Don’t be deceived...
editorial by Mira
Who wants to learn to swim from someone who just sits and splashes
around at the waters edge talking, but who does not dare to dive in?
“I don’t care whether the teacher has any
training. People want a yoga course, and
that’s what they’ll get,”
said a woman who arranged my yoga
courses at one of Stockholm’s most
respected health clubs. My
own courses were
completely full, with 25
people on the waiting list.
She was determined to
arrange an extra course
and was looking for an
instructor, as neither I nor
the other teachers at our
school were able to take
the course. My argument
that the quality would
drop, if this teacher had
insufficient, or no training
at all, didn’t impress her in
the least. This total lack
Ingela Hageman © 1998
of respect shocked me.
To be honest I hadn’t
thought that things were
that bad.
In a naïve kind of
way we often see what
is written and printed as
being true, but be on
your guard when it is about
yoga and meditation. Someone I know who
works as an editor in a publishing firm,
recently told me that they receive
manuscripts on meditation from people
who have never learnt to meditate. They
just sit at home and write well-formulated
books. The publishing firm does not print
2
these books, because they cannot judge
whether the content is correct. But less
scrupulous publishers will probably print
the books, because there is a great interest
and people will buy them.
Last spring, I was asked by another
publisher to read through and comment
upon a newly translated book on yoga.
The translator was professional, but knew
nothing about yoga. This resulted in my
finding numerous mistakes and misunder-
standings in the translation, especially
concerning the mind, relaxation and
meditation. I discovered that if one does
not have a good working knowledge of
the subject, then it is impossible to know
how certain words and expressions
should be translated. And how many
translators have that knowledge?
Those who do not have a thorough
knowledge of meditation, often resort to
nature and confuse
beautiful experiences such
as looking out over the
sea at sunset, with
meditation. But there are
important differences.
When you are out in the
countryside, it is the
tranquillity that is there
which makes you feel
more harmonious.
Pleasant, of course, but
how much satisfaction do
you get out of that when
you are in a pressing
situation at work?
With yoga and
meditation, you find
tranquillity within. You
learn to rest within your
self. This experience you
bring with you into your
daily life - and you can
return to your self when
you want to.
Do not be deceived by angelic people,
who meditate on exotic beaches with
swaying palms. Of course it is nice to
meditate when on holiday in the
Bahamas, but yoga and meditation
belong most of all in daily life.‰
(Also see the article on page 4)
Contents
“You want people to have the best” 4
A comment to the editorial.
Yoga for “mouse arms” 5
How to use the hands and arms differently. Description of the yoga pose
“the crane.”
Yoga tool-kit for computer users 6
research is being done into the consequences of long term computer work. We
present a program of simple yoga exercises relieve the problem.
Mapping the brains activity after Kriya Yoga 10
An article on how deep-going Kriya Yoga really is, and of its positive effects.
On learning to teach Kriya Yoga 14
First part of an article by Swami Janakananda: on Sadhana, cycles in healing and
learning and what it means to be silent during the initiation into Kriya Yoga.
Retreats at Håå Course Center in the south of Sweden 26
This year ends with our annual 14-day course over Christmas, followed by the
10-day New Year course. Next years courses are also presented.
In January 1999, Swami Janakananda starts his 25th three months course with
advanced methods from the Tantric yoga tradition, including Kriya Yoga. Bindu’s rolling again
Welcome to an exciting new number
Yoga, Tantra and Meditation in daily Life 28 of Bindu. Since the last edition was
Swami Janakananda’s book on yoga from a yogi’s point of view. published, we have bought a new and
badly needed printing press, which
Courses in Copenhagen 30 will improve Bindu’s quality and
...and other cities. Introduction evenings, free trial classes, short intensive courses, shorten the production time. We print
“drop-in”, pregnancy courses, as well as weekly courses that run for 10 or 20 Bindu in English, Danish, Swedish
weeks and classes in English. and German and in future will again
release two issues a year.
Yoga at Home 30 A warm thank you for all the large
From our shop we send books, relaxation and meditation tapes, nose-cleansing and small contributions to our printing
pots, ear candles, yoga mattresses, the periodical Bindu and much more to people press. To all our subscribers and
all over the world. students: you should also have a big
thank you for your support and the
Experience Yoga Nidra 31 inspiration you have given to the
Two deepreaching relaxations with Swami Janakananda. Now also on CD. school.‰

3
“You want people to have the best”
A comment to the editorial by Swami Janakananda
In the field of yoga, the one who teaches
and the one who wants to be trained,
have the same responsibility as anyone
who wants to help people and work with
them. If a would-be doctor went to a
“banana republic” (wherever that might
be, excuse the expression) and bought
himself a quick education, then it is
naturally blameworthy and irresponsible,
both for the “doctor” himself and the
people he will come in contact with as a
healer and an adviser.
The student who wants to become a
teacher must take responsibility when
choosing a teacher (whatever the
qualifications) who dilutes the tradition
and makes the education “short and
simple”. The tradition is improved only
by constantly returning both to its core
and towards what you have learnt from
your teacher. At least this is my
experience, both in relation to my teacher
and in regard to the tradition from which
I teach.
Beginning with an inadequate
education as a yoga teacher, no matter
how conceited you are or who you co-
operate with, sooner or later you will run
dry. Instead of throwing yourself into a
liberating process together with the
students, the whole thing becomes
tedious, because you don’t know the
process and haven’t acquired the insight
that comes with a daily training. You
have neither the courage nor the ability to
go further than the limits of your own
learning and insight. You believe that you
have to entertain the students, or make a
4
(quote: Swami Satyananda)
lot out of next to nothing, when there is have completed their education - and they
nothing left to give - you have no will be able to continue to do so when the
experience of the transformation. novelty wears off.
To bring other superficial ideas and
I allow myself to doubt whether the
methods into your teaching to avoid fear
shallow courses that are currently offered
and emptiness, or to take a lot of money
in some places, mostly in the form of a
for what you do, does not make it more
series of weekend courses, where it is
valuable. You cheat both yourself and
claimed that the education lasts up to three
others. Yoga is “any age”, not New Age,
and four years, have a sound background.
for instance, even though some teachers,
The students are gathered together only a
who teach a superficial yoga, may give
few hours at a time, once in a while, and if
that impression.
the hours of teaching are counted, then in
The most important thing about a proper
reality the education has a total length of
yoga teacher training is surely not what
from less than a month (at an institute in
you learn theoretically and the quantity of
Stockholm), to a maximum of three
methods it contains, but that you receive
months (at an institute in Denmark). Not
a daily training also, where you learn the
to mention a company in England who
things in a practical way so that a
offer a yoga teacher education by
capability is attained from where you can
correspondence, where you never even
diagnose and see the solution to a
meet a teacher!
problem. You should also have
A full time training lasting several
experience of associating with students.
years is an absolute must.
The training must include a compre-
Why is it so important to be a yoga
hensive practical part of teaching under
teacher, if you don’t become one anyway,
the supervision of an experienced teacher.
when you get neither practical training nor
Furthermore, your own Sadhana (see
sufficient theory, not to mention a lack of
page 14) and the experience you gain
initiation in altered states of
from this, should be deep-reaching.
consciousness? You should be aware that
The daily life together with the teacher
in the long run, you are helping to ruin
that runs the education, should remove
something very valuable with your
the underlying anxiety from people who
limitations.
help others. Also the teacher must have a
The responsibility lies with you. That
special ability and be able to guide the
others commit criminal acts, does not
student towards an insight that goes
justify that you do too!‰
beyond what is written in books and can
be learnt on a few courses. The would-be Also see an extensive article on the yoga
yoga teachers will then confidently be teacher education at the Scandinavian
able to teach and guide others, when they Yoga and Meditation School in Bindu no. 9.
Yoga for “mouse arms”
by Ananda Murti
Many yoga poses are well suited for
both prevention and healing of mouse
arms. If you want to learn them
properly, you can attend a yoga
class regularly for a while. The
whole body is worked through
during the yoga exercises, and the
long Yoga Nidra (deep-relaxation),
which ends each class, helps to
integrate every part of you and gives
lasting relaxation. Nowadays many
companies hire a yoga teacher for a few
hours of weekly yoga for their
employees.
Use the hands differently
Those parts of the body which become
weak and painful due to prolonged
repetitive work need to be used. That is
to say used differently. The wearing
down of joints and muscles arises due to
the same movement being repeated again
and again. You might feel it, when you
start to do yoga, but after a while the
body loosens up. The normal reaction to
stiffness and pain is not to use or burden
the body where there is resistance or
where it hurts.
Many years ago I had a student who
avoided certain yoga poses where the
weight of the body rests upon the wrists.
She had tenosynovitis, and wore leather
bindings around the wrists. I kept telling
her that if she didn’t use her wrists they
would become even weaker. Eventually
she agreed to give it a try, even though it
went against what she had heard from
experts. After six
months of following
precise instructions for
working with the wrists
in the yoga classes, the
pain had gone completely,
and she was both pleased and amazed
that it was possible.
The crane
The crane is a yoga pose where you rest
the weight of the whole body on the
forearms and wrists. The moment you
learn to relax in the pose, something
extraordinary happens. The sensation in
the wrists and arms is no longer
uncomfortable. It is a pose that may need
training, and a knowledge of yoga is
definitely an advantage. If you have, for
instance, learnt the headstand and can
stand completely relaxed and meditate in
this pose, then a pose like the crane
should not prove difficult.
This is how you do it
Stand in a squatting position (the
nature pose). Place both hands on
the floor in front of the feet. The
arms are slightly bent. Position the knees
on each upper arm. Lean forward, so that
the toes are lifted off the floor. Stand in
the pose as long as possible. Come down
again and rest the arms. Do it three times
altogether.
There are many
possibilities
There are quite a lot of suitable poses that
do something for mouse arms. If you are
familiar with the yoga poses we use (or
see Yoga, Tantra and Meditation in daily
Life by Swami Janakananda), they are
called: the boat, the double-angle pose,
standing swinging pose, the clown and
the reversing pose.‰
5
Yoga tool-kit for computer users
Yoga can teach you to be compatible with yourself - and your computer work

by Omkarananda
Good ideas,
perspective and
understanding come
when we are inspired
and have plenty of
energy - not when we
are stressed and tense.

