ANONIMO - Hatha Yoga Bandhas

8/12/2019 ANONIMO - Hatha Yoga Bandhas

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Hatha Yoga Bandhas

Contents

Introduction

Part One: The Classical Bandhas

Mula Bandha: Muladhara Chakra (Brahma Loka)

Uddiyana Bandha: Manipura Chakra (Vishnu Loka)

Jalandhara Bandha: Vishuddha Chakra (Rudra Loka)

Traya Bandha(maha bandha)

Utilizing the Three Basic Bandhaswith the Breath,Pranayama and Advanced Mudra Practice

Part Two; Adjunctive Bandhas

Jivha Bandha, Khechari Mudra and Talu Chakra

Ajna Bandha

Swadhi Bandha

Nabhi Bandha

Hri Bandha

Conclusion: Paramananda Bandha
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Introduction

There are three classic bandhas; mula, uddiyana, andjalandhara bandha. When practiced together they are called

tri-bandha. They are practiced together or individually atspecific times during kriya, asana, pranayama, mudra,visualization, dharana (concentration), and meditation(dhyana) practice. They also occur spontaneouslyespecially in children, but also in yogis who allowthemselves to be moved by the evolutionarytransformational intelligent force, the kundalini. Oncethoroughly familiarized, they are integrated into daily life

and dream time -- integrated 24//7.

When the vital life force is not wasted or dissipated intoexternal neurotic compensatory pursuits of fragmentaryexistence, but rather remains in synergistic harmony with allof creation and its beginningless source, then friction,imbalance, and effortful force is spontaneously replaced bythe innate effortless and powerful force aligned with natural

law. May that force always be known, respected, honored,listened to, and guide our way. It would be a very rarehuman being who has not become conditioned outwardly sothat their energy is dissipated or misdirected, although atbirth these areas where the bandhas are configured byone's innate wholesomeness wholistically are often intactand functional automatically. Because of negativeconditioning the conscious practice of hatha yoga bandhas

becomes very useful. Others who are alreadynaturally/spontaneously aligned, will feel little effect from thepractice.

What the Bandhas do

Let us once and for all abandon the definition of bandha tomean contraction, tightening, or lock. A better translationwould be valves, gates, or doorways, because they direct

the internal energy flow to irrigate the nadis, open to


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continuous flow, activate the energy body, and align it withall-creativity.

Another reason why we will try to avoid the translation of

bandha as "lock", is because the word, lock, may reinforcethe forceful approach where injury or disease is more likelyto occur. Lock often denotes holding back, tension, rigidity,or blockage; while what we are attempting to affect is flow,openness, and fluidity. For example, instead of approachingbandhas as containing, locking in, or damming up theinternal energy, it may be wise to approach it as movingenergy through, a relaxation of a blockage or stressed

situation, while irrigating the thirsty soil or opening upobstructed and dormant veins, channels (nadis), andcircuits (chakras). Eventually, the implementation of bandhahas to be effortless and natural. We assume that thishomeostatic wisdom is innate, but has simply becomeobscured, hidden, and forgotten through generations ofinstitutionalized ignorance and disempowerment, which hasdistracted human beings from their natural powers and their

true harmonious embodied relationship. Bandhas used insynergistic conjunction with asana, pranayama, mudra,visualization (dharana), and meditation (dhyana) practicesact as a powerful synergistic aid.

Let us look closely to what a bandha is. To implement abandha means to gather together, bind together, toconnect, to connect two or more disparate parts together

into a circuit, to establish flow or a connection, to integrateand defragment, to seal a distractive leak, to gate, re-direct,to loosen or liberate preexisting blocked or repressedenergy, to coalesce and energize. Bandhas are loci of focusthat connect one's attention to the energetic dynamics ofboth internal dynamics and external dynamics. Bandhas asa procedure acts as a connecting valve that directs thebiophysical flow of biopsychic energy in the bodymind.Energy which may be leaking, blocked, dissipating, or out ofsynch is reconfigured back into its original natural


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alignment. A bandha acts a bridge or bond between two ormore disconnected parts. The process forms a boundedgate, a valve, or levee. On a coarse general level it isaccessed through a subtle physical movement such as

mulabandha, uddiyana bandha, jalandhara bandha, etc. Inmore subtle usage it connects and gathers together theenergy circuits of the psycho-physical bodymind. Bandhasin hatha yoga are the outward representations ofpranayama, pratyahara, and dharana. It remedieschronically unintegrated and distracted energetics, whileallowing us to re-energize/reconnect and align with ouroriginal nature and its source. It is essentially a technique of

relaxation/release of stuck energy so that it can be recycledinto the great integrity -- its natural place. On a physicallevel, bandhas involve two or more points where anenergetic relationship is made consciously mutuallysynergistic. It brings prana into the bodymind and initiatesflow.

Because the body, mind, and natural evolutionary

phenomena (creation) exist in an energetic relationship,working in conscious attention with the bodily gates(bandhas), will provide a suitable home repository for theliving creative spirit. Bandhas direct the energy flow (prana)inside the bodymind, so that blockages of dammed up andrepressed energy are alleviated, areas starved of prana arenourished, and the life force energy (prana), which maytend to leak out because of dissipative habits are

rearranged, harmonized, activated, and integrated.

Bandhas thus bind back the dissipative energetic that arefragmented, integrate these isolated circuits within thewholistic bodymind context, irrigate the internal energychannels which activate the internal harmony of the nervoussystem, organs, glands, tissues, and cells, and, as such;the embodiment aspect of pratyhara (restraining thedissipating outward flow of prana while bringing it back tobe redistributed from the core center of creativity in order to


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achieve union and harmony in the core center) isculminated as the integration of body, mind, and thecreative/evolutionary energetic original source.

At first, bandhas often is learned as a coarse physicalprocedure utilizing muscles, massage, and physicalmovement, because most have already become estrangedand numbed out from our natural subtle innate inter-connections with the body and with the material/physicalworld. Eventually the yogi becomes aware of the underlyingneurophysiological, mental, energetic patterns, internalchannels, and circuitry underlying the physical; hence, the

bandhas are effected by awareness and mental alertness inthe intermediate state. Eventually they are effectedspontaneously and naturally (sahaj) and continuously (notonly in daytime sadhana, but in sleep and in All OurRelations.

Bandhas are internal energy valves, connection points,or gates, which when activated allow the energy to flow

through the bodily vessel activating the dormant potential ofembodied spirit. Another way of stating this is that theundesirable dis-eased stagnant rigidity of a state of chronicspiritual disconnect can be disrupted through the intelligentuse of bandhas, pranayama, and pratyhara providing thepathway for flow -- the ongoing everpresent spiritualreconnect of the great expanse of being.

Bandhas, thus bind and redirect the evolutionary/creativeenergy from leaking out; but it should never be viewed as amuscle contraction. So here the definition of bandha will beeffectively used in terms of an interlock (to lock in andinterconnect inner systems), rather than as the morecommon definition of a "lock", which carries with it anegative connotation of locking out, damming up,restraining, constraining, forcing, excluding, repressing, etc.Bandhas are thus energy gates/valves or connection points

that connect and harmonizes one's vital energy (prana) with


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the inner constellations (microcosm), the outerconstellations (macrocosm), and the universal eternalsource of all energy (the hologram). In order to learn aboutthis activation and harmonization, we have to learn about

the subtle energy, inside, outside, and non-dual unbornSource (the inherent original potential energy within allthings). But like asana practice, also in bandha practice, wecan learn about the subtle internal energy, by firstperforming the physical, coarse, and external aspect(coarse energy). Then later once we become more aware ofthe presence of the internal and more subtle energetics, wecan forgo the coarse, gross, physical learning tool.

Knowledge of the energetic template (microcosm) effects itsnatural union with the macrocosm, which has becomedisrupted through negative conditioning.

