Oh Goddess Bagalamukhi.
Some say the yellow one.
We see you glowing in gold
& coming from the east.
You are the great paralysis.
We gather upon your birthday
& courageously come to honour
the wake up shock that you administer.
You are the great shock that pierces the Chakra
and brings us to silence.
To you we bow

Bagalamukhi be the Goddess of Kechari Vidya.

Kechari Vidya is the wisdom of psychic space and speech.

The story of Bagalamukhi references the colour gold quite centrally.

It starts in the Golden Age of Krita Yuga, which is one of the 4 ages in the line of Silver, Bronze, and Iron ages.

The golden Krita Yuga is the age of Earthly Harmony where the story begins.

Bagalamukhi appeared from a golden lake of Turmeric (the sacred Haridra lake), emerging in dazzling beauty, with golden clothes, and skin dyed gold by the Turmeric.

Her golden jewelry chimed through infinity as she walked with effulgent grace.

Bhagalamukhi had been summoned by the golden deity known as Pitambara (Vishnu, as the wearer of Yellow clothes).

Pitambara is keeper of the Golden Age, and when impenetrable storm clouds of misery and disorder came to threaten his golden order, he prayed deeply until the Goddess of the three worlds, Tripuri Lalita, appeared before him and offered him a precious gift.

The gift was the golden beauty Bagalamukhi, who emerged from the sacred golden Haridra Sarovar lake.

Bagalamukhi is the Goddess who paralyses with her beauty.

Her beauty manifested upon Earth and was paralyzing.

Bagalamukhi means the one who paralyses through her gaze.

The storm clouds in the story that threaten to obscure the Golden-age, represent the opposite spectrum of the clouds of Kali Yuga, that is, the Iron-age.

If the storm clouds gather in excess, unbalance in equilibrium and order ensues.

With Bhagalamukhi on the scene, the golden deity Pitambara, could once again rest into his golden world as Bagalamukhi paralyzed the impending storm with her beauty.

She did it through her golden gaze. Bagalamukhi radiates golden rays that captivate and paralyze. She goes by the name of Pitambari, ‘the one who shines with yellow dress’.


The Golden lake called Haridra Sarovar, from which Bagalamukhi emerges, takes its name from the root spice known as Turmeric.

This is a root that has many medicinal properties and is ritually prepared and taken by Yogins to enliven the fires of the Solar-Plexus Chakra. Turmeric is an important herb for the health of the fire element in the body, which dwells in the Solar-Plexus.

The right measure is a panacea for regulating the fire element in the human organism. Taken in excess, turmeric can cause Koshkh (dryness) in the constitution.

Many of the Yogic herbs are readily available these days, but a proper understanding of their preparation and use is often omitted and causes them to work counterproductively.

Some of the herbs of Yogic medicinal wisdom are often very heating and drying to the constitution, and can cause imbalance if taken without the wisdom of knowing how to balance their effects. Moon phases, counter remedies and specific injunctions are to be followed with some of the potent remedies such as Turmeric.

The Haridra Sarovar lake, in the story about to be outlined below, represents the Solar-Plexus-Chakra.

Many secrets pertaining to the Manipur Chakra can be gleaned by meditating upon the story of the golden Goddess Bagalamukhi.

The opposite colour in the spectrum to Yellow is Indigo. The indigo Chakra is the Agya Chakra at the Third-Eye, with which the Solar-Plexus is connected as its opposite.

The Third-Eye is ruled by the dark Moon and the Solar-Plexus is ruled by the sun.

We here see the two opposite polarities starkly at play.

This detail of balancing opposites is one of the keys to Bagalamukhi ritual worship.

The vision of the balance of opposites
is revealed by Bagalamukhi’s startling gaze.

The Haridra Sarovar lake in the story of Bagalamukhi represents the Solar-Plexus Chakra, whose colour is golden yellow.

The opposite colour in the spectrum to yellow is Indigo.

The indigo Chakra is the Agya Chakra at the Third-Eye, with which the Solar-Plexus is connected as its opposite.

The Third-Eye is ruled by the dark Moon, whereas the Solar plexus is ruled by the sun, as its name suggests.

At the time of the dark Moon the fluidic currents move away from the Third-Eye and sink to the base as the tide descends.

This monthly occurrence has the effect to release the tension of the upper currents and therefore open the Third-Eye.

This is at the root behind why the Yogins work with the spirits and the ancestors on dark Moon days… when they are most visible, because of the opening of the Third-Eye.

At the dark Moon, the sun and the Moon are at the closet point they get to each other in a month.

This is a subject worthy of meditation when considering Bagalamukhi as the Goddess of both the solar-plexus Chakra and it’s opposite at the Third-Eye.

The two coexist as opposite polarities which are meant to live in balance if harmony is to be.

It is of note that the Jayanti Moon of Balagamukhi is on the half Moon balance of dark and light.

In Tantra, opposite polarities hold a secret: they both attract and repel each other at the same time, just like night and day, hot and cold, man and woman.

For the Tantric, opposites, and the place where they meet and kiss are investigated through ritual focus.

When polarities exist in perfect balance,
a vision of love is glimpsed.
This vision is revealed by
Bagalamukhi’s golden gaze.

Bagalamukhi is worshipped on this night.

Her ritual work can help in finding the opposing polarities within us, and making us aware of the attraction and magnetism between them.