Every other
computer
operator
complains of
tensions and pain!
During the last decade
there has been a lot of
research done on “mouse
injuries” and other
problems that arise with
continual use of a computer
monitor and keyboard.
Lena Karlqvist from
Karolinska Institute in
Stockholm concludes after
ten years of research that
nobody can manage the
monotonous strain in the
long run without problems.
Danish experts believe that Don’t let the body come to a standstill in front of the monitor. These four small exercises can be
of great help to avoid the build up of tensions in the neck, shoulders and back.

6
the solution lies in rotating the employees
or students between computer work and
other activities, so that they only sit for a
maximum of 4-5 hours in front of a
monitor per day. Unfortunately, it is
admitted that in many instances this is
unrealistic due to increasing
specialisation and shortage of time.
A tool to remain in contact
with energy and inspiration
With simple yoga exercises one can
release tensions as they arise and
consciously put oneself in an inspired and
creative mood. Computer users often
have tension and pain in the “mouse
hand”, arm, elbow, shoulder, neck or
back. Other common ailments are
headaches, eye complaints and lethargy,
which also arise due to tensions, and
which prevent the afflicted to be him/
herself and work efficiently.
Here follows an introduction to a few
yoga exercises that are good for relieving
tensions that can occur in front of a
monitor. For these exercises you do not
necessarily need a special place to
practise the yoga. It is enough to turn off
the monitor, while you print or make a
back-up, and do one or a few of the
exercises suggested here. After five to
fifteen minutes you are ready - with
increased clarity and concentration - to
continue your work.
Besides this, you can take part in a
weekly yoga course, a weekend course or
perhaps a residential course. This will
enhance the effect of the yoga you do
yourself. Gradually you will learn to let
go of tensions as they arise. Then they
will not accumulate and develop into pain
and an occupational hazard.
The exercises in the following short
program should be done without effort or
haste. The text (but not the pictures, due
to copyright) are quoted from the book
Yoga, Tantra and Meditation in Daily
Life by Swami Janakananda. In the book,
which is richly illustrated with instructive
pictures, there is a chapter of eye
exercises, that are of considerable use for
those who sit in front of a computer
monitor. The book is inspiring reading.
See also page 29.

Tension releasing exercises for the arms and shoulders

1. Extend your arms forward, shoulder level, palms up. Bend your arms, placing
your fingertips on your shoulders. Keep your upper arms horizontal. 5-10 times
2. Do the same movement, but with your arms out to the sides of your body.

7
3. Shoulder Rolling - Rest your fingertips on your
shoulders throughout this exercise. Begin with your upper
arms at shoulder level, elbows pointing sideways. Then
rotate your arms in a circular motion, moving them
backwards and down, and then let the elbows meet in front
1. 2. 3.
Head Rolling
1. Let your head slowly fall all the way to one side, your nose
forward, not towards your shoulder. Hang your head like that for
a while, then bring it slowly over to the other side and keep it
there briefly.
Repeat this 5-10 times.
2. Turn your head all the way to one side, pause a moment, then
turn your head slowly to the other side and pause there.
Repeat this 5-10 times.
3. Let your head slowly sink down to your chest, let it rest there
briefly, totally relaxed then slowly raise it and rest it there,
hanging it back a while. 5-10 times.
8
of your stomach. Keep them together as you rise up in front of
your chest and face, and then turn them out to the sides, back
and down again. 5-10 times. Repeat this exercise in the opposite
direction. Shoulder rolling limbers up your shoulders and the
upper part of your neck.
4. 5.
4. Let your head rotate all the way around 5-7 times in each
direction. Do it in a very relaxed way and take your time. Feel
the position of the head at any one point of the circle.
5. Pause immediately after the head rolling: sitting relaxed and
completely still with your head upright and your eyes closed.
It is important to do the first three exercises each time as a
warm up to the head rolling.
If you have a tendency for dizziness or an extremely high
blood pressure, you should do the head rolling very carefully.
This exercise relaxes the neck and shoulder area and has a
general relaxing effect on the entire nervous system. Good
against headaches and lethargy.
Spontaneous Breathing
This is a breathing exercise, relaxation and meditation exercise. Start by lying on your
back with your hands by your sides (or directly following the head rolling, remain
sitting in a chair with the hands resting on the legs or in the lap.) The eyes are closed.

Use this exercise as often and as long as

you like
any time -
After a while but preferably at regular
make sure you are breathing with the times. ‰
Experience your whole body, stomach.
the whole body at once, Otherwise use your will a little,
feel how motionless it is - but avoid disturbing
concentrate a long time on the the free rhythm of your breath,
motionlessness. feel -
that you breath with the stomach;
Then begin to experience that let the stomach expand
this motionless body is alive, it is as you inhale,
breathing; and let the rest follow;
let it breathe let your stomach sink down and relax
freely, when you exhale;
avoid slowing down do not bother about your mind;
or speeding up your breathing, breathe freely and spontaneously
avoid controlling it, with your attention on
breathe freely, your stomach,
spontaneously - go on -
go on, go on now notice how your stomach
as long as possible - rises and falls It is best if you can do the relaxation
ten minutes - fifteen minutes - half an with the natural movements of breath, with subdued lighting.
hour. go on -