The underlying fifth limb in ashtanga yoga, pratyhara, inturn acts similarly as a powerful vehicle for tapas(increasing the spiritual fire) and is its energetic counterpart(energy patterns) as our energy patterns are no longer

dissipated nor distracted into dualistic externalizations orpursuits (mentally, physically, or energetically). As such,pratyhara is the general operating principle while thespecific bandhas work at specific energy circuits. It iscogent that pratyhara is not merely the withdrawal of thesenses from the sense objects, but the withdrawal fromdualistic subject/object foolishness. One aspect of pratyharaand bandhas may look like a withdrawal, but the complete

bandha and pratyhara manifests as a re-direction from thetrue nature of mind, the Divine purusa where we becomeinstruments (hands fet, and all the organs) of the infinitefountainhead of love and delight. The activation of thebandhas which will be shown later, not only affect the bodyand the energy, but thus also the mind and spiritual centersbecause the mind rides on the horse of wind (prana), just asthe winds (prana) are affected by the mind. Hence through

the bandhas as an integrated practice, the yogi learns howthe mind affects the body and prana, as well as how the


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well as throughout all of nature (see maha ananda bandhaat the last section). .

Although at first bandhas are most commonly described in

anatomic terms in relationship to certain body parts,muscles, glands, and organs, this can be misleading. It isfar more valuable to approach them as connection points inwhich flow can be re-established -- as internal energy re-configuration loci, which in turn creates the key points in atemplate or energy pattern/grid that aligns and activates acorresponding physical, emotional, psychic, and spiritualconstellation and circuitry. As such it not only restrains or

binds/bounds the dissipation of energy outward or oftendownward, but rather redirects and provides the feed in ahealing and energizing direction -- tuning and aligning thebody/mind with the evolutionary energy of the back body,energy body, vajra body, light body, or rainbow bodypotential -- as a whole system constellation, moving theenergy non-dually - destroying superficiality while bringingthe practitioner into deeply meaningful dharmic coursings.

For the average neurotic it will at first help withdrawing fromthe "external sense world" moving cit-prana inward andupward, activating, and catalyzing the inner alchemicaltransformative processes associated with the nadis (energychannels), chakras, the central core channel sushumna (thecentral channel), and the core energy (kundalini), so that wemay abide in our natural pure intrinsic natural state

(swarupa). In this respect the bandhas are also associatedwith the evolutionary progression through the granthis(knots) and lokas (spiritual realms) which will be discussedlater.

This is part of the process of reclaiming our innateinheritance and power which has become repressedthrough many years of negative conditioning. But in order tomaintain context and perspective and to avoid becoming

stuck in the preliminary process (where many rules


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supercede awareness), it also must be kept in mind thatultimately the energy direction is neither exclusively inwardnor outward, neither just upward nor downward, left or right,but rather non-dual as in a pulsation (spanda). It is a going

out to Source and flowing back from Source throughcreation simultaneously. Through witness (purusa)consciousness we may have perspective to see our actions,our mind streams, our situation in mindfulness and selfawareness, but at the same time even though it is a broadercontext of awareness, it is still limited vision. But who is thatpurusa (silent witness) who is watching in pure openawareness? Here the terms outer and inner lose their

meaning in universal awareness.

The bandhas are mastered by awareness and praxis.This awareness is gained through the practice ofmindfulness and vairagya implemented simultaneously.When the bandhas are mastered, free flowing progress inrealizing the intent behind asana, pranayama, mudra, andmeditation are greatly accelerated with the result allowing

us to abide in the heart of samadhi faster, easier, longer,and more completely. The bandhas are associated with thethree granthis (knots) and as such provide the motive powerto unlock spiritual dimensions or lokas as well (BrahmaLoka, Vishnu Loka, and Rudra Loka or Nirmana Kaya,Sambhoga Kaya, and Dharma Kaya). Thus the threeclassic bandhas of mulabandha uddiyana bandha, and

jalandhara bandha, can be said to provide the keys to

unlocking these three granthis, respectively.

The following description is coincident with the esoterictradition of hatha yoga (three bandhas). Here will beintroduced the idea that there are many bandhas, each onecapable of moving the energy upward (or restraining itsdownward motion) to the next chakra. When yogis entersahaj samadhi these bandhas occur naturally and aremutually synergistic. The mulabandha connects us with theearth energy, grounds us, moves the earth energy up from


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the muladhara chakra to the swadhistana (or otherwiseprevent it leaking out the muladhara) while moving the skyand sun energy down to connect with the earth. A non-dualsynergistic co-mingling (or synchronization) is realized

between body and mind, between sky and earth, crown androot. For the fortunate, duality is destroyed

Likewise swadhi bandha connects the energy from theswadhistana chakra up to the manipura chakra and down tothe muladhara chakra. Uddiyana bandha moves the energyup to the heart (anahat) chakra and down to theswadhistana connecting these regions. Hri bandha moves

the energy up from the heart to the throat chakra and downto the manipura. Jalandhara bandha moves the energy upto the third eye from the vishuddi (throat) chakra and downto the heart (anahata chakra) or air center. The ajna bandhamoves the energy up from the ajna chakra to the crown(sahasrara) and down to throat (vishuddi).

Swadhi, hri, and ajna bandhas have not been previously

detailed in classical hatha yoga literature as such, but none-the-less their discussion will also be presented. In onesense there exist a myriad of bandhas in the human bodyas well as throughout the universe. In the body minorbandhas can be said to exist at each synapse, cell, vein,ganglion, organelle, etc. Together they form bioenergeticand biopsychic circuits. Their synchronistic efficacy needonly be explored and experienced by anyone pursuing

authentic hatha yoga sadhana. For most practitioners thebandhas are most efficacious when practiced from thebottom up, having formed a firm base at the root (base)chakra the muladhara first.

Yoga Nidra: Relaxation of tension/contraction points

A synergistic and parallel process is yoga nidra, where theentire body is relaxed, the energy channel opened, and

reconfigured affecting continuous flow. There are differentapproaches to yoga nidra practice available to a yogi.


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Bandha practice can be viewed as an active facilitation ofthis alignment and harmonizing state. They worksynergistically. Thus, bringing one's attention to the bandhaconnection points and opening up the valves so located can

be facilitated like yoga nidra practice.

In summary, taught in this way the bandhas are energyvalves/gates, not muscle contractions or locks. They arelocks only in that they prevent the energy from beingdissipated or distracted at various key energy centers. Theyare more valves/gates in the sense that they redirect theseenergies from being dissipated into activating the inner

circuitries at these centers and breaking up the knots(granthis). As such many hatha yogis teach the bandhas asthe means to breaking through the granthis which inthemselves operate not only in the body/mind/energy fields,but in the more subtle realms of vijnanamaya (highertranspersonal non-dual wisdom) and anandamaya koshas(the spiritual reams).

In hatha yoga and pranayama the bandhas should betaught first, being the basis for the correct positioning of thepostures. The bandhas correct the asana, while the asanasrefine the practice of the bandhas. Even though thebeginner will have to approximate their understanding of it,in this way their energy awareness will grow and injury willbe prevented through learning how to acknowledge, respectand honor prana (vital energy).

As we progress in this awareness or energy wisdom(awareness of the cit-prana), the more subtle internalenergetic forms are naturally integrated and put to use,while their coarse, gross, and external form are then nolonger needed. Some people do not need to go through thecoarse form ( for example through grace, karma, naturalpropensity these mudras, bandhas, and kriyas manifestnaturally (sahaj). Thus the yoga kriyas can act as apowerful synergist to break up previous negative


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programming (samskaras) imbedded in both the psychicand cellular tissue. This is further explainedin http://www.rainbowbody.net/Purity/Kriya.htmandelsewhere.

Mulabandha: Muladhara Chakra and Brahma Granthi

The root (mula) lock moves the earth energy in and upthrough the muladhara chakra system connecting above itto the water chakra (swadhistana) and further upward tobeyond the sky, while also serving as the valve connectingsky energy, spirit, and awareness below to creativeembodiment. This is more than a non-dual two way street;but rather the mechanism where the essential vital energyintegrates with the timeless evolutionary energy. This is theprofound subject of ha-tha (sun and moon) yoga alchemicalintegration.

