Kriya Pranayama Introduction

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Complete Kriya Yoga teachings and Kriya Yoga initiation is available for free download by BitTorrent and converted for convenient offline reading. The complete Kriya Yoga teachings from the Cyberspace Ashram - www.kriyayoga.com 1997-2012 - has now been converted into an easy to use free offline version "Spiritual Treasures - Final Edition" = 39988 files 3.55GB compressed. May Divine Bliss from God will be given to you upon your sincere begin during the Blessing Ceremonial The Holy science of God realization with diksha - Initiation to Kriya Yoga - Kriya Pranayama, Kriya Yoga Meditation, and all Information you need to successfully practice Kriya Yoga on your path of Love to God. God Realization through Kriya Yoga

The Divine tradition of finding and going your way of Love to God by applying divine love all aspects of your entire life in addition to the practice of the sacred meditation techniques of Kriya Yoga - true Kriya Pranayama.

Diksha - initiation - to the holy science of Kriya Yoga Diksha - initiation to Kriya Yoga according to traditional rules is given by God, by a Guru with a physical body or without a physical body or through this web site as a gift of love from God if you can absolutely and fully devote all your life immediately to God by thoroughly following and realizing all "Divine rules of life". To receive Diksha - initiation to Kriya Yoga - through this web site you truly and sincerely need to affirm God as your only goal and priority of your life in this present and any future incarnation. Love should be the single most important factor in your life. Love in its highest and most Divine manifestation ALWAYS leads to God. If you prefer to receive initiation to the holy technique of God-realization personally and physically, then you most likely have completely failed to understand the almighty power of love from God to guide you in all your Kriya Yoga exercises and Kriya Yoga practices any place, any

time and most individually optimized. All you really need to do is to pray to God. All sincere Kriya Yogi should ask God repeatedly - may be every few months or so - to do Kriya Pranayama for you a few times. Then monitor God's Kriya Pranayama and repeat on your own as shown by God to you. Kriya Yoga is a gift from God and you should pray to God to guide you in all your Kriya Yoga practices and correct your exercises when ever needed.

How to learn the Kriya Yoga technique To receive Diksha through this web site you will need to carefully and repeatedly read, understand and fully and successfully realize all that is written in all the various chapters and sections from the Cyberspace Ashram at www.kriyayoga.com and now fully contained in the Spiritual Treasures. Please understand that all - including the divine rules of life, yama and niyama and a thorough understanding of the physiology of your light body contributes to the success of Kriya Yoga. To study and make sure that YOU have ALL files and the full and complete original Initiation you are expected to have a full copy of the OFFLINE version of the file "Spiritual Treasures" or any earlier version of the file god.zip or the Cyberspace Ashram DVD "Spiritual Treasures". You need to make sure yourself to surf, read and study truly all files of the "Spiritual Treasures - Final Edition"- several thousand files at present. You and only you are responsible for your success on your path of love home to God. More information will be found on the download page! Kriya Yoga in its true and only content has been given a long time ago by God to all mankind. Due to limitations of communication in earlier millennium, it always has been given through a physical Guru. The only reason was to make sure that only the absolute true original is forwarded from Guru to chela - Chela is a spiritual disciple. While at the same time each Guru has and had the right to adapt the entire system and techniques to the very individual need of his Chela - the main part of Kriya yoga always remained and remains the very same. Some additional techniques may vary as there are several techniques available to achieve the very same goal to meet the individual need of a particular Chela. To really assure that you have all information need to successfully complete your path of Love to God with the holy science of Kriya Yoga - a scientific method of God realization - you should download the full compressed version of this entire web site "Spiritual Treasures - Final Edition" -or any earlier version of the file god.zip or Cyberspace Ashram DVD "Spiritual Treasures". All 3 a.m. options contain all these important files, pages and graphics - you may find more detailed information about the download procedure of this file on the Kriya Yoga download page of this web site.

If you want to learn Kriya Yoga - then learn All and practice it correctly - with Love

The key of proper Kriya Pranayama is to apply divine love in all aspects of your being. Please note that all the most important parts of Diksha to Kriya Yoga is contained in the many graphics and animated graphics. Animated graphics can only be seen properly when viewed in a computer or other suitable device. When printed all of the information displayed through the several animated layers that are displayed will be lost. It is of utmost importance to view all animated graphics truly animated. All important rules and descriptions are contained in the many text files and chapters of this site and should be printed for easy reference. If you are searching for God - if you are searching for Diksha - please read ALL - carefully completely and repeatedly ALL - Every sentence - every word !! And allow God all the time to guide and enlighten your awareness and perception to fully understand ALL in its TRUE and ABSOLUTE meaning! You will find ALL you need on your path to God on this single web site or you may search other source to find the same path again. It always is your choice. This site is for all those God seeker who truly and sincerely can accept God as their only and prime Guru - while God may send you a physical Guru to further assist you - all your prayer should always be directed at God only. God knows anything and everything - absolutely all - as all is part of his divine creation - all is part of God. The full content of this web site of the Cyberspace Ashram at www.kriyayoga.com offline texts is part of Diksha and should be thoroughly studied and understood before starting to practice the techniques of Kriya Yoga. The Teachings and insight to God's Divine creation is the very basis of Kriya Yoga. These teachings and thousands of pages with lessons of love for daily life are all part of the Spiritual Treasures. Some 39988 files with some 31'000+ links for easy cross referencing between related chapters of the "Spiritual Treasures - Final Edition".

Spiritual retreat and additional personal guidance If you have started to practice correctly and regularly ALL the above and have a deep and sincere desire to receive additional spiritual guidance, then you are welcome to pray to God for help and you should be fully aware that God's assistance is omnipresent and available to all at any time, any place where ever a sincere soul calls or prays with a loving heart. You may find other Gurus in the Internet by using search engines. Any true God-seeker will find his Guru if he is ready for the final steps in his spiritual development. However it is only your heart and soul who can recognize your Guru - if in doubt - God will guide you to the best Guru available for you on this entire planet - if you are willing to make God and love your first and only priority in your present incarnation and eternal life.

The ultimate Guru for ALL Kriya Yogi / Kriya Yogini always is, was and shall be God! God of course knows Kriya Yoga - because God has CREATED Kriya Yoga and thus God guides all loving souls home without travel, without additional financial expenses. If however you fail the readiness to accept God's first choice FOR you, then you also may have to accept failure on your path of love. The choice of your ego has brought you away from God to this very planet, hence only a wise choice made by God can help you - never the choice made by your intellect or ego. Pray to God and you will find a solution to any situation. Initiation to Kriya Yoga is available to all serious God-seekers, however be ready to travel any distance to find your physical Guru or be ready to accept God as your Guru. True Kriya Yoga Initiation however also can take place any place you are - from God directly into your heart and soul! ALL Kriya Yoga techniques and teachings are FULLY and in every needed detail explained in the "Spiritual Treasures - Final Edition" and God can give you all additional guidance. Pray to God and ask, and you shall be given whatever you need to improve love in your daily life and thus to succeed in your spiritual practice to progress toward oneness with God. Remember that only a very few Gurus have ever "traveled" from God to earth to help you. Be ready to work hard and steadily to achieve the highest goal ever possible - freedom in God through God-union. Kriya Yoga is the Vehicle leading you to this goal, your divine Love toward all is the "fuel" to accelerate your spiritual progress. Warning

Kriya Yoga technique without love is like a racing car without fuel!! Practicing Kriya Yoga WITHOUT development of Divine Love would be like having a racing car or air plane WITHOUT fuel !! Love all Forgive all Reconcile with all Help all Share with all Pray to God only Return home to God The more you follow and realize the detailed teaching of developing Divine Love within YOUR SELF toward ALL and in ALL situations - the faster you may succeed in a very loving and efficient way on your path of love to God

If you search for a physical - God realized Guru - please remember that Mahavatars like Babaji and Lahiri Mahasaya had and still have many highly advanced spiritual disciples who have achieved God realization and are teaching now Kriya Yoga or fulfilling their individual part of serving God on earth and beyond. Only a very few of them or none at all at certain times may be found within an organization but most may act individually and freely serving God in the most efficient and most divine and mighty way. The holy technique of Kriya Yoga is used to free your soul and its innermost divine being out of the circle of reincarnation and return you back home to your divine and eternal home in and with God, by dissolving all Karma through the practice of Kriya Pranayama and Kriya Meditation while developing the full might of true Divine Love within yourself - as well as following certain rules of life to acquaint again full harmony with the Divine Love of God.

The complete details of Kriya Yoga techniques are given on the diksha page of the Cyberspace Ashram and is contained in the Spiritual Treasures! "Spiritual Treasures" - Kriya Yoga instant FREE download. Diksha to Kriya Yoga consist of explaining to the God-seeker several exercises and practicing them the first few times under supervision - physical OR spiritual supervision !!. The technique of Kriya Yoga is only given and explained by a Guru to his disciple upon personal request and consists usually of the following techniques 1. 2. 3. 4. 5.

maha mudra navi kriya kriya pranayama yoni mudra meditation techniques

The initiation - Diksha - to Kriya Yoga also includes:  

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repeated purification of chakras and energy system teaching and explaining Yama and Niyama as the basis of all spiritual life and progress in Kriya Yoga on your way to God. This is completely done in a very comprehensible way in the various chapters of this Web Site. teaching of Divine rules of life such as described in detail in the teachings of love of this Web Site establishing a relationship of Love between the God-seeking soul and his Guru additional spiritual teachings, feedback for your own spirituality, love tests, exercises of true divine love for your daily love life are given in the spiritual newsletters and spiritual microletters - you may subscribe ONLINE and also have a look at the spiritual newsletter archive and the spiritual microletters archive to read previous issues

To learn how to do kriya yoga correctly, please also read and study the following sections carefully and completely     

"On your wings of Love - on your way to God" "For Meditation" Spiritual lessons for life Spiritual questions and answers about Kriya Yoga and life in addition you may find useful additional chapters and teachings in my online Blog Secrets of Love - Solutions of Love with additional Blog articles on Kriya Yoga to ease your success on your Kriya Yoga path of love to God even more.

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Kriya Pranayama Introduction This chapter is about the basics of Kriya Pranayama only. The detailed powerful technique of Kriya Pranayama is contained in the diksha page of the Spiritual Treasures in full detail including animated graphics for utmost clarity.

The metaphysical physiology of Kriya Pranayama Kriya Pranayama is the most important of all techniques of Kriya Yoga. In this chapter, we have a look on the physiology of this holy technique. How it affects or improves the quality of your metaphysical body, i.e. causal body, mental body, astral body. Of course if your light-bodies raise their vibration, your physical body will be affected accordingly. In a later chapter you may find the link to the page for Diksha - initiation - to the holy technique of Kriya Yoga, including the full details on how to perform Kriya Pranayama.

Kriya Yoga is called a "scientific method of self-realization". Scientific, because it can be practiced by anyone and if properly done, everyone will achieve the exactly same results: GodUnion = oneness with God and self-realization. This chapter does in no way constitute an initiation to this sacred technique. This article shall only be limited to the effects of Kriya Pranayama on your light-body. The description of the actual technique shall be received from a true guru or from the "Diksha - chapter" of this web site as a direct gift of Love from God to you. This article however shall help all interested and all those of you who have received diksha to better understand the technique and its effect. In a later chapter we shall also have a look at the physiology of Bhakti Yoga and Karma Yoga.

A Kriyaban (Kriyayogi) strives for God-Union and self-realization. He therefore is matured to perform certain techniques, adapt his life to God's Divine rules of life (spiritual laws) and to develop Divine love toward everyone, humans, animals, the entire creation.