9
Mapping the brains activity after
Kriya Yoga by Erik Hoffmann, Ph.D.
In the living brain, millions of nerve cells
communicate with each other by emitting
tiny electrical impulses. In this way, the
brain is electrically active night and day
throughout ones life. This activity can be
registered as oscillations (popularly called
brain waves) by placing electrodes on the
scalp, amplifying the signals and displaying
them on a computer monitor. This method
of measuring is called electroencephalo-
graphy (EEG). The brain oscillates at
different rates (frequency) depending on
the state of consciousness, just as the
height of the waves (amplitude) can vary.
There is a direct correlation between a
persons activity or level of attention and his
brain wave frequency (see fig. 1). During
unconscious states (e.g. deep sleep) the
slow delta waves with high amplitudes
appear in the EEG. In the half conscious
state, between wakefulness and sleep, theta
waves are often dominant, and during the
wakeful, mentally relaxed state with
closed eyes, alpha waves dominate in
most people. Finally, the high frequency
beta waves with small amplitude appear
during conscious wakeful activity. Thus
the EEG measurements can verify whether
a person is conscious (alpha and beta
waves) or unconscious (delta and theta
waves). The lower the EEG frequency,
the more unconscious the state (fig. 1).
The four types of brain waves
Beta waves (13-36 oscillations (or
waves) per second (Hz)). This is the brain
rhythm in the normal wakeful state
10
associated with thinking, problem solving only during dreaming or drowsiness, as
and active attention directed towards the well as during strong emotions. Theta
outer world. Beta waves may be waves are formed deep in the brain and
classified as beta1 (13-20 Hz) and beta2 reflect unconscious activity associated
(20-36 Hz). Mental tensions, excitement with emotions and dreams. Both when
and anxiety can increase both amplitude one comes close to unconscious
and frequency of the beta rhythms. This memories during deep meditation and
can cause a shift from beta1 to beta2. close to repressed feelings in therapy the
Alpha waves (8-13 Hz). Alpha is the theta activity tends to increase.
most dominant of all brain rhythms. Most In order to have conscious access to
people have some alpha activity in their and remembrance of the unconscious
EEG, especially when they close their content, alpha waves must be present in
eyes, turn the attention inwards and relax. the EEG. Without alpha the unconscious
This increases the amplitude of the alpha content remains unconscious.
waves. Alpha waves, which signify The presence of a certain amount of
conscious awareness, are the “bridge” or theta combined with alpha in the EEG
“entrance ticket” to the unconscious, recorded during rest may signify personal
which is represented by even lower insight and creativity.
frequencies (theta and delta). Delta waves (0,5-4 Hz). Delta is seen
Theta waves (4-8 Hz). Theta is the in new born babies and in adults during
dominant brain rhythm of small children. deep sleep. These slow rhythms are
In adults, theta waves normally appear associated with basic survival functions
Fig. 1. Brainwaves and states of consciousness
The meditative state builds a bridge between the conscious and unconscious. It is a
drowsy/dreamy state observed by a clear, conscious awareness. The EEG pattern is
a mixture of alpha and theta waves. Theta signifies subconscious activity, while
alpha reflects the conscious awareness.
Unconscious Meditation Conscious
Deep sleep Drowsy/dreaming Relaxed Active
Delta Theta Alpha Beta
0.5 4 8 13 40Hz
 Fig. 2. Increase of alpha and theta amplitudes after two hours Kriya Yoga
% increase
Theta
Alpha
Frontal Temporal
Right Left Right Left
deeply seated in the brain. During
psychotherapy, where patients relive their
own birth, the appearance of delta waves
has been observed. Delta waves are
associated with the deepest states of
consciousness. Some consider that delta
signifies contact with the collective
unconscious. Delta rhythms combined
with alpha can reflect an inner intuitive,
empathetic radar, a kind of sixth sense.
Purpose of the Study
We wanted to study the effects of Kriya
Yoga on the brains activity (EEG). In
scientific literature there are often reports
of an increase in alpha and theta waves
during and after various forms of
meditation. The ancient Tantric Kriya
Yoga is a powerful method for
awakening and expanding consciousness,
as well as for strengthening the vital and
psychic energy. We therefore anticipated
that the EEG measurements before and
after a single Kriya Yoga session would
show significant changes. Furthermore,
Parietal Occipital
Right Left Right Left
we wanted to chart the brains activity on
coloured brain maps (see fig. 4 and 5)
during the distinct changes in
consciousness that occur in connection
with Kriya Yoga.
Results
Eleven yoga teachers from the
Scandinavian Yoga and Meditation
School - all with many years experience
of Kriya Yoga - participated in the
research. EEG measurements were taken
immediately before and after two hours
of Kriya Yoga from eight electrodes, four
over the left side of the brain and four
over the right, placed on the scalp with
the aid of elastic bands. The amplified
EEG signals were transmitted to a
computer, displayed on a screen and
simultaneously stored on a hard disk.
Subsequently the EEG data were
analysed for distribution of delta, theta,
alpha and beta rhythms in the EEG.
Following the meditation, a significant
rise of alpha and theta rhythms in the
Position of the electrodes
on the head during
recording.
Frontal
Temporal
Parietal
Occipital
(Wilcoxon test: *p<.05, **p<.01,
***p<.001, ns=not significant)
Fig. 3. Change in the temporal
right/left (R/L) alpha ratio after
two hours Kriya Yoga
1,12
1,08
1,04
1
(Wilcoxon test:
0,96 p<.05 (n=11))
Before After
With mentally healthy human beings, an
ideal R/L ratio is 1,05 - 1,10 - a little
higher (culturally determined?) activity
in the left compared to the right side.
During deep relaxation, though,
human beings come nearer to a balance
of 1,00 between the brain halves.
On the other hand, with neurotic and
psychiatric patients, a R/L ratio far
below 1,00 is found. The greater the
mental disturbance, the lower the ratio:
People suffering from anxiety neurosis,
for instance, show values from 0,93 to
extremely low values from 0,50 to 0,60
where you find schizophrenic
paranoiacs (Hoffmann,1982).
11
 spread from the rear part of the brain
Fig. 4 Mapping the activity of the brain before and after Kriya Yoga forwards. In ten of the eleven right
After two hours of practising Kriya Yoga, both the alpha and theta activity has risen handed people, the alpha increased more
considerably. This shows that the subject is more relaxed after the meditation and in in the right than in the left side of the
better contact with his/her feelings and his/her subconscious. temporal regions (fig. 3).
The significance of these changes will
be discussed below. All the above
mentioned results are statistically
significant and therefore cannot be
ascribed to coincidence.

Better contact with emotions

Before Kriya Yoga
brain was observed in ten out of eleven
subjects. For some, the alpha waves more
than doubled. The increase of these
rhythms was greatest in the rear part of
After Kriya Yoga
the brain (parietal regions), where both
alpha and theta rhythms rose by an
average of 40% (see fig. 2). There was a
general tendency for these rhythms to
and the subconscious
The considerable increase in alpha and
theta activity in most regions of the brain
after meditation (fig. 4) indicates that the
brain is deeply relaxed and focused
following Kriya Yoga. It also shows that
through the meditation the subjects have
obtained a better contact with their
subconscious and their emotions.

Comparing Kriya Yoga with other states

Four examples of brain maps which show an increasing degree of contact with the subconscious. The strongly repressed person (a)
has poor contact, while the meditating person (d) has the best contact with his/her subconscious.
NB. These four brain maps come from various independent studies, fig. d. is from previous research done on some of the schools
teachers where the measurements were taken during Kriya Yoga. Present research, however, measures the difference before and
after Kriya Yoga meditation (see fig. 4.).

a. Repressed - Extremely low alpha and
theta indicates emotional blocking and
poor contact with the subconscious.
b. Normal - Moderate alpha together
with some theta shows a good balance
between conscious and unconscious
activity with some degree of contact with
the subconscious.
c. Hypnosis - High theta activity during
deep hypnosis shows activation of the
unconscious. Low to medium alpha shows
that there is little or no conscious experience
of what is happening in the subconscious.

12
 Fig. 5. Pictures of the brains electrical activity = brain maps
These brain maps are made on the basis of approximately 60
seconds recording of the brain waves from eight EEG channels
during rest. Four electrodes are placed on the left side, four on
the right side (and a reference electrode on the top of the head)
(see fig. 2.). A brain map is constructed on the basis of a
frequency analyser which shows the distribution in the brain of
delta, theta, alpha and beta waves.
As shown in fig.5, a brain map is made up of seven oval
pictures, which with various colours indicate the distribution in
the brain of a specific EEG parameter. These pictures depict the
brain as seen from above, where the small tip is the position of
the nose. Most interesting are the five pictures to the right,
which show the distribution of delta, theta, alpha, beta-1 and
beta-2 waves. The individual pictures show, in accordance with
the tall vertical colour scale, the brain waves of the mean
amplitude beneath each of the eight electrodes. Thus, the dark
blue colour indicates a very small amplitude, while the red and
white colours indicate maximum amplitude. The two oval pictures to the left on the brain map display respectively the distribution
of the mean alpha frequency and distribution of the total amplitude regardless of frequency (0,5 -36 Hz).

The great increase of studies have demonstrated that theta

alpha in the right rhythms in the EEG (mixed with alpha)
temporal lobe is an correlate with the appearance of
interesting finding. previously unconscious feelings,
Recent research in the images and memories. Brain
US has shown that researchers claim that a person in the
depressed, introvert high alpha/theta state is able to confront
people have more alpha and integrate unconscious processes.
in the left fronto- This knowledge from modern
temporal region, while research supports the experience that
optimistic, extrovert yogis have had from Kriya Yoga over
people have more alpha thousands of years, that the meditative
in the right side. state, characterised by high alpha/theta
According to the activity, can bring about a release or
American research, an “cleansing” of unconscious material in
increase of alpha in the a person. This study demonstrates that
right side, as found in Kriya Yoga is an extremely effective
d. Kriya Yoga - High theta activity during Kriya Yoga
this study of Kriya technique for raising the alpha/theta
meditation shows activation of the unconscious at the
Yoga, counteracts stress activity in the EEG and therefore it also
same time as the very high alpha reflects a strong
concentrated conscious awareness. There is optimal and depression. strengthens the associated positive
contact with feelings and the subconscious. Several scientific effects.‰

13
On Learning and Teaching Kriya Yoga
by Swami Janakananda

I am not seeking to change

and no one needs to tell me
what to believe in.
Life to me is a gift.
My Sadhana is to be constantly able
to accept life as it is
and to receive it, as it comes.
Yoga and meditation are the tools
for what I want - to keep the transformation alive.
In the 60’s, Swami Satyananda’s Tantric
teaching was at its height - culminating in
1968-69. During the 70’s, it was gradu-
ally replaced with other areas of the yoga
tradition to which his interest turned, or
that of the students who came to him
then.
My article is based partly on Swami
Satyananda’s teaching from that time, the
life together with him in the daily work in
his ashram, as well as his direct
instructions to me as to how Kriya Yoga
ought to be taught; and partly on my
nearly thirty years experience with using
Kriya Yoga myself and teaching it on the
yearly three-month and one-month
courses here at Håå in the South of
Sweden - about 2000 people have partici-
pated over the years in these courses.
This has given me a steadily growing
insight into the processes, which make it
possible to pass on a deeper (mystic)
experience.
The composition, length and timing of
different methods and their interplay is
essential when imparting a real initiation.
This corresponds with certain principles
that you find in the Tantric rituals (see
also my article on Yoga Nidra in the
previous issue of Bindu).
In this part of the article, I shall deal
especially with Sadhana, with cycles in
healing and learning, and with what it
means to be silent during the initiation in
Kriya Yoga, why you do it and what you
can get out of it.
The Children of Goraknath
The mystic explores, works consciously
with him/herself, and comes to know
him/herself. Contrary to the philosopher