Mula bandha keeps the energy flowing between the body

and the earth in a non-dual direction (neither only up and in,nor exclusively down and out). When the apana (thedownward moving, cooling, and purifying energy) thatnormally moves within the ida nadi (psychic nerve channel)is synchronized with the prana (the upward movingenergizing and activating energy) that normally movesthrough the pingala nadi (psychic nerve), then theunification/integration that connects the earth energy of

embodied existence (at the muladhara) with the unbornformless realm of sky (at the crown of the head) occurs inperfect balance (sattva) allowing the healing energy to flowin the sushumna nadi (psychic nerve).

The muladhara chakra (psychic plexus) is the mostmysterious and poorly understood chakra in hatha,kundalini, and tantric yoga. It is where dormant potential of

the human animal power resides; and it is from here thekundalini becomes activated and enters into the central
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channel (sushumna) connecting with and activating thesuper-conscious network for living embodiment. The lightsgo on, so to speak! This is not some archaic myth orfantasy, and should not be ignored nor demeaned' but

rather its knowledge is essential to success in authentichatha yoga. Mulabandha, once mastered, is designed tokeep this energy flowing in this region free from distractionand dissipation. Indeed, when the mulabandha is lost, ourgrounded feeling of centeredness in the body and theplanet becomes lost or distorted. Our physical modebecomes somewhat dysfunctional and clouded, lackingvitality, vividness, true conviction, and inspiration.

Here, it is noteworthy that in yogic literature, the goddesskundalini is pictured as lying dormant in the muladharachakra in the form of a serpent coiled three and a half timesaround a lingam. The symbol for this chakra is a downwardfacing triangle normally, but when the chakra is activated(by an activated kundalini) the triangle reverses upwardpointing! In this sense the bandha does act to bind the

outflow, but moreover to activate/empower the integrativepower.

Mulabandha is used in conjunction with the rest of thebandhas, in asana practice, pranayama, mudra, pratyhara,dharana, tantra, and dhyana practice. It occurs naturally insamadhi.

Preparation:The classic gross physical preparation formulabandha is aswini mudra in order to purify and tone thenerves, glands, and muscles of the area. In mulabandha,however the difference between it and aswini mudra isdistinguished where the anus/rectum is notactivated/contracted as a whole, but rather focus is directedat the tail bone, the bottom of the perineum, and the liftingof the torso off the pelvis in a single integrated movement.

For the male it occurs as an inward and upward lifting ordraw at the space about one inch superior to the perineal


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floor, the pelvis forms as a stable base, and the torso lifts.On a gross level it is recommended that the practitionermassage the perineal space (directly posterior to thegenitals and anterior to anal sphincter) in order to become

more directly familiar with it. This may seem repellent tothose who have become conditioned to dislike naturalfunction or find it unclean, inferior, or unspiritual; however,this is truly an advanced practice, suitable for best ofyogins. In Chinese medicine, this is Conception Vessel 1(CV 1) point in acupuncture. Here, the CV 1 point movesupward (superior) as Governing Vessel point 1 (GV 1)moves downward toward (see acupuncture charts). This is

Huiyin (Chinese, while the english translation is Meeting ofYin point. It is the intersection point of the CV, GV andChong Meridians. The Governing Channel 1 point (GV 1),called, Chang Qiang located midway between the tip of thecoccyx bone and the anus simultaneously connects towardCV 1.

Through mulabandha, the perineal space becomes subtly

indented, domed upward, soft, and capable of being drawnin and up simultaneously with the lift of the torso off thestabilized pelvic base. This also creates an open/emptyspace for the front of the pubic bone and sacrum to movetoward each other. It is similar for the female except that thebottom of the action occurs higher up near the cervix beingdrawn up and in to use bony parts as reference points. Amore accurate descriptor is that the fascia immediately

posterior of the genitals move toward the anus, while thefascia anterior to the anus moves toward the genitals,simultaneously as the perineum is drawn upward andinward. The motion is more energetic in nature thanphysical and is perfected when the point immediately abovethe genitals (at the bottom of the pubic symphysis and thepoint directly posterior to the genitals (the anterior portion ofthe perineum) are brought together toward each other and

connected. That forms a bottom cup, lift, and support


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preventing outward flow (dissipation). This stabilizes theentire pelvis and spine.

Here we are *not* describing the normal pelvic tilt, which

are either anterior or posterior rotations of the pelvis(anteversion/retroversion), which occurs between thefemoris and pelvis and/or between the trunk and pelvis; butrather mulabandha occurs deep withinthe moveableelements and energetic dynamics of the pelvic girdle itself.It is an energy dynamic more than a muscle movement thataligns the front of the anus (perineum) with the lowerreaches of the sacro-coccygeal plexus), the end of the

spinal cord (the cauda equina), the front of the body at thepubic symphysis, the lower abdomen, the heart, throat, thepineal, and the total integration and alignment with thecrown chakra. Having said that, a slight forward tilt(anteversion of the pelvis) while simultaneously indentingthe front of the perineum with the point immediately belowthe pubic symphysis simultaneously will be helpful for most.In short, the pubic symphysis does not tilt up, in relation to

the perineum and tailbone.

It might be sufficient to point out that aswini mudra, vajroli,and sthula basti are only preparations to achievepurification, basic awareness, and getting in conscioustouch with this much maligned area, while moving theenergy in the pelvic and urogenital diaphragms (root chakraand water chakra areas). In other words these practices are


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only preparatory in order to help the practitioner to get intouch with locked and stagnant energy, rigidity, frozenstagnation, and then to activate this very important center.In that sense these are kriyas (preparatory purification

exercises). Perineal pressure point massage is a moreexcellent adjunct. This is Conception Vessel 1 (CV 1) inacupuncture. Here, the CV 1 point moves upward (superior)as Governing Vessel point 1 (GV 1) moves downward andtoward each other (see acupuncture charts).

Hence, the actual bandha does not require strength in thepubo-coccygeal muscles (PC muscles of the famous Kegel

exercises), nor does it require strength in the levator animuscles. More correctly it requires awareness, consciousrelaxation of the region, the removal of impurities, irritants,toxins, and energy blocks in the region -- a balancedtonification in the nerves of the area, and a gentle energeticinitiation of a movement in the direction explained in moredetail below. In the latter regard, the coarse, gross,physical, and external practices of aswini mudra, vajroli

mudra, and sthula basti may help at first, but this is so onlythat we become aware of the more subtle, less coarse, andinner energy dynamics that are involved -- so that theenergy can move through this area unimpeded and that theregion is strong enough to withstand an increased energyflow such as is demanded in kundalini yoga -- so it is trulybalanced, functional, and tonified. In a real sense we areenergizing and strengthening the nadis of the region as well

as the neurophysiology, and only secondarily the organs,muscles, and glands of the region also become energized,powerful, and capable of vital and healthy support.

Mulabandha occurring slightly in and up from the actualperineal floor, depends upon the energetic relationshipbetween the sacrum/tailbone complex and the urogenitaldiaphragm (located posterior to the pubic bone region). Ifwe are able to align the pubic bone with the sacrum/tailbone in every movement (whether sitting, standing, lying


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actually lengthens through traction in conjunction withjalandhara bandha. As the perineal fascia do not contract,but rather simultaneously are energized and relaxed,thearea is drawn upward. If that area is made stiff, contracted

or hard, it can not be drawn up. Since the bandhas are inessence energy gates, and hence very subtle, that is whyone often starts with aswini and vajroli mudras, which arepracticed first in their coarse aspect and later in theirsubtle/energetic aspects. Thus, the practice naturally goesincreasingly from the coarse to the more subtle. If thepractitioner is able to become directly aware of theenergetic dynamics at CV 1 and GV 1, then that is best.

When one naturally resides in an the great expanse (inwholeness and integrity), mulabandha is entirelyspontaneous.

