The "nectar from higher centers" refers to one of the most fascinating and esoteric concepts in Hatha Yoga and tantric physiology. Let me elaborate on this profound teaching from Gorakhnath's tradition:
The Concept of Amrita (Divine Nectar)
In yogic anatomy, there's believed to be a subtle substance called amrita (literally "immortal" or "deathless") or soma that continuously drips from the sahasrara chakra (crown center) and particularly from a mystical center called the chandra (moon) located in the head region, often associated with the soft palate or a point above it.
The Physiological Framework
According to this system, the nectar represents concentrated life force or refined prana that:
- Naturally flows downward from the crown and upper head centers
- Gets "burned up" or consumed by the manipura chakra (solar plexus), which is associated with digestive fire (agni)
- This constant consumption of the nectar is considered one of the primary causes of aging, decay, and eventual death
The Role of Jalandhara Bandha
Jalandhara bandha (throat lock) serves as a "dam" or "valve" that:
Blocks Downward Flow: By lowering the chin toward the chest and slightly constricting the throat, practitioners create a physical and energetic barrier that prevents the nectar from descending
Redirects Energy: The accumulated nectar is then available for:
- Nourishing the subtle body
- Fueling higher states of consciousness
- Supporting the upward movement of kundalini
- Enhancing mental clarity and spiritual insight
Preserves Vitality: By preventing this precious substance from being "burnt up" by the digestive fire, practitioners theoretically slow aging and maintain youthful vigor
Advanced Understanding
In Gorakhnath's teaching, this isn't merely symbolic but represents actual subtle physiology:
- The nectar is described as having a sweet taste and cooling quality
- Experienced practitioners report actually tasting this sweetness during deep practice
- It's associated with feelings of bliss, clarity, and profound well-being
- The practice is said to reduce hunger, thirst, and the need for sleep
Integration with Other Practices
This concept connects with several other elements in Gorakhnath's system:
Khechari Mudra: The advanced tongue practice that involves placing the tongue in the nasal cavity is said to directly collect this nectar at its source
Viparita Karani: Inverted postures that literally reverse the typical flow of energies, allowing the nectar to pool rather than drain away
Pranayama: Specific breathing practices that enhance the production and circulation of this subtle substance
Modern Interpretations
Contemporary understanding suggests this might relate to:
- Cerebrospinal fluid circulation
- Hormonal secretions from the pineal and pituitary glands
- Neurotransmitter production and flow
- The parasympathetic nervous system's influence on cellular regeneration
Practical Application
In practice, when performing jalandhara bandha:
- The chin is lowered to create gentle pressure on the throat
- The practitioner maintains awareness of the head and neck region
- There's often a sensation of "fullness" or "pooling" in the upper chest/throat area
- Advanced practitioners report distinct sensations of sweetness and cooling
Philosophical Significance
Beyond the physical mechanics, this teaching represents the yogic principle that spiritual practice can literally transform the body's subtle processes, making enlightenment not just a mental state but a complete physiological transformation.
This concept of conserving and redirecting the body's most refined essences is central to why Gorakhnath's tradition views the physical body not as an obstacle to overcome, but as the very mechanism through which divine realization occurs. The throat lock becomes a crucial technique for "sealing in" the divine nectar that would otherwise be lost to ordinary biological processes.
Bhagavad Gita ch 6:15
युञ्जन्नेवं सदात्मानं योगी नियतमानस: ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ १५ ॥
yuñjann evaṁ sadātmānaṁ
yogī niyata-mānasaḥ
śāntiṁ nirvāṇa-paramāṁ
mat-saṁsthām adhigacchati
SYNONYMS
yuñjan—practicing like this; evam—as mentioned above; sadā—constantly; ātmānam—body, mind and soul; yogī—the mystic transcendentalist; niyata-mānasaḥ—regulated mind; śāntim—peace; nirvāṇa-paramām—cessation of material existence; mat-saṁsthām—in the spiritual sky (the kingdom of God); adhigacchati—does attain.
TRANSLATION
Thus practicing control of the body, mind and activities, the mystic transcendentalist attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence.
PURPORT
The ultimate goal in practicing yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility; it is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogī according to Bhagavad-gītā. Nor does cessation of material existence entail one's entering into "the void," which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the abode of the Lord. The abode of the Lord is also clearly described in the Bhagavad-gītā as that place where there is no need of sun, moon, nor electricity. All the planets in the spiritual kingdom are self-illuminated like the sun in the material sky. The kingdom of God is everywhere, but the spiritual sky and the planets thereof are called paraṁ dhāma, or superior abodes.
A consummate yogī, who is perfect in understanding Lord Kṛṣṇa, as is clearly stated herein (mat-cittaḥ, mat-paraḥ, mat-sthānam) by the Lord Himself, can attain real peace and can ultimately reach His supreme abode, the Kṛṣṇa-loka known as Goloka Vṛndāvana. In the Brahma-saṁhitā it is clearly stated (goloka eva nivasaty akhilātma-bhūtaḥ) that the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramātmā as well by dint of His superior spiritual energies. No one can reach the spiritual sky or enter into the eternal abode (Vaikuṇṭha Goloka Vṛndāvana) of the Lord without the proper understanding of Kṛṣṇa and His plenary expansion Viṣṇu. Therefore a person working in Kṛṣṇa consciousness is the perfect yogī, because his mind is always absorbed in Kṛṣṇa's activities. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. In the Vedas also we learn: tam eva viditvātimṛtyum eti: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Kṛṣṇa." In other words, perfection of the yoga system is the attainment of freedom from material existence and not some magical jugglery or gymnastic feats to befool innocent people.
Reference: Bhagavad Gita As It Is, translation and commentary by Swami A. C. Bhaktivedanta, original Macmillan 1972 edition.
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