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gumpi
United Kingdom
546 Posts |
 Posted - Mar 17 2009 : 2:39:43 PM
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Stretching the tongue out of the mouth is partially like talabya kriya, which would obviously pull on the tendum under the tongue.
What is a sinus headache?
There are so many different types of headaches. There are ordinary headaches, migranes, blood pressure headaches, booze headaches (!). I read something earlier today that said that when people fast heart rate drops but blood pressure rises. So that could be another cause of headache.
It sounds to me like the smelling of odors like flower scents is actually a psychic phenomena and has nothing to do with physical physiology. I think that is an important distinction that needs to be made. On the other hand, if scents of flowers are smelt by simply shoving the tongue up the nasal cavity then i would personally conclude that that is a purely physical phenomenon. Forgive me for sounding vulgar here, but i'm sure i read somewhere that putting the tongue in kechari is like giving a woman oral sex. I wouldn't be surprised that there are "smells". |
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CarsonZi
Canada
3189 Posts |
Posted - Mar 17 2009 : 2:40:17 PM
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I occassionally get a metallic taste during Kechari, but I don't think this is the same thing as what you are talking about. I would agree with Shanti that this is likely caused by a previous sinus infection being re-aggravated.
Love,
Carson |
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Victor
USA
910 Posts |
Posted - Mar 23 2009 : 01:45:38 AM
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quote:
Originally posted by miranda6540
Hey Victor, Donny sent me here from E-Sangha cos I made a thread about kechari but there weren't that many people there to talk about it. I have been doing this since I was a little girl and wanted to talk to someone about where to take it once you can reach into the nasal passages and the eyebrow/flower. I do this throughout the day and find that I don't really suffer from illnesses that go around and was wondering if anyone else out there could relate to this and would share their insight?
Thanks a lot
Hi Miranda,
sorry to take a little while to reply but I am not on all that often these days. I am happy to share any experiences on kechari and it has really been too long since I have spoken with Donny, I should give him a call. Anyway, I am here if you have questions.
Personally I rest the tongue in kechari during pranayama and meditation but not so much other times although I did alot during the early stages of fascination with it. It seems to me to be particularly good in the practice of pranayama as it seems to tie the bandhas together in a coherent direction as well as helping the gaze go internally. I rest the tongue on the septum between the nostrils and don't generally do any funny movements or inner nostril explorations at this time. Just rest it there during practice.
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karma
USA
1 Posts |
Posted - Mar 26 2009 : 10:54:14 AM
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For all my brothers and sisters who are trying to achieve Kechari Mudra, I have some suggestions based on my personal experience. It just 3 weeks, and I am able to insert my tongue into the naso pharynx cavity, with a slight push using fingers and hold tongue for a long tongue. I have almost overcome irritation in the naso pharynx area.
This is how I was able to achieve.
Before I started to practice, for two weeks, I practiced Talavya Kriya in all my spare time. Even while I was programming on my computer, I keep on practicing Talavya kriya. Over time one hardly notices it as it becomes a natural process.
Daily morning during shower, I practice Dohan(milking) kriya. It is nothing but stretching the tongue. I keep stretching my tongue using fingers of both my hands just like milking a cow. Stretching the tongue against the frontal teeth, gradually, weakens the frenulum and make the tongue stretch longer. Over time, Dohan will naturally break the frenulum.
Before starting Talavya Kriya and Dohan, I was not able to reach even halfway near the base of my nose. Now I am able to touch touch somewhere between the base and tip of my nose comfortably. In a few weeks of practice, I should be able to touch the tip of my nose.
During Talavya Kriya and Dohan, I kept on trying to touch the Uvula. I would even use my right hand forefinger to push my tongue to touch Uvula. Initially, I experienced a lot of irritation and gag reflex and I even threw up a few times. I usually tried this before taking food. But in a couple of days I overcame irritation and gag reflex and I became comfortable in touching the Uvula in a few days. Then with a slight push of the tongue with right forefinger, I was able to make my tongue touch the soft paleate behind the Uvula.
