Mudras literally means “seals”

Sushumna (center of the spine) and sitrini (a thin channel which is located inside spinal column, (sushumna), steadily transforms as we practice mudras and pranayamas. A new universe begins to unfold, as we become sensitive to the power increment, that circulates and kisses every cell in our bodies. At this junction all our dreams become possible. As we redirect sexual downward currents towards higher centers, we begin to feel all sort of ecstatic experiences. This transformation intensely mesmerizes us and modifies the pillars and foundation of our personality and “being-ness”.
The spine gradually transforms into an instrument of rapturous and euphoric energy, which evolves and begins caressing us with an incredible soft hand, a soft hand that seems to belong to a miraculous loving mother. In other words, that experience, which started as ecstatic, exhilarant, euphoric, and sometimes violent, becomes (in due course) the most wonderful blissful experience ever felt- an experience of pure love and devotion.
As the evolution of this power continues, it continues to flood and transform each and every single cell in the physical body, every channel in the subtle body, and every corner of the causal expanded body. The experience is so delightful and entrancing that its magnetism persuades the five senses to focus 100% on the present moment, created by this bliss that continually unfolds and alters your entire being. The mind, mesmerized by the upheaval of these stunning energies, willingly turns its attention to the inner and real self.

Kechari Mudra, the most powerful mudra

Khechari Mudra soaring through the emptiness of supreme consciousness).
‘Kha’ means Akasa and ‘Chari’ means to move. The Yogi moves in the Akasa, into space.
This Mudra can be performed if the student has mastered the preliminary training under the unswerving guidance of a teacher, who practices Kechari Mudra. – “who has mastered” or “who practices Kechari Mudra himself”
By the practice of this Mudra the Yogi is free from fainting, hunger, thirst and laziness. He is free from diseases, decay, old age and death. This Mudra makes one an Oordhvaretas. As the body of the Yogi is filled with nectar, he will not die even if he ingests virulent poisons. This Mudra gives Siddhis to Yogis.

In this mudra, the tongue is rolled backwards and upwards, during the inhalation, the tongue is forced behind the soft palate and introduced in the nasopharyngeal cavity, with the purpose of reaching the base of the skull behind the posterior nasal orifices. The gaze is fixed on the center of the forehead. This arrangement is said to redirect the flow of prana from Ida, Pingala, to Sushumna, Hasta-jivha and Gandhari nadis.
It is said in the yoga texts, that Kechari is the king of all mudras.
The tongue has to be elongated to reach a point an inch above the roof of our mouth. This center is probably the most blissfully susceptible point in the human body. When the yogi arrives at this spot, a mesmerizing feeling begins. This feeling evolves every day, and the unfolding takes the practitioner by the hand and shows him/her the magnificent universe of the self. Currents of bliss and ecstasy overwhelm him, and he transforms and transmutes psychologically, bodily, and spiritually, without exerting himself too much. Kechari is like the yogi’s freeway, the yogi’s short cut.

If the whole of humanity would practice Kechari Mudra, I believe this could shock the foundations of the system that we all are used to following, and there could be an astonishing jump in evolution. Humanity could be transformed from the inside-out. This technique is so noteworthy, influential, that it could actually change and transform the whole world. Practitioners of Kechari Mudra, are already transforming the entire atmosphere that surrounds them, and everyone is unknowingly taking advantage and reaping the benefit without moving a finger. Kechari practitioners, without trying, absorb like a thirsty sponge, all negativity lodged in people’s minds and bodies. In exchange, they transmit luminous and powerful energy to people around them. This generous process of LOVE will accelerate everyone’s enlightenment, progression, and development. This happens automatically just by being in close contact with them. Be aware that if you are lucky enough to meet such a yogi, you may feel many positive things in your mind and body, but there will also be a painful operation happening alongside in which the yogi removes bad karmas. They are like skilled cancer surgeons, whose only purpose is to extract and destroy cancer. As a physical operation involves some physical pain, this spiritual cleanse as well, at the beginning, causes some emotional distress. After the removal of the karmas is complete, the person heals and energy begins to circulate freely in the three bodies. So, if you are close to such yogi, just stay and do not get up off the operation table till the whole spiritual cancer has been removed.
Kechari is a personal experiment in the enlightenment process of the Yogi; however, the Yogi practicing it shares his energy and body health globally and without preferences. In other words, this process happens by itself. Nevertheless, the Kechari practitioner is absolutely happy to give, even if that implies that his own health and vitality may at some point in time be compromised.
He, the yogi, does not care about the implications and impact on his own mental, emotional, and physical health. When he or she exchanges energy and karmas with others and this leads to sickness (illness) for themselves, they are exceedingly happy. Whatever they are going through, if it is not their own ailment but someone else’s, this single fact, fills them with extreme joy.
Putting their overall, emotional, mental, and physical health in stake for the well being of others is one of the greater elations of the Kechari Mudra practitioner.
This exchange and absorption happens by the yogis own will and sometimes by universal grace. The yogi, in either case, is always aware of what is happening, and always happy of what’s taking place, he will always surrender encircled by colossal love.
On the other hand, it is to be noted that certain painful karmas help people evolve spiritually, in which case the yogi, in anguish, will refrain from taking this kind of pain. ,In these cases, the yogi will always infuse his energy to speed up the Karmic process.

The Kechari Mudra practice affects the nucleus of our personality, and the foundations of the EGO are shocked. The shock is to such extent, that it may seem as if we are disappearing from the face of the earth, and that is exactly what happens. This practice makes you disappear and opens the door to new universes, so you can be reborn in a superior plane of existence. This practice evolves fast, and in three years, you will be astonished with the results. Do not give up.

Kechari means, “To fly through empty space.” And that is exactly what we do. We actually dissolve into that expansive space, as particles of salt dissolve into water.

Kechari will transport you into a world of perfect union, peace, and equanimity. The senses disappear and you will be lost, at first, in a land where time and space have never existed. You will fly high, and bliss will highjack the mind by surprise. Kundalini will gradually untie the knots that keep you enslaved to individualism, whichwill not let you expand. It will show you that you are an expansive self; that your inner proportions are immeasurable. Kechari Mudra will take you by the hand and push you to soar through the vastness of your own self.

