The Pre-Reverse Order and the Reverse Order
Lahiri Mahasay further explained this “definite procedure of Original Kriya” or “the Pre-Reverse Order and the Reverse Order” in the following verse in the Sankhya Sutras of Sage Kapil:
Sarbesu prithibyupadanamasadharanyadayamupadesa purbabat. Sankhya Darsan 6:102
The Pre-Reverse Order, the Downward Journey
“By the practice of Kriya [the three knots described below] are crossed in the following order, starting from throat to coccygeal:
- Jioha or [tongue at the throat],
- Hridaya, or [dorsal, at the chest], and
- Navi or [at the navel].
“[The coccygeal center]: Then at the muladhar, or the coccygeal center, the bayu, or breath, becomes sthira, or tranquil. Then all aloukik, mysterious things, happen.
[It must be mentioned here that in order to attain sthira bayu, or tranquil breath, at the muladhar, or the coccygeal center, one needs first to cross the “three knots” and “in a definite order”; that is, first the jioha granthi, or tongue at the throat, second the hridaya granthi, at the chest, and third, the navi granthi, at the lumbar center; only then does the sthira bayu, or the tranquil breath, arrive at the coccygeal center, or muladhar.
[Thus all the panchabhutas, elements, have to pass through the coccygeal center. That is why the muladhar center is so very important.
[Surprisingly, it (sthira bayu, or tranquil breath) generates at the throat; it then moves down from the tongue or the throat with inner sound (sound of Om) towards the anahat, or the dorsal center; then crossing it, it moves to the next center down, the lumbar, and crossing through it, it finally arrives at the coccygeal center. Now tranquil Breath backs up again with the rising Kundalini Power with it. This is the process of how the Kundalini is awakened in the Original Kriya.
[He who does not teach Talabya Kriya, or Khecharimudra, does not teach the Original Kriya Order or Process; the example is Yogananda’s teaching. First, not following the tradition of Guru-param-para, personally to impart Kriya, introducing the correspondence course through lessons, and practicing sitting on a chair hanging the legs have made the Kriya practice a child’s play. In addition, not following the “definite Order” of the Original Kriya, Yogananda’s teaching changed the very basic and fundamental special feature of the Original Kriya Approach; After all these modifications and changes, whether it remains a Kriya discipline at all is an open question.]
The Reverse Order, the Upward Journey
“[The sacral center]: [During the process of backing up, through muladhar only when Sthira bayu, or tranquil breath comes to sadhisthan, or the sacral center, and becomes sthira, or tranquil, can those aloukik, extraordinary things [or the happenings] be understood.
“[The lumbar center]: When the bayu, or air, becomes sthira, or tranquil, at the navel, or the lumbar center, then aloukik, mysterious things, are seen.
“[The dorsal center]: When the bayu, or air, becomes sthira, or tranquil, at the hridaya, or the dorsal center, then one hears ten type of anahat sabda [sound of OM]. For this reason, the sages in the past did not appreciate musical instruments. [Because they found far more greater attraction to the sound of Om, inner sound.]
“[The cervical center]: When the bayu, or air, becomes sthira, or tranquil, at the throat, or the cervical center, then through the divine Eye, the very mysterious things of the jagat, or the world, and the mahabhutas, great elements, are seen.
“[The Ajna Center]: When the bayu, or air, becoming beyond the five elements, that is, becoming tattvatit [beyond the tattvas], or elements, become sthira, or tranquil, at the area between the eyebrows, then the functions are done immediately according to the ajna, or order [that is why this center is called the Ajna Center].
“Nothing of all these are possible till the muladhar granthi, the knot at the coccygeal center, is crossed.
“Thereafter, all are realized staying in the atom of Brahma which is avyakta, inexplicable.” Reference Bhagavad Gita 6:20-22.
This process is Guru-param-para, that is, Gurubaktragamya, and one has to learn then directly from the mouth of the Guru and not from a representative of an organization.
The Upward Journey to Dissolve the Elements
Lahiri Mahasay again mentioned the Reverse Order in the following verse in Sankhya Darsan:
Muhurttveyapi na sanghatjogantarang taranibat. Sankhya Darsan 3:13
“Murta is Uttam Purusa [the supreme Person]. It is not like breaking the supreme Person to be something else; rather, it is like a boat. In other words, a man may move from one boat to another boat: there is no change of the man. Similarly, if the body changes, there is no change of the supreme Person. He is in all bodies present equally.
“When can one attain this supreme Person? “When the earth or soil enters into water; water enters into fire; fire enters into air; and air enters into sunya or Void; then one achieves the supreme Person.
“Now, whatever you do, whatever you think, all are desires at the muladhar or coccygeal; in other words, the moment desire generates, it goes to the coccygeal center and is expressed through the senses.
“When that air goes to sadhisthan, or the sacral center, and becomes sthira, or tranquil, then buddhi, or intelligence, becomes tranquil; when the buddhi becomes tranquil, then the guna or quality of the earth or soil, that is, desire, does not stay anymore. In other words, when the buddhi determines (I know that) what is the real substance, then mind does not like to go to any other object; and the wandering of the mind stops. When the mind does not go other places, then the desire also stops; because it is the mind that desires. If mind did not desire, then all work or actions could be done by the dead body.
“From the sadhisthan, or sacral, when air becomes sthira, or tranquil, at the manipur, or the lumbar center, then all things begin to be seen or revealed; because the air goes to the navi, or navel, and mixes with the teja, or fire, which is equally everywhere in darkness and in light. Because of our gross manifestation, we cannot enter into the sukshma, or subtle thing; as a result, we cannot see them. From manipur, or lumbar, when air goes to anahat, or the dorsal center, and becomes tranquil, then all arrive without calling for or asking for them.
“From this anahat, or dorsal, when air goes to bisuddhakhya, or the cervical center, and becomes tranquil, then Kutastha, the inner Self, Uttam Purusa, the supreme Person, stands in front of one. [Then one realizes] that I am neither doer nor enjoyer at all; the Lord is standing in front and all work is done according to His orders. Having seen this, the false sense of I-ness and the egoism disappears.
“Therefore, at that time, Sohang Brahma, ‘That I am Brahma,’ is realized.” Reference: Bhagavad Gita 18:61.