A List Of Kechari Mudra References From Before 1900AD
What is the kechari mudra? One way of exploring this topic is by reading the more ancient verses on this topic. Below is a collection of these verses which I have stumbled across, dating from before 1900AD. I am happy to add to this list if you are aware of any verses — and wish to share them.
I do want to emphasize that we should read these with curiosity, not blind belief. I do also want to emphasize that these texts are very hard to translate from their Sanskrit or Tamil sources — especially due to their poetic nature.
When the tongue enters backwards into the hole of the skull, then there is the mudra of vision latent in the eyebrow called kechari. He who knows the mudra kechari has not disease, death, sleep, hunger, thirst, or swoon. He who practises this mudra is not affected by illness or karma; nor is he bound by the limitations of time. Since chitta moves in the kha and since the tongue has entered kha (nasopharynx?). Therefore the mudra is called kechari and worshipped by the siddhas. He whose hole (or passage) above the Uvula is closed by means of kechari mudra never loses his virility, even when embraced by a lovely woman. Where is the fear of death, so long as the bindu (virility) stays in the body. Bindu does not go out of the body, so long as the kechari mudra is practised. When Bindu comes down to the sphere of the perineum, it goes up, being prevented and forced up by violent effort through yoni mudra. This bindu is twofold, white and red. The white one is called sukla and the red one is said to contain much rajas. The rajas which stays in yoni is like the colour of a coral. The bindu stays in the seat of the genital organs. The union of these two is very rare. Bindu is Shiva and rajas is Shakti. Bindu is the moon and rajas is the sun. Through the union of these two is attained the highest body; when rajas is roused up by agitating the shakti through Vayu which unites with the sun, thence is produced the divine form.
[If] his mouth fills with a slightly salty liquid that smells of iron then he should not drink it but spit it out. He should practice thus until [the liquid] becomes sweet-tasting.
Now, then, a description of the science called kechari. He who has duly mastered this science, is freed from old age and death, in this world. Knowing this science, O Sage, one who is subject to the pains of death, disease and old age, should make his mind firm and practise kechari. He who has gained a knowledge of the kechari from books, from the exposition of the meaning of the same, and who has by recourse to its practice, gained a mastery of this science, becomes the destroyer of old age, death and disease, in this world. Such a master, one should approach for shelter. From all points of view, one should look upon him as his guru. The science of kechari is not easily accessible. Its practice is not easily attainable. Its practice and Melana are not accomplished simultaneously. Literally, Melana is joining. The key to this science of kechari is kept a profound secret. The secret is revealed by adepts only at initiation. They do not get Melana, who are bent only upon practice. O Brahman, only some get the practice after several births. But, even after hundred births, Melana is not obtained. As a result of having undergone the practice for several births, some yogis get the Melana in some future birth. The yogi attains the siddhi mentioned in several books, when he gets this Melana from the mouth of the guru. The state of Shiva freed from all rebirth, is achieved when the practitioner gets this Melana from the grasp of the significance presented in the books. This science is, therefore, very difficult to master. Until he gets this science, the ascetic should wander over earth. The ascetic has physical powers or Siddhis in his hand, the moment he obtains this science. One should therefore regard as Achyuta or Vishnu, any person who imparts this Melana. He too should be regarded as Achyuta, who gives this science. He who teaches the practice, should be regarded as Shiva. You have got the science from me. You should not reveal it to others. One who knows this science, should practise it with all his efforts. Except to those who deserve it, he should give it to none. One who is able to teach the divine yoga, is the guru. To the place where he lives, one should go. Then, learn from him the science of kechari. Taught well by him, one should at first practise it carefully. A person will then attain the siddhi of kechari, by means of this science. One becomes the lord of kecharas or the dhevas, by joining with kechari shakti by means of this science of kechari. He lives amongst them, always.
Kechari contains the bija or the seed-letter. Kechari bija is spoken of as Agni encircled with water. It is the abode of the dhevas or the kecharas. The mastery of the siddhi is obtained by this yoga. The ninth letter or bija of somamsa or the moonface, should be pronounced in the reverse order. Then consider it as the Supreme and its beginning as fifth. This is said to be Kuta (horns) of the several Bhinnas (or parts) of the moon. Through the initiation of a guru, this which tends to the accomplishment of all yogas, should be learnt. One who recites this twelve times everyday will not get even in sleep that maya or illusion which is born in his body and is the source of all vicious deeds. To the one who recites this five lakhs of times with very great care, the science of kechariwill reveal itself. For him, all obstacles vanish. The dhevas are pleased. Without doubt, the destruction of the greyness of hair and wrinkles, valipalita, will take place. One who has acquired the great science, should practise it constantly. Otherwise, he will not get any siddhi in the path of kechari. If in this practice, one does not get this nectar-like science, he should get it in the beginning of Melana and recite it always. Otherwise, one who is without it never gets siddhi. No sooner one gets this science, than one should practise it. It is then that one will soon get the siddhi. The seven syllables HRIM, BHAM, SAM, PAM,PHAM, SAM and KSHAM constitute the kechari mantra.