14
or the preacher - who thinks and talks
theory, without having experienced that
which he teaches others (and with
“experience” I do not include the
euphoria that anybody can work
themselves into) - the mystic acts, seeks
and finds.
Was it the fault of the mystic from the
beginning that people would rather listen
to a sermon or a prophecy than explore
and experience reality? Was it because
some mystics talked about their
experiences (rather than teaching the
methods that gave them insight) that
prejudice, zealousness and
censoriousness developed and were used
against different-minded people? Or was
it perhaps that later successors, in the
third, fourth or fifth generation put up
rules for how to become “worthy” of the
“pure” teaching? Did they impart a
parrot-learning, which hindered the
individual from having deeper
experiences, from obtaining insight and
drinking “the water of life” (also called
Amrit, Nectar, Ambrosia or Soma)?
Fervour and devotion are the finest
marks of religion, and this it has in
common with mysticism. However, did
the organised religions teach co-operation
and sensitivity towards others, or show
consideration and understanding also
towards those who have another view of
life, another culture or faith? What does
history tell us, and how does it look
today? Isn’t it tolerance, insight and
individual experience we need, rather
than people who patronise us?
One of the fundamental ideas of
wisdom is furthermore expressed in the
innermost teachings of the world
religions - have no expectations: if you
form a picture of the god or call it by
name, then you will not be able to
recognize it when you stand in front of it. Gopi Krishna is from India, but even
You will not be able to open yourself and there, there are “yogis”, who are so
receive the gift, the boon, the grace… infatuated with the simplified, the popular
and with explanations and holiness, that
At a certain point in time the individual they don’t want to look through the
reaches a stage on the path of evolution telescope of mysticism.
where understanding and knowledge
from books and preachers is not enough Throughout the history of yoga, the
anymore. Then the human being must, as actual yoga has been kept alive by those
a part of evolution, consciously intervene yogis who have practised the exercises
in his/her own development by using the and used the meditations. Let me mention
available methods, by taking part in that the master Goraknath. He is seen as one
experience which is passed on from one of the very greatest teachers, and is
individual to another. looked upon as standing side by side with
Buddha and Patanjali. But he did not give
“With all my heart, I wish that in the people anything to dream about, no
exploration of consciousness mystical ideals, he pointed to action and
tradition - not the methods of traditional consistency, when he was asked.
psychology - were to be followed to Therefore he did not become so well
bring a correct awareness of its known among the masses.
evolution to the world. Intellectual Goraknath and other yogis were often
dissertations, beyond a certain limit, succeeded by interpreters and writers of
would only lead to confusion and chaos commentaries, therefore they were
in a province where first-hand mistaken for philosophers and moralists.
experience is necessary to know the Those “followers” were people who had
not themselves sought advanced yoga and
truth. Like the exploration of the sky,
meditation, nor did they explore it by
intellectual exercise can carry us only a
long and thorough use. They did not have
short distance. After that, the use of the
the desire for transformation, for
telescope becomes absolutely necessary discovering the possibilities and the finer
for correct knowledge of the position. In states, to discover the whole thing, the
the same way, for the study of the inner self. Instead they came up with
firmament, a dive into the depths of interminable explanations, where they
one’s being is essential to know the idealised yoga and put forward
reality.” (Gopi Krishna) unnecessary demands.
The fourth Article on Kriya Yoga
- hopefully an inspiring, but also critical article on one of the very finest and most
profound meditation methods there is. A method which demands respect, careful
preparation, precise and thorough learning and wisdom in using it. The topic
comes in two parts, of which one of them is printed here and the other will appear
in one of the following issues of Bindu. (You will find the three earlier articles on
Kriya Yoga in Bindu nos. 4, 5 and 7.)
15
 The yogis experience that yoga is
transforming. No change of your
temperament or your behaviour is
necessary in advance, since, as a result of
the use of Kriya Yoga, for example, a
harmonisation happens in body and mind
and thereby a change in your
fundamental state takes place.
While moralists and philosophers
demand understanding and ethics, as a
precondition for beginning to meditate -
while they slander and throw suspicion
on people who think differently than
themselves and start religious wars, then
the common man begins to meditate, gets
results and wonders what all the fuss is
about.
If there is something that brings us
closer to harmony and a natural ethic,
like not tormenting our fellow beings -
human beings as well as animals - it is a
good and genuine meditation. But those
guardians of morality who pass
judgement on how other people live will
not even hear this. They would rather live
on pretence and mirror their own fear in
whatever warnings they send out, than
realise that the human qualities and the
human genius can very well be
strengthened as a result of the use of
meditation.
Maybe, dear reader, you want to say that
people would rather dream, hear about
things and believe in tales, than tread the
path themselves and experience the
transformation. That they would rather
torment themselves and others with
feelings of inadequacy and frustrations
stemming from not being able to live up
to their own hopeful ideals, than really
seek clarity and the experience of unity.
And maybe you are right.
16
Rama Krishna told about a corridor in
a house, where there were two doors at
the end. On one of the doors there was
written “heaven”, on the other “lecture
about heaven”. When you looked at the
floor in front of both the doors, the floor
in front of the door that led into the
lecture was worn through the varnish and
way down into the floor boards. In front
of the other door, the one to heaven, the
varnish was as clean and fresh as the day
it was applied.
Lectures, however inspiring they may
be, remain lectures, second-hand
knowledge and spiritual entertainment.
This is not only about the personality or
the mind, or the body - but the essence,
that which resides deeper, the soul, the
self … When you reach your own
essence, then you experience at once that
you include it all and that all is part of the
same whole. But if you only identify with
a part of the whole, for instance the mind,
then you lose it all. The German word:
“Geist,” signifying mind, originally
meant: “that which scares the soul.” The
soul, the consciousness, that which you
really are, forgets itself. Instead it
identifies with the content of the mind,
with understanding, worries, plans, that
which I have to do in a while, in a month,
in a year, time, death and the dream of a
life after this, another place. Then it does
not matter whether you call it resurrection
or reincarnation. The door to heaven is
called here and the key to it is called now.
“What is the greatest hindrance to self
realisation?” a student asked me on the
three month course this year. “It is
expectations of any kind,” I answered.
The mystic is present and attentive in
everything he does - or strives to be.
While others are busy inventing
conditions and mythologies to follow and
believe in, to “understand” life and
become “worthy” of living it, the mystic
sees through this and gets results using
yoga. He knows that you do not have to
be a perfect human being to make use of
the tools of yoga. Such an idea only gives
you a feeling of guilt and bad conscience,
because no changes appear in the world
of expectations.
This is not to say that there are not
things that one has to be able to do and
precautions to take into consideration, if
one wants to undergo a transfor-mation.
And that I am also going to write about in
this article.
Then what are the merits of Goraknath?
That he was never tempted to make
himself look knowledgeable at the
expense of others, to become a
philosopher, prophet, or the like? That he
did not sell yoga for morality or religion
or New Age? That he did not modify it,
make it easier, shorter or lesser - so it lost
its effect. No, he gave instructions, so
people could have their own experience.
He trusted that they were able to do that,
because he knew what he was teaching.
He sought and walked the path unasked.
He knew the effects of yoga and its
possibilities from personal experience.
Today even doctors know that yoga
works. In the British journal, The Lancet,
there is a mention of the research done on
Yoga Nidra in a PET-scanner that we
described in the last issue of Bindu. The
article concludes: Yoga is not a quick fix
for health, but it may hold surprises for
those who are willing to make the effort.
(Kelly Morris).
On getting used to the light …
Sadhana - to consciously take part in your own maturing
“The term ‘Sadhana’ comes from the root ‘Sadh,’ which means to exert, to ‘endeavour to get a particular
result or Siddhi’ [special ability] Sadhana is a means to attain the goal of human life. Without Sadhana
no one can achieve the purpose of life.” (Swami Sivananda)
For me the yearly three During a part of the
months retreat, the course I experien-
Kriya Yoga teaching, ced the blackest
the work with the yoga depressions, but at
teachers and the the most, for five
structure of Håå minutes at a time.
International Retreat Before it had taken
Center, as an Ashram, me months to go
is a great help to live through the same. It
an intensive life. This was partly due to the
applies not only to my wonderful Kriya
inner life, but to my Yoga and partly to
communication and the Tantric training.”
my encounter with (Synne, a student on
other people. It is a three-month retreat
Ingela Hageman ©1998

very much working from Denmark)

in the midst of
society. Here I am
part of a creative
process together with
the people who for a
period have chosen
to work with
themselves. This interaction helps me
wear off my edges and realise that my
inner world is not the only one, but that
each person represents a unique world of
their own. They come from different
backgrounds, with different potentialities
and capacities.
The Tantric awareness training, which
is both part of the teaching and of the
daily life in the ashram, is a form of
artistic work. For every artist and in every
teacher-student relationship, it is about
mastering your field and your instrument.
Here, however, the instrument is the body,
the mind and the personality - and it is
about teaching yourself to actively partici-
pate in the creative process we call life.
We proceed step by step:
“The Yoga and meditation made me
aware of the tensions, which had been
sitting in my body and my mind for a long
time. After all, the same crises returned
again and again, but each time I got
more adroit and better at handling them.
A three month retreat
is a course of a very
special nature. It is a
Sadhana retreat. In a
Sadhana, you make
use of “that which
leads to the goal”. It includes everything
which awakens your consciousness and
keeps it awake, from the life together
with a teacher, the use of methods,
unselfish work and acts, to awareness
training in daily life - and the three months
gives enough time for this to take root.
During the three month Sadhana retreat,
not only do you learn to use some of the
most advanced yoga and meditation
methods, like Kriya Yoga, Prana Vidya,
Chidakash Dharana and advanced vari-