Though he is able to: Devote himself - his entire life -to God. And learns to handle all spiritual lessons and solve all conflicts of life with Divine assistance from God. Retire from any form of fighting in business, family and recreation, in his thoughts, emotions and actions as well. Conduct a life in accordance with the First and Great Amendment of God the amendment of Divine LOVE. He is willing to conduct a life in harmony with all necessary rules to become a full expression of Divinity even within his physical body. These above points present a certain state of maturity and at the same time a certain condition of his aura and spiritual body as a necessary prerequisite for full success in practicing Kriya Yoga and Kriya Pranayama. Let's have a look at the above drawing: The white area represents the Divine light of God within every soul. The soul is permanently in contact with the Divine Creator. The yellow ring around the center represents our soul. Next to God and still somehow separated. Like a wave on the ocean, that still is the ocean, but as a wave appears to have some sort of independent life or existence. The white lines from center into the yellow ring (our soul) symbolize the increasing flow of Divine Bliss and Love into our being with continued spiritual progress. The 6 colored rings around the yellow one represent the different aspects of our ego, the causal body that survives all physical incarnations and stores all its information and karma. The human aura contains dozens of "layers" with different energies within. All our fears, anger, desires, emotions, memories, thoughts, karma and much more are stored in these layers of light that are part of the "prison of our Divine soul". All these different parts or aspects of our spiritual body are interconnected through the 6 lower main-chakras. Each chakra works multi-dimensional and opens into many different layers of the human aura. Including all aspects of your ego (your personality including your physical body) and your spiritual body beyond physical body. Devotion to God, Love for God, opens the door to Divine energy, bliss entering through your soul into your spiritual body - even purging into your physical body and providing you with health and strength. But that is just a side-effect of Kriya Yoga never the purpose of it. If in this constitution of inner Love and God-orientation you start your Kriya Pranayama, with every cycle of Kriya Pranayama, Divine light - often described as AUM or OM - flows into every layer of your spiritual body, thus dissolving all of your blockages, fears - freeing your Divine consciousness from all the clouds of disbelieve and darkness.

Through the grace and mercy of God, even your karma can be dissolved, as well as the capability to create new karma. All the layers of previous incarnations will be cleaned and then completely dissolved in the "fire of Divine Love of God". The vibration of your spiritual body is raising, causing the vibration of your physical body to raise as well. Until your physical body one day may become a Temple of God, pure enough to withstand the extreme high vibration of the Divine. This condition is called a true enlightenment. Once you have reached this state you then can enter in the state of Nirbikalpa Samadhi, a condition of complete God-Union while still having a physical body. In the past this condition has seldom been achieved - even though is is possible for everyone to achieve while having a physical body. In the future more highly evolved souls are incarnating - even now there are many thousands of such souls already on this planet, waiting to grow up and start their spiritual mission for the benefit of this planet. So this condition of repeatable God-Union will be common one day in the future. Remember: Your soul has always been a Temple of God, but through the repeated and proper practice of Kriya Yoga including Kriya Pranayama as its main-technique, your entire personality, your ego and your physical body and all his metaphysical components as well will become a Divine Temple of God. The final result is full enlightenment for your soul, radiating Divine Love and Bliss through all the different layers necessary while physically incarnated. There is nothing but the Divine capability of Loving in any situation, any time, any place, whatever you do.

A Divine Souls even when using a physical body, always radiates Divine Light, Love and Bliss into the entire surroundings, facilitating the spiritual progress of the remaining souls, creating a condition of peace and Love around them.

Every human being - YOU TOO! - is a potential Saint - a sleeping Saint - Please wake up! Awake from the illusion of God-Separation. Become aware of your Divine Truth and be an angel-like being of Love, a being of Divine Light. A true child of God and and learn to feel, think and act accordingly. Everlasting freedom and Divine Love will be yours.

Please pray regularly to God: "Dear God, please guide me in my Kriya Yoga" Then be quiet for a while and watch for God's guidance - God can do Kriya Pranayama or other exercises inside you for you to monitor and learn!!

Cyberspace Ashram For Kriya Yoga The complete teaching of love leading to God union are available for instant FREE download as files: Spiritual Treasures and Spiritual Treasures Bonus

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Lesson 108 - Kechari mudra – A giant leap for humankind From: Yogani Date: Thu Feb 5, 2004 4:54pm New Members: It is recommended you read from the beginning of the web archive, as previous lessons are prerequisite to this one. The first lesson is, "Why This Discussion?"

Kechari mudra is a subject of increasing discussion and debate these days. It is a good sign. It means it is coming out of the shadows of esoteric yoga and into the early morning sunshine of this rising new age of enlightenment.

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What is kechari mudra? Let's put it in terms that we can easily relate to. A centimeter or two above the roof of our mouth is located one of the most ecstatically sensitive organs in our whole body. It can be reached relatively easily with our tongue. It is located on the back edge of our nasal septum, and when the nervous system is purified enough through advanced yoga practices, our tongue will roll back and go up into the cavity of our nasal pharynx to find the sensitive edge of our septum. When this happens, it is like a master switch is closed in our nervous system, and all of our advanced yoga practices and experiences begin to function on a much higher level. When kechari is entered naturally, we come on to the fast track of yoga. It is the major league of yoga, if you will.

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Ramakrishna said, "When the divine goddess comes up, the tongue rolls back." Many have experienced this natural phenomenon at times in their yoga practices. When the nervous system is ready, it just happens. The tongue wants to go back. But few are able to follow though, and this is just a matter of education. If strong bhakti is there and the tongue is rolling back, it is a short trip to make the connection in the pharynx to a higher level of spiritual experience. Not many people on earth today have made this important transition in yoga. However, it is likely that the number of people entering kechari will increase dramatically in the coming years. As this happens, it will be a giant leap forward for humankind, for it will mark humanity's shift to a predominantly spiritual mode of functioning of the nervous system. This will bring with it the many benefits of rising enlightenment spreading out through our modern society. Kechari is that significant, that powerful, and that indicative of where the human race is heading. Only a few yogis and yoginis in kechari can have a huge affect on the spiritual energies in everyone. They radiate energy that quickens the rise of the enlightenment process in all. So, while kechari is an individual phenomenon on the road to human spiritual transformation, it has global implications, as do all of our advanced yoga practices. As Jesus said, "You are the light of the world." But enough about the spiritual destiny of the human race. What about each of us, and our relationship with kechari? Since kechari was first mentioned in the lessons some time ago, several have written about having the early symptoms of it, wondering what to do. "Should I stop the tongue from rolling back?" "Should I proceed?

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If the tongue is rolling back and we feel we are getting ahead of ourselves, there is no rush. If we have doubts or excessive kundalini experiences, it may be best to wait. It is the application of selfpacing, you know. Only you can know when the time is right. No one can tell you when it is time to go for kechari, or for any other advanced yoga practice. Questions & Your experiences and your bhakti will be your guides. Answers Even though we are talking about a journey of a couple of centimeters, kechari is a big undertaking. Not so much physically, though there is some physical challenge, but more so in the psyche and the emotions. Kechari is a big deal. It goes to the core of our spiritual identity. Are we ready to close a neurological switch that will transport us to a higher plane of existence? It is not that we are changed instantly and forever. It is not like that. The day after we enter kechari for the first time, we are still the same person. We may even stop doing kechari if we entered prematurely. No harm done. Kechari has its "clunky" stage, just as all advanced yoga practices do. It takes some determination to get through the awkward beginnings of kechari. We are not instantly a different person the minute we start kechari. Only in time with daily practice are we changed, and this will be a substantial change. In a real way, we have become a different person before we enter kechari. The decision to do it is the crossover as much as the act is. In this sense, kechari is more than a physical act. Deciding to do kechari is a recognition of the nervous system being ready for the next level. The nervous system tells us when it is ready. We have become kechari even before we enter it. Isn't this true with all advanced yoga practices we undertake? We feel ready. We begin the practice. If we are in tune with our nervous system, the practice

will stick. If we are premature, there will be roughness and we will have to back off. This is okay. It is how we test and find our openings to move forward in yoga. Kechari is like that too. Only with kechari, we are doing a bit more to get into it, and the experience is pretty dramatic, so it requires strong motivation to do it – strong bhakti. Kechari means, "To fly through inner space." This sounds poetic and dramatic. Yet, kechari is much more that that. It is much more personal than that. Regular practice of kechari takes us into a permanent lovemaking of polarities within us. The effects of kechari exceed those of tantric sexual relations as discussed in the tantra group. This is amazing because kechari involves no external sexual activity at all. Kechari is one of the great secrets of enlightened celibates. Not that celibacy and kechari have to go together. Anyone can do kechari and continue in normal sexual relations. But if one chooses a path of celibacy, then kechari, along with other advanced yoga practices, will provide more than enough cultivation of sexual energy upward in the nervous system. It is a natural internal process that comes up in us. With kechari do we "fly though inner space?" The greatest part of the kechari experience is the rise of ecstatic bliss. The senses are naturally drawn in and it is like we are flying inside. Our inner dimensions are vast, and we soar through them in a constant reverie. The connection we make near the top of the sushumna, ida, and pingala in kechari is an ecstatic one that brings ecstatic conductivity up in the nervous system more than any other practice. Every other advanced yoga practice then becomes increasingly effective at doing the same thing – raising ecstatic conductivity. So kechari is an ecstatic connection that illuminates our entire nervous system. The sensitive

edge of the nasal septum is an altar of bliss. The more time we spend there, the more bliss we experience. Kechari is the perfect companion for sambhavi. The two practices complement each other. Together, sambhavi and kechari draw divine ecstasy up, filling us with divine light. Advanced yogis and yoginis use kechari continuously throughout their sitting practices, and often during the day when not engaged in conversation. In other words, kechari is home for the advanced yogi and yogini. We do not even know that they are in kechari. Only the subtle glow of divine light gives them away. Inside, they are in the constant play of divine lovemaking. We will cover four stages of kechari here (see Image for sketches), all pertaining to the location of the tip of the tongue: Stage 1 – To the point on the roof of the mouth where the hard and soft palates meet. This is the line of demarcation that must be crossed before stage 2 can be entertained. Stage 2 – Behind the soft palate and up to the nasal septum. It is a short trip, but a momentous one. Initially this is done with help from a finger pushing back under the tongue, going to the left or right side of the soft palate where entry is easiest. This may require "breaking the hymen" of the membrane under the tongue. See below for more on this. Stage 3 – Gradually working to the top of the nasal pharynx and septum. This takes us to the bony structure containing the pituitary gland. Stage 4 – Entering the nasal passages from inside and moving upward beyond the top of the pharynx toward the point between the eyebrows. It is not as far for the tongue to go as it seems. Put your thumb on the hinge