Kechari unites the Sushumna, Ida, and Pingala at the third eye and produces ecstatic bliss. This union transforms the central nervous system. This practice actually rewires the entire body and prepares it for immeasurable amounts of blazing light. Kechari Mudra is the most powerful method of meditation that has ever existed. It is the heritage and birth right of every yogi.

At the beginning stage, you have to roll your tongue back and touch, with the tip, the roof of your mouth. Try slowly to push your tongue back with your index finger and get close to the vicinity of the borderline where the hard and soft palates meet. Here some advanced practitioners will feel subtle effects, especially if they practice Vajroli Mudra. Remember that Kechari Mudra suctions energy from the first and second chakra, where sexual energy is manufactured by the body. It is best to save this energy, by the means of Vajroli Mudra and transmute it into spiritual power by practicing Kechari. If the tongue is short, you have to stretch it by grabbing it with a clean towel and pull it from right to left and up, down and in every direction you can. At this point, you may find many obstacles (physical/mental) arise; however, if you are persistent, a healthy inclination to persevere will steadily develop.
Gradually try to reach the soft palate and strongly press it with the tip of your tongue. Keep pushing your tongue back with your finger, and push it back to the left and right side and straight back. Keep pressing up by using your tongue muscles so they become strong and bigger in size. By working in this way, you will be able to reach the uvula. Just behind it you will find the tendon and the last and most difficult boundary to cross. When the tip of the tongue finds itself at the rear of the tendon, try to push against this elastic tendon, hook it, and bring it forward. Then, penetrate it and enter the nasal pharynx. If you find this impossible, use your finger and do sutra neti. Sutra neti will help you stretch this tendon by grabbing the two ends of the cord and bringing them forward. Once you do this, try to bring your tongue back (with your finger if necessary)and reach this tendon with the tip of your tongue. Now, go up intothe nasal pharyngeal hole with some force.
Sutra neti is a practice in which the yogi introduces a string inside the nostril and takes it out the mouth, keeping each end outside (nostril end and mouth end). Then, the practitioner grabs both ends, pulls them back and forth with the purpose of cleaning and destroying polyps through the abrasive action of the string. It is supposed to be beneficial in the treatment of colds and allergies. I, on the other hand, have found a third use – stretching the soft palate tendon.
If sutra neti is difficult to accomplish, you can also use a strong silver or copper wire in an L shape, with a ball at an end. The short part of the L should be an inch long and havea metal ball the size of a guava seed or bigger on the end. Try to reach the tendon with this end, and bring the soft palate forward so your tongue can reach it. Also, use the wire to stretch the tendon as much as is comfortable, always listening to your body’s signals warnings. Never force anything.

Once the tongue is in the hole, finger assistance is no longer needed. You will be trouble-free, breathing through your nose while the tongue is inserted in the nasal pharyngeal cavity. This was surprising to me because all spiritual books talk about the breath stopping and instantaneously reaching Samadhi; however, this is occurs at an advanced stage of the practice.
As you are inside, you will probably be prone to exploration. Your eyes and nose could water a lot, sneezing may be present, and sometimes these symptoms could become extreme. Your eyes may become swollen, and your body’s condition may mimic an extreme allergy attack. This stage is just a cleansing crisis that will gradually pass. Do not be alarmed. If this is bothering you too much, stop all milk products, and the cleansing process will speed up and in a month or two (depending on how toxic you are), it will eventually stop altogether, leaving you free and immune to allergies.
It is said that the yogi who practices Kechari Mudra returns to his/her puberty (possible adolescent/youthful) years. He becomes youthful and full of energy, and aging slows down dramatically. So, you can expect many changes in the physical body and mind. During this profound cleanse, the emotions may be volatile initially until the practice purifies the nervous system and psyche. These side effects are impermanent and transitory.
The pharynx is habitually lubricated by a thin mucous layer. When dry, it could be a little uncomfortable to hold this Mudra for long periods of time, but there will be no harm. The actual practice will, in due course, stimulate the gland to produce a moist environment for the tongue. If the pharynx is irritated and you have a sore throat, you may choose to skip the practice that day or a series of days. Nevertheless, if you can handle the stinging sensation, I recommend to keep practicing, as this too shall pass. Be aware that if you are in an air conditioning room or a room with a heated atmosphere, the pharynx is going to become dry and irritated. With this in mind, it is better not to alter the environment around you. Again, if you have no option and can’t control your surroundings, keep practicing. You won’t be doing any harm to yourself.
Saliva will gather in the mouth in huge quantities at first, so at some point you will have to let go of the Mudra in order to swallow. After some months, the saliva during the practice will go back to the usual level, and you will be able to do this Mudra for longer periods. You may even go into deep Samadhi states for hours at the time.
If the tongue is not well placed into the Samadhi position, and you go into a transcendental state, it may interrupt the flow of air and get you out of your altered state in a drastic manner.
At some point, the breath may stop for large periods of time; however, the tongue has to be in the right position.
Much controversy has been built around “the position of the tongue”. Because you will find different recommendations in different books, I would say, first explore a little to obliterate all doubts and find different acupressure points. Try to first touch the top, the highest point; here you will find the nucleolus of ecstasy. This point is actually under the pituitary, which in conjunction with other glands, will produce amrita or the nectar of immortality. I believe (and it is only my opinion) that this nectar is physical as well as energetic. The physical component can probably be associated with the secretions of four glands: the pineal, pituitary, hypothalamus, and thyroid glands. These four are connected in one way or another, as they all work in conjunction.
This is astonishing, because in India’s chakra system, we can find that there are three important chakras in the brain area (in an astral level) that correlate with these three glands in the physical level, and another that is associated to the thyroid gland.
Lanana Chakra, which stores the nectar of immortality, is located above the uvula. this chakra correlates to the pituitary gland, which produces human growth hormone and luteinizing hormone among others. The third eye or Ajna chakra, which is behind Lanana, in the center of the brain (which is linked to deep meditation states) correlates to the Pineal gland that produces serotonin and melatonin. The Bindu Visagra(Visarga?) chakra , located behind the Ajna and responsible of producing the nectar, aligns with the hypothalamus. The hypothalamus is in charge of a huge amount of bodily functions, one of which is to stimulate or inhibit pituitary hormone secretions.
The Vishuddhi Chakra, which is in charge of processing the nectar of immortality, correlates with the thyroid gland -which curiously has been found to (by science), absorb some of the secretions of these three brain glands. For example, the thyroid absorbs and processes some secretions from the hypothalamus that stimulate the thyroid to produce T3 and T4. But to be more clear, I will try to portray, some of the functions of the glands and chakras in a more detailed way in the next Chapter. I am not a scientist, just a simple yoga practitioner, so please forgive any mistakes.
Just to be more lucid, remember that most of the chakras are in the subtle body, and in India, it’s believed that they manifest in the physical body as glands, acupressure points, lymph nodes, and nerve endings.