17
ations of Antar Mauna (Inner Silence),
but - with the culmination of 33 days of
silence - a real perspective grows forth.
This is truly an initiation. In certain
respects it is similar to what we know from
the Vision Quests of the North American
natives and from the Walkabouts of the
Australian Aborigines - to spend one
period (or several) in your life, taking a
break from all outer influences, to be able
to see better, both forwards and backwards,
and, above all, to be able to rest in your
self and awaken your inner resources.
Such a period also symbolises the daily
meditation, that you can use later on to
maintain that which you have achieved.
The urge to practice Sadhana for a period
of time is deeply rooted in many people.
To stop for a while and be free from the
unbroken bombardment of information,
news, advertising and media noise and,
through Sadhana, to use concrete ways to
seek and reach the innermost, the sincere
and genuine. One day you have had
enough of thinking, reading, hearing and
talking about well-being, energy,
concentration and other states. Now you
want to experience it yourself - to do
something about it.
One might say that the urge to do
Sadhana is a prerequisite in order to
learn, for instance, Kriya Yoga. Kriya
Yoga is not just something you collect,
like, “I also want this.”
One who wishes to learn Kriya Yoga,
is seeking more than just a mere method.
He or she is seeking something immens-
ely valuable, of which Kriya Yoga is only
a part, and which is expressed in the
word Sadhana - a transforming process
which leads to the meeting with yourself.
In the East, there is a tradition that people
go to Zen cloisters in Japan, to Buddhist
18
cloisters in Thailand and to Indian ashrams training which takes place at the
to undertake training - which lasts for Scandinavian Yoga and Meditation
several months, yes, sometimes even School. As the course is very compre-
years - at least once in a lifetime. They do hensive, yoga teachers with other back-
it to create a foundation for their unfold- grounds and training also participate in
ing in life and to maintain a spiritual this retreat. They do it to go further as
anchoring - to themselves and to the teachers and gain a better personal
values which ensure a real quality of life. knowledge of yoga and meditation, but
They are people who are sincere, they do also to get their inner base in order.
not do it because of conventions or because
it is in fashion. They seek no compromises, What kind of people, both here in the
neither outer theoretical knowledge nor South of Sweden, in the East and probably
diluted instant-methods to satisfy their also in other places, decide to experience
curiosity - methods which have only short a real Sadhana period? They are people
term effects or no effects at all. They seek who want something with their lives, they
an unavoidable situation, which has been are artists, actors, musicians and above all
prepared in such a way that you can meet “common” human beings and - what is
your self, discover your capacities and typical, especially for Japan, but also for
realise your unity with the universal. us here in Sweden - managers from the
They do not travel from course to business world and people from the field
course, from guru to guru or only attend of science, medicine, politics and the
weekend courses. They know, that it is not media. For what is it all worth if you
possible in a short time or piecemeal to bring about something in life and don’t
reach a real insight or initiation which lasts. bring yourself along?
They do not build their search
on busyness, restlessness, “easy”
or “new” solutions. That was
never part of the timeless
tradition of mysticism.
Nor do they overindulge
their bodies or get obsessed by
a mental/emotional narcis-
sism or self-involvement,
which you find today within
certain branches of yoga and
in certain therapies, where the
body and/or thoughts and
emotions are all - and where
the self and a greater whole is
not perceived.
The three month Sadhana
course is an indispensable part
of the four year yoga teacher
 “I also discovered that there was a difference between thinking some-
The Silence thing about something and really experiencing it and living it.” (Synne)
It’s great, I’m sure, to take a walk in the countryside and talk about how beautiful it is and what the trees are called, or to remember
the name of the constellation of stars you see above you, among all other stars. But it is something else to be together with it all. To
experience the fields, trees, houses, animals and all stars at once, as part of the same whole, as the all. Without talking about it,
without describing it or giving it names - but to be in it and part of it - that state is called Brahmacharya - you are one with yourself
and everything else. In the face of this experience, the mind becomes silent.

Is it sensational to keep
silence?
A few years ago it suddenly became
headline news in the media that people
from many countries come to our three
month retreats to keep silence for 33 days.
“The Whole World keeps Silence in
Ljungby”, Expressen, one of the major
Swedish newspapers wrote on their
placards. “The news” spread like wildfire
and newspapers and radio stations around
the world focused on this one thing, the
silence and that people paid money to be
silent for about a month. That the silence
was part of a larger context with all that
went on at the retreat, e.g. yoga - relaxation
- karma yoga - intestinal cleansing -
dance - music - meditation and awareness
training, apparently was less interesting.
“What news?” we thought to ourselves,
while we welcomed the journalists and let
ourselves be interviewed. We have, after
all, run these courses for nearly 30 years,
and before us others have used silence for
thousands of years, within yoga and
elsewhere, also in the West.
The Rest is Silence
“From pure sensation to the intuition of
beauty, from pleasure and pain to love
and the mystical ecstasy and death - all
the things that are fundamental, all the
things that, to the human spirit, are most
profoundly significant, can only
be experienced, not expressed. The rest is
always and everywhere silence.”
(from Music at Night by Aldous Huxley,
from the essay: The rest is silence)
To be silent while you learn yoga and
meditation increases your ability to go
deep and gives a more direct experience
of everything.
The silence helps to remove deeply
rooted tensions in the brain. When I don’t
have to defend or hold on to some opinion
I express, when I don’t have to explain or
evaluate everything around me, then my
mind will relax and open itself.
Since the more intellectual activities in
the brain, like analysis, appraisal,
reading, talking and writing take place
especially in the left hemisphere of the
brain, then the silence, together with the
breathing exercise Nadi Shodan and the
deep relaxation Yoga Nidra, contributes
to a better balance in the brain. That part
of the brain which deals with totalities,
colour, form, music and emotion is
allowed to play a role.
The openness enables our resolutions
(which arise during this period
unhindered by your own habits or the
doubts and the faint-heartedness of
others) to influence life from then on.
Together with yoga and meditation, the
silence strengthens both the experience of
one self, of other human beings and of
the nature surrounding you.
“As the senses were sharpened the
experiences in everyday life got stronger.
Now and then I stopped and wondered:
‘Is this possible’?” (Synne)
Silence is part of all the
courses we teach at Håå
Silence, Mauna, is not Kriya Yoga in
itself but an original condition for the
initiation. You learn Kriya Yoga under
complete silence. No reading, no writing,
no talking.
On the three months courses, as
mentioned before, you are silent for 33
days and on the one month courses for 21
days during the learning of Kriya Yoga.
On the 10 and 14 day courses, there is
silence for 2½ days, while you learn the
finer of the nine steps of the meditation
Ajapa Japa. Curiously enough, it is often
those who are going to be silent for
“only” 2½ days, who experience it more
sensationally than those who have
decided to be silent for a month. Probably
the participants are prepared to be silent
for a longer period of time, but this is also
due to the thorough preparation we give
them during the first five weeks of the
three month course. Here, among other
things, they learn at greater depth the
meditation and yoga methods usually
taught on the 14 day courses, and we
have even more time to go deep and get
used to the practice. So when we begin