In the third week, when I pushed my tongue with my right forefinger, my tongue went behind the Uvula and went up into the naso pharynx cavity. I try keeping my tongue as much as possible in naso pharynx cavity and try to feel the soft skin inside the naso pharynx cavity. It is very irritating, but with deep breath, I am slowly overcoming the irritation and gag reflex.
Now In my office I keep practicing Ujjayi with Kechari mudra, which is really soothing. I can feel each breath and I can feel the cool air on my tongue with each breath.
So, practice with patience, eventually one will be able to achieve Kechari Mudra.
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RSS
USA
69 Posts |
Posted - Mar 27 2009 : 3:25:39 PM
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| Question: In general, how long after first reaching stage 2 kechari with the aid of a finger nudge, does it take to get there without the finger nudge. I'm at 2 weeks now and continuing to stretch it every day. |
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Victor
USA
910 Posts |
Posted - Mar 28 2009 : 02:54:36 AM
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| Its really different for everyone. Some people need to snip, others don't. Some get it right away and others never do. I was fortunate that it came easily but that really doesn't give me the ability to say how it will be for another |
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alwayson
Canada
288 Posts |
Posted - Apr 17 2009 : 9:33:40 PM
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can people describe once again how kechari stage 2 affected their personal practice?
benefits etc. |
Edited by - alwayson on Apr 17 2009 10:02:03 PM |
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Parallax
USA
348 Posts |
Posted - Apr 18 2009 : 1:55:43 PM
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For me its been hard to specifically isolate the impact from Kechari 2 in my practice vs the cumulative effects of all of the other practices that are going on as well. BUT, I do feel like I've been going deeper into DM in the weeks and months since, and I also feel that the flow of energy is able to make its way out of my head more easily. I have had most of my energy experienced in my 3rd eye and crown, with much less in the lower chakras. Lately I've been feeling the energy more in my throat and heart, with much less pressure in the head. Jalandhara and heart breathing has helped with this as well...Lately I've been experiencing what feels like subtle electrical currents between my septum and tongue
Also, I spend some time in Kechari 2 before I get home from work and my mind clears, I feel more calm, patient and centered when I'm greeted at home by 3 screaming kids!!
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miranda6540
United Kingdom
2 Posts |
Posted - Apr 24 2009 : 11:29:19 PM
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quote:
Originally posted by Shanti
quote:
Originally posted by miranda6540
Hey Victor, Donny sent me here from E-Sangha cos I made a thread about kechari but there weren't that many people there to talk about it. I have been doing this since I was a little girl and wanted to talk to someone about where to take it once you can reach into the nasal passages and the eyebrow/flower. I do this throughout the day and find that I don't really suffer from illnesses that go around and was wondering if anyone else out there could relate to this and would share their insight?
Thanks a lot
Hi Miranda,
Welcome to the forum.
From what you have written you seem to be in Stage 4 kechari:
quote:
http://www.aypsite.org/108.html
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.
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.
The next step is stage 5 which is covered in Yogani's book Advanced Yoga Practices - Easy Lessons for Ecstatic Living where in the tongue is moved into the throat toward the heart. This is a very advanced stage and most people may not be inclined to go that far.
Do you practice meditation and/or any other spiritual practices other than kechari? Kechari becomes a very powerful practice when combined with Spinal breathing pranayama and meditation.
Here are some discussions on Stage 4 kechari.
Kechari Stage 4 + Pranayama
http://www.aypsite.org/forum/topic....ID=1288#8974
http://www.aypsite.org/forum/topic....D=2795#24494
http://www.aypsite.org/forum/topic....D=1766#13877
Hope these help. 
Hi everyone, thanks for the warm welcome. Thanks for this advice, I am going to delve deeply into it after writing this.