The Pituitary and Lanana Chakra



LH is synthesized within the pituitary and consist of 92-amino acids, alpha sub units found in FSH and TSH and a beta chain of 121 amino acids.

LH proceeds to take action on the interstitial cells of the testes, provoking them to manufacture and exude the male sex hormone, testosterone.
Here we can see the connection of the pineal gland to the reproduction organs located in the first and second chakras.

Prolactin and its 198 amino acids, aids the breasts in the manufacturing of milk.
This secretion is connected to the heart chakra.
ACTH is a peptide of 39 amino acids. This stimulates the production of
• glucocorticoids
• mineralocorticoids
• androgens male sex hormones.??
• In the fetus, ACTH stimulates the adrenal cortex that assists the future mother in birth.
Here you can observe the connection to the first three chakras, where the adrenal cortex is related to the third chakra.
You can appreciate another connection as well, since Production of ACTH depends on the blinking and sporadic arrival of corticotrophin-releasing hormone (CRH) from the hypothalamus. Remember that in the yoga texts it’s stated that, Bindu Visargaor hypothalamus produces the nectar and Lanana (pituitary) stores it.
The posterior lobe of the pituitary discharges two hormones, both produced in the hypothalamus. Here again you can note the connection, (REMEMBER: I am sorry to be redundant) BINDU VISAGRA (Visarga??) (Hypothalamus) produces amrita and sends it to Lanana Chakra (pituitary) which is like a storage center. From here, it’s redistributed throughout the body, and some of it is absorbed by Visuddhi chakra (Thyroid Gland), which distills it, so to speak.
Other secretions that scientists have so far identified, apart from the other already mentioned hormones and amino acids that connect these two glands, are:
• Vasopressin
Vasopressin is a peptide of 9 amino acids (Cys-Tyr-Phe-Gln-Asn-Cys-Pro-Arg-Gly). It is also known as arginine vasopressin (AVP) and the antidiuretic hormone (ADH).
Vasopressin acts on the collecting ducts of the kidney, (At the height of the Manipura chakra or navel chakra) to assist in the re assimilation of water into the blood stream.

We could keep writing about the pituitary gland for days and days however lets synthesize the subject a little and continue.
The pineal gland

The pineal is a petite endocrine gland in the center of the brain. It manufactures serotonin (which relates to mood swings) and melatonin (a hormone that influence the inflections of wake and sleep). The pineal gland also affects the metabolism and sexual development. It emits melatonin in accordance with circadian rhythms, discharging more in the dark and less in the light.
René Descartes, who devoted a great deal of time to the study of the pineal gland, named it the “seat of the soul.” He alleged that the pineal was the center of connection, flanked by the intellect and the body. Descartes believed it to be a solitary segment of the brain not divided in two; it does not have two hemispheres. He believed that since the brain can by no means process more than one thought, peripheral stimulus must be combined inside the brain previous to being reviewed by the soul, however, the pineal gland, he thought, was located in the best place that is essentially centric and is encircled by carotid artery endings.
It works in synchronization with the hypothalamus gland, where it indicates to the body when it should drink, eat, and have sexual desire. It is a biological clock, which establishes the aging process. This is also interesting because Kechari Mudra practitioners and sun gazers, which in both cases have a bigger pineal gland, at some point become breathereans, or do long fasts without being bothered by hunger, thirst or weakness. They can also control their sexual drive with no trouble, and their aging process is slower that in normal individuals.
The Hypothalamus
The hypothalamus is a section of the brain that holds a quantity of small nuclei with a diverse number of tasks. It connects the nervous system to the endocrine system via the pituitary gland.
The hypothalamus is accountable for modulations in the metabolic processes together with other activities of the autonomic nervous system. It produces and oozes neuro-hormones, and these encourage or hamper the emission of some pituitary hormones. The hypothalamus also controls body temperature. Here we can also pay attention to the fact that advanced Kechari Mudra practitioners are often immune to extreme cold and heat. You can test what I am saying by taking a walk in the snowy Himalayas, and see for yourself the many meditating naked yogis, sitting directly in the snow.
This gland also controls fatigue, thirst, sleep, hunger, and circadian cycles. This is intriguing, because the practice of Kechari regulates (and in some cases eliminates) fatigue, sleep, hunger, etcetera.
The hypothalamus is linked with numerous parts of the central nervous system, as well as the brainstem reticular formation and autonomic zones, the limbic forebrain, the amygdala, septum, olfactory bulbs, and the cerebral cortex. These last few are somehow directly or indirectly touched by the tongue while engaged in Kechari practice.