19

the long silence, the body is well trained
and fit and the mind more concentrated
and peaceful.
Being together
“We became more sensitive towards each
other in the group, there was a greater
affection present among us, but also our
clashes were more strongly experienced.”
(Synne)
You experience each other more
clearly during the silence, than when you
talk all the time. You are more
fundamentally present for each other.
As a rule, people discover that there
are other ways to communicate. However,
not in a way that you are constantly
playing pantomime for each other.
All the energy you normally spend in
talking, is preserved and channelled by
20
yoga. Thus you rest more in yourself and
misunderstandings do not arise so easily.
This is also important in the relationship
to the teacher and the teaching.
Over the years, several mothers (who
have been on a three month course toge-
ther with their children) state afterwards
that being silent has opened a new dim-
ension in the contact with their children.
Also there are those who experience
that their intuition has become clearer from
the silence and the meditation together.
The mind is left in peace
“It is, literally, as if an armour has been
removed, so I have a more direct contact
with the life that exists around me, with
light and air.” (Synne)
Håå International Retreat Center is
situated in the countryside of Southern
Sweden about 25 km from
Ljungby, the nearest town. It is an
area with a great variety of nature -
forests, fields, lakes and a river,
with plenty of opportunities for
horse riding, walks and canoeing.
The surroundings of the Retreat
Center therefore are quite peaceful.
Also there are no shops, no
newspapers, no radio or TV and
during the silence the students’
mail is kept aside. The teaching
and the whole set-up however give
you enough to do and experience.
You do not get bored.
When the outer stimuli and influ-
ences lessen, when restlessness and
self-indulgence diminish with the
help of yoga and the meditations,
and your own desire to move in
this direction, then inner and outer
awareness is strengthened.
“After my first 33 days of silence I
regretted that, although I had not talked
at all, I had not been truly silent. I knew I
had foregone a very precious opportunity.
On subsequent courses, I have grown to
appreciate the silence even more.”
(Robyn Taylor from Queensland,
Australia)
Life receives a richer dimension
(quality instead of quantity). This is one
of the reasons that Kriya Yoga is taught
during a long period of unbroken silence.
The longer the silence lasts, the more the
brain relaxes and that strengthens the
ability to perceive even very fine things.
Now the student can, in quite another
way, receive the subtleties in the teaching
and learn what he or she needs. When you
do not talk together, you don’t disturb
each other with another concept or a
grandiose description. It is one’s own
experiences that count and that is the
best. Every one in this way is equal. From
here you go deeper.
When Kriya Yoga is taught as an initi-
ation with all conditions in order - as we
shall see in the second part of the article -
and not as a hurried and busy mechanical
teaching, then it can contain things,
which can only be perceived or become
possible during a long period of silence.
This sensitivity and awareness does not
arise, or can even be lost, if you talk it all
away and let opinions and judgement
stand in the way of insight. Therefore the
learning period itself contains very little
or no theory and explanations - so the
teacher is in this way rather silent.
Through his instructions and his
guidance, he intends to give the student a
direct experience.
The Retreat and the Pyramid
At the Retreat Center, we have an
isolation tank built according to the ideas
and instructions of Dr. John C. Lilly.
Added to that, it is comfortably big, extra
sound proofed and has the form of a
pyramid. Here an environment has been
created, where the sense impressions are
minimal. You don’t hear or see anything,
you lie completely still and float on the
back in body-warm saline water. The
water carries you so you hardly feel the
gravity, the air is well ventilated and the
temperature is stable.
When the mind does not get any new
impulses through the senses for a while,
it calms down. No “new” thoughts arise.
The mind gets time to empty itself and is
strengthened to meet future influences
with composure and perspective. After an
hour in the pyramid, you come out in a
state of strong and undisturbed calm.
This pyramid to me is a symbol for
what has been called many names, i.e. a
retreat, “pax”, a Sadhana course. The
silence and the lack of distractions in and
around the Retreat Center is necessary, if
you are to calm down and go deep
confidently with the methods we use.
The Length of the Silence
and the Initiation
A biological cycle
We are used to machines carrying out our
commands immediately, at the press of a
button. Sometimes we compare our
brains with computers. Most of us exist
in a world of noise and automation. All
the time we hurry on to the next sense
experience, the next task, next movie,
next piece of music on the radio, next
piece of news, next high.
Therefore it is easy to forget that life
unfolds itself according to organic laws,
and that all takes time, like the cycles of
the year, and the cycles of the moon.
Nothing in our nature can be forced
and if we try anyway, then we may risk
all kinds of consequences, from a strong
shock, to reaction, disharmony, frustration
or complete indifference, because we find
nothing and reach nothing of what we are
actually looking for.
You can’t buy Kriya Yoga - what you pay,
apart from accommodation, food and the
space you have reserved on the course, is
making it possible for us teachers to be
there for you, and for this situation or
ashram to be available.
In North and Central Europe and North
America, you can just walk into a shop or
a railway station, and demand what you
want, as long as you pay for it. In a
number of southern
and eastern countries,
this cannot be done.
You have to give the
human being on the
other side of the
counter your attention.
I have seen a
European having to
give up trying to buy a
box of matches in a
little shop in Israel. It
was impossible for
him not to treat the
shop owner as a slot
machine. I have seen
an American at the
railway station in
Delhi getting near to breakdown as he,
glowing hot and red in the face, just kept
demanding things without any respect for
the person sitting on the other side of the
hatch. And it does not help to pretend,
you have to be present yourself.
We don’t know what we have missed -
no matter how much we pay, no matter
21

Apart from observing silence
for longer periods of time
during a course, here are
some ideas for daily life:
“They have a notion that when people
are met together, a silence does much
improve conversation: this I found to
be true; for during those little
intermissions of talk, new ideas would
arise in their thoughts, which very
much enlivened the discourse.”
(About the Yahoos, from Gullivers
Travels by Jonathan Swift.)
Keep silence every now and then
together with others, for example at
dusk. This is an old tradition in
Scandinavia, among other places. An
exert from Bindu no. 6:
“In the spring and in the autumn
we children used to play outdoors
after the evening meal. I remember
coming boisterously into the living
room where my parents sat silently in
the dusk. My disturbing them wasn’t
popular, also not at the home of
friends when their parents sat like that.”
And then of course the obvious: Don’t
talk about unimportant things which
make you and others forget your
presence in the now.
Gossip can also be cut away, and the
eternal judging: positive-negative,
wonderful-terrible. You can complete
the list yourself if you want to waste
the time.
Prana = Vital Energy.
When I came home from India in
1970 I met many Danish yoga
teachers with a long experience of
teaching. They called a person who
talked too much a “prana eater”.‰
22
how many courses we sign up for, no
matter how many journeys we embark
upon - because we never really
experienced it, we did not have the time.
After all there was something else, that
we had to do afterwards, tomorrow, after
the retreat, next summer, next winter,
when we get better conditions…
We forgot to live, while we did it.
Therefore we try to choose easy
solutions - quick solutions - diluted
solutions, that do not come up with a real
challenge, but just a taste, a flirt, an
interest - and our preconceived ideas stand
in the way of us learning something new.
In other words, if we don’t follow our
biological cycles, we risk missing the
target.
Seven years is one kind of biological
cycle, I have learned. During that time,
the idea is that the body changes all cells,
apart from some nerve cells. Also there
are cycles of twelve years and twenty
years. 21 days is also a cycle, that is the
time it takes for the body to establish the
healing process. The proteins for instance
are renewed within 21 days and so is the
outer layer of the skin. Not only is the
body part of this process, the mind also -
consciously or unconsciously - needs
time for change and adaptation.
When I learned the Kriya Yoga from
Swami Satyananda, it took about 33 days,
apart from the preparation that preceded it,
as well as the period following it, to digest
what had been learned, where you got used
to practising the different Kriya Yoga
programs under conducive conditions. He
took time to honour those conditions, which
he said were part of the tradition. For
instance, every kriya has to be learned in a
certain sequence, the instructions have to
be repeated a certain number of times and,
with most of the kriyas, you only learn
one new kriya a day, while you “warm
up” with those already learned, and end
the sequence with a certain meditation
which is used during the learning period.
There are said to be other cycles than
those mentioned above, so called
biorhythms, 33 days for the intellectual
cycle, 28 for the emotional cycle and 23
days for the physical cycle.
So it is important that this kind of
initiation takes place over a period where
you can live through these cycles.
Therefore the shortest Kriya Yoga retreats
are one month, and the longest three
months, with 33 days of silence.
We are not machines, but living organic
beings. As the life of a flower, from seed
to full blossom, can be described as a
cycle where all phases take their time to
unfold, so the best learning of Kriya Yoga
is ensured during a complete cycle of
around 33 days of silence.
On the one month courses only those
people come who have been well
prepared in advance after participating on
a 10 or 14 day course and who therefore
have meditated before - so the body and
the mind can better absorb what they
learn - and the energy can go through the
cleansing it involves to learn the 24
kriyas I teach.
Many things are legitimately called
kriya within the yoga tradition, for
instance, the Hatha Yoga Shatkarmas or
kriyas, the physical cleansing processes.
Also in Raja Yoga, Patanjali has some
disciplines that he calls kriya yoga, which
however are more of a disciplinary mental
nature and have nothing to do with the
Tantric Kriya Yoga. The meditations we
teach on the 10- and 14-day courses, the
Source of Energy and Ajapa Japa, are
preliminary Kriya Yoga, and by some
teachers they are also called kriya yoga.
Concerning the cleansing processes, they
are a natural part of our courses, among
other things in preparation for the great
Tantric Kriya Yoga.
On one of the first three month courses I
taught, one day toward the end of the silent
period I had to go down to Copenhagen
together with our cook. When we came
off the ferry, I started to wonder about the
facial expressions of people, they seemed
hard. It made me ask my companion
whether there was a crisis going on or
what? We did not find any explanation
then and there. But when we came back
to the students at Håå Course Center, we
realised that we had grown used to the
soft faces gradually acquired by the
people on the course. The silence and the
yoga had relieved them of the conscious
or unconscious need to hold on to a mask.
It became clearer to me which things
inhibited me in every day life. For
instance, my worrying about how I
looked. After all, I also judged other
people in that way. I began to realise how
much easier it would be if I took it more
naturally. (Synne)
For the mind to open and become
receptive to the deeper kriyas - and to be
able to perceive what happens behind the
instructions - since Kriya Yoga is not
taught with words alone - for the mind to
let go of its content (of habitual thoughts,
limiting states, attitudes …) and for this
ability to last, the silence must be as long
as possible. It takes time for the mind to
get used to taking it easy and to going
deep, and really experience all nuances in
the teaching and in life - in this situation,
here and now.
“In one of the Upanishads it is said that
atman or spirit is homogeneous silence.
How do you experience this? Not by the
sensory or psycho-emotional
communications, but by tuning yourself
into silence. This is what you must do to
experience the process of transmission.
You don’t have to become rigid at all and
you don’t have to put on that serious
‘Sunday face’. Be as bright and as
natural as you are. The barrier is not in
spirit, because spirit is one. The barrier
is in man’s mind. Once you surrender this
personal mind, then the mind becomes
homogeneous and is called the cosmic
mind.” (Swami Satyananda)
You can compare the period of silence
and the Kriya Yoga initiation to a
meditation - it will never get deep if it is
short. A meditation of 10 minutes is no
meditation, compared to one of 30 or 40
minutes. An unbroken silence from two
to say ten days will give an experience
and will most likely have a certain effect,
but it does not compare to the level you
reach through a silence that at least
includes a cycle of 21 days - and better
still 33 days.
It is about slowing down and reaching
a calmness, where the mind is given time
to think, time to let memories come forth,
to dare to be creative and to get a general
view - and time to let go of the thoughts
and “experiences”.
“During the 33 days of silence, I realised
that Swami Janakananda did not just
want to teach me something, he wished to
give me the opportunity to explore
dimensions of my being that I hadn’t
been aware of before.”
(Morten Jon Jepsen)
23