of your jaw and put your index finger at the tip of your tongue extended straight out. Then pivot the fixed length to your index finger up on your thumb to the point between your eyebrows. See? It is not so far for the tongue to go straight up from its root. Many years may pass between stage 1 and stage 4. Kechari is a long-term evolution, not an overnight event, though it certainly has its dramatic moments of transition, especially between stages 1&2 and stages 3&4. Now let's look at the four stages in more detail. Stage 1 puts us in contact with the bottom of the septum through the roof of our mouth. This has already been suggested as a goal to work toward in the lesson on yoni mudra kumbhaka. Some ecstatic response can be felt at the point where the hard and soft palates meet if the nervous system is rising in purity. Stage one is not easy, as it takes some effort for most people to keep the tongue on the roof of the mouth and work it gradually back over time. A habit gradually develops. Once the tip of the tongue passes the point where the hard and soft palates meet, and the soft palate can be pushed up with the tongue, then stage 2 is close at hand. Stage 2 is very dramatic. The tongue is pushed back with a finger to the left or right side of the soft palate. These are the shortest pathways leading behind the soft palate. One of these will be shorter than the other. At some point you will experiment and see for yourself. The long way in is up the middle. The soft palate has an elastic tendon running across the back edge. When the tip of the tongue gets behind it for the first time, the elastic tendon can slip quickly around the bottom of the tongue as though grabbing it. Then the tongue is suddenly in the nasal pharynx and touching the edge of the nasal septum for the first time. The first reaction is surprise, and the tongue will

probably come out quickly. It is easy to pull out. No finger help is needed. It is also easy to breathe through the nose with the tongue in the nasal pharynx. On the first entry, the eyes and nose may water, there could be sneezing, there could be sexual arousal, and strong emotions. All of these things are temporary reactions to the event of entering stage 2 kechari for the first time. Upon repeated entries, things settle down. In time, the finger will no longer be needed to get behind the soft palate. The elastic tendon across the edge of the soft palate stretches out and stage 2 kechari becomes quite comfortable. In fact, it is easier to stay in stage 2 kechari than to stay in stage 1 kechari. The tongue rests very easily in the nasal pharynx with no effort at all, making it simple to use during pranayama and meditation. The tongue is obviously designed to rest blissfully in the nasal pharynx. There are two practical matters to consider once in stage 2 kechari. First is lubrication in the pharynx. Second is the accumulation of saliva in the mouth. The pharynx can be a little fickle. Usually, it is naturally moist and well lubricated for the tongue. Occasionally it is dry and not so well lubricated. In the former situation, kechari can be practiced practically indefinitely. In the latter situation, only sparingly. When the pharynx is dry there can be a stinging sensation when the tongue is in there. So, this is not the time to do kechari. We just go to stage 1 when that happens. Interestingly, the pharynx will almost always be moist during practices. But there is no telling for sure. We just go in when we are welcome, which is most of the time. And when we are not welcome, we honor the situation and refrain. Like that. When we are up in stage 2 kechari, saliva will accumulate in the mouth down below. Since we can't swallow what is in our mouth with our tongue going

up into the nasal pharynx, and we don't want to drool, then we come out of kechari as necessary to swallow the saliva in our mouth. In the early adjustment period to stage 2 kechari there can be a lot of saliva, so we will have to swallow more often. In time, the saliva goes back to normal levels, and coming out of kechari to swallow will become infrequent. So, in stage 2 kechari, we are just letting our tongue rest easily on the edge of the nasal pharynx, and that sets spiritual processes in motion everywhere in our body. In the beginning of stage 2 kechari we will be curious. We are in a new place and want to find out what is in the pharynx. There is the sensitive septum, the "altar of bliss." We have no problem finding that, and realizing that the best way to do pranayama and meditation is with our tongue resting on the septum. It is like having a powerful siddhasana working simultaneously on the other end of the spinal nerve, awakening our entire nervous system from the top end. When we are not enjoying bliss at the septum, we will no doubt explore, finding the prominent "trumpets" of the eustachian tubes on either side of the nasal passages. We also can't miss the entrances to the nasal passages on either side of the septum, and quickly find the extremely sensitive erectile tissues inside them. Too much. Better stay away from those for a while. So, we go up the septum on our journey to the top of the pharynx, to stage 3. For some this is a short journey. For others, it can take a long time. In going there we expose the full length of the edge of the septum to our tongue, and prepare ourselves to eventually enter the nasal passages and go higher. A practice that can help as we go beyond stage 2 kechari is the so-called "milking of the tongue." It consists of gently pulling on the tongue with the fingers of both hands, alternating hands, as though milking a cow. A good time to do this is for a few

minutes while standing in the shower each day. That way you can get the benefit of it without slobbering all over your clothes. Over time, the tongue can be lengthened by this method. This is not a very useful practice for getting into stage 2. Dealing with the frenum is most important for that, as discussed below. Milking the tongue is helpful for going beyond stage 2 kechari, especially in stage 4. Stage 4 is another dramatic step. It could be years away from stage 2&3. Everyone will be different in approaching it. There is a trick to it. The nasal passages are tall and narrow and the tongue is narrow and wide, so the tongue can only go into the nasal passages by turning on its side. But which side? One way works better than the other. The tongue can naturally be turned with the top to the center by following the channel on top of the trumpet of each eustachian tube into its adjacent nasal passage. This naturally turns the top of the tongue to the center and allows it to slide up the side of the septum into the nasal passage. Turning the tongue inward to the center is the way up into the passages. Entering stage 4 is as dramatic as entering stage 2, because the tissues in the nasal passages are extremely sensitive, and connecting with them in the way described takes the nervous system to yet a higher level. Stage 4 provides extensive stimulation of the upper ends of the sushumna, ida, and pingala, and this has huge effects throughout the nervous system, especially when combined with our pranayama and its associated bandhas and mudras. Going to stage 4 is natural once stages 2&3 have been mastered and become second nature. Before then we are not much attracted due to the sensitivity in the nasal passages. Our opening nervous system and rising bhakti take us to stage 4 when we are ready. Once the nasal passages have been entered, the tongue can be used to do "alternate passage"

breathing during pranayama and yoni mudra kumbhaka. This provides alternating stimulation in the nasal passages, which produces additional purifying effects in the sushumna, ida, and pingala. Our pranayama and kumbhaka become supercharged in stage 4 kechari. The four stages of kechari foster major neurological openings in the head, and throughout the entire nervous system. Kechari is one of the most pleasurable and far-reaching of all the advanced yoga practices. Kechari represents a major transition in our advanced yoga practices to a much higher level. Now let's talk about the membrane/tendon under the tongue called the "frenum." For most of us, the frenum will be the limiting factor in moving through the stages of kechari. There is debate on whether the frenum should be trimmed or not. Some say that we are deserving or not deserving of kechari according to what kind of frenum we have under our tongue, and that the only way into kechari is by stretching the frenum. If we can't stretch it far enough to get into kechari, it is "God's will." In these lessons, we don't subscribe to that limited point of view. The view here is that, "God helps those who help themselves." In these lessons we view the frenum as a tether to be trimmed back when the time is right. It keeps us out of kechari until we are ready. When we are ready, and each of us knows when that is, the frenum can be trimmed. It is like a "hymen." When a woman is ready for sexual intercourse, the hymen goes. Until then it serves to provide protection. This breaking of the hymen can be a stressful and painful event if it is forced. Sooner or later the frenum will be forced open too, because going into kechari is as natural as going into sexual intercourse. It is biologically preordained.

It happens when the nervous system is mature enough. Advanced yoga practices bring us closer to the transition with each day of daily practices. Kechari results from a second puberty in us – our spiritual puberty. As our nervous system becomes pure, our bhakti increases. More than anything else it is bhakti that sends us into kechari. When every fiber of our being wants God, then we will go there. The tongue will roll back and go up. Like that. Once our bhakti is hurling our tongue back into kechari, breaking the hymen of the frenum does not have to be stressful and painful. It can be very easy and gentle. Above all, it can and should be gradual. It is done with very tiny snips. Tiny snips, each as small as a hair or a very thin string. A sterilized, sharp cuticle snipper (like a small wire cutter) can be used to do the job, bit by bit. When we lift our tongue up, we can see right away where the point of greatest stress on the frenum is. If we take a tiny snip there, not bigger than a hair, it probably won't even bleed. Maybe one drop. If more than one drop, we did too much. The tiny snip will heal in a day or two. The tissues of the mouth heal very quickly. Then maybe in a week or a month, whatever we are comfortable with, we will be ready to do it again. And then, in another week or more, do it again. If we are sensitive, a little ice can be used to numb the edge of the frenum, and we won't even feel a little pinch when we snip. Don't use ice to take a big snip though. That is too much, and brings in some risk of infection. We should not snip if we have any kind of infection in the body. With tiny snips, the frenum will be allowing the tongue to go further back in no time, and before we know it we will be using our finger to push our tongue behind our soft palate. We can continue with the tiny snips once we are in stage 2 kechari, and this will help us move on to stage 3. Then we can continue with the tiny snips once we

have gotten to the top of the nasal pharynx, and this will help us move on through stage 4. It will take years. There is no rush. We may go for many months, or even years, with no snipping at all, content to enjoy the level of kechari we have attained so far, and the steady spiritual growth that comes with it. Then we may become inspired to continue going up with the tongue, and do some more snipping. As the snipping progresses past stage 2 kechari, it becomes very easy to do it. As the frenum gives way slowly, the edge it presents when stretched becomes like a callus. There is no pain snipping it, and no blood. It is not difficult to trim it back so the tongue can go further up into more advanced stages of kechari. It is a long journey in time, and a fulfilling one. It can take decades to complete stages 1 through 4. There is no rush. The nervous system knows what must happen. When it knows, we know through our bhakti. Everyone's frenum is different. A few will enter kechari with no snipping necessary. Others will need a lot of snipping. The rest of us will fall somewhere in-between. Whatever the case many be, we will know what to do when our bhakti comes up. No one else can tell us what to do when. Everything in this lesson is offered as information so you will have a better idea on what your options are as your bhakti comes up. Some will have medical concerns about snipping the frenum. Most doctors will not be for it. Is there risk? There is always some risk when we undertake new things. That is life. The practice of trimming the frenum for kechari has been around for thousands of years – at least as long as circumcision, body piercing and tattooing. Not that any of these other types of body alterations are in the same class as kechari. They are not. Kechari is one of the most advanced yoga practices on the planet. When we know we are ready

for it, we will be willing to accept whatever risk may be associated with entering it. We each choose our own path according to the feelings rising in our heart. This lesson is not to promote stage 2 kechari and beyond for everyone. It is to provide useful information for those who are experiencing kechari symptoms and finding themselves stretching naturally past stage 1. What you do with the information here is your choice. Remember to always pace yourself according to your capacity and experiences. The guru is in you. Note: For instructions on kechari mudra, see the Asanas, Mudras and Bandas book. < Previous | Next >

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How to master Kechari Mudra technique March 28th, 2008 Smile Posted

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Disclamer: Please consult your doctor before doing any of these practices. All this is for educational purposes, and if you are stupid enough to do it, do not blame others if you harm yourself in the process. You had been warned. November 1st, 2005: Written by Victor…. My own story is less dramatic yet also a deepening of practice. After doing pranayama for over 20 years every day in the Iyengar tradition I felt a need to go farther. I had been curious about kechari for many years but found that although most serious yogis knew OF it, none had actually experienced it. After seeking this teaching online I finally found it on the advanced yoga practices website and began exploring. First of all I was able to get the tongue past the the uvula already (stage 2) but didn‘t know anything beyond that. At this point I snipped the tongue once and stretched it every day. I found the ache of the snip to be uncomfortable for about a week and was reluctant to do it again. When that week was over I was able to get the tongue deep in trhe pharynx and decided that practice and stretching were all I needed. By holding the tongue with my hand (after drying it a bit) and just gently pulling out and left and right for awhile everyday (I did it while driving) I was able to easily get the frenum stretched to where I need it to be. Then I practiced keeping the tongue in the pharynx for much of my time exploring the inner geography there. It did feel that it completed a circuit like a 4th bandha that was misisng in my practice and has become an integral paret of my pranayma and meditation. I also changed my practice. Previously I had done 20 minutes a day of sitting pranayama in lotus pose, now I added a practice at the end of the day and also changed how I practiced.