Hypothalamus hormones

• Corticotrophin Releasing Hormone (CRH)
• Thyrotrophic Releasing Hormone (TRH)
• Follicle Stimulating Hormone Releasing Hormone (FSHRH)
• Luteinizing Hormone Releasing Hormone (LHRH)
• Growth Hormone Releasing Hormone triggers the pituitary to produce and release Human Growth Hormone (GHRH).
• CRH targets the adrenal glands.
• ACTH manufactures and release corticosteroids.
• TRH stimulates the thyroid to secrete the thyroid hormones T3 and T4.
• FSH stimulates the ovaries and the testes, where it enables the maturation of the ovum and of spermatozoa. It also promotes ovulation and increases progesterone production and release.
• GHRH stimulates the anterior pituitary to secrete growth hormone to body tissues, increases protein manufacturing, and blood glucose.
Personally I believe that the amygdala is profoundly affected by the practice of Kechari Mudra, however I haven’t matched it yet with any known brain chakra. On the other hand, I know for sure that it is related to an important chakra, and it has a profound effect on the practitioner’s personality. It could be connected to the Manas Chakra, which is the seat of the mind, personality, and ego. But I am not a 100% certain of my claim.
The amygdala is situated deep within the medial temporal lobes of the brain. We have medical research that proves that the amygdala executes a function in the processing of emotional reactions; the amygdala is an important part of the limbic system.


The amygdala is in constant contact to the hypothalamus and sets in motion the sympathetic nervous system. This action awakens the thalamic reticular nucleus to increase reflexes. It additionally activates the nuclei of the trigeminal nerve, the facial nerve (Remember that face, ego and personality are connected), the ventral tegmental area, the locus coeruleus, and lateral dorsal segmental nucleus – which together triggers the production of dopamine, norepinephrine, and epinephrine.
The Amigdala is also implicated in the dispensation of pheromones and tuning the sense of smell.
It outlines the structure of memories and stores them (note that ego and personality are affected by memories and past experience), distilling from them the juice of emotions. Research points out that, while in fear, the individual’s amygdala sends sensory incentives from the lateral nuclei, bringing up and making links with emotional memories and reminiscences stored in the brain from the past. The central nuclei of the amygdala is implicated in the origin of many fear reactions like anxiety, fast breathing, tachycardia, and immobility. All of these symptoms arise as the amygdala produces stress-hormones. Injury to the amygdala prejudices the capacity of feeling fear. You can notice that the yogi, by stimulating these areas of the brain, at some point stops feeling fear ofany kind – from death, future, injury, hunger, etcetera.
Keep in mind that in some scriptures it’s stated that fear is the root of all emotions; from there sprouts anger, which gives you energy to fight the fearful situation. If, with anger, an individual could not solve the problem which produced this fear in the first place, a sense of sadness and defeat will overwhelm the person.On the other hand, if he or she wins and overcomes the obstacle, a sense of exhilaration will embrace the individual; this exhilaration is often called happiness. These root emotions are affecting the ego-mind construction all the time, every second of one’s life. This is true, of course, unless one becomes a yogi and defeats these bodily emotions and exchanges them for the ethereal and causal feeling of love, which is our true nature and has been forgotten and covered by these gorse bodily sensations of fear, anger, sadness, and unbalanced exhilaration.
The amygdala is in addition involved with the modulation of memory. Current studies propose that the amygdala is not a long-term memory storeroom and learning can take place without its existence; however, the primordial role is to adjust memories and consolidate them in other brain areas.
Buddhist monks who meditate are able to modulate their amygdala. It has been shown that, following their meditation, monks have had more of a collective relationship.
The amygdala is also involved in Appetitive conditioning, which is the opposite of aversive conditioning,
There is a study that proposes that amygdala enlargement is related to creative mental activity. Great artists usually have bigger amygdalas.
The amygdala is also associated with the need for personal space; it is connected with alcoholism and other addictions.
The amygdala imperatively regulates behavioral responses to intoxicants and manages anxiety and panic attacks.

Position of the tongue

This position of the tongue is of crucial importance, since we want to stimulate the right area to make the glands secrete these nectars.
First, let’s go back in time and read about this magical secretion described in Indian texts.
In the Vaishnava tradition, in the Shandilya Samhita, they talk about the kham which is the area of the highest point of the nasopharyngeal cavity. They call this area “the seat of Vishnu”. The yogi meditates on it and does the khechari Mudra. In this text, cutting of the frenulum linguae is also mentioned.
In the kaulaj nana nirnaya it is portrayed that Kechari is a practice which obliterates all illnesses. Here is where the book describes the taste of the nectar the yogi will (degustate) – *not sure of use: “when the yogi perceives a sweet taste, he is able to reverse graying of hair and wrinkles; when he perceives the taste of milk he becomes powerful; when he tastes ghee or a buttery flavor he becomes an enlighten person.
In khechari the tongue enters kha, the space of the upper oro-nasal cavity. The tantra goes on pointing out that in the preliminary phase of the practice of the mudra the yogi tastes a salty or metallic flavor and in a more advanced state he will recognize a syrupy taste. After that he will be able to taste all kinds of juices with different flavors, like blood, liquor, ghee, butter and milk.