Vajroli in its energetic aspect affects the opening of theswadhistana chakra, so that no energy gets stuck there. It isvery valuable that we do not approach vajroli mudra normulabandha (the latter occurs in the muladhara chakra) as

muscle contractions in order to avoid tension, blockage,stress, or rigidity. Indeed genital, reproductive, and pelvictension must be relaxed, so that the cit-prana can freelyflow. Of course "most" movement involves the activation ofsome muscles (except movements that take the advantageof the force of gravity) or relaxation of a previoustense/spastic muscle. ALL MOVEMENT (isotonic activity)involves a corresponding relaxation of the holding muscle

(called the antagonist muscle). For most of us, it is thisrelaxation (and resultant activation of the parasympatheticnervous system) that is key to mulabandha and vajroli. Thisallows the energy to flow through this area, irrigating it withchit-shakti. THEN it no longer feels trapped nor is there aneed for it to flow out and discharge its energy once thecharge gets dammed up. This is what gives us "the lift" inmulabandha (at least in part). The assumption here is that a

pre-existing chronic tension and blockage has already


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occurred, hence the release of the contraction will facilitatemovement resulting in the restoration of natural harmony.

Since we are addressing specifically mulabandha, the two

main points to consider then, are the sacrum/tailbonecomplex in the posterior of the body at GV 1, and the areaposterior to the pubic bone. Through observation one maynotice that most adults move their pelvis and sacrum all atonce i.e., there is no independent motion of the sacrum andpubic bone from the rest of the pelvis (the innominate bonesof the ilea and ischium). Yet closer anatomical study showsthat the healthy sacrum is not fused with the pelvis, but

forms a joint (the SI joint). Also the pubic rami (left andright) forms a joint at the pubic symphysis. So whathappens is that the sacrum/tailbone complex moves downand forward at the same time the pubic bone moves downand forward. These two movements toward each other formthe subtle SCOOP or cupping motion of mulabandha. Moresubtly it is the perineal area moving up as the cauda equinamoves down and forward. That gives us the lift.

Moreover the two pelvic wings (os coxae) are designed tomove independently from each other; thus the`sacrum andtailbone are liberated. Thus, much of the asanas, kriyas,and mudras are designed to break up the stagnant energyand negative conditioning that unfortunately occurs in themuladhara region. All together a conscious mulabandhainforms our asana, pranayama, mudra, dhyana, and daily

practice.Here we can identify at least twelve independent muscles inten muscle groups that connect at the sacrum and runacross the ileum, ischium, the back, to the legs, the pubis,and to the tailbone. On the posterior surface of the sacrumare attached the iliocostalis, longissimus, multifidus, erectorspinae, latissimus dorsi, longus and brevis rotatores. On thelateral surface of the sacrum, the gluteus maximus

attaches, while at the anterior surface of the sacrum we find


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the levator ani group, piriformis, and coccygeus groups. It isvaluable to note that the latissimus for example attaches allthe way up into the upper arm. It is not important to breakout your anatomy books to see all the various attachment

points, but rather to be able to feel the effects that thesacral/coccygeal complex has upon the whole body andespecially upon the spine.

Mulabandha thus mobilizes the previously stagnant energyand repositions places it into its rightful energetic andaligned place. The correct application connects the frontand back of the body, the left and right, the ida/pingala -- it

aligns the spine as well. Although the bandhas areENERGY valves, this is too subtle for most, thus the energyis first gotten in touch with through the physical form ofphysical movement. So if you follow this so far, then you willbe utilizing your asana practice to go deeper inside -- feelthe energy and especially to feel the synergistic andmutually electro-magnetic polar relationship between thepubic bone and tailbone. Again this is subtle at first. If one

has no conscious memory of experiencing it, then of courseone may not even entertain its possibility, but this is how wegrow and learn, entertaining the possibilities, moving fromcoarse/gross and outer to the more subtle, energetic andinner. This is very much like pranayama, where the coarsebreath leads us to the energy (prana) awareness and thento communion the implicate integrating intelligence at theSource of this energy.

So too in mulabandha the tailbone and pubic bone nolonger move with the rest of the pelvis, but rather configurethe base of the entire pelvic bowl and spine, where thephysical body moves around that root foundation. Here thetailbone and sacrum drop at the same time the pubicsymphysis drops down -- they both move toward each otherINDEPENDENTLY of the rest of the ileum and ischium,

contrary to conventional assumptions. Here, the sacrummoves away from occiput and the entire spine becomes


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long-- in traction, while at the same time the torso is liftedaway from the chest and armpits (the front of the heartmoves forward and upward). We don't have to know theanatomical terms to know the energy of mulabandha, but

yes it has an anatomical relationship as well. Thismulabandha makes backbends, forward bends, twists,sidebends, contralateral poses, etc. all work in a functionaland energetic alignment, and in turn these poses shouldmake the energy of mulabandha work with the rest of thebandhas. They are mutually synergistic; and thus, anenergetic partnership is engaged and enabled to completeand fulfill the practice; all of which is self instructing, if one

balances and harmonizes these energetics with thisawareness in mind.

In other words, mulabandha should be found in all poses(unless one rounds the back). When mulabandha occursthere is less effort and more energy so it is not acontraction. Physically the fascia (pelvic diaphragm) in theperineum lose tension and hardness and are able to dome

upward but rather a lift up creating space for the tailboneand pubic bone to move inward toward each other. As thisdiaphragm domes upward, the sacrum and pubis dropsdownward to meet the earth (if you are standing). So thereco-exists both an upward motion and a downward motionsimultaneously occurring. Physically the pubic bone and tailbone no longer move glued to the rest of the pelvis. Freeingup this motion is the subject of much "technique" in the

kundalini and hatha yoga literature.

A practical example of using mulabandha inabackbend,try cobra (bhujangasana). Laying on yourabdomen and front thighs, become conscious of the pubicbone and sacrum. Do not allow the sacrum to lift toward thelumbar, or at the same time do not allow the pubic bone tolift toward the armpits. Both the pubic bone and sacrum do

not shift, but rather scoop together at the mula (perineum)creating an inner lift, forming the stable base from which the


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front and and the back lift from the center. Do not allow thesacrum to lock between the two ilium bones (ilia), to movesuperior, or tilt so that the tip of the tailbone rises.

Chronic tension of the lower chakras is associated with thedysfunctional tendency to move both the pubic symphysis,tailbone/perineum, and ilia as one unit. In mulabandha, thatis not the desired goal, but rather is counterproductive.Rather it is remediated when intra-pelvic movement isreestablished. Specifically the pubic symphysis and tailbonemove toward the other (tailbone or pubis), while the two iliadecompress the sacrum. In a characteristically rigidified

organism "normally" the public bone and sacrum/tailbonecomplex will not come together, because the fascia in thepelvis is frozen and rigid. The question arises how we canlift the spine and the torso long off the mula (base) withoutarching or tilting the pelvis making the spaces in the spinalcolumn elongated. allowing these two bones to cometogether initiates the mutual synergy of the front and theback of the body. This synergy between GV 1 and CV 1

establishes the physical stable base (mulabandha). Onedoes not consciously think to contract any muscleswhatsoever in the perineum, but rather allow for the lift,elongation, and intelligent innate energy to lead theunfoldment into union.

Similarly in standing forward bend, like uttanasana,bending forward the pubic bone into the front groin crease

toward the sacrum. Simultaneously the sit bones (ischialtuberosities) rise up toward the sky away from the knees(the sit bones being attached to the ilia). However, the twoilia bones alongside the sacrum spread (or at least do notlock toward each other), thus, allowing simultaneously thesacrum/tailbone complex to tuck down toward the CV 1point, moving in to connect with the pubic bone andproviding lengthening the spine and the legs also

simultaneously. Here let the perineum move in and upinternally as the pelvic bowl opens top and bottom.