The State
Antar Mauna, the inner
silence - a Tantric
meditation technique
From a meditation in one of my classes:
“It is important that you don’t explain to
yourself, why you have an experience.
During the silent period of this course, I
am sure that you have experienced
different emotional states. Probably you
also had a reason to have these
experiences. But to know the reason does
not help you here. It is your ability to be
content with experiencing what happens in
your emotional and mental life, which
counts. By not making up your mind for or
against anything, by not reacting, you can
stay with the experience until it has
exhausted itself.
“This course is composed in such a way
that it mirrors the way you react and how
you experience things. It will constantly
show you where you forget yourself.
When do you end up in self-indulgence
instead of being present in what you do,
think and feel - and how do you find your
way back to the direct experience from the
essence of your being?
“When you meditate, and that is what we
are doing right now, then of course you can
avoid the naked experience all the time by
explaining to yourself, why you have this
thought or emotion and what it is about.
Of course there are situations in life where
you need analysis and making up your
mind about things. But here you are silent!
You confine yourself to experiencing the
thought. Then it stops being something
that influences you automatically. It
loosens its grip and you don’t have to take
it for granted anymore, you don’t have to
follow it blindly. You are able to see it,
purely and simply, as just a thought.
24
“It is not necessary to tell yourself, or
me, or anybody else why you have this
feeling of hatred, this reaction, or why
you feel this hope or this intense joy!
Settle for the experience alone. Let it be.
“This is important.
“During the meditation no analysis is
taking place. No understanding either.
And if your mind becomes analytical
here, you don’t try to stop it. You again
look at it as just another thought. Let
things come and go. Feel them, see them,
taste them, smell them ... That is all.
“With the experience that ‘I experience
this’, ‘I accept this’, you free the fetters
of the mind. And when you have let go of
things you don’t need anymore, then
there is no reason to look back for them.
When you are finally rid of your
headache, then you don’t search for it
again so you can find it and get it back.
“The meditation teaches you to allow
and accept these emotions or thoughts. You
let go unconditionally, with no resistance
and without wanting to pursue them
afterwards - you get time to experience
them, you are allowed to feel them and
experience them. You have a choice, you
need not pursue your thoughts and
emotions, and therefore they do not create
any unwanted consequences in your life.
“So if you suddenly feel hate, feel
hate! If you live through this hate in your
meditation, it will not drive you to act
afterwards. No, it is the things we don’t
allow ourselves to feel, or that we feel
without knowing that we do or that we
explain away, that mak us behave
unreasonably towards others - and
towards ourselves.
“Therefore no understanding, no
explanation, no justification during the
meditation. Settle for the best:
Experience and let go!”
(The basis or requirement to use this is
to follow those techniques that are
included in the seven steps of the
meditation Antar Mauna (Inner Silence),
and which is fundamental in this work.
Read more about it in Bindu no. 8 and
later in this article, and supplement it
with no. 3 and 6 and future issues.)
“During the silence, I felt that I wanted
to say stop to certain thoughts. These
were thoughts that seemed to me that I
had only by the force of old habit - there
was not really anywhere in me where
they could get a hold. ‘Stop’ I said, like
in the fourth step of Antar Mauna. It is a
wonderful feeling, for instance during a
walk, ‘stop!’” (Anna, a student from
Sweden, on a three month retreat)
For the student who understands how to
use the silence on the course, it can, in
connection with the meditation Antar
Mauna, become rich and fruitful - also in
the long run.
The silence, together with the meditation
Antar Mauna and supported by the Kriya
Yoga, shows you the “place”, your self,
from where you experience. A state to
return to again and again, to be, to rest
and restore the fundamental harmony in
body and mind.
From here I gaze upon life:
Life changes constantly, but here
nothing changes. Here is still, here IS -
silence, the background on which life
unfolds.
- after the course
After the silence the effects also show
themselves when the influences are
launched again. The inner strength lasts
longer, when the silence has had its full
length, and if the course has been long. It
goes without saying that students from a
three month course feel it the most, but
also people from a one month course
experience an unmistakable effect.
“When I came home, [from the three
month course] I suddenly realised how
much information you are engulfed by
every day. The advertising also was
overbearing” he says.
The surroundings saw him in a new
light.
“My father and my fiancee said, that
I had become calmer, happier and
more harmonious. I have always
had a nervous nature, but after
the course it has become more
difficult to throw me off
balance.”
“During the course you
get all your habits and
automatic thought patterns
broken at a single blow …”
says Christian Frøkjær
Thomsen. … Today seven years later, he
has found a balance between yoga and
his job as a medical doctor at a
alcoholics out-patients’ clinic.
(Quotations from an article by Thomas
Bjerg Mortensen in the Danish
newspaper Berlinske Tidende 12.5.1995).
Other places
A tool in the mystic search and realisation
has always been seclusion (and therefore
silence). Apart from India, for instance in
the desert in the Middle East, in the moun-
tains of Tibet and in Catholic monasteries,
like one you find nowadays on the island
Bornholm in Denmark, where monks in
white robes are always silent.
A large group of Quakers, after sitting
in silence for three days on the East coast
of the USA, “agreed” upon where they
should go as settlers. The Quakers have
silent church services.
My friend the painter Sohan Qadri grew
up in Punjab in India. One day when he
was young, he had to go from his village
to another, which
was about a
day’s walk away. He had had the route
explained, but knew that he would
probably have to ask for directions when
he reached a village which was situated
about half way.
When he reached the village, however,
it had become noon and everyone was
asleep, so he decided to try and find the
way himself on the other side of the village.
On his way out of the village he saw
an old man in the distance coming
towards him. “Well, I can probably ask
him,” he thought, but as he approached
the man he lost the desire to ask him and
passed him without doing so.
A little bit later he arrived at a cross-
road, and since there were no signs, he had
to give up and return to the village to ask
for directions. The first house inside the
village was a bicycle shop. The midday
break was now over so he entered the shop
and asked a young man there for directions.
While they talked, he saw the same
old man sitting in the yard. “Now it
suddenly strikes me that I passed that
old man who is sitting in there,”
Sohan told the bicycle man. “But I
could not ask him for directions,
isn’t that odd?” “No”, said the
bicycle man, “it is not, he is my
father, he is a Muni, he is
observing silence (Mauna).” ‰
In one of the following issues:
The Process and its conditions
The second half of this article may
contain among other things:
The three steps of the Tantric Kriya
Yoga. “The Green House” - Prerequisites
for learning Kriya Yoga -
Preparation - The qualifications and
abilities of the teacher.
A Kriya Yoga initiation, the way it is
taking place in Håå, is not just a retreat
where you learn meditation. It is a
process which you live through. It has
such a lasting effect that even if you
never again use any of the yoga and
meditations that you learned, you still
take something valuable home with you,
which may be of importance for the rest
of your life. It is a dynamic process,
which gives strength and breaks through
fundamental inhibitions.‰
25
Retreats at Håå Course Center in the south
of Sweden Where you stay for 10 - 14 days, one month or three months
At the Scandinavian Yoga and Meditation School in the south of
Sweden (two and a half hours drive north of Copenhagen, Denmark),
our most intensive courses are held. Håå Course Center is
international and the courses are held in English. Only here do we
teach the deep meditations such as Ajapa Japa, Prana Vidya and Kriya
Yoga as well as the meditation Antar Mauna, yoga, breathing
exercises, relaxation, music and dance.
From May to September, in the autumn, at Christmas and at New
Year, there are 10 and 14 day courses, and each winter from January
to April the three months course is held. Every autumn and in January
there are also weekend courses.
Håå offers vegetarian cuisine and comfortable accommodation in
single, double or dormitory rooms. During the free time, the Swedish
countryside surrounding the school is inviting for walks in the forest
and in the open landscape. Our horses are at your disposal for riding,
and there are canoes and a boat by the lake. You can also use the
relaxation tank, the pyramid.
Swami Janakananda has put these courses together, which are run
in co-operation with the schools teachers and teacher aspirants.
Participants not only come from Scandinavia, but also from the rest
of Europe, USA, New Zealand, Australia and India...
With the exception of the one month Kriya Yoga course, a prior
knowledge of yoga and meditation is not necessary for participation.
Order the course brochure for Håå Course Center. It gives a
detailed description of the courses’ content and the course center.