khechari mudra is also portrayed as a technique of withholding of retas, sexual fluids . It is whispered that a yogi who observes this technique, does not have a loss of shukra , (sperm) even when he is having sexual relationships.
In the Kechary Videa text it’s described that after having done some shat karmas (cleaning methods) for a month, the practitioner gradually cuts the frenulum by a hair diameter, with a razor-sharp blade, fashioned as snuhi leaf. He then applies to the place a mixture of rock salt and turmeric. He replicates the same formula once a week, and it is believed that in 6 months or so, the frenulum is completely severed. Then he wraps his tongue’s tip with a handkerchief and stretches it in all directions.
The text warns that he should do this progressively, and if he hurries too much, he could annihilate his organ. The next step is to enter the oro-nasal cavity. With some years or months of practice (all depends on how flexible the tongue is) he will be able to press the roof of the cavity with the tongue, above the frontal arch of the atlas vertebra, and arrive at the base of sphenoidal sinus. Then the yogi will be ready for the practice of manthana. The author goes on describing an interesting technique in which the practitioner introduces a silver, gold, or copper wire with a ball the size of a guava seed at the end in to his nostril, so the wire end that goes in to the nose, is not sharp. Then he does Kechari, and with the tongue, he presses the ball against the small holes on the roof of the nasopharyngeal cavity. These holes are like needle holes, and the practitioner with the help of the tongue inserts the little balls inside the openings and churns and massages the area. He should do this, according to the text, once a week and no more.
He can also apply pressure with the ball in the center of both holes.
When the amrita comes out, he presses the foundation of the sphenoidal sinus with his tongue and licks the surface, drinking the amrita in this way. This action of drinking the amrita (the scripture implies) will free the yogi from old age and decrepitude. His life will be prolonged, he will conquer death, have mastery over the scripture, all his desires will materialized, he will have knowledge of hidden treasures and underground caves, have the strength of 10000 elephants, and become one with the cosmos.
Notice that in all these books, there is a constant where the position of the tongue is mentioned.
There are many positions that the tongue can adapt to while inside the nasopharyngeal cavity. However, the most important one is what the books describe, the one I call the nucleolus of ecstasy, because it is under the pituitary gland, which in due course will produce Amrita (the nectar of immortality).
This position was well described by my Kechari Mudra teacher, who practiced this Mudra for over 30 years, attaining all Siddhis and enlightenment. He said that the exact position is the top most area of the nasopharyngeal cavity, but he also let me know that there are other positions, which are important as well, that should be performed while practicing pranayamas.
Above and behind the septum, there is a sensitive area, which is porous. This area induces pleasure when we touch it with the tongue, and according to one of my teachers, the finest way to practice pranayama is with our tongue resting behind the septum pressing against this protuberance. Behind this point there is another acupressure spot, between the septum and the highest summit of the cavity. This place is also a very pleasurable area, and of course, behind that spot, is the highest point under the pituitary. Each acupressure spot awakens and distils the spinal nerves, arousing our whole nervous system too unimaginable heights. If we keep investigating, we will find the way into the nasal conduits, on either side of the septum. It is here, that we find tremendously sensitive tissue, which is actually erectile tissue. The passages are oval shaped. You will have to turn the tongue to the side to go deeper into holes. You can practice nadi-sodhana pranayama without the aid of your fingers, just use your tongue to press against the nostrils. You will find that if you press too hard it will be difficult for the air to move freely through the open nostril; so the method here is to softly (but effectively) seal one of the nostrils, and during kumbaka, go as deep as you can inside them with your tongue. This action will purify IDA and PINGALA nadis and take the central nervous system into elevations you are not used to feel(so prepare to feel some vertigo at first). At the beginning it will be a little uncomfortable because this area is so sensitive, but with some time you will feel great.
This far-reaching stimulation of the sushumna, ida, pingala, and its adjacent nerves, will have an enormous consequence, not only throughout the nervous system, but particularly you will feel a dramatic shift in your overall personality; fear will be subdued, security will be your new friend, your attitude will in general be positive, peace will envelop your mind, and a continual feeling of love will begin to flow outwards to everyone and everything. You will have so much happiness that you will want to share it with everyone. These symptoms will continuously increase until all selfishness is obliterated and enlightenment will eternally embrace you, hard and with much love. You will be completely and utterly changed forever.
Kechari promotes shocking neurological shifts in the brain, heart, endocrine system, and throughout the entire nervous system. Sometimes there will be moments of profound physical changes that can affect the individual emotionally and mentally. This aspect which at firstmay be seen as negative – rock obstructing the way) is nothing other than the symptoms of a cleansing process, and a total rewiring of the entire nervous system. Apart from these moments of purification, Kechari is the most gratifying of all the yoga techniques.
Stretching and cutting in present times.
Observe that for stretching the tongue, different yoga texts like the Hatha yoga pradipika, Gerandha Samhita, Shiva Samhita, Hatharatnavaly, and many others, recommend certain practices like:
1- ‘chhedana’ cutting gradually the frenulum at intervals of a week
2- ‘chalan’, stretching of the tongue from side to side.
3- ‘dohana’- milking the tongue.
You may try stretching first and maybe you won’t need to cut you frenulum. If cutting is a must, I would do it with the help of a professional, like a dentist, who can safely perform this procedure.

Sambhavi Mudra – opening the third eye

Bring the two eyebrows toward the midpoint of the fore head, as when you are worried about some unpredictable outcome in your life. Of course, you do this without worrying, and simultaneously raise the center of the eyebrows slightly. Start with both eyebrows at the beginning, and gradually isolate the center muscles. At the beginning you can exaggerate the muscle contraction; however, do not let exaggeration become a habit, and at a snail’s pace obligate the contractions to be almost indiscernible and undetectable. The eyes also move toward this midpoint where the muscle retrenchment is happening. At the beginning you can try to do this with your eyes open and when you feel confident close your eyes. Do not strain your eyes. Actually this mudra is subtle and almost imperceptible at the physical level. If in front of a mirror, you should be able to feel it, but not see it. With time, you will comprehend that this movement is essentially energetic; it is felt like a soft peacock feather that reaches deep into the heart of your brain.

Jesus said, “If your eye be single, your body will be filled with light.”

Maha Mudra

This is the base of all Mudras. Seat and position your right heel under the perineum, try to feel the gentle pressure of the heel. Stretch your right leg out. Catch hold of the big toe with your index, middle finger and thumb of your right hand first. Do the same with your left hand, which should be on top of your right hand. Inhale deep and retain your breath. Press the chin against the chest firmly (Jalandhara Bandha) and bend forward. Fix the gaze between the eyebrows (Bhrumadhya Drishti). Do also Udiana and Mula Bandha. Maintain this posture as long as you can and then exhale slowly.
It is said that this Mudra cures all sorts of diseases like leprosy, problems of spleen, consumption, hemorrhoids, dyspepsia, heart burn, gastritis, constipation, etcetera. Death is conquered and mystical powers are gained. Commonly the Yogi does Maha Mudra, Maha Bandha, and Maha Vedha together.

Maha Bandha

After Maha Mudra it is advised to practice Maha Bandha.
You can accomplish this by sitting on your heel as in Maha Mudra and pressing the perineum with your left heel. Then place your right foot on the left thigh. Contract the perineum as in Mula Bandha. Vacuum the Apana Vayu upwards, redirected to the center of the spine, and try to reach the center of the brain with this energy. You will feel a mesmerizing elation – do not think about the feeling – just feel it and let it unfold and evolve. Inhale slowly and preserve your breath in your lungs as long as you can. Simultaneously, after you finish the inhalation and begin your retention, apply Jalandhara Bandha. Then, exhale slowly and relax all Bandhas. Practice this mudra first on the left side and then on the right side. This Bandha annihilates any form-decomposition and obliterates death. The Yogi attains everything that seems unattainable in the material and spiritual worlds and acquires mystical powers (Siddhis).