Bagalamukhi reveals a vision that can restore balance within our inner and outer worlds.

She is verily a bridge between the spoken and the unspoken worlds.


Bagalamukhi is the Goddess force who arrests the movement of the clouds in the psychic sky of our spirit.

We might be all-to-used to the pattern of the movements of our inner thought forms and structures.

They may be taken as a normality and something that we hold dear to and nourish.

The Tantric comes to recognise the structures of the self,

The Tantric recognises the forms within themselves that that are opaque and impenetrable.

By studying the psychic sky of the self, the Tantric practitioner learns to recognise the clouds that obscure the vision of the Goddess.

is she who creates a pause
in the familiar and habitual patterns
of the movement of the psyche world
that we live within.

Pitambari, in her paralyzing golden pause, brings us to discover the translucent spheres of being, where visions are glimpsed.

The closer in contact we come to her, the clearer the vision of the Goddess becomes.


Kechari Mudra is the practice of working with the tongue.

The tongue is the intersection between the polarities of the Solar-Plexus and the Third-Eye, while at the same time, it connects the energies of the sexual and throat Chakras together.

Tantra prescribes many techniques of working with the tongue.

The nerves of the tongue are profoundly related to the Solar-Plexus and sexual nerves.

The Vagus nerve and the Chakras can all get stimulated through the practice of the Mudras of the tongue.

The different Mudra placements of the tongue which are carried out in Bagalamukhi ritual, all have their specific and unique effects upon the energies of the Chakras.

Applying and investigating these Mudras are part Bagalamukhi ritual worship.

Kechari Vidya (wisdom of Kechari) is a secret practice that is initiated upon Bagalamukhi Jayanti.

Specific Mudra and Mantra, in combination with the movements of the tongue can send the energy up to the Third-Eye, or down to the solar and sexual sexual Chakra.

According to the placement of the tongue, the whole system of Chakric energies can be effected and worked with.


This brings us to another myth that relates to Bagalamukhi.

When we see the Goddess Bagalamukhi in pictures, she is portrayed as pulling out the tongue of a ghoulish looking little man with bulging eyes.

Madan was a Yogi who became Asuric (divided and destructive) after he gained the Siddhi (magical power) of Kechari Vidya.

This is the Siddhi of speech, often referred to as Vakk Siddhi.

Those who work with the Kechari Mudra of the tongue in very deep ways are said to get the power of speech, in the sense that what is said can become manifest.

For this reason, Kechari Mudra practitioners are careful and sometimes very reserved with speech.

Now, the Asura Madan had the power of Kechari Mudra, but his heart was eclipsed by bitterness, and so he cursed left, right and centre, causing much suffering.

The golden glowing Goddess Bagalamukhi appeared in the midst of his rampage, and stunned his eclipsed heart and pulled his tongue in the Northern direction, bringing his energies into communion with his third eye.

The upward movement of the tongue connects the sexual energies and digestive fires with the subtle energies of the third eye.

Bagalamukhi is the Goddess
who draws the gold out of the swamp
of habitual murky dwelling.

Upon her Half Waxing ritual night, Bagalamukhi emerges from the river with an exposed golden heart.

Tantrics approach Bagalamukhi with the worship of balance. In balance she bestoweth Khechari Vidya.

Her ritual Moon is a ritual time of working with the solar forces, as mirrored in the half-rising Moon.

Bagalamukhi ritual is very much about studying the impact of our active words.

Not only the spoken words, but also the words that resound and colour our innermost being.

Bagalamukhi bringeth the Vidya (wisdom) of the full Northern Mudra of Khechari.


Khechari Mudra
is the Northward taste of mystery,
‘Tis the practice of psychic taste
And working with the tongue.

Kechari Vidya (wisdom of Kechari) is a secret practice that is initiated upon Bagalamukhi Jayanti.

Specific Mudra and Mantra in combination with the movements of the tongue can direct the energy.

For example, a left or right movement of the tongue in combination with focus, directs the vital energy in the respective direction.

An upward placement, can send the energy up to the Third-Eye.

A downward placement sends the energy to the sexual Chakra.

A directly frontal placement connects to the solar plexus Chakra.

Particular placements of the tongue
all have their specific functions.

According to the placement of the tongue, the whole system of Chakric energies can be worked with. Bagalamukhi is the keeper of this Vidya (wisdom).


For this ritual, please have a vessel of water with a spoon of the golden spice Turmeric mixed into it.

We will be working Tantricly with creating an elixir for the Chakras.

And so upon this night’s annual ritual day of Bagalamukhi, we will attempt to approach Bagalamukhi… the paralyzingly beautiful Shakti and giver of Kechari Vidya.

This is a ritual of working with the solar forces as mirrored in the rising moon.

We will be studying the impact of both our active and inactive words.

Again, that is, both the spoken and unspoken words, and the hidden words that resound within us, and colour our innermost being.

Some of these practices of Bagalamukhi will be preliminaries to attaining the full Mudra of Kechari.

Bagalamuki Jayanti will take place under the auspices of Magha Nakshatra (lunar mansion).

This is a placement of heritage and ancestry, that facilitates the healing work with our ancestral line.

In this ritual, we will investigate the ancestral voices that have been passed along the line of ancestry, and colour the tone of tongue.

Bagalamukhi is the Goddess Shakti that can turn immovable rusted words into a liquid river of Gold.

The join the ritual,
touch the Goddess of golden tongue