I have actually reached my tongue back on itself onto the really smooth part (completely behind the soft pallette), but I have only done this to clear my throat completely some mornings as there's nothing to latch onto in that position and it's the only place I am slightly nervous of going too far (I hadn't realised that was a further stage.
I haven't tried the meditation with khechari, and your advice is exactly the reason I have come here... I know that I can go really far, but don't feel that I am using khechari to its full potential.
What percentage of people do you think practise this (silly question probably!)
I'm off now to go and investigate! |
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astragalus
USA
1 Posts |
Posted - May 13 2009 : 04:00:03 AM
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Hi all!
I just got to stage 2 a few days ago and thought I should share my experience and something I discovered that helped me get there. Mainly step one below. I heard others say that they could touch their uvula, but not get to stage 2, so step one (and maybe step two) could help. It helped me.
1) I tilted my head forward (looking down at the floor). That seemed to lower the soft palate, making it easier to get the tongue behind it.
2) I used my finger to stretch the soft palate. I stuck my finger to the back of the throat, pushed it up behind the soft palate, and pulled it down/forward to give it a little stretch. I haven't needed to do this after the first time and I'm not sure how much this helped, so you may consider this step optional.
3) I used my fingers to press the tongue back, and then used my tongue to push into the hollow space I felt slightly off to the side of the uvula. The first few times I tried, when I got a little past half way in the nasal pharynx, I couldn't breathe (throat jamming), but I continued to push forward and tried to remain calm, and then I could breathe again. Now, it's no longer a problem. It happened again after a few days. Part of it is from pushing my tongue back with my fingers. Even after letting go, there may still be a little blockage, almost like doing ujjayi.
4) My tongue didn't want to stay up there at first. As soon as I tried removing my fingers from my tongue, my tongue would slip out. Tilting my head back slightly seemed to help, and it helped me to not drool so much. Leaning forward made it almost impossible to stay put. A little bit of practice has helped me and now I can stay in kechari longer and without finger help or drooling.
Doing stage 2 for the first time made me feel like I had a sore throat for a day or two. After that, I might only feel a slight burning sensation when doing kechari. Also, during pranayama (my 4th time doing stage 2 during practices), I felt my tongue automatically thrust forward three times. I think it made my tongue go a little deeper. I know I was straining to keep my tongue up there at the time, so I would say the movements were not purely spontaneous, but (at least partially) a result of my efforts to keep my tongue in place. |
Edited by - astragalus on May 15 2009 6:14:52 PM |
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Shanti
USA
4854 Posts |
Posted - May 16 2009 : 08:13:36 AM
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Hi Astragalus,
Welcome to the forum and thank you for sharing your experience with us.
Wish you the best. |
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Jnaga
USA
8 Posts |
Posted - May 18 2009 : 5:49:17 PM
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Hi Victor,
I never snipped. It took about 6 months, trying gently every day, to get behind the uvula, using the little finger to push the tongue back gently. Another 4 months or so to get there without using my little finger to help.
I did these daily :
- Trying without using the little finger to get the tongue tip back as far as possible, for 15-30 seconds. This was for strength and control of the muscle, which is what the tongue is.
- Reaching gently back with the tip of the tongue, then placing the little finger at the top of the frenum and pushing back gently, to stretch it gently. 15-30 secs.
Patience.
There are some youtube videos of kechari. It helped to see it being done.
During sitting practice, it causes whatever would be happening without kechari, to be more intense. I'd give it about a 20% increase, or so. If I do it outside of sitting practice, it causes a very mild relaxation and intensification of awareness of whatever I'm doing, a very subtle effect.
It definitely was worth the effort.
Namaste.
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paw
52 Posts |
Posted - Jun 08 2009 : 12:57:12 AM
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Hi yogis and yoginis...
I know that stage four khecari is in the upper sinus, and stage five is down the throat. But what happens when, as alwayson mentioned further up this page, the practitioner places the tongue behind the bony ridge at the back of the nasal cavity, and into the pharynx? In this position, the tip of the tongue is protruding into the pharynx, and pointing at the pituitary gland.