A knower of the Atman, having drawn out the tongue from the root of the palate, should in accordance with the advice of his guru, clear the impurities of the tongue for seven days. He should take a sharp, oiled and cleansed knife which resembles the leaf of the plant Snuhi, the milk-hedge plant, and should cut for the space of a hair, the frenum lingui. He should powder Saindhava or the rock-salt and Pathya or the sea-salt and apply it to that place. On the seventh day, he should again cut for the space of a hair. Thus, with great care, he should continue it always, for the span of six months. The root of the tongue, fixed with veins, ceases to be in six months. Then the yogi who knows timely action should encircle with cloth the tip of the tongue, the abode of Vag-Ishvari or the deity presiding over speech, and should draw it up.
O Sage, again by daily drawing it up for six months, it comes as far as the middle of the eyebrows and obliquely up to the opening of the ears. By gradual practice, it goes up to the root of the chin. Then, with ease it goes up to the end of the hair (of the head) in three years. It goes up obliquely to Sakha (some part below the skull) and downwards to the well of the throat. It occupies Brahmarandhra, in another three years. Without doubt, it stops there. Crosswise it goes up to the top of the head and downwards to the well of the throat. Gradually it opens the great adamantine door in the head.
One should perform the six Angas or parts of the kechari bija mantra by pronouncing it in six different intonations. In order to attain all the siddhis, one should do this. Karanyasa or the motions of the fingers and hands in the pronunciation of the mantras, should be done gradually. Karanyasa should never be done all at a time, because the body of one who does it all at once will soon decay. O best of the Sages, little by little it should be practised. One should, when the tongue goes to the Brahmarandhra through the outer path, place the tongue after moving the bolt of Brahma. The bolt of Brahma cannot be mastered by the dhevas. On doing this with the point of the finger for three years, the yogi should make the tongue enter within. It enters the Brahmadvara or hole. On entering the Brahmadvara, one should practise well Mathana or churning. Even without Mathana, some wise yogis attain siddhi. He also accomplishes it without Mathana, who is versed in kechari mantra. One reaps the fruit soon by doing japa and mathana.
The yogi should restrain his breath in his heart, by connecting a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk. Sitting in a convenient posture, with his eyes concentrated between his eyebrows, he should perform Mathana slowly. The state of Mathana becomes natural like sleep in children, within six months. It is not advisable to do Mathana always. It should be done once only in every month. A Yogi should not revolve his tongue in the path. Twelve years of this practice, will surely give the siddhi to the yogi. Then the yogi perceives the entire universe in his body as not being different from the Atman. O Chief of Kings, this path of the Urdhva Kundalini or the higher Kundalini, conquers the macrocosm.
There is no asana like the siddhasana and no kumbhaka like the kevala. There is no mudra like the kechari and no laya like the Nada (Anahata Nada.)
In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwara (the great door), mudras should be practised well. Maha mudra, maha bandha, maha vedha, kechari, uddiyana bandha, mula bandha, jalandhara bandha.
The kechari mudra is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows. To accomplish this, the tongue is lengthened by cutting the lingual frenulum, moving, and pulling it. When it can touch the space between the eyebrows, then kechari can be accomplished. 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 hair's thickness), at a time. 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. One should go on doing thus, regularly for six months. At the end of six months, the frenulum of the tongue will be completely cut. Turning the tongue upwards, it is fixed on the three ways (esophagus, windpipe and palate.) Thus it makes the kechari mudra, and is called the vyoma chakra. The yogi who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc. He who knows the kechari mudra is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning. He who knows the kechari mudra, is not troubled by diseases, is not stained with karmas, and is not snared by time. The siddhas have devised this kechari mudra from the fact that the mind and the tongue reach akasa by its practice. If the hole behind the palate be stopped with kechari by turning the tongue upwards, then bindu cannot leave its place even if a woman were embraced. If the yogî drinks somarasa by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days. If the yogi, whose body is full of somarasa, were bitten by takshaka, its poison cannot permeate his body. 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.
On the top of the meru (vertebral column), concealed in a hole, is the somarasa (nectar of chandra); the wise, whose intellect is not overpowered by raja and tama guṇas, but in whom satwa guṇa is predominant, say there is the atma (universal spirit) in it. It is the source of the down-going Ida, Pingala and Sushumna 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 (kechari mudra) is a very good instrument for this purpose. There is no other means of achieving this end. This hole is the generator of knowledge and is the source of the five streams. In that colourless vacuum, kechari mudra should be established. There is only one seed germinating the whole universe from it; and there is only one mudra, called kechari.
Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the shambhavi mudra, hidden in the Vedas and the Sastras. When the yogi remains inwardly attentive to the Brahman, keeping the mind and the prana absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the shambhavi mudra, which is learnt by the favour of a guru. Whatever, wonderful, sunya or asunya is perceived, is to be regarded as the manifestation of that great Shiva. The two states, the shambhavi and the kechari, are different because of their seats; but both cause happiness, for the mind becomes absorbed in the chita-sukha-rupa-atmana which is void. Fix the gaze on the light and raise the eyebrows a little, with the mind contemplating as before. This will create the unmani avastha at once.
