind.<br />
I think that most people have already had experiences with their own subconscious<br />
mind. The following example happens quite often: Let us assume that you have a very<br />
urgent appointment at 7 a.m. the next morning and there is no alarm clock. Before you<br />
go to bed, concentrate very calmly on the Third Eye and ask your subconscious mind to<br />
wake you up at 6 p.m. You will see that you are awakened between 5:30 and 5:45 a.m.<br />
There are a great variety of ways in which the subconscious mind can be useful. It just<br />
has to be trained well.<br />
Author: My last question is how can we train and develop the subconscious mind?<br />
Dhirananda: There are many methods, and I cannot list them all individually. You<br />
should primarily attempt to reduce the worldly desires and detach the mind from the<br />
worldly realm now and then. Practice Pranayama and meditate on a regular basis with<br />
complete devotion. In the evening, before you go to bed, reflect on all of your thoughts<br />
and actions during the past day. Try to remember everything. These methods will help<br />
you develop your subconscious mind. Make progress in a patient way. You will be<br />
successful at it.<br />
Author: Dhirananda, I thank you very much for the opportunity to do the examination<br />
and for the interview.<br />
Literature:<br />
1. <strong>Yogi</strong> Dhirananda: <strong>Yoga</strong>mrita: Die Essenz des <strong>Yoga</strong>. (<strong>Yoga</strong>mrita: The Essence of<br />
<strong>Yoga</strong>) <strong>Kriya</strong> Verlag, CH-5408 Ennetbaden, 2. Auflage 2004.<br />
2. Inanavatar Swami Sri Yukteswar Giri: The Holy Science.<br />
Yogoda Satsanga, India. 1949.<br />
3. Paramahansa <strong>Yoga</strong>nanda: Autobiography of a <strong>Yogi</strong>.<br />
Self-Realization Fellowship. 1994.<br />
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