26
“In my job as a lawyer, I have a
busy day with pressing projects and
deadlines that have to be kept. I can
easily get stressed if I don’t per-
sistently return to the relaxed state.
I have practised yoga and
meditation for a number of years,
and feel that it gives me strength
and an attitude to my life so that
once in a while I can lean back,
contemplate everything and see
things in a wider perspective. In
this way, stress and tensions lose
their hold and energy returns.
However, some of the best times of
my life have been the times I have
given myself a break at Håå Course
Center.
To be able to step out of daily life
and into a setting which is arranged
so that I can explore and deepen
the possibilities of yoga and
meditation, feels like a great
privilege.
I have just come home from a Current retreats at Håå Course Center
summer course and can feel that my The Christmas Course Weekend Courses
daily yoga practise has been given 19 Dec. - 1 Jan. 5150 Sw.Cr. 20 - 22 November 1400/1100 Sw.Cr.
new life. Swami Janakananda and Yoga Shakti 15 -17 January 1400/1100 Sw.Cr.
My stays at Håå have given me Síta et.al.
the possibility for introspection, The New Year Course
2 - 12 January 4550/3550 Sw.Cr. Summer Courses '99
which I find difficult at home. I feel Síta and Erling Christiansen 13 - 23 May, 23 May - 5 June,
inspired and look forward to 6- 19 June, 20 June - 3 July,
tackling the tasks in my daily life. The Three Months Course '99 4 - 17 July, 29 August - 11 September
At the same time, I know that when 20 Jan. - 17 April 19.500 Sw.Cr. 7 - 17 October
the time is right, I can return to a Swami Janakananda, Síta et.al.
Read more about the retreats at Håå
new intensive stay at Håå.” The Kriya Yoga Course '99 Course Center, and check out the price
(Amrit Fossan, student on a course 17 July - 15 August in your own currency, on internet:
during the summer of 1998) Swami Janakananda et.al. www.scand-yoga.org/english/haa

27
Read Bindu - Previous issues are still available
No. 3: The ability to experience.
Headstand. Nose Cleansing...

No. 4: Kriya Yoga I. The effect of

yoga on the finer energy. The Source
of Energy - a Tantric meditation...

No. 5: Kriya Yoga II. Psychic energy.

Six years of scientific research on the
No. 11: 3-Months Courses in Håå, Sweden.
On Yoga Nidra and Relaxation “The Pyramid” and Pratyahara.

Tantra - Nyasa - Chakra - No. 6: The twilight hour - did we

resolution - consciousness - research have a living meditation tradition in
the North? Invent tomorrow's
Attitude or insight education, about R.Y.E. (Research on
Editorial Yoga in Education). Shoulderstand...
Meditative deep relaxation No. 7: Silver Jubilee issue! Read
A short introduction to Yoga Nidra.
about Kriya Yoga III. Yoga for
The relaxed state and science pregnant women. Savasana.
In the course of the last 30 years, research has shown that the relaxed state is
highly beneficial for your health. We explain a little of what this state entails, No. 8: Harmony between the
how you achieve it and how you ensure it becomes deep and lasting. experiencer and the experienced. On
the Tantric meditation Antar Mauna
Pictures of the brains’s activity during Yoga Nidra (Inner Silence), its ancestors and
A new chapter in research on meditation, it was called, when the scientists cousins. The Lotus Pose. Intestinal
published pictures of yoga teachers doing Yoga Nidra. The research was done cleansing.
with one of modern medicine’s most advanced instruments - the PET scanner
at The State University Hospital in Copenhagen. No. 9: Instructor or Guide? Yoga for
the Back. Experience and Knowledge
Tantra and Yoga Nidra
- about the yoga teacher education at
Swami Janakananda writes for the first time about the knowledge and methods
in Tantra which lie behind Tantric rituals and which make Yoga Nidra so the Scandinavian Yoga and
uniquely effective and deep - about Nyasa, Chakras, consciousness and the Meditation School.
resolution in Yoga Nidra. No. 10: Nada Yoga, meditation on the
What on earth do they use it for inner sounds. Vibrations create forms.
People’s very different experiences with Yoga Nidra ... Song and dance. The Bumble bee.

Read more about Bindu on internet: www.scand-yoga.org/english/bindu

28
 Yoga, Tantra and Meditation in Daily Life
Swami Janakananda’s book in a revised and extended edition
(Rider Books, UK and Weiser, USA). (Yoga, Tantra et Méditation dans la Vie
Quotodienne, Editions Satyanandashram, France).

“In my opinion this is one of the best

yoga books available at the moment.

Yoga, Tantra and Meditation in Daily

Life is an inspiring and, above all, a
refreshingly practical book. It has
been written by a man who
understands his trade and knows what
he is talking about, you feel this when
reading it.
Swami Janakananda has had a
lifetime of practice and more than 20
years experience in teaching yoga and
meditation. He imparts this yoga
consistently, as he himself has learned
it from his teacher Swami Satyananda
Saraswati - without any superfluous
religious or philosophical
interpretations, and equally without
any fashionable New Age dilutions.
Simply and clearly formulated one
finds all necessary instructions for
inquiring independently into the
original methods of Tantric yoga and
meditation.
The entire book is generously
illustrated and there are photographs
of all the various yoga programmes,
which facilitate practising the
exercises by oneself. Breathing
exercises and deep relaxation (Yoga
Nidra) are also carefully and
thoroughly introduced. Even people
who already know something about
yoga will be surprised at how much
this book offers.
Many yoga books today
unfortunately lack a usable description
of real meditation, but here we find
both a theoretical introduction as well
as concrete instructions. The last four
chapters exclusively treat the theme of
meditation and belong to the best of
what I have read on this theme up to
now.
One of the chapters is devoted to the
sexual rituals. Here the reader finds
original Tantric instructions for
approaching sexual energy and
experiencing it as it is: one of the
fundamental forces in Mankind. The
Tantric attitude to sexual energy is,
however, often falsely inflated and
overestimated; this is a pity, for the
sexual rituals are only a small part of
the manifold Tantric tradition.
In a total of 13 chapters Swami
Janakananda gives an excellent survey
of the various aspects of yoga and
meditation, including chapters on
concentration, on Kundalini Yoga and
the Chakras, and a Sanskrit glossary.
But, as I have said, Yoga, Tantra and
Meditation in Daily Life is above all a
manual to use.”
(Swami Pragyamurti - from a review in
Spectrum, the journal of the British
Wheel of Yoga)

29
Yoga shop Subscription
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The CD: Experience Yoga Nidra The periodical:
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The brochure (free):
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Banks! Please send money and order to: Scandinavian Yoga and Meditation School, Håå Course Center, 340 13 Hamneda, Sweden.

Håå Course Center, 340 13 Hamneda, Sweden • Tel. +46 372 55063
Fax. +46 372 55036 • Email: haa.course.center@pp.microbus.se
Sweden
• Västmannagatan 62, 113 25 Stockholm
tel. +46 8 321218, fax. +46 8 314406
email: skanyoga@algonet.se
Denmark
• Købmagergade 65, 1150 Copenhagen
tel. +45 3314 1140, fax. +45 3314 1434
email: bindu@inet.uni2.dk
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tel. +45 4921 2068
Germany
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email: hannover@scand-yoga.org
Publisher: Bindu,
Håa Course Center,
Norway 340 13 Hamneda, Sweden.
• Georgernes Verft 3, 5011 Bergen Circulation: 4,000 in English (Also printed in
tel. +47 5614 3310 fax. +47 5614 9738 German, Swedish and Danish)
email: bergen@scand-yoga.org Printed: Håå Course Center,
• Skjolden 1, 1322 Høvik, Oslo by Erling Christiansen & Mark Richards
tel. +47 8800 6488 Layout: Robert Nilsson & Swami Janakananda.
email: karuna@online.no Translation: Nicola Birch, Mark Richards &
Robyn Taylor.
Finland Pictures: Back page and p.2,14,17,21 Ingela
• Sukula, 30100 Forssa, Helsinki Hageman, Sweden; front page, p.5-9,23,26,27
tel. +358 3 4350599 Omkarananda, Denmark; p.18 PhotoDisc inc.;
p.20,25 Corel PhotoCD; symbol p.26. Swami
Contact in Australia Janakananda.
Robyn Taylor, Concept Training Copyright © 1998 Bindu and Scandinavian Yoga
PO Box 89, Mackay Q4740 and Meditation School. All rights reserved.
No part of this publication may be reproduced in
tel. +61 749 531 594
any form without written permission from the
Internet • www.scand-yoga.org publishers.

30
 w on CD!
No
Experience
Yoga Nidra
Inspiration for a richer life
with
SWAMI JANAKANANDA
1. The Wholeness of Your Nature, the
relaxation Yoga Nidra to the sounds of
Mother Earth. Composed and guided
by Swami Janakananda. 20.41
2. Travel through the Space of
Experience, a piece of music,
composed and played on a Swara-
Mandala harp by Roop Verma. 7.44
3. Discover Your Self, the deep Yoga
Nidra. The relaxation is guided by
Swami Janakananda, to the music of
Roop Verma. 45.16
With the CD there is a 20-page booklet
about Yoga Nidra, and how to get the
full benefits from the two relaxations.
“Relaxation is a state. It is best achieved through a technique that triggers it. The blood
pressure is normalised, the immune system is strengthened and the brain relaxes and cooperates
better. All the organs and senses of the body are rested in a way that sleep seldom provides. Thus
the senses are sharpened and you feel invigorated afterwards.
The more familiar you become with Yoga Nidra, the easier it is to glide into the relaxed state.
And as you come to know harmony, you are soon able to recall it instantly - in the middle of the
activities of your day.
What makes Yoga Nidra so special is that it touches all parts of your being through the
different methods it contains. After having made the body and mind thoroughly aware and
relaxed, I use, among other things, the mantras (spoken sounds) and the visual symbols of the
chakras - to awaken and harmonise these energy whirls or fields of consciousness.
On this CD Roop Verma, as the first musician, has been inspired to record the ancient music
symbols of the chakras, which you experience with my text and guidance during the deep Yoga
Nidra.” (Swami Janakananda)

31
 “Passage” - Ingela Hageman 1997
32