I now start with 5 minutes of nauli which is coming slowly. I can do the middle nauli but the rolling motion is a bit difficult and is taking time to master. I persevere with 5 minutes twice a day so I know it will come. This is followed by 15 minutes of pranayama is siddhasana as instructed by Yogani, the teacher on teh website. During this time I do ―dynamic jalandhara‖ which involves head rotations while doing pranayama in kechari. The practice involves first taking the tongue into kechari and then letting the air out and as I slowly inhale I roll the head slowly in a circle. At the end of the inhalation I reverse the direction and retain the breath until i feel the urge to exhale, then exhaling I continue the same direction until empty, then retain with empty lungs to capacity with uddiyana and inhale. this is all done with the head rotating the same direction until I end the inhale and start to hold the breath, then I reverse the rotation. I do this continuously for 15 minutes, followed by 5 minutes of bastrika followed by 15 minutes of mantra meditation all in kechari. This powerful practice has energized me and I am very enthusiastic about its progress. There is more about the inner details of kechari but I‘ll finish this post here and maybe add some later. It is wonderful to see that someone else is practicing this and it i great to share experiences! October 31st, 2005: Kavindra On Kechari Mudra (clipped from Google groups) It is interesting to me to suddenly see discussion of kechari mudra appear on this NG at this time. I have occasionally deliberated whether or not to bring the subject up myself, and was fascinated to see that such a discussion appeared simultaneously with my own posting in reference to it to Keutzer. It is a relief to me to write about it, since kechari mudra is at the center of the main challenge I have been facing in my sadhana over the last couple of years. Both my Guru, Swami sri Krpalvananda, and his designated successor, Swami sri Rajarshi Muni, have experienced this mudra. I know that the descriptions of it have puzzled (and probably horrified) many people when they have come across them in the Yoga Shastras. For those who are interested in reading the Shastric writings on kechari mudra, brief (and very cryptic) references can be found to it in the Siva Samhita, Hathayoga Pradipika, and Gherandha Samhita. A more extensive description can be found in the Yogakundali Upanishad. KIDS: DO NOT TRY THIS AT HOME!!! Those writings are intended for those who have had initiation into the specific kind of Yoga they address. Without the ―secret keys‖ of this initiation, these books cannot be fully understood. Attempting to cut the tongue with a knife, pull it with pliers, and insert it into the sinus cavity will not bring the effects these Shastras describe. Although they utilize these symbolic terms to represent what occurs spontaneously when one progresses far enough into surrender to shakti, anyone who tries to take them as literal instructions will destroy their chances of attaining Samadhi. I myself was on the verge of making this terrible mistake when I first discovered the writings of Swami Krpalvananda. I had spent several years attempting to practice Yoga without the guidance of a Guru. I was under the misconception that the ―secret‖ of Yoga was something I could deduce by reading and cross-referencing all the ancient texts I could get my hands on, and experimenting with what I thought were the instructions they gave. I thought that I was being

intelligent by doing this, thus avoiding the Guru-disciple relationship, which appeared to me to be submissive and exploitative. I thought I was being smart, but I was almost too stupid to live. My self-directed approach yielded many powerful experiences, but after a while I became aware that there was another level to which I was unable to attain. I tried to think of something (besides initiation) which would enable me to break through to this level. The only viable candidate which seemed to carry this possibility was kecari mudra, which I had avoided experimenting with for obvious reasons. I bought myself some tumeric and sea salt, and took a knife to the tendon beneath my tongue. Frightened of the pain, I managed to make only the slightest nick in the tendon after about an hour of anxiety and wincing. In spite of the pain, I was feeling pretty proud of myself for that little scratch when I was done. I can only attribute it to the Grace of God that I acquired a book (now out of print) entitled ―Krpalupanishad.‖ This was a translation of some of the more technical writings by Swami Krpalvananda, compiled and edited by one of his disciples. I got it later that very same day. I happened to have the opportunity to stop through an ashram some distance from where I lived, and wanted to buy a new book on Yoga since I had read & studied all the ones I had collected up until that point. The trouble was that the many books by various spiritual teachers were too expensive for my limited income. Krpalupanishad was on a ―sale‖ rack, as its publication was being discontinued- most people find it to be far too technical to understand. Which was largely the case for me. However, the sections that I did comprehend were able to immediately answer a number of questions I had been harboring- and most importantly, explained why one should never attempt to produce khecari mudra by willfully cutting themselves. I will emphasize here that my personal experience of kechari mudra is limited. I have experienced the beginning of the process, up to and including the spontaneous (but in my case, partial) tearing of the froenulum. Because my life circumstances demand that I place limitations on the intensity of my sadhana at this time, I generally ―put the brakes on‖ when prana begins to advance this process. What follows is a recapitulation of what the Masters in my lineage have described in regards to it. There are ten mudras which develop in a specific sequence that are integral to the process or raising the awakened kundalini. They begin to occur when the currents of prana which normally progress downwards and outwards reverse their direction and begin to flow upwards along the shushumna. Khecari mudra is fifth in the sequence, following mulabandhamudra, uddiyanabandhamudra, jalandharabandhamudra, and shakticalalamudra in that order. Khecari mudra specifically is preceded by three processes: Jhivana kriya, dolana kriya, and nabho mudra. Jhivana kriya are those spontaneous movements which cause the tendon under the tongue to become separated. The initial cut usually occurs when the tongue extends itself as to its limit, and moves back and forth across the lower front teeth in a sawing motion. When this began to occur to me, I was struck by how much this movement resembled movements made by psychiatric patients suffering from the neurological disorder called Tardive Dyskenesia (I have

been employed in a number of different psychiatric settings over the years, which gives me some perspective on what may be happening on the neurological level with these processes). I must again emphasized that these movements occur without any volition at all. When they begin, it is tempting to try to ―help‖ the process along willfully, which is a disaster. Inventing exercises to strengthen the tongue may help, but are not necessary (there is some debate as to whether or not doing this will be a hindrance in meditation later on).

The fingers may form into a pincer-shape and further widen the initial incision. How such an operation can occur without the individual intending it may be a puzzle to some readers, so I will cite a parallel again from neuropathology: Certain types of Obsessive-Compulsive disorder in which the individual experiences a strong compulsion to pluck at or pick at a specific spot on the body. This urge develops out of a state of inner tension, which is then relieved by the compulsive behavior. What happens in the meditation of surrender to shakti is similar- with the exception, of course, that it can be controlled at any time, and does not have the compulsive quality once the meditation session has ended. It is fascinating, though, how the sensation of pain is experienced as a sensation of relief when the tendon is being cut; it is as if a vague itch is being scratched. Of course, the sense of relief is no longer there when meditation is concluded for the day, and the person may be quite uncomfortable the rest of the time. Nabho mudra consists of curling the tongue towards the back of the mouth in a way that stretches the tendon. This minor mudra can occur as a part of other processes; here it of course occurs in order to further enlarge the incision. When jhivana kriya frees the tongue from the bottom of the mouth, dolana kriya can then really begin to achieve its purpose: The lengthening and strengthening of the tongue to an extraordinary degree. Under the operations of prana, this is done in such a way that the connective tissues, tendons, etc. are kept strong and intact as they elongate. When people attempt to stretch it out willfully, these connective tissues are damaged. The consequence is that a tongue mutilated in such a way will never be able to complete khecari mudra. Khecari mudra itself begins when the transformed tongue curls back as in nabho mudra, but is now able to slide its way up behind the soft palate. At this point, it locates a juncture of bone on the underside of the skull. This is referred to as the ―Gate of Brahma‖ in the Yogakundali Upanishad, and it is said that ―even the Devas (Gods) are unable to open it.‖ In other texts it is referred to as the ―tenth gate.‖ What now happens is that the elongated and strengthened tongue begins to apply extreme pressure to this juncture, and literally breaks it open. When this occurs, the tongue is then able to slide up into the cranial cavity and actually begin to apply direct pressure upon various parts of the brain. Upon completion of khecari mudra, there follows a process called ―melana‖ or ―maithuna‖ which is one of the most closely kept secrets of Yoga, along with shaktichalanamudra (the means

by which awakened kundalini is made to ascend). The tongue is metaphorically described as a phallus (lingam), while the cranial cavity is described as a womb (yoni). This is more than just a metaphor, though. Sigmund Freud postulated that a newborn infant‘s suckling reflex was essentially an erotically driven operation, and that the erotic sensation gradually descends to the genitals with development. There is a nadi which links the tongue with the swadhisthana chakra, or sex center. I have experienced the transference of erotic energy from the swadhisthana region to the tongue, and it is definitely what drives the tongue to make such powerful movements. Honestly, I don‘t think I would have been able to overcome the fear and pain involved if it weren‘t so intensely gratifying at the same time. The fact that sexual metaphors have been utilized in various Shastras to describe kechari mudra and the processes that develop from it has had some unpleasant consequences. People who read these passages without understanding what they are really meant to be describing get the mistaken impression that they describe some sort of modified/ritualized sex act. Experimentation with this misconception has resulted in some pretty mind-blowing ways of having sex, which are then mistaken for awakening kundalini, samadhi, etc. Consequently, lineages of ―Tantric Sexual Yoga‖ have been perpetuated that have obvious ―marketing‖ advantages over those that understand & practice brahmacharya. As Muniji describes it, the flesh of the soft palate actually turns into a sphinctre-like structure which closes up when the tongue comes down again. It is my own speculation that the tough, protective membrane called the dura mater remains intact, and sheathes the tongue when it protrudes upwards. The region affected by this pressure is the center of the underside of the brain- the area known as the limbic system. Rajarshi Muni described how the tongue pressed upon what he called a ―bundle of nerves‖ with the result that sensory experience was cut off completely. Due to it‘s location and function, I believe this ―bundle‖ that Muniji described was the upper section of a structure called the Reticular Activating System, through which all sensory information travels to get to the higher brain centers. This is the final and complete form of pratyahara- perfect sensory isolation. The full forms of dhyana and samadhi, with the subsequent effects described in the Shastras, are wholly dependent upon the completion of this process in its spontaneous form. Note that the activity of kechari mudra on the pineal and pituitary glands has some very profound effects on the whole body- a kind of ―reversal of puberty,‖ it would seem- part of the process of becoming an urdhvaretas Yogi. It should be noted that the ―tasting of nectar‖ has something to do with this. Most people seem to think that ―nectar‖ or ―sweetness means the taste of snot from having the tongue in the sinus cavity. This is not amrta! ************************************************* October 30th, 2005: ―While practicing Kriya, when the mind becomes enchanted in listening to nada, the sound of Aum, a divine nectar-like current flows from the sahasrara. Through the performance of Kechari Mudra, touching the tip of the tongue to the uvula or ―little tongue,‖ (or placing it in the nasal cavity behind the uvula), that divine life-current draws the prana from the senses into the spine and directs it up through the chakras to Vaishvanara (Universal Spirit),