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Especially in surya namaskar (sun salutations)mulabandha is joyously "found", held, searched forthroughout, maintained, and leads (rather than being"held"). Yes, instead of a tension, it is the release of

tension. It is a synergistic feeling where there is an overallpalpable lift. The yogi's experience of practice will change intime as ones' energy body changes. The quality of a lift,lightness, ease, sense of effortlessness release, initiation,balance, strength, and harmony are experienced.

Also mulabandha sets the base for the completion ofuddiyana bandha, but one can not say that to do

mulabandha one must apply uddiyana bandha first,although it is true that a good uddiyana bandha improvesand completes mulabandha, just as mulabandha completesuddiyana and jalandhara bandhas. All the bandhas worksynergistically together. If one looks at the motive force ofuddiyana bandha to be the expiratory breath, allowing thebreath (or rather the prana) to suck in and lift the belly, thenthe pelvic diaphragm will lift as well in mulabandha. So

mulabandha and uddiyana bandha are mutually synergistic,but can say that mulabandha should "always" be first -- it isthe foundation, the root, and the basis. Some people teachthat the ENERGY of the three bandhas should bemaintained in all poses, but physically there may not visiblemovement.

The conscious use of bandhas as a conscious and joyous

benefit can be found in all asanas -- all the time - whilestanding, on abdomen, on side, on back, sleeping, twisting,working, etc. -- as part of the practice of communion. Therelationship between the perineum region configured inmulabandha to that of the other parts of the body such asthe lumbar, the spine, the occiput, the shoulders, the armpitchest, the heart, etc. is an education in itself.

Maybe it is best to say that each bandha completes the

other and that they work synergistically very well


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simultaneously (see traya bandha below). The energeticform of these bandhas can occur in antar (inner) or bahya(external) kumbhaka (stoppage of breath) and/or throughoutthe day time and dream time practices, while it is true that

the coarse form of uddiyana bandha is performed only uponexternal retention of the breath (bahya kumbhaka). Also seeTri-Bandha Below)

Other links are availableat http://www.rainbowbody.net/Hathayoga/, but especiallyfollow the link at the bottom entitled "Hatha Yoga CleansingExercises" and check out aswini mudra, vajroli mudra, and

sthula basti.

Yes, more detail can be given for each pose (there canalways appear to be MORE in this regard when we viewthings in terms of their parts, rather than in terms of thewhole. Yet, it is counterproductive to feed any illusion thatincreasing differentiation without increasing integration isuseful. Rather it is in unification, integrating, in balancing,

harmonizing -- dancing and celebrating creation/creator thatauthentic yoga is achieved.

Traditionally, mulabandha is practiced selectively andsometimes in combination with other bandhas at certainstages of pranayama, asana, mudra, meditation, and tantricpractice. Some modern schools recommend a lightmulabandha throughout the entire asana practice (or rather

a continuous energetic mulabandha). It is one of the threebandhas in tri-bandha (together with uddiyana andjalandhara bandha), used in most pranayama retentioncycles. Classically there exist many nadis that may haveobstructions to be opened, but only three granthis of whichtheir location is not always agreed upon, but which somehatha/kundalini yoga schools suggest that the threebandhas serve as their remediation. Here mulabandhaopens up the Brahma Granthi providing knowledge ofBrahma Loka.
http://www.rainbowbody.net/Hathayoga/http://www.rainbowbody.net/Hathayoga/


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Since there are numerous nadis, which may be obstructed,most hatha/kundalini schools suggest that a majoradvantage of a functional asana practice with the use ofbandhas is to open these nadis and marmas, remove their

blockages, and clear the states/static, so that thesamskaras get cleared out, the distorted energetics clearedaway, and the dormant creative/evolutionary energy circuitsbecome activated moving the practitioner into manifestingour greater creative evolutionary potential.

Procedures:

The area between the tailbone and the pubic bone isbrought together in a healthy trans-integrity or phase ofsynergistic equilibrium.

In order to tonify this region and consciously get in touchwith its energies the practice of aswini mudra in the kriyaand shat karma section may be useful. The practice ofmulabandha is very different, however from aswini mudra,as mulabandha is designed to complete an energy circuit.Following is first a discussion on the practice with hip flexion(anterior tilt of the pelvis). Then we will follow with adiscussion of what mulabandha looks like in hip extension(posterior tilt of the pelvis).

In forward bendsoccurring at the hip joint (between thepelvis and femoris) the ASIS (Anterior Superior Iliac Spine)normally tends to tilt forward (anteversion) over the toward

the top of the thighs while the pubic bone tilts downwardand backward (posterior) increasing the hip joint cease/fold.Thus, in normal hip flexion (forward bend at the hip), the sitbones move back, out, and away from the back of thethighs (the bulk of the hamstrings) -- the sit bones liftingsuperior away from the back of the thighs, while the front ofthe pelvis at the ASIS moves toward the front of the thighs.Normally, in a locked pelvis, the sacrum and tailbone

follows the movement of the pelvis; but in mulabandha thetailbone actually is moved in trans-integrity toward the pubic


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bone (as the pubic bone moves toward the tailbone, thetailbone and sacrum moves toward the pubic boneattempting to meet it) at the perineal space. Thus one maysay that the sacral/coccygeal complex drops down away

from the lumbar toward the pubic bone, creating anarrowing of the space at the perineum between thetailbone and pubic bone in a healthy dynamic energyvortex. This movement affects both the pelvic diaphragmand the uro-genital diaphragm.

For example in an open fluid pelvis, in downward facingdog, the pubic bone is tucking down, around, and under as

the pelvis tilts forward (in anteversion) while the sit bonesraise upward toward the sky and backwards toward the wallbehind, but the sacrum and tailbone do not move up andback, but come around to meet/welcome the pubis at theperineum. That is mulabandha in hip flexion.

The only way that this movement can happen is that emptyspace is created for it in the pelvic floor (near the pelvic

diaphragm). If that region remains hard and rigid, nothingcan move there, but rather if it is relaxed and softened,then the floor of the pelvic diaphragm can domeupwards creating more space for the tailbone to movetoward the pubic bone.If it's tight, it won't budge in thisway. However, when the perineum domes or lifts upward,the trans-integrity between the two form a stable base forthe spine (which rests on top of the sacrum) and hence the

rest of the body. Connecting to the sacrum are no less than10 separate muscle groups which attach to the back, thelegs, to the other parts of pelvis (such as the pubic bone,ischium, and ilium).

Similarly in a backward bend occurring at the hip joint as inhip extension the ASIS (anterior superior iliac spine) tendsto tilt off and away from the front of the thighs (inretroversion or posterior tilt), tending to tuck the tailbone

and sit bones under, around, and up toward the pubic bone.


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When we allow for the posterior tilt of thesacrumto occur,but simultaneously bring the pubic bone back down to meetthe tailbone, we have mulabandha. Space is created here inthe front of the pelvis between the area behind the pubic

bone (urinary-genital diaphragm and ASIS). The groin folddecreases, the CV 1 point is energized and lifts, the front ofthe thighs remain long from the ASIS, but the pubic bonedoes not raise up toward the navel. Here too, the sacrumdoes not raise up toward the lumbar spine even if the pubicbone heads away from the navel, but rather the sacrumdrops as the tailbone attempts to meet the pubic bone.

Again in mulabandha helps us to increase our dynamic

awareness in asana practice.

As in the example above in cobra (bhujangasana) keepingboth the pubic bone and the sacrum long away from thehead, while the legs remain in traction out and away fromthe hip socket. The pubic bone should not tilt out (anteriorand up (superior) in elation to the tailbone. Many directionscan be given to the body to help effect mulabandha, but in

the end, it is a lift at the perineum that affects the entirealignment of the body. Perhaps the primary instructionwould be to check-in often at the perineal space (especiallyin contralateral poses) and then effect flow and balance.Simultaneously check-in consciously at the tailbone(coccyx) to see that it the fascia in the area is relaxed andthat the bone can move (it can even move independentlyfrom the sacrum). Line up the tailbone with the spine in

order to obtain flow.

Hints: Let the energy lead the breath, let the breath lift thediaphragm, let the the energy and breath then suck in andup the abdomen, let the energy and breath then suck up theperineum.