Maha Vedha

Sit in Maha Bandha posture and cross the leg that is under the perineum on top, do Padmasana. Inhale slowly. Retain your breath. Press your chin against your chest and do Mula and Udiyana Bandhas. Bring your palms to the ground. Rest your body on your palms. Raise your buttocks and legs slowly, hold this position as long as you can and strike your buttocks gently against the ground as you come down. The Asana must be unbroken and solid when you raise the buttocks and come down. This Kriya demolish all obstacles and cleanses the 72,000 nadis. The Yogi can then manipulate the mind on his own behalf, and he is never conquered by his ego again. Maha Mudra, Maha Bandha and Maha Vedha are the same exercise altogether, each one is just a continuation of the former.
The sequence goes like this.
Left side first
Maha Mudra
Maha Bandha
Maha Vedha
And we repeat the same thing on the right
Maha Mudra
Maha Bandha
Maha Vedha
At the end we will do Yoga Mudra to close the cycle
Repeat this sequence three times to start and build up slowly.

Yoga Mudra
Sit in Padmasana. Grab your elbows behind your back or your big toes. Inhale slowly, hold your breath, bend forward, and touch the ground with your forehead. This pose eliminates intestinal disorders and cleanses the liver, spleen, stomach, and pancreas.
Whoever dies in this pose, will exit the physical body through Sahasrara Chakra and reach sovereignty after death.
Viparitakarani Mudra, Half Shoulder Stand
Lie-down on the floor and raise your legs towards the sky. Hold up your buttocks with your hands. Let the elbows, neck, and back of the head be the foundation which is firmly rooted on earth. Remain stable as long as it’s conformable.
In the scriptures it’s stated that the sun or Agni is located in the second and third chakra around the navel. Conversely, the moon is positioned on top of the palate, close to the pituitary gland, in the Lanana Chakra. Viparitakarani Mudra is the process in which the sun is positioned on top and the moon on the bottom. Gradually augment the time spent in this pose till you reach three hours.
This pose will heal all vata imbalances and pranayama problems caused by incorrect practice. It is stated in the yoga Shastras that if you practice this Mudra as described here, after six months, wrinkles on the face and grey hair will disappear and if you dare to practice this for three hours daily, then your life span will increase.
Vajroli Mudra
This is a very important technique in Yoga. It takes a while to gain complete control and accomplish it. The student passes a catheter into the urethra, and introduces 12 inches of it inside him, then he will draw first water, then milk, yogurt, honey mix with water, and in some strange cases prepared mercury, (this last liquid is not recommended for evident reasons, the student may only use this liquid metal only if his guru has complete knowledge on Indian, Ayurvedic alchemy). After a while, it is possible to absorb these liquids unswervingly through the urethra, without the help of a catheter.
It is stated on the yoga texts that not even a drop of semen can come out of the Yogi who diligently practices this Mudra even if he has a promiscuous life. The Yogi, who keeps his semen in and conserves it, conquers death. Good smell emanates from his body, his health is perfect, his eyes are powerful and clear, and after some years there is no doubt that Kundalini will rise and reach the crown chakra.
You can use this Mudra as a celibate Monk or as a house holder, in both cases it will help the practitioner; if you are married you can actually engage in sexual activities with complete control over the 5 pranas.
Shakti Chalana Mudra

Sit in a secluded room in Siddhasana.
Sit in Siddhasana or Padmasana. Draw in the air vigorously, and retain it as long as you can. Apply Mula Bandha, Udhiana Bandha, and Jalandhara Bandha, place your hands on the floor beside your hips and jump up and down, so you fall down on your buttocks and perineum. This action is known as “beating the Kanda” or Tadana Kriya.
By using this method, the Vayu is forced to enter Shushumna. In this way, Kundalini is obligated to awaken. The practitioner will definitely feel a great rush going up his spine after this practice.
The Kundalini, feeling suffocated, awakes and finds its way through Shushumna and Brahmarandhra.

Yoni Mudra
Sit in Siddhasana. Close the ears with your thumbs, your eyes with your index-fingers, nostrils with your middle-fingers, the upper lips with your ring-fingers and the lower lips with your little fingers. Hold your breath after the inhalation and apply the three Bandhas, submerge into the universe of subtle sounds you hear. Follow each sound to the end until a new sound appear, then follow the new sound and like this keep going. Vajroli Mudra is confused with Yoni Mudra in some texts.

Nabho Mudra or Manduki Mudra
Keep your tongue turned upwards against the soft palate. Combine this exercise with pranayama, and all other mudras.
Other Mudras
There are many more mudras like Manduki, Jana, Aswini, Tadagi, Matangini, Bhuchari, Aghori, and various hand gestures. We are trying to concentrate on only the most important ones.
Mudras which involve breath retention and Bandhas should be practiced on an empty stomach.

Under this sentence, I will copy an excerpt of an ancient text (The hatha yoga prdipika) that talks about mudras.