Many of you will have seen the photos (resonant images of the interior of the skull) where the tip of the tongue is aimed straight up towards the pituitary. Some yogis seem to think this is the correct placement for khecari.
Even without inserting above the soft palate into the sinus, the folded tongue can be thrust pretty far back, past the uvula and up into the pharynx. Some teachers ignore the sinus and septum altogether, and just describe pushing up and back into the pharynx, until the tongue presses the floor below the pituitary.
I can insert the tongue tip into this space, either from above or below the soft palate. But I cannot yet touch the top of the pharyngeal cavity, or floor of the pituitary. I have maybe 1/2" to go to do so. What can I expect to experience or accomplish if I persist in this placement?
Also, I have been taught that, if a yogi is not yet prepared by guidance and permission from a satguru, placing the tongue against the bony dome above the top of the nasal septum can actually lead to madness. Have any of you heard of something like this?
Hope someone can add some info here, thanks in advance.
aloha,
paw |
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Victor
USA
910 Posts |
Posted - Jun 08 2009 : 01:33:01 AM
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| That sounds like stage 2 that you are speaking of. Madness? Good question, maybe all yoga can lead to madness (or fadness which might be worse!) I wouldn't worry too much about the madness although any control of the breath by an act of will can be potentially dangerous. But just try not to create too much tension in the head and neck while practicing and realize that kechari is not some weird psychedelic drug mudra but just a rather unusual tongue position that helps faciliate pranayama and deep meditation practice. It won't throw you into other radical states of conciousness or anything all that dramatic, though it does seem to have a particular effect on breath awareness and the flow of the inner breath which in my case really helps deepen my ability to interiorize conciousness during practice. |
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paw
52 Posts |
Posted - Jun 08 2009 : 03:53:15 AM
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quote:
Originally posted by Victor
That sounds like stage 2 that you are speaking of.
Yeah, stage two, but extended all the way up I suppose.
"Madness? Good question, maybe all yoga can lead to madness (or fadness which might be worse!) I wouldn't worry too much about the madness although any control of the breath by an act of will can be potentially dangerous.
True dat...
"But just try not to create too much tension in the head and neck while practicing and realize that kechari is not some weird psychedelic drug mudra but just a rather unusual tongue position that helps faciliate pranayama and deep meditation practice. It won't throw you into other radical states of conciousness or anything all that dramatic, though it does seem to have a particular effect on breath awareness and the flow of the inner breath which in my case really helps deepen my ability to interiorize conciousness during practice.
Elegantly put, Victor. Thanks for an intuitive reply.
The septum has been so conductive that I haven't thought much of other placements. Most kechari materials I have read seem to be describing a septum connection, which I suppose could be termed a pineal connection (not sure). But Sri Shailendra's image shows a pituitary placement. I don't know much about this (to me, at any rate) important and subtle topic, so I was hoping someone here might have practiced this, or heard of others' experiences. Info might help a lot of yogis. |
Edited by - paw on Jun 08 2009 04:05:57 AM |
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Victor
USA
910 Posts |
Posted - Jun 08 2009 : 9:48:35 PM
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| Well there is bone between pineal and pituitary glands and the tongue. Once one can reach any spot in the nasopharynx area easily it seems less critical to find an exact spot but rather to rest the tonguein the upwards position which generally is with the tip touching the septum. it seems to me that fussing too much with seperate spots would just create unecessary tension |
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paw
52 Posts |
Posted - Jun 10 2009 : 5:55:24 PM
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Yes, the rearward, pituitary-based position creates more physical tension for sure, compared to the septum position. At least for myself, at this stage. It is harder for the tongue to reach more vertical and rearward, so the muscle is under greater tension. But this was also the case when I had just begun to insert the tongue into the sinus and septum position, but in time the tongue relaxed, and now there is no tension in this position. So I suppose in time, the tongue could find the more vertical, rearward position to be relaxed and comfortable too.