uniting the consciousness with Spirit. The entire body is thereby spiritualized and energized. As a result, a perceptible glow may emanate from the body.‖ — Paramahansa Yogananda Lifted from the book entitled, ―Mejda‖, page 279 Here is a nice story: Ahh what a blessing to see interest here at tribe about the divine practice of Kechari Mudra. I have a beautiful story about my initiation into Kechari with the Tribe. Some time in early 2000 I went seeking higher teachings of yoga, convinced that my enthusiasm for perfecting asana yoga was leading me closer to auditions for the Cirque de Solei than to true illumination. Soon thereafter I was led to a teacher named Jon Peck in southern California who shared with me the path of the kundalina tantra. He shared with me the practices of udiyana bhanda, nauli, and related practices to activate manipura chakra. About nine months later after completing a four month winter retreat in an old growth forest in up in British Columbia, I finally began to develop the necessary internal abdominal muscle control to activate manipura and gained mastery of the practices. I wondered what the further practices along the path awaited me and recalled Jon‘s words that when I was ready the teachings would appear. And they did! Late one evening as the drum circle at the 2001 Canadian rainbow gathering was dwindling, I entered a deep meditation. I emerged to meet the gaze of an Australian yogi who later introduced himself as Eric. He sat down and proceeded to relate the following story to me. ―There is an advanced yoga practice called kechari mudra. It is historically only taught directly from guru to disciple, but I am sharing this with you because I see that you are ready for to receive it. There will come a day when there will be a great battle, a conflagration across the land. Some will fight, some will flee and others will simply ascend. This practice will help prepare you for that day.‖ He then proceeded to instruct me in the practice of Kechari mudra. Before he left he also told me that it would probably take nine months to a year to master the mudra. I never saw the yogi again, but I began stretching my tongue and even nipped the frenulum to help increase tongue flexibility. A month or two went by and I was truly beginning to doubt the practice. I had told several yogis about the practice and they each grimaced or laughed. Then one day while driving up to the Little Slocan valley to a little cabin where my brother Desitino and I were heading to do a fasting retreat for the fall, I voiced, ― Wow I really wish I would meet that brother again to verify the teachings. A few minutes later we arrived at the cabin, I found in an old stack of books a small manual called, ―The Kundalini Tantra‖ by the Bihar School of Yoga. I opened the book to page 72 and saw ―Kechari Mudra‖ the secret of the ambrosial fluid. I dove into the text, landed at the feet of the master, cried and gave thanks. My prayers had been answered almost immediately. According to the text, Kechari mudra had several stages. The first being to put the tongue on the roof of the mouth directly behind the front teeth, what Taoists would call completing the microcosmic circuit. The second stage is to press the tongue on the

soft pallet and stretch it upwards, thus stimulating the many nerve endings. The third stage is to slip the tongue behind ‗the dangly thing‘ and up the nasal pharanyx. Which stimulates nerve endings that lead to the frontal cortex, the part of the brain that scientists tell us we rarely use. The fourth stage was to stretch the tongue upwards and press on the underside of the pineal gland to help reactivate this sleepy organ. It all made such perfect sense to me. Suddenly a flash of memory returned to me from my childhood when in the second grade in South Carolina, the school principal came to our class, warned us about stretching our tongues back into our mouths and told us a harrowing tale of a youth who had suffocated after swallowing his tongue. Of course, the reptilians were using scare tactics to prevent kids form discovering the path towards bliss. I shared with my brother Destino the text on Kechari and we both began practicing. According to the Bihar School of Yoga, once Kechari mudra has been mastered, it activates Bindu Visarga, (the sixth and a half Chakra located at the back of the head where the Krisnas leave their long braid) to produce ambrosial fluid, the elixer of life. The ambrosial fluid travels up from Bindu Visarga to the seventh chakra Sushumna and then drips down the throat enabling the yogi to enter samadhi and sustain breathless life. The book also stated, however, if Kechari mudra is attempted before the lower chakras are purified, rather than ambrosial fluid a poison will be secreted. Kechari became a part of our daily practice and for the next couple of months we were on a mission to purify and cleanse through a diet of only sprouts, wheat grass and our own urin. (look for the Urin or You‘re Out Tribe) As the weeks went by my progress in Kechari seemed dismally slow while Destino made rapid strides towards mastery. Then one day I returned from town to find him face down on his mat and deathly pale. He rolled over with barely enough energy to speak told me that the night before he had done Kechari mudra. He felt an electrifying sensation through his body when his tongue slipped up into the nasal pharanyx, a feeling that he was beginning to levitate, and then a terrible nauseating feeling that swept over him. For the next five days he laid in bed with barely the strength to stand up. So I continued practicing Kechari on my own for the next half a year until I arrived down in Costa Rica where I wanted to do a 21 day breatharian fast and meditate in the jungle. I was invited to a magical community called Dolphin Quest and was given the opportunity to sit alone in a small house in the jungle while I fasted. For the first seven days I fasted on air, no food and no water. And on day three, finally I felt my tongue slip past the dangly thing in the back of my throat and slip into my nasal pharanyx. Sitting in meditation my entire being erupted in ecstatic waves of sensual excitement. I felt like a young virgin being penetrated for the first time by a lover. A light in my third eye illuminated like I was staring at the mid day sun. Along with the electrifying sensations in my forehead came waves of fear that my tongue would get stuck and I would suffocate. I struggled to overcome the fear and soon found that if I pressed my tongue forward that I could even breath! Riveted by a million new sensations in a part of my body that I had never even been aware of I sank into the bliss of kechari mudra…. Stage 3. During those 21 days I practiced Kechari Stage 3 every day and each time my meditation turned instantly lucid and heightened. In addition to the explosive sensations I felt in my forehead I soon began to feel my pineal gland pulsing. The veil between my waking life, meditations and

dream world started to lift and I began to catch glimpses of my true galactic identity. Returning to life after my fast, I found that I could only do Kechari mudra when my body was empty and my mind was still, otherwise I would gag instantly. I vowed to continue practicing and could only imagine what Stage 4 of Kechari mudra might reveal. For that I had to wait almost another year until I entered a 20 day darkness retreat in Mexico. To read about my experience with kechari Mudra in the cave, please look for the new Heart of Darkness Tribe. I in pursuit of eternal truths, love and infinite wisdom Tenasi ************************************************* Kechari Mudra is practiced by placing the tongue in the nasal cavity. The gold line symbolizes the nadi going through the center of the tongue. Kechari mudra is achieved by practicing talavya kriya. Students are advised against cutting the frenulum. Kechari can be achieved through dedicated practice of talavya kriya which brings about kechari naturally. Energy radiates through the tongue to stimulate the Ajna center and the 3rd ventricle of the brain. This kriya is taught in the original kriya of Babaji in the Lahiri Mahasaya Lineage. Some organizations omit this kriya, and Nabhi kriya in their instruction of 1st Kriya to their students. However, kechari mudra must be achieved for the higher kriyas taught in the Lahiri Mahasaya Lineage to be effective. Without the practice of talavya kriya or one similar to it, kechari mudra can not be achieved in a natural manner. Some misguided practitioners of kriya yoga feel that kechari mudra is an unnecessary practice. But they are mistaken in their thinking. Even enlightened masters outside of the kriya yoga lineages have acknowledged that there is a gap between the top of the spine and the medulla oblongata (also known as the alta major center) which connects the spine with the brain. The Tibetan Master DK has stated the following: ―When the fires of matter have passed (united) still further along the etheric spinal channel they contact the fire of manas as it radiates from the throat center. ……………….The other fire of matter (the dual fire) is attracted upward, and merges with the fire of mind through a junction effected at the alta major center. This center is situated at the base of the skull, and there is a slight gap between this center and the point at which the fires of matter issue from the spinal channel. Part of the work the man who is developing thought power has to do, is to build a temporary channel in etheric matter to bridge the gap. This channel is the reflection in physical matter of the antahkarana that the Ego has to build in order to bridge the gap between the lower and higher mental, between the causal vehicle on the third subplane of the mental plane, and the manasic permanent atom on the first subplane. This is the work that all advanced thinkers are unconsciously doing now. When the gap is [138] completely bridged, man‘s body becomes coordinated with the mental body and the fires of mind and of matter are blended.‖ Cosmic Fire, p. 138 The practice of kechari mudra bridges that gap. And it has other functions as well. ****************************************************************************** ******

Kechari Mudra 32. The Kechari Mudra is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle 33. To accomplish this, the tongue is lengthened by cutting the fraenum linguae, moving, and pulling it. When it can touch the space between the eyebrows, then the Kechari can be accomplished. 34. Taking a sharp, smooth and clean instrument, of the shape of a cactus leaf, the frenulum of the tongue should be cut a little (as much as a hairs thickness), at a time. 35. Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair‘s breadth. 36. One should go on doing thus, regularly for six months. At the end of six months, the freanum of the tongue will be completely cut. 37. Turning the tongue upwards, it is fixed on three ways (esophagus, windpipe and palate). Thus it makes the Khachari Mudra, and is called the Vyoma Chakra. 38. The Yogi who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc. 39. He who knows the Kechari Mudra is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning. 40. He who knows the Kechari Mudra, is not troubled by diseases, is not stained with karmas, and is not snared by time. 41. The Siddhas have devised this Kechari Mudra from the fact that the mind and the tongue reach akasa by its practice. 42. If the hole behind the palate be stopped with Kechari by turning the tongue upwards, then bindu cannot leave its place even if a women were embraced. 43. If the Yogi drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days. 44. If the Yogi, whose body is full of Somarasa, were bitten by Takshaka (snake), its poison cannot permeate his body. 45. As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma.

(Note.–Soma (Chandra) is described later on located in the thousand-petalled lotus in the human brain, and is the same as is seen on Sivas‘ head in pictures, and from which a sort of juice exudes. It is the restraining of this exudation which makes one immortal.) 46. Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families. (Note. Translation: Fortunate are the parents and blessed is the country and the family where a Yogi is born. Anything given to such a Yogi, becomes immortal. One, who discriminates between Purusa and Prakriti, purges the sins of a million incarnations, by seeing, speaking, and touching such men (i.e. Yogi). A Yogi far exceeds a thousand householders, a hundred vanapraasthas, and a thousand Brahmacharis. Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honoring him, generations of ignorant men get moksa, what to speak of those who are actually engaged in it. He knows internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of mankind! Those who engage in the great yoga, once or thrice daily, are to be known as masters of great wealth (mabeshwaras) or Lords.) 47. The word (râsana[?]) means tongue; eating it is thrusting it in the gullet which destroys great sins. 48. Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue. 49. If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies. 50. He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Prana by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kundalini), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogi lives a very long life. 51. On the top of the Meru (vertabral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not over-powered by Raja and Tamas gunas, but in whom Satwa guna is predominant, say there is the (universal spirit) atma in it. It is the source of the down-going Ida, Pingala and Susumna Nadis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudra) is a very good instrument for this purpose. There is no other means of achieving this end.