1. As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kundalini. (The Vertebral column.)
2. When the sleeping Kundalini awakens by favor of a guru, then all the lotuses (in the six chakras or centers) and all the knots are pierced through.
3. Susumna (Sunya Padavi) becomes a main road for the passage of Prana, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded.
4. Susumna, Sunya, Padavi, Brahma Randhra, Maha Patha, Smasana, Sambhavi, Madhya Marga, are names of one and the same thing.
5. In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwara (the great door), mudras should be practiced well.
The Mudras
6. Maha Mudra, Maha Bandha, Maha Vedha, Khechari, Uddiyana Bandha, Mula Bandha, Jalandhara Bandha.
7. Viparita Karani, Vijroli, and Sakti Chalana. These are the ten Mudras which annihilate old age and death.
8. They have been explained by Adi Natha (Siva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the Marutas.
Note.–The eight Aiswarikis are: Anima (becoming small, like an atom), Mahima (becoming great, like akas, by drawing in atoms of prakriti), Garima (light things, like cotton becoming very heavy like mountains), Prapti (coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth), Prakamya (non-resistance to the desires, as entering the earth like water), Isata (mastery over matter and objects made of it) and Vasitwa (controlling the animate and inanimate objects).
9. These Mudras should be kept secret by every means, as one keeps one’s box of jewelry, and should, on no account be told to any one, just as husband and wife keep their dealings secret.
The Maha Mudra
10. Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, the toes should be grasped by the thumb and first finger.
11-12. By stopping the throat (by Jalandhara Bandha) the air is drawn in from outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, sakti (susumna) becomes straight at once. Then the Kundalini becoming as it is dead, and, departing from both the Ida and the Pingala, enters the susumna (the middle passage).
13. It should be expelled then, slowly not violently. For this very reason, the best of wise men call it the Maha Mudra. This Maha Mudra has been propounded by great masters.
14. Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Maha Mudra.
15. Having practiced with the left nostril, it should be practiced with the right one; and, when the number on both sides becomes equal, then the mudra should be discontinued.
16. There is nothing wholesome or injurious; for the practice of this mudra destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar.
17. Consumption, leprosy, prolapsus ani, colic, and the diseases due to indigestion, all these irregularities are removed by the practice of this Maha Mudra.
18. This Maha Mudra has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone.
The Maha Bandha
19. Pressing the left heel to the perineum, place the right foot on the left thigh.
20. Fill in the air, keeping the chin firm against the chest, pressing the air , and the mind should be fixed on the middle of the eyebrows or in the susumna (the spine).
21. Having kept it confined so long as possible, it should be expelled slowly. Having practiced on the left side, it should be practiced on the right side.
22. Some have the opinion that the closing of the throat is not necessary here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop).
23. This stops the upward motion of all the nadis. Verily this Maha Bandha is the giver of great Siddhis.
24. This Maha Bandha is the most skillful mean for cutting away the snares of death. It brings about the conjunction of the Triveni (Ida, Pingala and Susumna) and carries the mind to Kedar (the space between the eyebrows, which is the seat of Siva).
25. As beauty and loveliness, do not avail a woman without a husband, so the Maha Mudra and the Maha-Bandha are useless without the Maha Vedha.
The Maha Vedha
26. Sitting with Maha Bandha, the Yogi should fill the air and keep his mind collected. The movements of the Vayus (Prana and Apana) should be stopped by closing the throat.
27. Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both passages (Ida and Pingala), penetrates into the middle one.
28. The union of the Ida and Pingala is generated, in order to bring about immortality. When the air becomes as if it were dead (by leaving its course through the Ida and the Pingala) (i.e., when it has been kept confined), then it should be expelled.
29. The practice of this Maha Vedha, giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practiced by the best masters.
30. These three are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc.
31. They should be practiced in 8 ways, daily and hourly. They increase collection of good actions and lesson the evil ones. People, instructed well, should begin their practice, little by little, first.
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 Kechari 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 is 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 swallow the tongue 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 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 where a man who knows it resides is very sacred. By seeing and honoring him, generations of ignorant men get moksa, what to speak of those who are actually engaged in it. He who knows internal and external yoga, deserves adoration from you and me, what if he wasadored by the rest of mankind!
Those who engage in the great yoga, once or twice daily, are to be known as masters of great wealth (mabeshwaras) or Lords.)
47. thrusting the tongue in the gullet 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 tenderness in the body, like the stalk of a lotus, and the Yogi lives a very long life.
51. On the top of the Meru (vertebral 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 (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 Khechari. There is only one deva (god) without any one’s support, and there is one condition called Manonmani.
The Uddiyana Bandha
54. Uddiyana is so called by the Yogis, because by its practice the Prana (vayu), flies (flows) in the Susumna.
55. Uddiyana is so called, because the great bird, Prana, tied to it, flies without being fatigued. It is explained below.
56. The belly above the navel is pressed backwards towards the spine. This Uddiyana Bandha is like a lion for the elephant of death.
57. Uddiyana is always very easy, when learnt from a guru. The practicioner of this, if old, becomes young again.
58. The portions above and below the navel, should be drawn backwards towards the spine. By practicing this for six months one can undoubtedly conquer death.
59. Of all the Bandhas, Uddiyana is the best; for by binding it firmly liberation comes spontaneously.
The Mula Bandha
60. Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apana thus, Mula Bandha is made.
61. The Apana, naturally inclining downward, is made to go up by force. This Mula Bandha is spoken of by Yogis as done by contracting the anus.
62. Pressing the heel well against the anus, draws up the air by force, again and again till it (air) goes up.
63. Prana, Apana, Nada and Bindu uniting into one in this way, give success in Yoga, undoubtedly.
64. By the purification of Prana, and Apana, urine and excrements decrease. Even an old man becomes young by constantly practicing Mula Bandha.
65. Going up the Apana enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened.
(Note In the center of the body is the seat of fire, like heated gold. In men it is triangular, in quadrupeds square, in birds circular. There is a long thin flame in this fire. It is gastric fire.)
66. These, fire and Apana, go to the naturally hot Prana, which, becoming inflamed thereby, causes burning sensation in the body.
67. The Kundalini, which has been sleeping all this time, becomes well heated by these means and awakens well. It becomes straight like a serpent, struck dead with a stick.
