Death Kriya

This below is from Yoga inVision 18, page 98. It is being reproduced because of a conversation with a yogi who feels he will soon pass from his body.

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Death Action Kriya

In the astral existence, a deceased friend complained that some of my advice was not effective. Six months before his demise, he approached me about a mantra and kriya for using at the time of death, so that his psyche would be transferred to a place where advanced yogis were located in the astral places.

At the time I told him I had no mantra but there was a procedure I was aware of which is the psychic movement made at an opportune time just before transiting from the body. This involved waiting for a window in time and using that to leave the physical system. It is like when a bird was in a cage for many years. Sometimes it does not fly from the cage even if the owner accidentally leaves the door open for a time. Because the bird was accustomed to the cage for many years, it does not understand the implication of the opened door. It forgot everything about being free of the wire enclosure. There are also birds which were caged from birth. These have no memory of free-ranging. Hence for these birds the idea of flying beyond may not arise in their minds.

Many persons who are recently deceased stay close to their dead bodies or to the places which those bodies used to occupy, like the physical residences or the beds where those bodies habitually slept. I knew a person who in the astral existence, spent four months after death, trying to awaken as the dead body. This happens by force of habit of the astral form, which returns nightly to a physical form and rises as that identity.

However, one gets portends of one’s upcoming death. When these indications show in the mind, a yogi can use them as a notice for having to vacate his/her place in the social history of the world. The release feeling of finally parting from a physical body is itself a technique for the yogi. If he perceived it he can use it to exit the physical system, either to kill it or to leave it as it is to be killed by a strike of fate.

The secret to this is to have the psychic sensitivity. If one does not have that, one will have no awareness of the release feeling. One will not apply the kriya of astrally stepping out of the body once for all.

What causes a yogi to be insensitive to this alert?

It is caused by too much focus on physical existence. Just as a person who is habitually constipated no longer senses rectum valve triggers for prompt evacuation, so a person who is habitually focused on physical activities, has no awareness of the opportune time to finally leave the body and thus, he cannot do the death action kriya.

Killing-of-the-Body for Yogis (June 28, 2016)

Yogeshwarananda whom I have not seen for some weeks, appeared today during the afternoon breath infusion session. He wanted to discuss the killing of the body, which is a system of end-of-life yoga.

He said that because he had so many disciples at the end of his life, he was unable to complete this procedure properly but he wanted me to consider doing it. I told him that I did not think I could do it because of the circumstances of my own life, where I am unable to be in isolation due to cancelation actions of providence which prohibit that I go into isolation, something I tried to do unsuccessful some years prior, which some deities objected to.

He did not accept the argument and said he felt I could do it nevertheless because I will not be bogged with a big mission, ashram and an institution to run, due to my resistance towards the same. Of course, that can change overnight as it did in his life where after years of isolation, he was circumstantially established as a lineage authority.

Anyway, before I knew it, he poured energy through the top of my head through the brahmrandra chakra, saying that he had to transfer the energy for killing the body because he did not use it and also because he will take no other body to demonstrate it.

I then told him that under the situation, I will keep the energy but I also may not use it. Later I may transfer it to another yogi. This happened during the breath infusion practice.

When I sat to meditate, I tried to locate the package of energy which he poured into my head but I could not find it. I went into the trunk of the body. I could not locate it there either. In the trunk there was this whitish yellowish translucent energy. It was like diving through a light grade viscous oil but I could not find anything in it. I again came into the head of the subtle body to meditate as I usually do.

At that time, he sent in a message telling me to chant a mantra which he used to chant and to take a certain position in the subtle head while chanting. The mantra was the Savituh gayatri mantra. I chanted it. I found that it did not affect my usual connection of being embedded in naad sound resonance.

In my head, he said that he wanted me to chant it for him. I agreed. After that he left.

Recently, a kriya student wanted me to explain the killing-of-the-body kriya. I told him I could not reveal that method, because it is not a method. It hinges on fate which in turn hinges on the summary practice of the yogi up the point of when he is to pass from the body.