52. This hole is the generator of knowledge and is the source of the five streams (Ida, Pingala, &c.). In that colorless vacuum, Khechari Mudra should be established. 53. There is only one seed germinating the whole universe from it; and there is only one Mudra, called Khachari. There is only one deva (god) without any one‘s support, and there is one condition called Manonmani. ****************************************************************************** ****** Some western occultists have also discovered the benefit of kechari mudra. Frater DPAL, a member of a western occult school made the following comment on kechari mudra: ―The Kechari Mudra is the ―king of all yogic mudras.‖ This is done thusly—Take the tongue and move it up to the roof of the mouth and back until it slips behind the soft palate. Push it further as it slips behind the nasopharynx. If you can accomplish this feat you can close off either nostril with the tongue from the inside!! As you push on up with the tip of the tongue, you will reach a bone protrusion that is just under the pituitary gland. The force which is rising upward flows off the end of the tongue, like flames under a pot on the stove. It is here that the final connection is made. By exciting the pituitary gland, the pineal gland begins to vibrate, and the two forces are magnetically drawn to unite in the region of the Spiritual eye. This exercise requires some practice as it is not easy, but lights are experienced and a one-ness is felt—Ananda! ‖ Editor Comment on Frater DPAL kechari mudra quote: A couple of points may shed light on the above quote. First, it is important to realize that the physical body consists of two parts, the gross physical body and its underlying energy body called by some the etheric double, vital body or pranamaya kosha. The energy body or pranamaya kosha is the principal and determinative component of the physical body. The gross physical body is an automaton that merely reflects in physical form the changes that have occurred in its energy body (pranamaya kosha). The vital body can be changed by thought. Most readers are familiar with the phrase energy follows thought. It is this principle that makes kriya, chi quong, acupuncture, Reiki, pranic healing, etc. effective. Eventually, when the medical world can measure the energy body, it will revolutionize medicine. The kriya yogi focuses his attention entirely in the pranamaya kosha and its network of channels known as nadis. The nadis are the channels in the energy body through which prana flows. Where 21 of these channels intersect, one of the major 7 chakras are found. Since the 7 glands are physical correspondents to the 7 chakras, when the kriya yogi, focused in the pranamaya kosha stimulates a chakra, the physical gland corresponding to that chakra will automatically be stimulated. In the case of kechari mudra, the energy flowing through the nadi of the tongue is directly stimulating the Ajna chakra and this stimulation is reflected in increased activity of its corresponding gland, the pituitary. The important point that I want to make is that at no time does the kriya yogi focus on the glands of the gross physical body, his focus is in the energy body and its chakras. Now, the fact that the pituitary gland is stimulated has vast implications for the rejuvenation of the body. One of the secrets of the Gorakhnath yogi‘s, who emphasized the importance of the

practice of kechari mudra, was kaya siddhi, extreme physical longevity. The pituitary gland is called the ―master gland‖ of the body because it controls the secretion of hormones. These substances have a dramatic and broad range of effects on metabolism, growth and maturation, sexuality and reproduction and other important bodily functions. As we age, we secrete less hormones. In the elderly, human growth human is reduced to trace amounts. Perhaps the Gorakhnath yogi‘s ability to rejuvenate the body and extend longevity lies in their ability to stimulate the pituitary gland through the practice of kechari mudra. Today, many older people are attempting to rejuvenate the body by taking supplements to stimulate the secretion of human growth hormone or are using human growth hormone replacement therapy. There is also another aspect to kechari mudra. We have been taught as above, so below. If dramatic changes can occur in the physical body as a result of the stimulation of the pituitary gland through kechari mudra, then you can be sure that equally dramatic changes are also occurring in the pranamaya kosha (subtle body) and the circulation of the pranas because the physical body only reflects changes in the subtle body. In fact, one the benefits of practicing kechari mudra is that the mind is quieted and it is easier to concentrate. In short, kechari mudra causes changes in the flow of prana, your consciousness, and your physical body. Through its practice, one may experience the elixir of life, amrita. Listed below are the specific hormones produced by the pituitary: Thyroid Stimulating Hormone (TSH) – As the name implies, TSH stimulates the thyroid gland to release thyroid hormones. Thyroid hormones control basal metabolic rate and play an important role in growth and maturation. Thyroid hormones affect almost every organ in the body. Growth Hormone (GH) – This is the principal hormone that, among many other functions, regulates growth and metabolism. Adrenocorticotropic Hormone (ACTH) – ACTH triggers the adrenals to release the hormone cortisol. This hormone, in turn, regulates carbohydrate, fat, and protein metabolism. Antidiuretic Hormone (ADH), which increases reabsorbtion of water into the blood by the kidneys and therefore decreases urine production. Luteinizing Hormone (LH) and Follicle Stimulating Hormone (FSH) – These hormones control the production of sex hormones (estrogen and testosterone) as well as sperm and egg maturation and release. Melanocyte-Stimulating Hormone (MSH) – Controls darkening of the skin. Oxytocin – Stimulates contractions of the uterus during labor and the ejection of milk during breast-feeding. Prolactin (PRL) – This hormone stimulates secretion of breast milk.

Vasopressin – Also called anti-diuretic hormone (ADH)- This hormone serves to allow the water to be reabsorbed by the kidneys. Advanced yogis and yoginis use kechari continuously throughout their sitting practices, and often during the day when not engaged in conversation. In other words, kechari is home for the advanced yogi and yogini. We do not even know that they are in kechari. Only the subtle glow of divine light gives them away. Inside, they are in the constant play of divine lovemaking. We will cover four stages of kechari here (see Image for sketches), all pertaining to the location of the tip of the tongue: Stage 1 – To the point on the roof of the mouth where the hard and soft palates meet. This is the line of demarcation that must be crossed before stage 2 can be entertained. Stage 2 – Behind the soft palate and up to the nasal septum. It is a short trip, but a momentous one. Initially this is done with help from a finger pushing back under the tongue, going to the left or right side of the soft palate where entry is easiest. This may require ―breaking the hymen‖ of the membrane under the tongue. See below for more on this. Stage 3 – Gradually working to the top of the nasal pharynx and septum. This takes us to the bony structure containing the pituitary gland. Stage 4 – Entering the nasal passages from inside and moving upward beyond the top of the pharynx toward the point between the eyebrows. It is not as far for the tongue to go as it seems. Put you thumb on the hinge of your jaw and put your index finger at the tip of your tongue extended straight out. Then pivot the fixed length to your index finger up on your thumb to the point between your eyebrows. See? It is not so far for the tongue to go straight up from its root. Many years may pass between stage 1 and stage 4. Kechari is a long- term evolution, not an overnight event, though it certainly has its dramatic moments of transition, especially between stages 1&2 and stages 3&4. Now let‘s look at the four stages in more detail. Stage 1 puts us in contact with the bottom of the septum through the roof of our mouth. This has already been suggested as a goal to work toward in the lesson on yoni mudra kumbhaka. Some ecstatic response can be felt at the point where the hard and soft palates meet if the nervous system is rising in purity. Stage one is not easy, as it takes some effort for most people to keep the tongue on the roof of the mouth and work it gradually back over time. A habit gradually develops. Once the tip of the tongue passes the point where the hard and soft palates

meet, and the soft palate can be pushed up with the tongue, then stage 2 is close at hand. Stage 2 is very dramatic. The tongue is pushed back with a finger to the left or right side of the soft palate. These are the shortest pathways leading behind the soft palate. One of these will be shorter than the other. At some point you will experiment and see for yourself. The long way in is up the middle. The soft palate has an elastic tendon running across the back edge. When the tip of the tongue gets behind it for the first time, the elastic tendon can slip quickly around the bottom of the tongue as though grabbing it. Then the tongue is suddenly in the nasal pharynx and touching the edge of the nasal septum for the first time. The first reaction is surprise, and the tongue will probably come out quickly. It is easy to pull out. No finger help is needed. It is also easy to breathe through the nose with the tongue in the nasal pharynx. On the first entry, the eyes and nose may water, there could be sneezing, there could be sexual arousal, and strong emotions. All of these things are temporary reactions to the event of entering stage 2 kechari for the first time. Upon repeated entries, things settle down. In time, the finger will no longer be needed to get behind the soft palate. The elastic tendon across the edge of the soft palate stretches out and stage 2 kechari becomes quite comfortable. In fact, it is easier to stay in stage 2 kechari than to stay in stage 1 kechari. The tongue rests very easily in the nasal pharynx with no effort at all, making it simple to use during pranayama and meditation. The tongue is obviously designed to rest blissfully in the nasal pharynx. There are two practical matters to consider once in stage 2 kechari. First is lubrication in the pharynx. Second is the accumulation of saliva in the mouth. The pharynx can be a little fickle. Usually, it is naturally moist and well lubricated for the tongue. Occasionally it is dry and not so well lubricated. In the former situation, kechari can be practiced practically indefinitely. In the latter situation, only sparingly. When the pharynx is dry there can be a stinging sensation when the tongue is in there. So, this is not the time to do kechari. We just go to stage 1 when that happens. Interestingly, the pharynx will almost always be moist during practices. But there is no telling for sure. We just go in when we are welcome, which is most of the time. And when we are not welcome, we honor the situation and refrain. Like that.

When we are up in stage 2 kechari, saliva will accumulate in the mouth down below. Since we can‘t swallow what is in our mouth with our tongue going up into the nasal pharynx, and we don‘t want to drool, then we come out of kechari as necessary to swallow the saliva in our mouth. In the early adjustment period to stage 2 kechari there can be a lot of saliva, so we will have to swallow more often. In time, the saliva goes back to normal levels, and coming out of kechari to swallow will become infrequent. So, in stage 2 kechari, we are just letting our tongue rest easily on the edge of the nasal pharynx, and that sets spiritual processes in motion everywhere in our body. In the beginning of stage 2 kechari we will be curious. We are in a new place and want to find out what is in the pharynx. There is the sensitive septum, the ―altar of bliss.‖ We have no problem finding that, and realizing that the best way to do pranayama and meditation is with our tongue resting on the septum. It is like having a powerful siddhasana working simultaneously on the other end of the spinal nerve, awakening our entire nervous system from the top end. When we are not enjoying bliss at the septum, we will no doubt explore, finding the prominent ―trumpets‖ of the eustachian tubes on either side of the nasal passages. We also can‘t miss the entrances to the nasal passages on either side of the septum, and quickly find the extremely sensitive erectile tissues inside them. Too much. Better stay away from those for a while. So, we go up the septum on our journey to the top of the pharynx, to stage 3. For some this is a short journey. For others, it can take a long time. In going there we expose the full length of the edge of the septum to our tongue, and prepare ourselves to eventually enter the nasal passages and go higher. A practice that can help as we go beyond stage 2 kechari is the so- called ―milking of the tongue.‖ It consists of gently pulling on the tongue with the fingers of both hands, alternating hands, as though milking a cow. A good time to do this is for a few minutes while standing in the shower each day. That way you can get the benefit of it without slobbering all over your clothes. Over time, the tongue can be lengthened by this method. This is not a very useful practice for getting into stage 2. Dealing with the frenum is most important for that, as discussed below. Milking the tongue is helpful for going beyond stage 2 kechari, especially in stage 4. Stage 4 is another dramatic step. It could be years away from stage 2&3. Everyone will be different in approaching it. There is a trick to it. The nasal passages are tall and narrow and the tongue is narrow and wide, so the tongue can only go into the nasal passages by turning on its side. But which side? One way works better than the other. The tongue can naturally be turned with the top to the center by following the channel on top of the trumpet of each eustachian tube into its adjacent nasal passage. This naturally turns the top of the tongue to the center and allows it to slide up the side of the septum into the nasal passage. Turning the tongue inward to the center is the way up into the passages.