When the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path, then the kechari mudra, can be accomplished there. There is no doubt of this. If the prana can he drawn into the sunya (Sushumna), which is between the Ida and the Pingala, and male motionless there, then the kechari mudra can truly become steady there. That mudra is called kechari which is performed in the supportless space between the Surya and the Chandra (the ida and the pingala) and called the vyoma chakra. The kechari which causes the stream to flow from the Chandra is beloved of Shiva. The incomparable divine Sushumna should be closed by the tongue drawn back. It can be closed from the front also, and then surely it becomes the kechari. By practice, this kechari leads to unmani. The seat of Shiva is between the eyebrows, and the mind becomes absorbed there. This condition is known as turya, and death has no access there. The kechari should be practised till there is yoga-nidra. One who has induced yoga-nidra, cannot fall a victim to death.
Out of the many Mudras, the following ten are the best: mahamudra, mahabandha, mahavedha, kechari, jalandhar, mulabandha, viparitkarana, uddana, vajrondi, and shaktichalana.
The wise yogi, sitting in vajrasana posture, in a place free from all disturbance, should firmly fix his gaze on the spot in the middle of the two eyebrows; and reversing the tongue backwards, fix it in the hollow under the epi-glottis, placing it with great care on the mouth of the well of nectar. This mudra, described by me at the request of my devotees, is the kechari mudra. O, my beloved! know this to be the source of all success, always practicing it let him drink the ambrosia daily. By this he obtains vigraha-siddhi, even as a lion over the elephant of death. Whether pure or impure, in whatever condition one may be, if success be obtained in kechari, he becomes pure. There is no doubt of it. He who practices it even for a moment crosses the great ocean of sins, and having enjoyed the pleasure of dheva-world is born into a noble family. He who practices this kechari mudra calmly and without laziness counts as seconds the period of hundred brahmas. He knows this kechari mudra according to the instructions of his guru, obtains the highest end, though immersed in great sins. O, ye adored of gods! This mudra, dear as life, should not be given to everybody; it should be kept concealed with great care.
There is no posture like that of siddhasana, no power like that of kumbha, no mudra like the kechari, and no absorption like that of nada
Having conquered all the elements, and being void of all hopes and worldly connections, when the yogi sitting in the padmasana, fixes his gaze on the tip of the nose, his mind becomes dead and he obtains the spiritual power called kechari.
Take a thread half as long as the arm, insert it in the nose and take it out through the mouth. This is called neti karma. Its practice enables one to attain perfection in kechari, elimination of kapha and attainment of divine vision.
Wherever the yogi may be, he should always, in everything he does, be sure to keep the tongue turned upwards and constantly hold the breath. This is Nabhomudra, the destroyer of diseases for yogis.
The yogi should regularly cut the tendon below the tongue and move the tongue about. He should milk it with fresh butter and pull it with iron tongs. By regular practice in this way, the tongue becomes long. When it reaches between the eyebrows, kechari is perfected. Gently insert the tongue into the base of the palate. When the tongue is turned back into the cavity of the skull and the gaze is directed between the eyebrows, that is kechari mudra.
The body becomes beautiful and samadhi is sure to arise. When it comes into contact with the aperture of the skull, the tongue reaches a liquid. Each day a blissful sensation arises from the various flavours. At first the fluid on the tongue is salty and brackish, then bitter and sharp, then like fresh butter, ghee, milk, curd, buttermilk, honey, grape juice, and nectar.
When kechari mudra is performed and the tongue is folded upward, then by the practice of this simple yogic practice, samadhi is perfected.
Suck water through both nostrils and expel it through the mouth. Practise this repeatedly.
Standing in water up to the throat, inhale deeply, drawing water up through the nostrils and expelling water out of the mouth. It should be practised repeatedly. This great mudra is known as matangini mudra. When it is perfected, there is no fear of old age and death, and a yogi becomes powerful like an elephant and always remains happy. It should be practised with concentration in a quiet, secluded place away from other people. This mudra should be perfected with sincere effort.
If any of these texts catches your attention, it would be a good idea to read the entire text, and also analyse the translation for yourself, as far as possible.
One phrase that grabs my attention is to "give the secret of the kechari mudra only to those that are worthy." It makes me think. There are different possible interpretations.
One is that this mudra is so powerful, and can provide siddhis, and so only benevolent people should have access. Power in the hands of the foolish is a detriment, not a blessing.
A second view is that only people that are 'deserving' should be given access. People need to prove themselves to be worthy. (This seems quite exclusive-ist to me; not guided by kindness)
Another is the attitude of Jesus. In His words, "Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you."
I like to think, in the age of the internet, that this mudra should be available online. But this secret should be framed in a way that will attract people with holy intentions. For example, saying the mudra is the "key to liberation" is good, or "a tool for healing the world" is good again. But branding it as a "secret to gain power" or a "secret to magical powers" is offkilter.
The world is evolving so fast. Where on the spectrum between utopia or a dystopia will we end up in 500 years? That depends on the consciousness of the human being. So I don't feel we should keep this wonderful tool of Enlightenment an actual secret.