Any feedback from yogis who have practiced this position? Or is everyone here doing the forward position exclusively? What do you think on this topic, yogani?
Are you referring to any other type of tension Victor?
So if I read you right, you are saying that it shouldn't really make much difference exactly where the tongue tip is placed, correct?
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Victor
USA
910 Posts |
Posted - Jun 11 2009 : 04:31:01 AM
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| I would say that after practicing all positions with comfort that the tongue is most relaxed and feels right in the forward position and requires a muscular effort to keep it in the vertical position. The forward position is the position that Yogani teaches and it is the most extended position of the toungue rather than contracted |
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mrpearce
USA
3 Posts |
Posted - Jun 12 2009 : 12:58:27 PM
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Thank you so much for making your experiences available on this forum. I am so happy to find other people who will talk about kechari, which seems to be almost taboo among yogis in this part of the world.
I'm working on getting my tongue back and slowly making progress, and reading this thread has been both reassuring and helpful. |
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mastro
Venezuela
10 Posts |
Posted - Aug 30 2009 : 12:08:57 AM
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http://manasataramgini.wordpress.co...chari-mudra/
Having performed vyomayAna we translocated to the most beautiful city of ratnapura on the shores of the paschima mahodadhi and occupied a room on the samudrataTa. There, while watching the purple sunset draped by the Russian volcano, we performed our saMdhyopAsana by pouring water from the raging waters of the sAgara as arghya. We then curled up to watch a remarkable documentary by a jaTAdhArI English baron called Jim Mallinson, which was recommended to us by Sharada. In the documentary Mallinson shows a temple of the sapta-bhagini from the ancestral regions of Sharada and R, but the actual icons in there are nine in number. Since we had done some investigation of the sapta-bhaginI cults in the regions around the city of our youth, Sharada asked us about the extra two images. But we got sidetracked by something else. Sir Mallinson seems to be a pretty interesting guy as he stated in the documentary that he was both a paraglider and the student of a text which I understood to mean the khecharI-vidyA. Checking him out on the web showed that he had indeed written a work on the khecharI vidyA that appears to be out of print now. We shall record some notes on the khecharI mudra here rather than talk about Mallinson’s documentary or the sapta-bhaginI cult and its evolution.
The khecharI mudra is a yogic practice of great antiquity emerging in late vedic stratum first represented in the maitrayaNIyopaniShad the only surviving portion of the maitrAyaNIya brAhmaNa in both manuscript and a precarious oral tradition. In this text the khecharI mudra is expounded by shAkAyanya to the magadhan king bR^ihadratha along with proto-“kuNDalini” yoga (MaiU 6.20-21). The khecharI mudra here is described as the great practice by which one has the experience of brahmaivAhamasmi, a key teaching of vedAnta. The practice was incorporated into the early classical yoga of epic period. Subsequently, it was acknowledged by the tathAgata as a means of achieving the state of a muni. It is clear that in one his sutta-s known as the nAlaka sutta (verse 38), in the mahAvagga of the suttanipAta, the tathAgata expounds the khecharI mudra just as in the upaniShad as the means of achieve the state of knowledge i.e. that of the muni. Thus, it becomes clear that khecharI was already well established in the yogic circles by the time of the tathAgata. Hence, it is not surprising that it continued in its popularity with the emergence of the shaiva mantra-mArga. That it was present in the common ancestor of shaiva mantra mArga is clarified by the fact that it is described in the archaic text of the kula system the kaulaj~nAna nirNaya as well as the saiddhAntika tantra-s.