Benefits:Mulabandha occurs at the bottom axis or centralconnection point of the body connecting and cupping the

front and back, left and right, and bottom with top (through


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the connection with the spine). Mulabandha forms thestable support of the entire torso, spine, and physical body.It can provide traction on the spine. It forms the stable basefor uddiyana bandha and vajroli mudra as well as the other

asanas and is essential to traya bandha, which in turn isessential to effective pranayama practice. It forms the basisfor mudra and long meditation sits by keeping the energyflowing in that region and taking any strain or tension awayfrom the lumbar and SI joints and fascia.

It activates Brahma granthi and allows us to enter BrahmaLoka (or Nirmanakaya). It tonifies, purifies, balances, and

energizes, the pelvic and urogenital region (see vajrolimudra for more specific results at the urogenitaldiaphragm).

Cautions: If one tends toward constipation, constriction.tightness of the lower abdomen, hips, pelvis, legs, andlower limbs, then the perineal region may already beconstricted and overly domed up already. Since

mulabandha balances the energy front and back, left/right,ida/pingala and allows flow to occur, sometimes in order forthis activation to occur, the area needs to be relaxed andeven drawn down slightly in order to balance andsynchronize the apana (the downward energy) and prana(upward flowing energy).

Likewise hemorrhoids are a physical symptom caused by adisturbance/distortion or imbalanced tension of the apanaand prana in the muladhara region which in turn may beaggravated by harsh, spicy, coarse, and irritating foods aswell as by harsh, lustful, and irritating thoughts forming theprecursory energetic vectors, which influence the physicalcharacteristics in the region, as regards to disease or itsremediation.GV 1 and CV 1 acupuncture points areremedies for many complaints. So in this case, mulabandhais applied to alleviate the dis-ease, distress, and ill-feelings


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in the muladhara, while increasing flow, well being, ease,balance, harmony, and synchronicity.

Check-in consciously, often,and if possible continuously

with mulabandha as a synergistic synchronicity of body andmind, root and crown, muladhara and sahasrara makingsure that the tailbone area is relaxed and the tailbone is freeto move independently from the two ilia. Mulabandha ISgrounding. Make sure that the perineum does not tightenand it feels that energy is flowing through this energy valve -- allow it to open and support you. After you are able to wagthe tailbone and feel it move freely, then check in with it to

see that by aligning it with the rest of the spine. The spinebecomes long, as the tailbone aligns with the spine, theperineum, and the pubic bone in order to catalyzesynchronization and to prevent distortion. One movesconsciously from the alive conscious awareness of theactivated perineal space. Here, both the back body (spine)and front of the body) are aligned through their mutuallysynergistic alignment at the base, which is directed by non-

dual synchronized energy in the central channel (seeabove).

In functional mulabandha the pelvis is neither in classicretroversion or anteversion; but rather it rests in synergisticsynchrony as the sacral/coccygeal complex and pubic ramiforms a trans-integrity -- a stable base between the pelvisand the back and the pelvis and the thighs. The anterior

area from the anus (perineal space) and the posterior areafrom the genitals moves toward each other as the CV 1point moves in and upward. The cauda equina and urinary-genital diaphragm move toward each other in trans-integrity, while the area behind the pubic symphysis isdrawn downward and inward (inferior and posterior). Thusthe pelvis is perfectly balanced and there is no strain in thespine or the groins. Here mulabandha can occurspontaneously through shakti's grace and/or one canconsciously utilize it as a means of embracing her.


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Uddiyana Bandha:Works on the Manipura Chakra andVishnu Granthi

Uddiyana means flying upward energy lock. It is the bandhathat moves the energy upward from the earth, water, andfire centers into the heart (air) chakra strongly influencingthe efficacy of the lower bandhas by "making room" on top.It helps accomplish the perfection of the rest of the bandhas(see traya bandha below) and thus accomplishes pratyharasucking the energy into the middlemost column

(sushumna). It prevents accumulated tensions, toxins, orstagnation to develop or accumulate in the navel region.Although cleansing, through its power to remove stagnantenergy stuck at the navel center, e it allows stuck ordistracted energy to move through this region into the heartchakra up through the sushumna which is its naturaluncorrupted path, hence it helps to purify and energize notonly this region, the organs in the front of the lower spine,

but also the entire body. As it moves energy stuck at thenavel center it connects the energy at the swadhistanachakra (water center), moves it through the navel, andmerges it in the heart. Thus it opens stuck energy andallows it to flow into the Heart Center (opening the VishnuGranthi) from below. It relaxes tightness in the gut and torsowhile connecting mulabandha with jalandhara bandha.

Procedure/Technique: Follows is the coarse physicalperformance of uddiyana bandha. To be succinct simply,stand with the feet approximately hip width apart. Bend theknees slightly and rotate the pelvis forward (anteversion oralso called dog arch). With the hands placed on top of thefront thighs above the knee exhale all the breath out rapidly.Raise the rib cage and then concave the area below thenavel upward and inward back toward the spine. Draw inand up the lower belly inwards toward the spine allowing

the lowerback to gently round while the pelvis


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spontaneously tucks under (in retroversion of the pelvis).Empty the breath out, pressing the entire lower belly inwardback toward the spine without rounding the upper back norhunching the shoulders forward. That is uddiyana bandha,

simple. After mastery the entire abdomen and lower/middleback will feel very bright, energized, invigorated, relaxed,and tension free.

Preparation: Although uddiyana means flying upward, thisrefers to the energy, not the physical navel point whichremains drawn downward and posterior (back toward thespine). What is drawn up is the very lower belly (especially

for those with belly sag). In a simplified coarse way,uddiyana bandha can at first be described as the drawing inof the entire navel region into the belly button as the bellybutton is drawn in toward the spine. One is best remindedfrom the very beginning that the bandha is designed as anenergy valve (to prevent dissipation at the navel center) --asan opening and energization of the fire chakra (manipura).In this latter sense it withdraws distractive or dissipating

energy back into the core thus fueling spiritual evolution orsadhana.

For best results and especially to first learn its effects, it isat first performed standing with the feet approximatelyshoulder width apart or wider (toes facing forward or onlyslightly to the side). First take up mula, swadhi, and nabhibandha if you know them (described elsewhere) and

embrace them throughout uddiyana. If you do not knowthese other allied bandhas, do not worry. You will do verywell at first just learning uddiyana bandha by itself oruddiyana may spontaneously and synergistically trigger theother bandhas.

Now take some time to feel (in sensate awareness) fourfinger widths below the navel. Connect energetically (thehara or lower tan tien/dan dien) in sensate awareness


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consciously and then visualize that area being drawn intoward the spine and lifted.

1) Bend the knees slightly

2) Tilt the top of the pelvis slightly forward (anterior rotationin dog arch)

3) Place the hands on the top front of the thighs above theknees with the fingers pointing slightly inward and gentlylengthening the torso off the pelvis (this creates more spacein the abdomen) with elbows bent. Allow the top ofcollarbones to raise up in front while the medial spine of thescapula sinks toward the sacrum. Do not hunch theshoulders, collapse the chest, nor round the upper back, butrather let the sacrum ground (in mulabandha) while creatingspace in the abdomen and chest by raising the chesttoward the chin (in jalandhara bandha).

4) Rapidly exhale all the breath through the nose.

5) Allow the abdomen to form a hollow concavity suckingthe lower belly region in toward the back leaving a deepconcave space between the xiphoid process and pubicbone. You are creating more space in the belly (betweenthe sternum and the pelvis).

6) Allow this motion to lengthen the lumbar spine and movethe pelvis moves into a slight cat tilt (retroversion) with the

effect of further raising the lower belly inward and upward.This last phase is accomplished at the pelvis by releasingthe dog arch (anteversion) but it is motivated through theaction centered at four finger widths below the navel (lowerdan dien or hara). Allow this motion to enhance themulabandha while keeping the chest/chin in jalandharabandha.

