[ Pobierz całość w formacie PDF ]
the kundalini. As stated, it is a stage that proves important, but is one that is still far from exhausting
all the secret possibilities and the prerequisites for complete success. What follows is even stranger
and, unfortunately, even more difficult to understand. Let's try.
CHAPTER 8
THE NECTAR
(32-37) When the tongue is bent back into the gullet and the eyes are fastened upon the point
between the eyebrows, this is khecari mudra. When the membrane below the tongue is cut, and the
tongue is shaken and milked, one can extend its length until it touches the eyebrows. Then khecari
mudra is successful. --Take a clean, shining knife and cut the breadth of a hair into the fine
membrane that connects the tongue with the lower part of the mouth [the froenum lignum]. Then rub
that area with a mixture of salt and turmeric powder. After seven days again cut a hair's breadth.
Follow this for six months. The membrane is then completely separated. When the yogi now curls
his tongue upward and back he is able to close the place where the three paths meet. The bending
back of the tongue is khecari mudra and [the closing of the three paths] is akasha chakra,
THE NECTAR 62
Yoga Swami Svatmarama. Hatha yoga pradipika
Here again some fundamental questions arise. The indignant objection of the reader, although at this
point it represents a suspect prejudice, is quite understandable from a mortal point of view. But, as
we know, a great deal of yoga is not accessible to the logical mind, and thus the "reasonable"
average thinker will reject the more essential part of yoga because much of it (seen from his point of
view) is nonsense. He will even be right, for a logical sense that satisfies the mind in a logical,
materially purposeful manner, is lacking in the key points of yoga. It is non-sense for the scientific
explorer and deep-sense for the experiencer.
The "three paths" areclosed: the nasal passage, the pharynx, and the trachea. This is the vas bene
clausum of the alchemists.
There are three ways to close the gates: with the natural muscles of the organs concerned; with the
fingers; and from the inside, as taught here. To the logician it may all seem the same, whichever
method is used. But let him test whether it really is all the same. Close your eyes and mouth and hold
your breath. Nothing happens. Then close your ears with the thumbs, the eyes with the index fingers,
the nostrils with the middle fingers, and the mouth with the remaining fingers. How the sensation
with this type of closure differs from the first one is easily determined in this way. Now, in order to
get some impression of the third method described above, have someone else close your passages
according to the second set of instructions. And again the sensation will be different. This becomes
especially impressive once the breath runs out. Suddenly you areat the mercy of another; you
experience dependency, lack of freedom. On a small scale you experience the fear of death, this
feeling of being helplessly at the mercy of death that actually means being handed over to one's own
inadequacies.
(38) The yogi who remains but half a minute in this position [with upturned tongue and
imperturbable calm] is free from illness, old age and death.
Try to imagine the feelings of a person in this situation. The tongue is far back in the throat; there is
no breath. There is, however, a growing fear as to what may happen if one does not succeed in
bringing the tongue back to normal. To have to remain for as little as half a minute in this terrible
anxiety can lead to insanity. But as long as the danger of fear exists no guru will advocate this
practice, for the dreaded will most assuredly happen the moment panic arises. Only with calm
reflection can the tongue be brought back to its natural position, and the face of the yogi will tell the
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 [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl karpacz24.htw.pl
the kundalini. As stated, it is a stage that proves important, but is one that is still far from exhausting
all the secret possibilities and the prerequisites for complete success. What follows is even stranger
and, unfortunately, even more difficult to understand. Let's try.
CHAPTER 8
THE NECTAR
(32-37) When the tongue is bent back into the gullet and the eyes are fastened upon the point
between the eyebrows, this is khecari mudra. When the membrane below the tongue is cut, and the
tongue is shaken and milked, one can extend its length until it touches the eyebrows. Then khecari
mudra is successful. --Take a clean, shining knife and cut the breadth of a hair into the fine
membrane that connects the tongue with the lower part of the mouth [the froenum lignum]. Then rub
that area with a mixture of salt and turmeric powder. After seven days again cut a hair's breadth.
Follow this for six months. The membrane is then completely separated. When the yogi now curls
his tongue upward and back he is able to close the place where the three paths meet. The bending
back of the tongue is khecari mudra and [the closing of the three paths] is akasha chakra,
THE NECTAR 62
Yoga Swami Svatmarama. Hatha yoga pradipika
Here again some fundamental questions arise. The indignant objection of the reader, although at this
point it represents a suspect prejudice, is quite understandable from a mortal point of view. But, as
we know, a great deal of yoga is not accessible to the logical mind, and thus the "reasonable"
average thinker will reject the more essential part of yoga because much of it (seen from his point of
view) is nonsense. He will even be right, for a logical sense that satisfies the mind in a logical,
materially purposeful manner, is lacking in the key points of yoga. It is non-sense for the scientific
explorer and deep-sense for the experiencer.
The "three paths" areclosed: the nasal passage, the pharynx, and the trachea. This is the vas bene
clausum of the alchemists.
There are three ways to close the gates: with the natural muscles of the organs concerned; with the
fingers; and from the inside, as taught here. To the logician it may all seem the same, whichever
method is used. But let him test whether it really is all the same. Close your eyes and mouth and hold
your breath. Nothing happens. Then close your ears with the thumbs, the eyes with the index fingers,
the nostrils with the middle fingers, and the mouth with the remaining fingers. How the sensation
with this type of closure differs from the first one is easily determined in this way. Now, in order to
get some impression of the third method described above, have someone else close your passages
according to the second set of instructions. And again the sensation will be different. This becomes
especially impressive once the breath runs out. Suddenly you areat the mercy of another; you
experience dependency, lack of freedom. On a small scale you experience the fear of death, this
feeling of being helplessly at the mercy of death that actually means being handed over to one's own
inadequacies.
(38) The yogi who remains but half a minute in this position [with upturned tongue and
imperturbable calm] is free from illness, old age and death.
Try to imagine the feelings of a person in this situation. The tongue is far back in the throat; there is
no breath. There is, however, a growing fear as to what may happen if one does not succeed in
bringing the tongue back to normal. To have to remain for as little as half a minute in this terrible
anxiety can lead to insanity. But as long as the danger of fear exists no guru will advocate this
practice, for the dreaded will most assuredly happen the moment panic arises. Only with calm
reflection can the tongue be brought back to its natural position, and the face of the yogi will tell the
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 [ Pobierz całość w formacie PDF ]