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Yahoo AYP Forum Archive Threads / Kechari as a tool #2
« Last post by amarjit on June 17, 2008, 07:17:50 AM »Baba says why does Mankind keep running around looking for outside HIGH'S
When within the human Body God has bestowed on us Divine Mansions
(Jesus said "In my Father's House there are many mansions"
our body is our Fathers mansion.
The greatest ecstasy comes from chanting the Name of God with the tonque rolled up or service to mankind, . Mother Teresa did not need drugs etc she was on constant high serving and chanting the name of Godsee why :
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.
Kunadlini Mantra 3 : KECHARI SOMA MANTRA
To activate this Soma Chakra into a great force the Kechari Mantra is chanted while rolling the tongue upwards and backwards.. This achieves Immortality of the Ego Mind Personality.
"HRIM BHAM SAM PAM PHAM SAM KSHAM"
Swami Sivananda says 500,000 repetitions of this great mantra banishes wrinkles and grey hair. Why roll the tongue at all.
I remember being taught to roll the tongue in our Kriya Initiation and Qigong Roll it Always said our master.
When you do this the Great wine of the Yogis the Nectar of immortality starts flowing. You will notice your saliva flow will change and the Healing mechanism of the Body/temple becomes activated
I had meticulously rolled my tongue for approx 6 months, when one day I became fed up.
I went to the mirror and looked at myself and said Babaji I am Fed up no more rolling my Tongue I look stupid, I feel stupid No More.
I stopped rolling my tongue.
Couple of hours later I was praying in my car when suddenly Babaji stod in front of me and said Amarjit follow me. Babaji then took me above my motionless body we were hovering over my body :
He showed me this incredible Drama;
I was sitting praying with my tongue rolled back, .
Babaji said '' Look what is happening to you, the direct and indirect affect of rolling your tongue'':''.
I was given X-ray eyes and allowed to see the very framework of my body.
This huge Divine Chakra opening in my forehead. I saw this Soma Nectar of life being formed and secreted flowing down thru my brain rolling down my throat into my spine and flowing into where it was Karmically needed.
The Taste was Unlike none other. It was the Holy nectar of the Gods. I cherish that Moment when God when showed me.
Then Baba said
"Why does mankind seek the HOLY GRAIL here and there.
The Holy Grail lies within your Temple, your body. The Soma/Nectar/Ambrosia can be activated by rolling your tongue Amarjit In your body is contained all the universes of creation. Cherish this Roll your tongue as much as you can, so long as you roll this the Soma nectar will be activated ".
This Soma Nectar/Amrita is released down our spine into our 72,000 Nadi system. Wherever the Soma Nectar drips there we will never accumulate Karma. Its like a Cosmic Teflon, where Karma cannot accumulate.
Imagine a force which enters your life and says from now on in this particular circumstance you will not accumulate any Karma here. this is the force of the Soma Nectar. Pictures of Shiva shown with the Crescent moon on his forehead The moon is the Soma Chakra. Because this Nectar is Akin a Nuclear explosion only a small amount is released at any one time. It can only be activated Thru Gods Grace or initiation in a dream or by the grace of a True Sadguru in flesh.
This Mantra will greatly stimulate the flow of this Divine Nectar.
"HRIM BHAM SAM PAM PHSM SAM KSHAM"
All our blessings Amarjit
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 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.
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