It seems original Kriya tradition is a proven discipline while modified Kriya trend is an experimental discipline based on Yogananda’s liberal method of teachings.

On the face of all these substantial changes and modifications, it can be pointed out that one should keep one’s mind open and check it out for oneself and do not allow oneself to be deceived.

If one concentrates on Babaji and Lahiri Mahasay and reads their message and lifestyle between the lines, one will understand that Babaji and Lahiri Mahasay are the role models for the renunciates and householders respectively.

Mahamuni Babaji and Lahiri Mahasay both specifically advised not to develop organizations around the teachings of Kriya.

Now, we know why both Babaji and Lahiri Mahasay specifically advised their disciples to remain free from being involved in organizations. Yet many could not help themselves, in terms of karma, because of their particular providential debris.

It can be safely said that the Guru-param-para is the righteous way of learning any spiritual discipline: that is, the seeker has to learn directly from the mouth of the Guru, in a personal relationship.

On the contrary, the learning of any spiritual discipline through easily available materials, such as, lessons, books, literature, lectures, seminars, and through organizations, is not the righteous way. Learning through these means could never solve the subtle problems of the seeker.

In fact, the Guru-Sakti, “the power of the Guru” is not there, because there is no Guru-Sparsa, “touch of the Guru,” which is required to ignite or invoke the blessings of the Guru. The inner Realization of the ultimate Self is beyond the scope of comprehension even by the sharp and subtle intellect of the seeker.

The negative forces find an easy time to target and to tempt the residents of the hermitage and the people involved in the spiritual organization around the teaching of spiritual disciplines through their traditional weapons, such as name and fame, post and positions, the use of the occult powers to attract more people as followers, and the development of bigger organizations in the name of God’s works.

In fact, the style of the negative forces to attack the seeker is very sophisticated and subtle. Sometimes they camouflage themselves to the seeker in the name of positive forces; for example, the seeker may think, “I shall be the honest seeker of truth, I will love God, with all my heart I will serve God, I will be the honest servant of God, I will be the humble servant of God, I will be the best teacher, etc.” The seeker is not aware of what is happening here. He or she thinks these are positive thoughts and that he or she is in the right direction; but the seeker is not aware that he or she is individualizing himself or herself, and is looking forward to his or her own enrichment and development or progress.

In doing so, the seekers are developing a strong and subtle ego and a strong base to maintain the state of dualism, instead of dissolving the ego or the individual self to merge in Oneness with the ultimate Self to achieve eternal Tranquility, or Sthirattva. Achieving Sthirattva is the ultimate aim of Kriya, as well as of many spiritual disciplines that are aimed at providing permanent Peace through liberation from attachment and dualism.

Until the Kriyanwita seeker is in Oneness with the ultimate Self at the After-effect-poise of Kriya, he or she is not in the position to say: “I and my Father are one.” And until one has achieved that state while one is living in the body here on earth, one has not achieved anything.

Brahmabit Brahmaiba bhabati, One who knows Brahma, the ultimate Self, becomes Brahma.

Atmabit Atmaiba bhabati, One who knows Atma, the ultimate Self, becomes Atma; One who knows the Father, becomes the Father.