68. It enters the Brahma Nadi, just like a serpent enters its hole. Therefore, the Yogi should always practice this Mula Bandha.
The Jalandhara Bandha
69. Contract the throat and press the chin firmly against the chest. This is called Jalandhara Bandha, which destroys old age and death.
70. It stops the opening (hole) of the group of Nadis, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jalandhara Bandha — the destroyer of a host of diseases of the throat.
71. In Jalandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Surya situated in the navel), and the air is not disturbed.
72. The two Nadis should be stopped firmly by contracting the throat. This is called the middle circuit or center (Madhya Chakra), and it stops the 16 adharas (i.e., vital parts).
(Note.–The sixteen vital parts mentioned by renowned Yogis are the (1) thumbs, (2) ankles, (3) knees, (5) the prepuce, (6) organs of generation, (7) the navel, (8) the heart, (9) the neck, (10) the throat, (11) the palate, (12) the nose, (13) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahmarandra.)
73. By drawing up the mulasthana (anus), Uddiyana Bandha should be performed. The flow of the air should be directed to the Susumna, by closing the Ida and the Pingala.
74. The Prana becomes calm and latent by these means, and thus there is no death, old age, disease, etc.
75. These three Bandhas are the best of all and have been practiced by the masters. Of all the means of success in Hatha Yoga, they are known to the Yogis as the chief ones.
76. The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Surya; and, owing to this, the body becomes old.
77. To remedy this, the opening of the Surya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions.
The Viparita Karani
78. Above the navel and below the palate respectively, are the Surya and the Chandra. The exercise, called the Viparita Karani, is learnt from the guru’s instructions.
79. This exercise increases the appetite; and, therefore, one who practices it should obtain a good supply of food. If the food be scanty, it will burn him at once.
80. Place the head on the ground and the feet up into the sky, for a second only the first day, and increase this time daily.
81. After six months, the wrinkles and grey hair are not seen. He, who practices it daily, even for two hours, conquers death.
The Vajroli.
82. Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajroli, deserves success and is a Yogi.
83. Two things are necessary for this, and these are difficult to get for the ordinary people — (1) milk and (2) a woman behaving, as desired.
84. By practicing to draw in the bindu, discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajroli.
85. By means of a pipe, one should blow air slowly into the passage in the male organ. [Urethra.]
86. By practice, the discharged bindu is drawn out. One can draw back and preserve one’s own discharged bindu.
87. The Yogi who can protect his bindu thus, overcomes death; because death comes by discharging bindu, and life is prolonged by its preservation.
88. By preserving bindu, the body of the Yogi emits a pleasing smell. There is no fear of death, so long as the bindu is well-established in the body.
89. The bindu of men is under control of the mind, and life is dependant on the bindu. Hence, mind and bindu should be protected by all means.
The Sahajoli
90. Sahajoli and Amaroli are only the different kinds of Vajroli. Ashes from burnt up cow dung should be mixed with water.
91. Being free from the exercise of Vajroli, man and woman should both rub it on their bodies.
92. This is called Sahajoli, and should be relied on by Yogis. It does good and gives moksa.
93. This Yoga is achieved by courageous wise men, who are free from sloth, and cannot be accomplished by the slothful.
The Amaroli
94. In the doctrine of the sect of the Kapalikas, the Amaroli is the drinking of the mid stream; leaving the 1st, as it is a mixture of too much bile and the last, which is useless.
95. He who drinks Amari, sniffs it daily, and practices Vajroli, is called practicing Amaroli.
96. The bindu discharged in the practice of Vajroli should be mixed with ashes, and then rubbing it on the best parts of the body gives divine sight.
The Sakti chalana
97. Kutilanga (crooked-bodied), Kundalini, Bhujangi (a she-serpent) Sakti, Ishwari, Kuundali, Arunddhati, — all these words are synonymous.
98. As a door is opened with a key, so the Yogi opens the door of mukti by opening Kundalini by means of Hatha Yoga.
99. The Parameswari (Kundalini) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains.
100. Kundali Sakti sleeps on the bulb, for the purpose of giving moksa to Yogis and bondage to the ignorant. He, who knows it, knows Yoga.
101. Kundali is of a bent shape, and has been described to be like a serpent. He who has moved that Sakti is no doubt Mukta (released from bondage).
102. Youngster Tapaswini (a she-ascetic), laying between the Ganges and the Yamuni, (Ida and Pingala) should be caught hold of by force, to get the highest position.
103. Ida is called the goddess Ganges, Pingala goddess Yamuna. In the middle of the Ida and the Pingala is the infant widow, Kundali.
104. This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Hatha, the Sakti leaves her sleep, and starts upwards.
105. This she-serpent is situated in Muladhara. She should be caught and moved daily, morning and evening, for 1/2 a prahar (1 1/2 hours), by filling with air through Pingala by the Paridhana method.
106. The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth.
107. Keeping the feet in Vajra-asana (Padma-asana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed.
108. The Yogi, sitting with Vajra-asana and having moved Kundali, should perform Bhastrika to awaken the Kundali soon.
109. Bhanu (Surya, near the navel) should be contracted (by contracting the navel) which will move the Kundali. There is no fear for him who does so, even if he has entered the mouth of death.
110. By moving this, for two muhurtas, it is drawn up a little by entering the Susumna (spinal column).
111. By this Kundalini leaves the entrance of the Susumna at once, and the Prana enters it itself.
112. Therefore, this comfortably sleeping Arundhati should always be moved; for by doing so the Yogi gets rid of diseases.
113. The Yogi, who has been able to move the Sakti deserves success. It is useless to say more, suffice to say that he conquers death playfully.
114. The Yogi observing Brahmacharya (continence) and always eating sparingly, gets success within 40 days of practicing with Kundali.
115. After moving the Kundali, plenty of Bhastra should be performed. By such practice, he has no fear from the god of death.
116. There is no other way, but the practice of the Kundali, for washing away the impurities of 72,000 Nadis.
117. This middle Nadi becomes straight by steady practice of postures; Pranayama and Mudras of Yogis.
118. Those who sleep has decreased by practice and mind has become calm by samadhi, get beneficial accomplishments by Sambhavi and other Mudras.
119. Without Raja Yoga, this earth, the night, and the Mudras, be they howsoever wonderful, do not appear beautiful.
(Note.–Raja Yoga=asana. Earth=steadiness, calmness. Night=Kumbhaka; cessations of the activity of the Prana, just as King’s officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.)
120. All the practices related to air should be performed with a concentrated mind. A wise man should not allow his mind to wonder away.
121. These are the Mudras, as explained by Adinatha (Siva). Every one of them is the giver of great accomplishments to the practicioner.
122. He is really the guru and not to be considered as Isvara in human form who teaches the Mudras as handed down from guru to guru.
123. Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death.