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apprehensive spectator how difficult it is, and that it really is a matter of life or death. Yet he who is
so unperturbed in the face of death that even this possibility cannot seriously disturb his equilibrium,
has the means in his hand to pass consciously through the darkest regions of creation and dissolution.
He is free from that which death represents to the average mortal: the final judgment that he must
face in fetters.
(39) For him who masters this khecari mudra there will be no more [physical helplessness in bodily
conditioned situations such as] illness, death, mental sluggishness, hunger, thirst, or cloudi-ness in
thinking.
He is no longer subject to the overpowering law of nature, whose most painful aspect is the fact that
all spiritual processes are sacrificed to this law. He remains undisturbed and calm even at the time of
death, and thus deprives it of its dark power.
(40) He is free from [the laws of] karma and time has no power over him.
THE NECTAR 63
Yoga Swami Svatmarama. Hatha yoga pradipika
Fear in the state of helplessness is chiefly the panic-stricken thought: "What is going to happen?" It
is uncertainty about the future, and thus involvement in time. But he for whom time does not exist is
not troubled by its uncertainty. Karma, the Indian concept of fate based on the immutable law of
causality, of cause and effect, is suspended when time does not exist. Only a process, i.e. a
time-conditioned event, can cause a time-
112
conditioned effect. A state--a situation unconditioned by time (which we cannot comprehend,
because thinking is a process, not a state)--is cause and effect in not as dynamic sequence but as
static ens. Karma is the effect (dynamic) of the deed (active). The self-contained, meditative state
that has freed itself from the time-space conditioned outside world is karmically neutral (static,
passive). When time is conquered there is no more karma.
(41) The mudra is called khecari by the siddhas because the mind as well as the tongue remains in
"ether" for the duration of the practice.4
Ether, a vibration plane in the universe, is finer than all that is composed of atoms and molecules,
and thus is an intermediary between the world of atoms and the world of consciousness. Science has
not as yet made a final decision concerning the existence or non-existence of ether, the quinta
essentia of matter. But the yogi cannot waste his time with the changing fashion of science. While
science investigates, he continues to build with his "unproven theories."
(42^43) Once he has closed the throat in khecari mudra he cannot be aroused by the most passionate
embrace, and even if he were in the state of an ecstatic lover he still could negate the result through
certain practices.5
The example of the most compelling temptation is presented here to prove that through khecari
mudra the state of complete and
4. The commentary breaks down the word khecari into the root kha == the empty sphere of the sky,
and the root car = to move. The real origin of Khecari is khecar = sun. The reason for this we will
see later.
5. These two slokas have been rather freely translated. The reason is given in Part Three, 84.
absolute absorption in meditation is possible. We know that one of the preparations of the yogis who
allow themseives to be buried for days or weeks is khecari mudra. In this state all bodily functions
are suspended for the time being, and the body appears to be dead, because the activating,
life-giving prana is absorbed in the sushumna.
But it is not only prana that is isolated. What else? Is it really possible that the upturned tongue can
produce such mysterious results?
(44) He who with upcurled tongue and concentrated mind drinks the nectar conquers death in IS
days--provided he masters yoga.
We recall the legend of the churning of the ocean of milk where from this ocean, with the aid of the
THE NECTAR 64
Yoga Swami Svatmarama. Hatha yoga pradipika
world mountain, the nectar of life was to be produced. The mountain of the world, so we learned, is,
in the human universe, the spinal column, the carrier of the life centers. The snake, wound around the
mountain, is kundalini, the potential divine force of nature. The gods who pulled on one end
symbolize the higher life forces; the demons on the other end represent sheer physical forces. The
tortoise that supported the mountain is the power of yoga, of divine origin and universal.
But what is the ocean of milk, and what is the nectar? That is the theme of this chapter. We hear at [ Pobierz całość w formacie PDF ]