Embrace the bandha and then release it preventing a

feeling of strain or force (before the energy starts to


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toward the chin in front and around downward toward thesacrum in back. This lifts the ribcage up off the pelvismaximizing the empty space in the abdomen. Raise thechest to the chin in jalandhara bandha after rapidly exhaling

all the breath outward.

Simultaneously while maintaining the feeling of emptyspace in the abdomen, allow the abdomen to concave infront so that the area about four finger widths below thenavel is drawn backward and upward. This initiates themovement. Then allow the rest of the abdomen to concaveand follow. Relax completely the dog arch (anteversion of

the pelvis) by allowing the pelvis to move into a natural cattilt (retroversion of the pelvis) as the concavity unfolds. As aresult of this slight retroversion the lower belly in front isfurther lifted and mulabandha is more greatly effected aswell. Later after one understands mulabandha, then oneunderstands that a successful mulabandha completesuddiyana bandha and visa versa (a successful uddiyanabandha completes mulabandha). Eventually one

experiences all three bandhas as more thancomplementary. Here you will feel the entire abdomen asempty and spacious.

Work in the Bandha:

Keep the heart and upper chest forward and liftedthroughout, yet anchor the lower ribs back toward the spine.

Allow the collar bones to stay lifted and back. This willcreate more open space between the sternum and thebottom of the pubic bone in the abdomen. Implementing

jalandhara bandha, creates space in the entire torso byraising the upper chest upward toward the chin (jalandharabandha) while using the arms to help lift the chest whilepressing the medial edges of the scapula down toward thesacrum. This will prevent rounding the upper back and/orcollapsing the upper torso, but rather keep the entire trunk

long off the pelvis. Even though the breath leaves the chest


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and rib case as the diaphragm is drawn up into the pleuralcavity upon the exhale, the energy of the pose is shaped bykeeping the back and torso long, thus naturally creating thespace for the navel to move back and inward toward the

spine binding and concentrating the energy between thenavel and the lumbar spine. Although it is best to startuddiyana in dog arch (anteversion of the pelvis) allow thepelvis to wiggle back and forth to find the optimal positionwhich maximizes uddiyana bandha.

Exhaling all the breath out as above, retain the externalretention (bahya kumbhaka) and bring sensate and

energetic awareness to the other two bandhas(mulabandha and jalandhara bandha) in order to increasethe energetic effect of uddiyana. Let the outgoing breathcreate the space in the abdomen. Allow the navel to bedrawn in toward the lumbar spine naturally andspontaneously by allowing the hardness in the abdomen tosoften. Experiment in this manner kinesthetically exploringthe energy of the bandha, and release before there arises

any need to gasp.

Release before any strain and allow the breath to comeback to normal. Repeat two more times from the beginning(above) or check the step by step description given at theend of this section. Immediately afterwards straighten theknees and let the arms raise over the head with a slightextension of the hip and back on an inhalation as a nice

counterpose stretch.Ideally the neck should remain free without compression orstrain and the throat relaxed, keeping the throat, jaw, andeyes, soft and relaxed, the neck long, and the chin inward in

jalandhara bandha. Advanced practitioners shouldremember to precede uddiyana bandha with mulabandhaand swadhi bandha, then maintain them throughout. Forbeginners it will be easier to implement the jalandhara

bandha at the end of the exhalation to further raise the


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chest off the pelvis creating even more space in theabdomen, then release jalandhara before the in-breath andrelease of the uddiyana bandha. Mulabandha can be heldthroughout or else released after the uddiyana is released

and the air is inhaled.

Before there is any sensation of stress, tension, or strain feltanywhere, please release all the bandhas fully, inhale, andstraighten the back and scan the body taking energeticinventory.

Hints and Kinks:

It may be valuable for some to raise the chest up whilebeginning the implementation of uddiyana bandhavisualizing the prana being sucked up from the lowerchakras (swadhistana and muladhara), through the navelregion (manipura chakra), and up to the heart chakra(anahata). The diaphragm has to get out of the way so theabdomen can move back toward the spine, so it is allowedto be drawn up into the pleural cavity expelling the last ofthe air from the lungs. This is done without efforting at thediaphragm, rather the diaphragm is lifted up by the energyand space created by the outgoing breath, through theaction of the navel striking back toward the spine, and the

jalandhara bandha. The diaphragm should feel at all timesunstressed and relaxed. This is all accomplished byallowing the muscles at the center of of the diaphragm torelax and be sucked up while the muscles at the bottomsides of the diaphragm are allowed to relax (compress)inward. Remember the diaphragm relaxes onthe exhalation.

It is noteworthy that in normal respiration, the diaphragmmuscles are activated/engaged during the normalinhalation process and are relaxed passively in normalexhalation. However in uddiyana bandha we utilize a

forced/active exhalation forcing the air out of the lungsrapidly through the above described action at the


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abdomen (drawing back the navel point as inkapalabhati or agni sara). note worthy also is that thediaphragm forms a dome shape on exhalation (the topof the dome is toward the head) while the bottom of the

dome is anchored at the spine and lower ribs. Thuseven the lateral edges of the diaphragm also compressinward toward the core center.

Instead of lifting the organs of the upper abdomen up out ofthe way, this lift of the diaphragm created by the energy ofthe outgoing breath creates the requisite space in theabdomen that permits the energetic compaction and

embrace which encloses and supports the entire abdominalregion. As the navel folds back in toward the spine theoutward dissipation of energy at the fire chakra is boundback for alchemical internal usage. Even the sides of theabdomen are drawn inward toward the center. Thiscontributes to the tapas (spiritual energetic effect) orpratyhara of the bandha.

The Vishnu Granthi (knot) can be broken through in thismanner so that Vishnu Loka is revealed. Here the energymoves up from mula and swadhistana chakras throughmanipura chakra, drawn into the heart region, thus theblockages between the water chakra and the air chakrasare remediated. With the change in energy, there is realizeda corresponding change in mental, emotional, and spiritualenergetics.

Later one understands that this more subtle energeticrelational matrix of the suksma sharira and the mentalmatrix are more causal to the physical matrix of the grossbody (sthula sharira) so that this can all be done by themind, but at first most of us have to learn this more subtlerelationship by working with the coarse body (sthulasharira)The coarse benefit of the lifting up of the diaphragmupon exhalation (rechaka) allows the diaphragmatic

muscles to fully relax and creates space for the


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unobstructed and natural ability for the navel to strikebackward toward the spine forming a natural concavity inthe abdomen below the sternum, stomach, liver, andpancreas. As the diaphragm is relaxed, it then rests and is

restored. Then implementing uddiyana bandha at the end ofthe inhalation) puraka) an added benefit then is to move theair and prana into the lungs and heart chakra -- to expandthe heart. Greater still is the mental/spiritual opening of theVishnu Granthi into the the Vishnu Loka.

There is no breathing in and out during the classical coarseimplementation of uddiyana bandha, but rather the breath is

held out throughout in rechaka kumbhaka (also calledbahya kumbhaka). Try keeping the lower back lengthenedbetween the iliac crests and the back ribs without tuckingthe pubic bone up toward the navel. Here mulabandhakeeps both the front and the back long and preventscollapse. The spine moves toward the navel as much as thenavel moves toward the spine. Where they come together iswhere the energy of the bandha creates the fire. As the

navel area is drawn inward toward the spine, the lower backis drawn into a retroversion (backwards tilt of the upperpelvis), but this retroversion of the pelvis is completelydictated by the motion at the belly. In other words a forcedretroversion should not be implemented.

In the coarse action at first it is best to release jalandharabandha first, then release uddiyana bandha before there is

any strain so that you do not gasp for breath, cough, feelstrained or out of breath afterward. Any shuddering orpalpitations of the heart means you should stopimmediately. Remember we are strengthening andsoftening the abdomen region simultaneously, removingtension, and stress. At the same time, we areactivating/stimulating the navel center. We are movingenergy. It should be pleasant and energetic so please startvery slowly, kinesthetically, softly, but energetically. Later


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when you enjoy it naturally you will want to do it longer andmore often when it is needed.