But it was in the kaula streams the khecharI evolved into a distinct practice under that name with miraculous properties. In the kaulaj~nAna nirNaya it is described as a yoga which destroys diseases. Here for the first time the meditation on a multiplicity of gustatory sensations while performing the mudra is alluded to: when the yogin perceives a sweet taste he is able to reverse graying of hair and wrinkles; when he perceives the taste of milk he becomes amartya; when he perceives ghee he becomes svarAT. In the trika kaula system we find that it is described in greater detail incorporated into a meditation on the central trika goddess parA. Here too it is a means of destroying disease and decrepitude. The 21’st chapter of the mAlinIvijayottara states that the tAntrika invokes parA devI in the middle of a 16-spoked chakra, with the disc of he moon as its hub, in the midst of the void of the upper oro-nasal cavity – this is what is precisely meant by the term khaga in MVUT:
ShoDashAre khage chakre chandra-kalpita-karNike |
svarUpeNa parAM tatra sravanIm amR^itaM smaret || MVUT 21.2
Thus we see that the term khecharI comes from the fact the tongue moves to the kha the space of the upper oro-nasal cavity. The tantra goes on indicate that in the initial practice of the mudra the sAdhaka experiences a salty or iron taste (That this is default state can be easily verified by even merely moving the tongue backward in a regular person when having a clean mouth). By repeated practice the mudra he perceives a sweet taste and drinks that. Once he achieves the sweet taste he can perceive the tasting of all kinds of fluids he meditates upon, like blood, liquor, animal fat, ghee and milk.
In the subsequent yogic literature the khecharI mudra is even described as a means of holding of retas. It is said that a yogin who practices it does not have an outflow of shukra even when he is in coitus with a beautiful woman:
tenaiShA khecharI nAma mudrA siddha-namaskR^itA |
khecharyA mudrayA yasya vivaraM lambikordhvataH ||
binduH kSharati no yasya kAminyAli~Ngitasya cha |
yAvad binduH sthito dehe tAvan mR^ityu-bhayaM kutaH || dhyAnabindu 83-84
Further, from the shaiva stream, the khecharI also appears to have been transferred to the yoga of the pA~ncharAtra vaiShNava system (See below).
The classical standalone khecharI system came into its own relatively late, resting on the foundations of the shrIkula and the pashchimAmnAya tantra-s. The khecharIvidyA states that shiva first taught this system in various tantras such as the mahAkAla saMhitA (pashchimAmnAya), the glorious yoginIjAlashambara (shrIkula) and vishuddheshvara tantra-s. Then shiva adds that though these tantra-s cover the matter in different levels of details, it is the khecharIvidyA text which would provide a devoted description of the procedure. The holy nityAShoDashikArNava of the shrIkula again states that amongst the preceding tantra-s before the “arNava-ization” in the shrIkula stream were the YJS and ViSh. Thus, the khecharIvidyA in its classical form is an offshoot of the procedure proclaimed in the foundational kaula texts. It is here that the important mantra of the melaka is taught, which is supposed to be combined with the actual yogic practice of khecharI:
hrIM bhaM saM ShaM [paM] phaM saM kShaM ||
As per the khecharIvidyA the practice of the mantra is a must for attaining khecharI siddhI – this point is repeatedly mentioned and the mantroddhAra is given before the yogic procedures. The mantra itself of the form given above was current amongst my coethnics who practiced it in Thanjavur. However, I have seen a variant form which replaces the ShaM with a paM. This might also correspond to a variant uddhara, which I have seen, but was not able to completely comprehend due to the lack of clarity in the varga being indicated.
