1. Sriyukteswar, disciple of Lahiri Mahasay, had a rational, progressive, and scientific bent of mind and temperament. As a result, he was a giant astrologer. His teaching was influenced by astrology. Sriyukteswar emphasized the astrological meanings of yuga in his book Kaibalya Darsan (“The Holy Science”) which may be appropriate in the light of astrology and science, but certainly not in the light of Kriya.

In contrast, Lahiri Mahasay defined yugas in the light of Kriya as follows:

“Satya yuga is to hold onto the Kutastha, or the inner Self.
“Treta yuga is to see the Kutastha.
“Dwapara yuga is to generate Happiness through Kriya practice, and
“Kali yuga is to initiate into Kriya.” 1:86 Manusanghita, Commentaries by Lahiri Mahasay (p. 27, Hidden Wisdom, Com. Vol. III by Swami Satyeswarananda).

2. The message of Kaibalya Darsan (“The Holy Science”) is the message of Kriya. But also was included a big introduction about astrology which is irrelevant to the message. His preoccupation with astrology caused him to accommodate it regardless of its irrelevancy to the message of the book.

Truth is Eternity beyond space and time. The message of Kriya is the message of Eternity, while Time in manifestation is the concern of astrology, to determine the accuracy of happenings.

Kriya is the science of Avyakta, inexplicable, unmanifested, ultimate Self; where astrology is the science of manifestation in Time. Eternity achieved through Kriya is the destroyer of manifestation and Time.

3. Sriyukteswar’s scientific mind failed to grasp the commentaries of the Bhagavad Gita by his Guru, Lahiri Mahasay. Sriyukteswar had admitted this to Satyananda.

“Arriving at Benares at the holy feet of my Gurudev [Lahiri Mahasay], I would listen to his interpretations [of the Bhagavad Gita], but his style and precise manner of explanation were difficult for me to follow. Occasionally, I would receive clarification from him through correspondence.

“As far as I was able to understand, I have reinterpreted the Bhagavad Gita in accordance with the scientific and philosophic attitude of our modern times [in other words, in the perspective of astrology].” Pp. 1-2, Satyananda’s introduction to Sriyukteswar’s Gita.

4. Sriyukteswar was aware of his limitations. As a result, he tried to preserve the spirit of original Kriya and passed it to Satyananda who had been initiated by Sastri Mahasay (Swami Kebalananda). Satyananda had been closely associated with Sastri Mahasay since his young days. Also they had lived together for a long time while both were teaching in Ranchi School, so they had twenty-seven long years of association.

That is why Sriyukteswar chose disciplinarian and rational Satyananda to be the leader of the East.

5. Sriyukteswar chose Yogananda as his emissary to the West. He thought liberal and devotional Yogananda could easily modify and adjust according to time and situation. Time is essence in astrology, especially in determining the course of happenings in manifestations.

6. Sriyukteswar did not receive Navi Kriya from Lahiri Mahasay. This Kriya primarily balances the subtle energy from Prana and Apana to direct to Samana (the tranquil and equilibrium state).

7. So Yogananda did not know Navi Kriya.

8. In the original Kriya tradition, initiation is given personally, and Kriyas are also taught personally, that is, the disciple learns from the Guru, or Master, in person. It is called the Guru-param-para way. The scriptures call it the righteous way. It is discussed in Chapter 10 of The Original Kriya, “The Righteous Way”, by Swami Satyeswarananda.

The demonstrative classic Scriptures on this point are the Bhagavad Gita (where Lord Krisna, the Master, taught his disciple Prince Arjuna, personally) and Yoga Vasistha Ramayana (where Yogi Vasistha, the Master, taught his student, Prince Rama, personally). It may be mentioned here that Yoga is not a matter of institutionalization; it is traditionally taught through the righteous way, that is, the Guru-param-para way.

In other words, the disciple learns from the Guru in person having a personal relationship, and not from an institution or lessons. Sriyukteswar neither institutionalized Kriya, nor did he introduce written lessons or correspondence courses in Kriya teaching. He taught through personal relationship, that which is required according to original tradition.

9. The spirit of modification started with the scientific attitude and astrological spirit of Sriyukteswar. He simply passed it on to Yogananda.

10. Thus Yogananda happened to be the tool of modifications, and he then became eager to introduce some kind of liberalism into the teachings of Kriya to popularize it for the masses.

Let us see in the words of Yogananda: “According to the law of change and progress, man’s views regarding his institutions undergo constant modifications.”
“In a word, the minister should get away from the past and perform his duties with a rational point of view, and he should attempt to make the Church adjust itself to the new advanced thought. So as to be more Spiritual.” Inner Culture, September 1934, page twenty-three.

In fact, the case is the reverse. Thought and reason leave us at a certain stage and cannot take us further. It is by dissolving thoughts (regardless of their nature, tamasika, rajasika, and sattvika), and not by adjusting thoughts, that one can be spiritual.