Yoga is a perfect technique for attaining liberation from the cycle of
repetitive births, existences, deaths and migrations, passing beyond the
law of universal causality and freeing oneself from the bonds of the
human condition preceding the true union of the soul with God. The
ultimate aim of yoga is not the possessing of metaphysical knowledge or
supreme metaphysical experience, but immortality and the creation of a
new body – a divine body, with the help of which the yogi enters into
the transcendent and eternal mode of being. This is the classic Divine
yoga that Indian sages have known from time immemorial. The validity of
this Divine yoga has been sufficiently tested over the centuries by the
great yogis who succeeded in attaining the divine body. The
justification of the formulation of a divine body, from a theoretical
point of view, can be found in Shvetashvatar Upnishad (one of the high
ranking ancient Upnishads attached to Yajurved) as follows:
“When one is engaged in five-fold qualities of yoga,
withstanding and rising above the elements – earth, water, fire, air and
ether – there is no longer disease, old age or death for him who has
attained a body perfected by the fire of yoga”. In yoga parlance, the
body made of five gross elements, is unripe (aparipakva), corruptible
and destructible, while that baked in the fire of yoga is considered to
be ripe (pakva), incorruptible and indestructible. The ripe body is the
body par excellence, known as the Divine body (Divya deha).
This clearly distinguishes between the elements of
earthly body that dies, and the elements which never forsake the soul
even at death. The elements which always accompany the soul entail as
the consequence that the absolute power, imperishability and immortality
become accessible to human beings. The elements belonging to the
immortal divine body are the energy or active power and the pure light
of the Spirit. Thus the divine body is wholly spiritual; when the
earthly body is transformed into the divine body it loses the five gross
elements and no longer belongs to matter. The course of life which
advances towards death is reverted towards immortality, through such
transformation.
The adept yogi who strives to attain the immortal
divine body, first works to control the breath through Pranayam, which
in turn secures immobility of semen, and later masters complete
suspension of respiration (keval kumbhak), which is manifested by
Khechari Mudra. It is said about the Khechari Mudra that one who
accomplishes it , never wastes semen and also makes the reverse flow of
semen possible, implying the reversal of psycho-physiological processes.
Thus the manifestation of Khechari Mudra is the real entrance for
gaining immortality. When the adept yogi succeeds in reverting the flow
of semen, the exquisite body is materialized transforming the mortal
physical body into the divine immortal body. This is mahajnana (the
highest secret) of the Divine Yoga that can nullify even the decree of
Yama, the Lord of death.
The Khechari Mudra which is the key for attaining the
divine body enjoys celebrity status among all the mudras and other
practices of yoga. It involves cutting of the frenum, turning the tongue
backward, inserting it into the cavity above the palate and pressing the
tip of the tongue against the base of the skull to make a hole in it and
finally leading the tongue to the top of the head. Its practice restores
health and prevents all diseases, brings back youth, makes the gray hair
black again and extends the longevity beyond imagination. In the
Hathyoga Pradipika it is mentioned as follows:
“He who knows the practice of Khechari Mudra becomes
devoid of diseases, death, lassitude, sleep, hunger, thirst and
stupor”.(3:38).
The science and practice of Khechari Mudra is not
easily available since the adept masters (Gurus) knowing the Divine Yoga
are rare. Moreover, the knowledge of Khechari Mudra is kept a profound
secret. It is revealed by the adept master only to the deserving
aspirant. In the Yoga Kundali Upanishad it is said as follows:
“One who is able to teach the Divine Yoga is the adept
master (Guru). One should go to the place where he lives and learn the
science of Khechari Mudra”. (2:16). Again, it is said, “This science of
Khechari Mudra is very difficult to obtain. Until the aspirant gets it,
he should wander over the earth (in search of it)”. (2:12).
What is found in yoga texts about the Khechari Mudra
is far from adequate. Its real technique and process are always kept
secret. The true science of Khechari Mudra is taught only to an aspirant
who is spiritually prepared, and that too only by word of mouth.
Lakulish spiritual tradition is fortunate to receive
the secret technique and mysterious procedure of Khechari Mudra as well
as the science of divine body from none other than Lord Lakulish, the
twenty-eighth incarnation of Lord Shiva, the originator of the Divine
Yoga. In Yoga Kundali Upanishad it is said, “He who teaches this science
(of Khechari Mudra) and its practice should be regarded as Shiva”.
Lord Lakulish initiated Swami Pranavanand in 1913 and
the latter initiated Swami Kripalvanand in 1931 A.D. and taught the
profound secrets of Divine Yoga and Khechari Mudra to him. Swami
Kripalvanand practiced this yoga for many years and in 1971 he passed on
the same secrets to his disciple Swami Rajarshi Muni, who is the present
Spiritual Head (Kulguru) of the Lakulish Spiritual tradition and also
the founder of LIFE Mission. Swami Rajarshi Muni has arduously practiced
Divine Yoga ever since his initiation and has accomplished Khechari
Mudra. At present he is engaged in the most difficult phase of
transforming the physical body into the exquisite divine body.