There are usually two or three escape holes which open for a practicing ascetic. He can use one of these. If he fails to do so, he is held back in the physical body and evicted from it in one way or the other when the body dies and the lifeForce leaves in a panic if it can. Sometimes the lifeForce cannot leave in a panic because the body may be in a coma. In that case the lifeForce leaves in a mist of unconsciousness. Then over time, say for about half hour or for some days after, it finds itself in the astral existence without a body and with a feeling that something went terribly wrong. It feels misted and shattered like when a granite brick falls to a hard surface from the top of a tall building.

People want a method but the procedure for yogic passing from the body is a matter of taking one or two of the escapes which are showed to the ascetic just before the body dies.

At the time, there will be an opening in time, a gap-event in consciousness where the yogi can focus as the coreSelf and escape from the body. If the yogi uses that gap, the body will silently die. The yogi will be gone, being disconnected permanently from the physical form. This departure really means departure of the subtle body out of the physical one from the last time, as compared to the nightly departures during sleep which carry return potential.

The reason why a yogi may not recognize or may not take the opportunity of escape through the gap is his attachment to disciples, or to his institution or mission as a guru. Any type of attachment, to anyone, even to family members or to followers, will cause a yogi not to take the opportunity.

The person who inquired about this is devoted to his family. He cannot take advantage of the gap. He may not see it. Even if he does see it, he will not have the power to use it.

An example of this is a bird which was kept in a cage for years. We experience sometimes that such a bird will not fly away when the cage is opened. It will look at the open door of the cage and not realize what that opening means or it may find that opening to be an unwelcomed opportunity.

There was a case which I knew of, where a man kept a parrot in a cage for some time. After some years, he decided to free the bird. He opened the door of the cage and wired it in the open position so that it would never be closed again. At first the bird did not trust the opening and stayed away from it. Over time the bird got familiar with it and used to handle the wire around the opening with its beak.

After a time, the bird slowly stepped out of the cage but the bird never actually flew away. It stayed in the house of the man and would go into the cage to sleep regularly. I questioned the man about this because I was interested to study how one becomes conditioned.

Every person will be given hints about death. These are called portents. Like for instance there was a time about a year ago when I got some portents where many people who were deceased whom I knew came to see me astrally and wanted to greet me favorably. This is like when one is to migrate to another country and some person from that other place comes, greets one and supports one and gives one confidence about the upcoming transition.

However, when the body is to die there will be indications in the body itself both in the physical and subtle bodies. But on the psychological level there will be an opening in time, where one can go outside of the summary energy influence of this particular life, and fly away.

If, however, one is distracted by association with disciples who are obsessed with their physical bodies, one will either not recognize or recognize and not use the opportunity.

There are many people who profess to be spiritual or to be ascetic or to be a yogi. Most of them are phonies. They mean well but they are still pseudo-yogis. They have no intentions of giving up physical existence but they speak as if they are interested in doing that. If their lifestyles are closely checked we will discover that their interest in yoga is purely superficial or that they intend to use yoga to support the status in material existence.

At the end of life, a yogi must have the freedom to be alone so that he can focus on what fate decrees and take advantage of it. There is a rendering of this in the life of the blind king Dhritarashtra. Incidentally his name was the first to be mentioned in the Bhagavad Gita, which began like this:

धृतराष्ट्र उवाच

धर्मक्षेत्रे कुरुक्षेत्रे

समवेता युयुत्सवः ।

मामकाः पाण्डवाश्चैव

किमकुर्वत संजय ॥१.१॥

dhṛtarāṣṭra uvāca

dharmakṣetre kurukṣetre

samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāścaiva

kimakurvata saṁjaya (1.1)

dhṛtarāṣṭra — Dhritarashtra; uvāca — said; dharmakṣetre — at the place for settling political affairs; kurukṣetre — at Kurukshetra, a small plain in Punjab, India; samavetā — meeting together; yuyutsavaḥ — being possessed with battle spirit; māmakāḥ — my sons; pāṇḍavāś — the sons of Pandu; caiva — and indeed; kim — what; akurvata — did so; saṁjaya — Sanjaya

Dhṛtarāṣṭra said: O Sanjaya, being possessed with battle spirit and meeting together, what did my sons and the sons of Pandu do at Kurukṣetra, the place for settling political affairs? (1.1)

Near the end of his life, he was encouraged by his half-brother, Vidura, to abandon the comforts of family life and social security and go to a remote forest to pass from the body quietly. Vidura explained that this type of death without burial fanfare is the wonderful way to depart from the body.