Entering stage 4 is as dramatic as entering stage 2, because the tissues in the nasal passages are extremely sensitive, and connecting with them in the way described takes the nervous system to yet a higher level. Stage 4 provides extensive stimulation of the upper ends of the sushumna, ida, and pingala, and this has huge effects throughout the nervous system, especially when combined with our pranayama and its associated bandhas and mudras. Going to stage 4 is natural once stages 2&3 have been mastered and become second nature. Before then we are not much attracted due to the sensitivity in the nasal passages. Our opening nervous system and rising bhakti take us to stage 4 when we are ready. Once the nasal passages have been entered, the tongue can be used to do ―alternate passage‖ breathing during pranayama and yoni mudra kumbhaka. This provides alternating stimulation in the nasal passages, which produces additional purifying effects in the sushumna, ida, and pingala. Our pranayama and kumbhaka become supercharged in stage 4 kechari. The four stages of kechari foster major neurological openings in the head, and throughout the entire nervous system. Kechari is one of the most pleasurable and far-reaching of all the advanced yoga practices. Kechari represents a major transition in our advanced yoga practices to a much higher level. Now let‘s talk about the membrane/tendon under the tongue called the ―frenum.‖ For most of us, the frenum will be the limiting factor in moving through the stages of kechari. There is debate on whether the frenum should be trimmed or not. Some say that we are deserving or not deserving of kechari according to what kind of frenum we have under our tongue, and that the only way into kechari is by stretching the frenum. If we can‘t stretch it far enough to get into kechari, it is ―God‘s will.‖ In these lessons, we don‘t subscribe to that limited point of view. The view here is that, ―God helps those who help themselves.‖ In these lessons we view the frenum as a tether to be trimmed back when the time is right. It keeps us out of kechari until we are ready. When we are ready, and each of us knows when that is, the frenum can be trimmed. It is like a ―hymen.‖ When a woman is ready for sexual intercourse, the hymen goes. Until then it serves to provide protection. This breaking of the hymen can be a stressful and painful event if it is forced. Sooner or later the frenum will be forced open too, because going into kechari is as natural as going into sexual intercourse. It is biologically preordained. It happens when the nervous system is mature enough. Advanced yoga practices bring us closer to the transition with each day of daily practices. Kechari results from a second puberty in us – our spiritual puberty. As our nervous system becomes pure, our bhakti increases. More than anything else it is bhakti that sends us into

kechari. When every fiber of our being wants God, then we will go there. The tongue will roll back and go up. Like that. Once our bhakti is hurling our tongue back into kechari, breaking the hymen of the frenum does not have to be stressful and painful. It can be very easy and gentle. Above all, it can and should be gradual. It is done with very tiny snips. Tiny snips, each as small as a hair or a very thin string. A sterilized, sharp cuticle snipper (like a small wire cutter) can be used to do the job, bit by bit. When we lift our tongue up, we can see right away where the point of greatest stress on the frenum is. If we take a tiny snip there, not bigger than a hair, it probably won‘t even bleed. Maybe one drop. If more than one drop, we did too much. The tiny snip will heal in a day or two. The tissues of the mouth heal very quickly. Then maybe in a week or a month, whatever we are comfortable with, we will be ready to do it again. And then, in another week or more, do it again. If we are sensitive, a little ice can be used to numb the edge of the frenum, and we won‘t even feel a little pinch when we snip. Don‘t use ice to take a big snip though. That is too much, and brings in some risk of infection. We should not snip if we have any kind of infection in the body. With tiny snips, the frenum will be allowing the tongue to go further back in no time, and before we know it we will be using our finger to push our tongue behind our soft palate. We can continue with the tiny snips once we are in stage 2 kechari, and this will help us move on to stage 3. Then we can continue with the tiny snips once we have gotten to the top of the nasal pharynx, and this will help us move on through stage 4. It will take years. There is no rush. We may go for many months, or even years, with no snipping at all, content to enjoy the level of kechari we have attained so far, and the steady spiritual growth that comes with it. Then we may become inspired to continue going up with the tongue, and do some more snipping. As the snipping progresses past stage 2 kechari, it becomes very easy to do it. As the frenum gives way slowly, the edge it presents when stretched becomes like a callus. There is no pain snipping it, and no blood. It is not difficult to trim it back so the tongue can go further up into more advanced stages of kechari. It is a long journey in time, and a fulfilling one. It can take decades to complete stages 1 through 4. There is no rush. The nervous system knows what must happen. When it knows, we know through our bhakti. Everyone‘s frenum is different. A few will enter kechari with no snipping necessary. Others will need a lot of snipping. The rest of us will fall somewhere in-between. Whatever the case many be, we will know what to do when our bhakti comes up. No one else can tell us what to do when. Everything in this lesson is offered as information so you will have a better idea on what your options are as your bhakti comes up. Some will have medical concerns about snipping the frenum. Most doctors will not be for it. Is there risk? There is always some risk when we undertake new things. That is life. The practice of trimming the frenum for kechari has been around for thousands of years – at least as long as circumcision, body piercing and tattooing. Not that any of these other types of body alterations are in the same class as kechari. They are not. Kechari is one of the most advanced yoga practices on the planet. When we know we are ready for it, we will be

willing to accept whatever risk may be associated with entering it. We each choose our own path according to the feelings rising in our heart. This lesson is not to promote stage 2 kechari and beyond for everyone. It is to provide useful information for those who are experiencing kechari symptoms and finding themselves stretching naturally past stage 1. What you do with the information here is your choice. Remember to always pace yourself according to your capacity and experiences. Disclamer: Please consult your doctor before doing any of these practices. All this is for educational purposes, and if you are stupid enough to do it, do not blame others if you harm yourself in the process. You had been warned.

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Home > Online Community > A Place Called Ananda > Paramhansa Yogananda and Khechari Mudra

Paramhansa Yogananda and Khechari Mudra February 19th, 2010 This article covers a technique, Khechari Mudra, that is one of the most unusual in yoga and therefore a bit too strange for some people. I‘m posting it here because there is quite a lot of confusion around this technique, and what Paramhansa Yogananda taught about it. Khechari Mudra (also spelled Khecari or Kechari) is an ancient yoga technique that is used in the practice of Kriya Yoga as taught by Yogananda and his lineage of Kriya gurus. It has also been practiced by yogis and meditators for perhaps thousands of years, due to its wonderful benefits. Yogananda privately recommended Khechari Mudra to some of his disciples, but only occasionally mentioned it publicly. He explained that he was teaching in a country where yoga was already strange enough — without also telling people about a yoga technique where the tongue is turned upward and placed into the nasal cavity, above the soft palate! It‘s important to remember that techniques alone can‘t give one enlightenment or liberation. Yogananda said about Kriya Yoga: Kriya plus devotion works like mathematics. It cannot fail.

Right attitude, devotion, and attunement to the Guru are more important than an over-reliance on exotic techniques such as Khechari Mudra. However, Khechari can be an aid to deeper meditation when done with the right attitude. Yogananda didn‘t fully describe the technique in his writings and lectures — it is explained in The Art and Science of Raja Yoga, by Swami Kriyananda. In the ninety years since Yogananda began teaching in the West, unusual yoga practices, such as Khechari Mudra, have become more well known. Many people are confused about whether Yogananda even recommended Khechari. In fact, Yogananda both wrote and spoke about Khechari Mudra. Yogananda wrote about Khechari in an early version of his home study course, published in 1926. The ―little tongue‖ that he mentions below is the uvula, the soft tissue that hangs from the roof of the mouth, at the back of the throat: This Kundalini moving brainwards, and helped by the union of nerves in the tip of the tongue and the ―little tongue,‖ and certain centers in the nasal cavity, brings about the secretion of a fluid with union of the Life Energy and Cosmic Energy. This secretion of nectar and union of energies do not involve any loss, but mean immense spiritual realization. He also gave a similar explanation once to Swami Kriyananda: Sex seems pleasant to you now, but when you discover the joy of real inner union, you will see how much more wonderful that is. This union can be achieved physically also, by what is known in yoga as kechari mudra— touching the tip of the tongue to nerves in the nasal passage, or to the uvula at the back of the mouth. —Conversations with Yogananda by Swami Kriyananda In an early article Yogananda described one of the benefits of practicing Khechari Mudra: It draws energy from the cerebrum and medulla by connecting the tip of the big tongue with the little tongue (uvula). He gave a more esoteric explanation in a lecture in India during his visit there in 1935-6: While practicing Kriya… a divine nectar-like current flows from the sahasrara (chakra, or spinal center, at the top of the head). Through the performance of Kechari Mudra, touching the tip of the tongue to the uvula, or ―little tongue,‖ (or placing it in the nasal cavity behind the uvula), that divine life-current draws the

prana from the senses into the spine and draws it up through the chakras to Vaishnavara (Universal Spirit), uniting the consciousness with spirit. The entire body is thereby spiritualized and energized. As a result, a perceptible glow may emanate from the body. —Mejda: The Family and the Early Life of Paramahansa Yogananda by Sananda Lal Ghosh, pp. 279-28 As you can see in Yogananda‘s lectures and writings, he described the different stages of Khechari: first touching the tongue to the uvula, or ―little tongue‖ at the back of the mouth, and then placing the tongue into the nasal cavity above the soft palate. In The Art and Science of Raja Yoga, Swami Kriyananda gives a more complete explanation of Khechari: Kechari Mudra, ―the tongue-swallowing‖ technique that I taught in Step Five, creates a cycle of energy in the head that generates enough magnetism to draw great amounts of energy from the universe around you. This energy is actually experienced in the mouth as a slightly sweet, and very pleasant, taste that has been described (accurately, in my experience) as resembling a mixture of ghee (clarified butter) and honey. This is what is known in various mystical writings as ―the nectar of the gods.‖ Kriyananda goes on to explain: The positive and negative energies in the tongue and nasal passages (or uvula), when joined together, create a cycle of energy in the head which, instead of allowing the energy to flow outward to the body, generates a magnetic field that draws energy upward from the body and from the base of the spine to the brain. It is said that the tongue turns back of itself in samadhi. The assumption of this mudra helps to hasten the advent of deep spiritual states of consciousness. The difficulty for most people is that the frenulum, the membrane under the tongue, isn‘t flexible enough to allow the tongue to reach so far back and up. Over time the frenulum can be gently stretched to enable one to practice Khechari Mudra. Yogananda was extremely vocal with his disciples that under no circumstance should one try to cut the frenulum, as some unscientific and ill-advised ―teachers‖ recommended. It is possibly out of such concern that certain teachers in Yogananda‘s lineage are afraid of discussing Khechari Mudra. But there are some very simple exercises which enable one to gently stretch the frenulum and tongue enough to practice Khechari.