Then the khecharIvidyA text goes on to expound the practice of the khecharI mudra itself. Here we encounter the version that involves cutting of the frenulum linguae, something not found in the earlier texts. The text states that after having cleaned the palate for week by rubbing the yogin incises frenulum by a hair diameter using a sharp scalpel shaped like snuhI leaf. He then rubs the area with a mixture of rock salt and the pathyA plant. He repeats the procedure after 7 days and it is said that in 6 months he cuts of the frenulum. After that he wraps his tongue’s tip with a cloth and stretches it. After carrying out this exercise for 6 years he would have stretched his tongue long enough for the mudra. The text warns that he should do it very gradually and if he rushes with it he destroys his organ. Then he practices the entry of tongue behind the soft palate into the oro-nasal cavity of the pharynx. With 3 years of practice he is able to press the wall of the cavity well above the anterior arch of the atlas vertebra and reach the base of sphenoidal sinus. The yogin then may practice manthana. If he has siddhi of the khecharI mantra then he does not need churning, but if he can combine both then it is even better. In this he inserts a metal wire with a capsule at the end into to the nasal cavity with a thread and performing hR^idya prANAyAma he churns the capsule gently while focusing on the center of his eyebrows. He does this once a month. Then keeps pressing with his tongue the base of the sphenoidal sinus and licking the surface with his tongue in the act called the drinking of amR^ita. He focuses on the hypophysis and apparently stimulates it with the action of his tongue. When he tastes the amR^ita he gradually attains the siddhi-s of khecharI over several years of practice. These are described in hyperbolic terms: freedom from decrepitude, life stretched to 1000s of years, mastery of shAstra-s, knowledge of buried treasures and underground caves, dUradR^iShTi and dUrashravaNa, strength of 10000 elephants, success in chemistry and ability to repel abhichAra prayoga-s.
The vaiShNava version of khecharI that I have encountered is from the yoga section of the shANDilya saMhitA. In this text the khaM in the upper pharyngeal cavity is described as the seat of viShNu. The yogin meditates on it and performs the khecharI mudra largely as described in the khecharI vidyA text. In this consideration of shANDilya the khecharI mudra contains a mention of the cutting of the frenulum linguae as in the more mature shaiva texts. It also uses yoga terminology relating to the chakra-s and the meditation of viShNu in the sushumNa typical of the yoga of the shaiva tantra-s. We see an evolution of the khecharI and the associated yoga system within the shaiva tantra-s, but I have not encountered a parallel evolution in the pA~ncharAtra texts. So it seems that khecharI was transferred to the vaiShNava system relatively late from the shaiva system. However, I must stress that more careful examination of earlier vaiShNava saMhitA-s might change this picture.
To the outsider the hyperbole surrounding the khecharI mudra appears to give the impression of the whole thing being bogus. Some others say it has nothing to do with regular anatomy, but some kind of perceived or “yogic” anatomy. Hence they argue that its effect should not be considered in terms of regular anatomy. While I have nothing to say of the great siddhi-s mentioned in connection with the mudra, I am aware of yogin-s both vaiShNava and smArta (practicing shrIkulA tantra-s) who have practiced it, albeit without cutting their frenulum linguae. It is of central importance for their practice along with the triple bandha and is the basis for entering the state of chidAnanda or some say samAdhI. While I cannot speak for myself in this case, the reliable experience of the yogin-s suggests that the mudra has a very definitive physiological effect. These effects suggest that, though it might seem rather unbelievable, the khecharI mudra might stimulate parts of the brain that are adjacent to where the action takes place. This I suspect might account for the experiential aspects of their practice. More controversially it is conceivable that somehow the practice stimulates the hypophysis to release lutenizing hormone. I have not tested this hypothesis in anyway, but one cannot rule it out. In conclusion I believe that the khecharI is a real discovery of the Indo-Aryans that has been preserved as a central element of the tradition of yoga, while being refined through the ages. I must add that some practitioners of it do display some baffling capabilities (which insiders are well aware of) although none of this tested in any controlled way.
~ by mAnasa-taraMgiNI on July 2, 2009.
Posted in Heathen thought, History
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mastro
Venezuela
10 Posts |
Posted - Aug 30 2009 : 12:44:17 AM
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that were some quotations
i´m new to the forum, greetings for all
i am male hetero in my fifties
my language is spanish
i am in level three since a week or so
no clipinng
anuloma viloma from inside
plenty space to go to four but i find the chanel obstructed
who is in level four?
love to all
mastro
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mastro
Venezuela
10 Posts |
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mastro
Venezuela
10 Posts |
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mastro
Venezuela
10 Posts |
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mastro
Venezuela
10 Posts |
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Kechari Mudra
