15 internautes sur 16 ont trouvé ce commentaire utile
- Publié sur Amazon.com
The instructions in this book regarding the kriya yoga of Lahiri Mahasaya are vastly superior to anything available anywhere else. They're clear, concise, easy to understand, and practicable. The quality of the techniques themselves are of excellent calibre, in comparing the experiences and perceived progress with other systems of kriya yoga/"spinal breathing pranayama".
I docked a star because the author has a tendency to go into long-winded ramblings regarding his own personalized theosophy and how it relates to Kriya Yoga, which I find distracting and unnecessary. If I see a paragraph like that approaching, I usually just skip over it, instead of rubbing my temples through the whole thing.
However, not a single detail is missed, and all of the kriyas of LM are given due and complete consideration and exposition. While I consider the price of this book unusually high, it has proven to be worth every penny.
On a random tangent, as a comparative example, I've practiced 4 systems of Kriya Yoga:
1) Bihar Yoga Bharati ("A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya"): A system of 20 meditation kriyas, but following mostly different paths than this one. This system almost completely does away with silent, coordinated concentration practices, which I've come to realize are absolutely essential at the end of every kriya practice to stabilize and calm the energies that've been kicked up during the practice, along with establishing the real fruit and intent of kriya practices, which is meditative absorption. These practices made me irritable, socially withdrawn, and very neurotic. It was because of these practices that I would abandon yoga and meditation altogether for several years.
2) SRF/Yogananda: Besides the instructions being of very poor quality, difficult to understand, and uneasy to implement, this was by far the worst system of Kriya yoga that I practiced. I abandoned them after I'd felt that I'd gotten nothing out of the experience for over a year, except wasted time. And the people who ascribe to it as a religion are weird. Nice, but weird.
3) Yogani/AYPsite.org: Yogani has taken what appears to be Yogananda's system of Kriya and blended it with traditional yoga and tested his system of techniques very thoroughly. They work very well and produce many amazing and miraculous benefits. I credit his system of techniques with reawakening my desire to regularly meditate, and invigorating it with a newfound life. My qualm regarding his system is that it's haphazardly put together in a monologue/Q&A format and no real intention, in 15 years, has existed to put the pieces together in an easily readable, understandable, step-by-step format -- So that after a person takes up his practices, figuring out what to do next after one has gained skill, confidence, and experience in his current practices is needlessly difficult and undefined. My second biggest qualm regarding his system, which was something that plagued me through the entire time I practiced his techniques, is that they do not produce the meditative absorptiveness of Lahiri Mahasaya's system. I'm not entirely certain why, as they produce many other things in super-abundance (small coincidental miracles, intensity of perception, gratitude and bliss, an intimate sense of connectedness and oneness with people and creation...)
4) The Kriya Yoga of Lahiri Mahasaya (as explained in this book, and other sources that corroborate these techniques): They're excellent, simple, elegant, progressive, and they make logical sense in their execution. I should divulge that I've only been practicing these techniques for about a week now, but already I've experienced a depth of meditative absorptiveness I haven't experienced in close to a decade, at nearly the very beginning of using these techniques. I also suddenly started hearing the "om" sound shortly after I began these techniques. The sound persists throughout the day and is audible when I stop what I'm doing and calmly listen. In this way, the techniques provide measurable and provable milestones for progress - something that only exists outside of yoga in the Buddhist meditation "mind maps." A highly useful tool for keeping oneself on track, and not deluding oneself about one's progress or stage of attainment. I'm excited for what the future of practicing these techniques will bring.
After practicing the techniques for the last few months, and trying to really hammer out and perfect even just the first kriya pranyama technique (along with the preceding maha mudra, navi/om japa, talabya...), I'm giving the full 5 stars, regardless of the religious/christian overtones and sections. These techniques are simply phenomenal. Attempting to perform ALL of the details just for KP1 is extraordinarily difficult, but it makes galaxies of difference compared to omitting some of them to make the technique more easier to perform (trust me). A gentle, peaceful happiness pervades my entire day; I'm extremely clear-headed with a crystalline focus; I'm quick-witted, witty, and creative in conversation; I seem to have endless stores of energy that I don't know the source of; I feel other-worldly (I'm guessing this is bliss) each time I finish the techniques with mental pranayama; I occasionally feel bolts of physical ecstasy during KP 1, and my breathing becomes so placid I occasionally become concerned that I haven't been breathing. While I have experienced samadhi a couple times during an extended, intensive personal meditation retreat, the technique at that time was simply a combination of sitting mental japa, and insight techniques when not sitting (all day long, with only 5-6 hours of sleep, and a lot of psychological torment and anguish). With these kriya techniques, which are not static concentration practices like japa, I have no idea what the experience is going to be like when one obliviously slips into samadhi during the technique as the concentration naturally intensifies and the relaxation hits the critical sweet spot. But I remember that leading up to it, suddenly becoming concerned that I wasn't breathing anymore had become a frequent occurrence. I would relish the chance to experience it again. There's nothing like it, and finding any words for the experience took months of analysis on my memories of the entirety of the experience, before, during, and after. Both the experience and the after-effects are, despite the indescribable beauty of it, categorically and undeniably eery in a supernatural way.
For those who write reviews poo-poo-ing the book, its author, or the techniques without giving them fair and due diligence, all I can say is: The proof of the pudding is in the eating. And if you're afraid that eating the pudding will threaten the pudding you've already devoted yourself to, there's really no need to submit a review. Just keep on with what you've got. But if you're even here, then maybe a little honesty with yourself is appropriate. You're probably curious that there might be a better way, likely out of dissatisfaction with your results, as I had been with many of my prior experiences. Even if you gave something new a chance, all you would lose is time. But you would gain valuable knowledge from the experience that you could use to help shape your spiritual future, and there's nothing more valuable than that spiritual wisdom borne of one's personal experience.