How did Yogananda recommend adding the practice of Khechari to one‘s meditation and Kriya practice? Gradually, as Swami Kriyananda has explained: He (Yogananda) didn‘t talk about (kechari) much, but when he found somebody who could do it, he was very glad and urged them to do it. One time he said to Dr. Lewis, ―You‘re not doing Kriya right.‖ And doctor said, ―What do you mean, sir?‖ And Master said, ―You should be doing kechari mudra.‖ After Doctor told me, I asked Master, ―Should I be doing kechari while practicing Kriya?‖ And he said, ―Not yet.‖ He didn‘t emphasize this a lot. I think it was because he was teaching thousands and thousands of people in America who weren‘t ready for this kind of thing. All Master did was bring people into the technique step-by-step rather than giving them everything all at once. Khechari Mudra clearly isn‘t for everyone — but it is extremely helpful for all meditation practices, including Kriya Yoga. And again, right attitude, devotion, and attunement to the Guru are more important than technique alone. I‘ve been practicing Kriya and meditation with Khechari for about thirty years. Because of the wonderful benefits it has for meditation, I would suggest that all Kriya Yogis, and any serious meditator, at least consider learning Khechari Mudra. Learn more about Kriya Yoga as taught by Ananda    

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56 Responses 1. Nayaswami Devarshi February 20, 2010 at 8:08 pm

In order to keep the discussion focused, we will limit discussion to the subject of this article, which is what Paramhansa Yogananda and Swami Kriyananda have taught about Khechari Mudra. Also, please don‘t make comments that might allude to the actual Kriya technique, since it is only given through initiation, in private. If anyone has questions that aren‘t appropriate to be posted here, please feel free to email me by clicking on the ―Email Devarshi‖ link above on the right. Reply 2. vincent natali February 20, 2010 at 8:13 pm

I frequently wonder if practicing Kechari Mudra in a partial manner, reaching the soft palate but not the uvula, is beneficial. Reply 3. Nayaswami Devarshi February 20, 2010 at 8:58 pm

Vincent: it‘s interesting, but I‘ve had several people tell me that they felt very good results by touching the tongue to the soft palate, even when they were unable to reach the uvula with the tongue. So yes, I think it must be beneficial. Reply 4. S February 21, 2010 at 3:37 pm

The practices taught by Lahiri Mahasaya — i think you refer to the Talabya kriya… Its heartening to know that ananda does not forbid its practice!! Nayaswami Devarshi, can you post on the Navi kriya as well, since this kriya too wasnt publicly emphasized upon by Yogananda, and hence theres much confusion on it as well. In particular, Kriyananda mentions how to practice it in one of his books (perhaps in intuition for starters); but how many times must it be done in one sitting of meditation? Reply 5. Nayaswami Devarshi February 21, 2010 at 9:03 pm

S: Yes, the Talabya Kriya technique is taught in the ―Khechari Mudra Booklet‖ mentioned in the article. Yogananda spoke even less about Navi Kriya than he did about Khechari Mudra! Swami Kriyananda does teach it in his book, Awaken to Superconsciousness, in Chapter Nine. People can find the exact instructions there, including the general advice to practice one round of it at the beginning of one‘s meditation. Reply 6. Melissa Bunt March 31, 2010 at 1:00 am

I thank you for this article – it is very insightful! I have, for a good number of years (7 at least) – from time to time, curled my tongue over on itself over and over – and find a wonderful estatic sense from it. It seems to evade hunger – similar to this nectar experience you speak of – truely amazing – almost like eating (nectar)! – Anyone else experience anything similar? – I noticed my daughter does this also from time to time! (and any similarities known?) Reply

7. Dev Adhikary June 12, 2010 at 5:20 am

Please can you elaborate upon the benefits of Navi Kriya Reply 8. Misho July 8, 2010 at 4:19 pm

Khechari Mudra; the key IMPERIENCE

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Daily Inspiration True faith is really an unspeakable virtue which is beyond the scope of religion.(Ref: BWS 250)

What is new Talks delivered during Pujya Babuji Maharaj Birthday Celebrations - Lalaji Era 142

EXPERIENCES IN PRACTISING KRIYA YOGA

Dr. M. Janardhan Reddy

(Some aspirants ask about the details of Other Systems of Yoga. Dr. M. Janardhan Reddy, who practised Kriya Yoga for 13 years and later practising Sri Ramchandra's Raja Yoga system and making steady progress, has presented this article giving the details of it and the aspirants are requested to note the efficacy of simple system of Sri Ramchandra's Raja Yoga for Realisation of the Ultimate in contrast to Kriya Yoga. -- Editor.) I have practised Kriya Yoga as the Yogada Satsangha Society from 1975 to 1988. It gave me lot of stamina and physical well being. I was able to work continuously for 12-14 hours a day with small lunch break. Probably it helped me to maintain my health that was quite good from childhood. By birth I was a hardworking, duty conscious, quiet, not easily getting angry and not over indulging in basic urges. I did not find any perceptible changes in them. I had a feeling that I am not progressing spiritually as desired by me. Regarding spiritual experiences in this system, by practicing `Hong Sau', I used to feel relaxed. While practising 'OM' technique, I used to hear sound of roar of Ocean. After practicing Kriya proper, I used to feel calmness. I was practising only (14) Kriyas a day. I did not get permission to do more from Sanyasis who visit Hyderabad once a year from Ranchi. The method of practice in this system of Kriya Yoga is as follows: Basic techniques of Kriya Yoga as per the Yogada Satsangha Society of India, Ranchi, Bihar. I. Physical exercises of 60 muscular contraction and retraction of various body parts which are called energisation exercises for about 1/2 hour morning and evening. II. Hong Sau Technique (hum-So): The literal meaning of Hong Sau is "I am He". It is practised for about 1/2 hour morning and evening. A) Sit erect with spine straight and the body relaxed, close the eyes and focus their gaze upon the point between eyebrows. Then with greatest calmness watch the breath coming in and going out naturally. As the breath comes in chant 'Hong' mentally and wait for the breath to go out naturally and chant 'Sau' mentally. This technique enables the body cells to brim over with life force, stops decay in organs, slows heart rate, calms the heart and help in switching off the energy from five sense organs, reduces breath rate. III. Om Technique: This is done with the help of a 'T' board or stick. Sit with hands (elbows) resting on the horizontal pad of 'T' board and with little fingers close the eyes both sides and fixing the gaze at the point between the eyebrows, chant mentally 'OM' and try to hear the sounds in right ear and any light in the point between eyebrows. This is to be done for a period of 10-15 minutes in the morning and for a longer time in the night. IV. Kriya: Kriya Yoga is a method of Pranayama or life force control, that energise the sensitive Spiritual centres and renders them receptive to Spiritual currents. It is a technique of revolving the life force in an elliptical path upwards and downwards around six spinal centres thus directly quickening the evolution of the spine and brain centres. By revolving the life force once around the spine, man can effect a change in the brain and body that is ordinarily possible only by one year of diseaseless existence. So any time the life current revolves around the spine, human evolution is advanced by one Solar year. Sit erect, close eyes and visualise the spinal column as a hollow tube extending upward from Coccyx to medulla oblongata to Cerebrum to the point between eyebrows. Inhale slowly (to a count of 10 to 15) making the sound "AW" deep in the expanded throat from Coccyx to the point between the eyebrows. Pause for a count of three then exhale slowly (to a count of 10 to 15) making the barely

audible continuous sound of "EEEE". This is one Kriya. It is equal to one year of natural spiritual progress. Daily 14 Kriyas has to be practiced and increase should be 14*1, 14*2, 14*3 .... with permission. V. Maha Mudra: This is performed three times in the morning and three times in the evening before the practice of regular Kriya. It consists of practice Kriya with body movements. Maha Mudra Part-I: Sit erect. Bend the left leg back under the body so that the sole of the left foot supports the left hip. Draw the right leg up against the body, so that the upper part of the leg is as close to the body as possible, and sole of the foot is flat on the floor. Place hands with fingers interlocked around the right knee. Inhale making-the sound 'AAWW' as in Kriya proper bringing current from coccyx to point between the eyebrows. Hold up the breath, bend until the chin touches the chest; at the same time unclasp the hands and stretch the right leg forward until it lies straight on the floor. Continuing to hold the breath, grasp with both hands the toes of the right foot and pull them gently towards you mentally chanting one to six, then sit up straightening the spine and lifting the right knee upward until the leg is again in the first position. Exhale making the sound EEE and send the current down to the coccyx. Part II: Repeat the foregoing, with leg position reversed. Part III: Sit with both legs drawn up against the body and clasp the hands around the knees. Inhale making the sound 'AAWW' as in Kriya proper bringing the current upto point between the eye brows. Holding the breath bend the head until the chin touches the chest; at the same time unclasp the hands and stretch both legs forward until they are straight out in front of you. Still holding the breath, grasp the toes of the left foot with the left hand, and the toes of the right foot with the right hand and pull them gently towards you counting one to six as you do so. Resume upright position, with spine straight both legs drawn up close to the body and hands clasped around the knees - exhale making the sound 'EEE'. This completes one Mahamudra. Repeat three times morning and evening before doing kriya proper. The purpose of Mahamudra is straightening of spine and for encouraging the right distribution of prana along the spine. The purpose of Yoti Mudra is to visualise the spiritual eye. VI. Yoti Mudra: Kriya is done in sitting posture with closing the eyes, ears, nose, mouth with fingers of both hands. It shall be practiced three times in the morning and evening after practising the Kriya proper. At the end of inspiration hold the breath for a count of 12 visualising the spiritual eye at the point between eyebrows. In 1989 I visited Varanasi to see the place where Sri Lahari Mahasay lived and practised Kriya Yoga. I met the great grandson of Sri Lahari Mahasay. He taught me the original Kriya Yoga as practiced by Sri Lahari Mahasay. It does not contain the Physical exercises and Hong Sau and Om techniques. I was practising it till 1993. Though it does not contain any physical exercises, I was perfectly maintaining my health. There was permission to do more pranayams. We have to increase more to be eligible for introduction to the second stage. I found this to be better than the method of YSS. It consumed lot of my time, so I reduced my working hours. I used to feel lot of calmness. I was feeling very light. I was introduced to II, III and the IV stages of Kriya on 5-5-91 when i was able to do continuous

pranayam for 10 hours and 144 Navi Kriyas at a time and able to touch the tip of the Uvula with the top of the tip of the tongue by practicing Talabya Kriya. But after some time there was tremendous increase in sensuality. Every night I used to get sensuous dreams and two or three wet dreams every night. I was greatly disturbed and I approached my guide and told him about the problem. He could not give any reason for it and nothing was done to get relief from them. He told me that when great men like Sri Lahari Mahasay has written in his diary that he suffered from it, there is nothing wrong in it. In spite of my difficulty I was continuing my practice for sometime. I left it off in 1993 when I joined the Sri Ramchandra's Raja Yoga system, where my son was already introduced, and making steady progress. Kriya Yoga as taught by the great grand son of Sri Lahari Mahasay at Varanasi. I. Talabya Kriya: (50 times morning and evening). It is the practice to enable the tip of the tongue to touch the Uvula. II. Pranayam: Pranayam is inspiration and expiration for 22 seconds each with mentally chanting 'OM' at six spiritual centres from Muladhara to Ajna. It is to be done 12 times morning and evening. It should be increased by 12*1, 12*2, 12*3 ... 12*12. At 12*12 it is called Dharana. At 12*12*12 it is called Samadhi. When one is able to touch the Uvula with the tip of the tongue by practicing the Talabya Kriya and one is able to perform Pranayam continuously for 10 hours, one is eligible for initiation into 2"d step. III. Navi Kriya (14 to 18 times each for 3 1/2 minutes) mental Pranayama inspiration upto Kutasthya chanting 'OM' at Navi for 100 times and then to Muladhara with expiration and count 'OM' at Manipura 25 times. IV. Yoni Mudra: Once in the night. V. Maha Mudra: Once morning and evening. Second Stage of Initiation: II. Kriya When one is able to touch Uvula with tip of tongue and able to do Pranayama continuously for 10 hours and 144 Navi Kriyas at a time one is eligible for II stage of Kriya. a) Amantrak (Without Mantra). It is Pranayama with visualisation of 12 Chakras mentally.

III. Kriya b) Samantrak: It is Pranayama with mentally chanting 'om na mo bha ga va te vaa su de vaa ya' 1 2 3 4 5 6 7 8 9 10 11 12

at each chakra. The should be practised as:

1-10 Days

10 Movements

11-20 Days

20 Movements

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191 - 200 Days

200 Movements

IV. Thokar Kriya

It is a Pranayam visualising seven chakras along the spine and 5 chakras over the chest. Pranayam is done by chanting om na mo bha ga va te vaa su de vaa ya 1 2 3 4 5 6 7 8 9 10 11 12 at each chakra along the spine and over the chest. The head has to strike the chest at five places starting from right shoulder then to the left shoulder and then to middle of chest. It has to be practised as follows:

1-10 Days

36 times

11-20 Days

36 * 2 times

21-30 Days

36 * 3 times

31-40 Days

36 * 4 times

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36 * 36 times

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