The Khecarī Mudrā of hatha yoga is known to be the resting of the tongue within the nasopharynx located above the soft top palate.
This is enabled over time due to the successful mobilisation of kundalini which is yoked with the heart’s devotion and mind’s intention - all move together into the inner void of universal consciousness accessed via the higher centres within the cranium.
It is the magnetic attraction of the negative pelvic energy with the positive cerebral energy which facilitates the process of alchemy, whereby vitality which is normally dissipated remains to be refined within the body. The relocation of water and fire within the system automate the process of liberating the frenulum (bandha mrtyor or fetter of death) beneath the tongue. The tongue will then move back automatically with more freedom towards the soft top palate, the uvula and progressively beyond it and up in to the nasopharynx towards the underside of the pituitary gland. This deepening into KhecarīMudrā will withdraw prana from the senses into sushumna nadi, thereby reuniting the aspirant with their spirit, soul and divine consciousness.
Many Sadhakas (yogic aspirants) are initiated by their guru into the internal practice of Khecarī Vidya. This is partly by way of instructions as to how to proceed safely towards entry in to Khecarī mudrā. The necessary preparatory steps are shared with the student to further prepare the internal energy, body and psyche for the life force to move towards and through the central path or channel, sushumna. There may be a yajna (inauguration ceremony) of worship/offering, where respect and offerings are made to one’s guru and lineage. Mantras are chantedto invoke the deity of the specific sadhana (spiritual practice) and further chants or prayers sent to ask for guidance, protection or other blessings.
My own initiation unfolded in a somewhat different fashion, in these stages broadly;
1. Received Śaktipāta during Darshan from my Sat Guru Sai Baba, at Brindavan Ashram, near Bangalore in India, Spring Showers April 2003 -
Sai Baba, a man of five feet 2 inches in height, when standing next to my seated body, rose higher than Mount Kailash. I had yearned for weeks to speak with him, yet when he turned around that day and came back towards me, standing by me pausing, the awe and love which arose within me stole my tongue. Intoxicated , I observed his radiant body next to me - his left foot, little toe, robes, face like no other I had seen on this earth. His energy rose to infinity all around and beyond him. I then heard a pop inside my skull followed by a warm fizzing within my pineal gland at the centre of my brain. “Krishna” he said to me from within my mind - then a flood of emotion and tears welled up, I started to tremble with bliss and Baba stepped away.
2. Intense Kriya Practice between 2006-2009 -
Daily morning practice of Kumbhaka Pranayama combined with Kriya practice (Uddiyana Bandha and Nauli Kriya) - 1- 3 hrs daily.
3. Nei Gung Practice 2009-2012 -
Daily practice - seated mediation to further open the 8 Extra Ordinary Meridians in the body. This practice generated large amounts of energy, inducing a cool magnetic current or blissful heat. At times the body would shake quite intensely and at others this was followed by total stillness. Spontaneous mudras involving hands, limbs, torso and neck, as well as the progressive movements of the jaw, ears, eyes and tongue. There would be occasional uttering of absolute gibberish and then weeks of a) spontaneous arising ofthe mental repetition of guru mantra and bija mantras b) random Sanskrit words, the most notable being ‘kala’ (time). During 2012 the bliss and movements of the tongue increased to include Jhivana Kriya (Tongue Thrashing) and strong images appeared within of Mata Kali as the bliss increased. Over a period of about six weeks, the frenulum beneath the tongue began to soften and dissolve in tandem with it being gradually severed over the lower teeth. Throughout much of this period the eyes and tongue were often lifted towards the brow and top palate respectively.On 9th September 2012 the tongue was firmly lifted by the rising of Shakti from beneath and the pressure forced it backwards to latch just behind the tendon at the edge of the soft top palate. From here it was drawn into the bottom of the nasopharynx and I first experienced the Khecarī mudrā of Hatha Yoga.
4.Khecarī Mudrā 2012 -
Present - daily sadhana, whereby all subsidiary practices, incorporating various asanas/ somatic awareness/ nidra practice work to maintain the ‘conditions’ from which to enter and remain in Khecarī mudra. One is not always able to ‘enter’ and this is due to the working through of various karmas and the acclimatisation to the deeper centralisation of pranic force. With each year that has passed the tongue is drawn higher in to the nasopharynx and now rests beneath the pituitary glandmost of the time. Amrita exudes from near the top of the canal through two pin size holes (possibly Dasam Dvar or Tenth Gate), the amount of which seems to have increased over the years. The current generated has also increased and thus the bliss and stillness too. The mudra draws all together in to one unified conscious field. At this stage I do not personally believe it necessary to incorporate manthana (churning) or any manual tongue milking (dohan) in order to progress further.