After the complete exhalation (rechaka) and while emptying

the external retention (bahya kumbhaka), more experiencedstudents familiar with the energy of mulabandha may trymaking a fake inhalation (go through the muscular motionsof inhaling without actually inhaling) while still in the bahyakumbhaka. This will lift the diaphragm slightly more, but it isextremely important not to cause stress to the glottis, thediaphragm region, or lungs. This reverse drawing up on thediaphragm is a very subtle movement and is best not tried

by beginners unless they have an experienced teachermonitoring. If you have suffered or suffer from hiatal herniabe very careful with this last instruction or simply forgosuch. If you are able to isolate the diaphragm muscles fromthe stomach and esophagus then this may help remediatehiatal hernia. However one must be careful not to stressthat area (the top of the stomach and middle bottom of thediaphragm area.)

If there is stress or pressure in the throat. larynx, chest, orthroat probably the diaphragm is being activated rather thanrelaxed. In general relax the neck, throat, glottis, anddiaphragm allowing the chin to fall into the sternal notch in

jalandhara bandha if it is impelled. There should be nostress, but rather a feeling of energy, fire, lengthening, andopening in the middle region. As you exhale, the sternum

will naturally want to drop and the chest collapse, while theupper back and shoulders will want to round and hunch, butpreventing that occurrence is of greater benefit. Again thereis no gain in lengthening the duration of uddiyana bandha ifit is prolonged to the point where its release finds uscoughing or gasping for breath at the end, but rather find ahappy and pleasurable point to end the practice before anydiscomfort.


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Uddiyana is best preceded and used simultaneously withmulabandha which is maintained during uddiyana. Try

jalandhara bandha here also after uddiyana is implementedpaying attention to release jalandhara immediately before

the uddiyana or the pressure and stress will be created atthe larynx and glottis. (See tri-bandha below for more on theimplementation and interaction of the three major bandhas).

Normally uddiyana bandha is used with externalbreathretention (bahya kumbhaka), but contrary to some beliefs,uddiyana bandha can be used with great benefitwith internalbreath retention (antar kumbhaka) as well

after it is mastered with external retention (bahyakumbhaka).

This is used in many pranayama and mudra practices. theabove describes the physical, coarse or gross form ofuddiyana bandha. As an energy lock once this dynamic islearned with the coarse form, it can be performed entirelyenergetically (without the use of muscles or physical

movement).

Benefits: Uddiyana is used in vamana dhauti kriya, naulikriya, agni sara kriya, tri-bandha, advanced mudras,pranayama, meditation, and also while in yoga poses(especially in forward bends). It increases the tone of theabdomen and gastric fire stimulating the entire fire chakraarea. Thus the powers of digestion, assimilation, andimmunization are naturally augmented. It opens upblockages in the manipura chakra and thus connects thewater center (swadhistana chakra) and muladhara with theair center (anahata chakra). It helps unties the VishnuGranthi and thus opens up into Vishnu Granthi. It is verypurifying and forms the basis for nauli kriya (see hatha yogakriya section).

It completes/accomplishes mulabandha as a synergist as it

helps lift the perineum. Although usually done in its coarseform during and after anexhalation, when it is done on


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aninhalation it completes jalandhara bandha and is oftenused as such in intermediate and advanced pranayama andmudra practice. It often occurs spontaneously in thosewhose natural vital energetics are active (have not become

repressed). When practiced in mudra, pranayama, andmeditation it is usually done sitting in lotus, siddhasana,vajrasana, or similar sitting poses. For the beginner learningthe the deep coarse form, it is first learned standing. It is agreat purifier of the entire abdomen by itself or when usedas an element of nauli or agni sara.The above coarse formof uddiyana bandha as classically described is to beperformed after the complete exhale (rechaka) with external

retention (kumbhaka) because this facilitates the mostcomplete ability of the navel area abdominal fascia to moveinward toward the spine because the organs of the upperabdomen are drawn upward and out of the way by allowingthe diaphragm to release and lift. This is the standard andclassical uddiyana bandha.

A more subtle aspect of uddiyana is devoid of the actual

physical motion of the navel region being sucked in. Ratherit is entirely an energy lock. Thus there exist mudras,asanas, and sometimes in tri-bandha that also ask foruddiyana bandha while we are engaged in the breathingprocess and/or also upon the internalin-breath (puraka)retention (kumbhaka). In the latter case (inhalation)because the diaphragm is not raised, this internalkumbhaka form of uddiyana bandha is less deep and gentle

physically (owing to fact that the diaphragm is lowered whilethe lung is full) thus resisting the ability of the abdomen tocontract. Here the point is not to try to reproduce the coarseeffect of the full traditional uddiyana bandha, but rather thebenefit from its ability to invigorate, open, and energize theback, spine, pelvis, and chest drawing the energyup andin. Uddiyana when applied after in-breath retention withoutstrain can elicit a powerful if not more subtle effect

especially if we practice it with advanced techniques ofreverse breathing, wavelike breathing, and spine breathing


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with the chest elevated. Thus it greatly facilitates jalandharabandha as does jalandhara bandha mutually aids uddiyanabandha.

Advanced or Subtle Energetic (Sukshma Sharira)Practice:

Another application of uddiyana bandha that isnontraditional, yet very palatable is to apply uddiyanabandha at the end of deep inhalation (puraka) drawing theenergy into the heart/lung area. Of course the applicationafter the inhalation will be less deep than in the traditional

application on the exhalation. Uddiyana bandha is is veryhelpful in pranayama and mudra practice while performingeither internal and external kumbhaka (retention of breath)and in many practices it is implemented continuously. Inboth cases mulabandha, swadhi bandha (and in most cases

jalandhara bandha) should be performed at the same time.The applications of uddiyana bandha after the retention ofthe full in-breath (antar kumbhaka) should be practiced only

after proficiency is established of the more traditional typeof uddiyana bandha (which is done with emptying thebreath out at the end of the exhalation in bahya kumbhaka.

After the manipura chakra is washed thoroughly andopened (after nauli kriya and agnisara dhauti are mastered)then the pranayama practices are easily accomplished.Uddiyana bandha greatly facilitates jalandhara bandha andvice versa, especially when done after the in-breathretention with the diaphragm lifted. It raises the energyinward and then upward, and it is curative to disorders ofthe small intestines, colon, lower back, kidneys, andadrenals. Mulabandha greatly completes uddiyana bandhaand is essential to it. Coincidentally uddiyana bandha alsocompletes mulabandha, i.e., they are mutually synergisticand performed best simultaneously and spontaneously. Allthree major bandhas are indeed mutually synergistic. Later

one learns how to perform these energy transforms without


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any motor/muscular movement. It is done by the mind.Later this is done naturally and spontaneously the doerbeing the divine Self through prana shakti, kriya shakti, chitshakti, or kundalini shakti.

Caution: Avoid any tension in the larynx, glottis, diaphragm,and throat. Avoid the compression of the upper abdomenorgans that normally lie in the solar plexus area directlybelow the sternum such as the pancreas, liver, stomacharea. The major fault is the creation of tension in the areawhich is to be avoided. The second major fault is to roundthe back (also to be avoided). The back and torso rather

should be kept elongated through the intelligent applicationof mulabandha In other words, the pelvis does not tilt inretroversion, rather the pubic bone keeps its distance fromthe navel. The heart remains lifted up off the abdomen,rather than collapse or fold into it. In other words, we wantSPACE and energy created in the abdomen as the navelgoes toward the spine. While the diaphragm rises up intothe pleural cavity, the abdomen should not collapse, thus

creating the space for the navel to fold back and in towardthe spine forming a concavity of the abdomen. This creationof spaciousness of the abdomen and lift of the heart region,while the back remains long feels like a lift and hence thename uddiyana bandha Thus for the coarse uddiyanabandha the sequence or rhythm of the flow in one fellswoop is:

1) Stand with the feet shoulder wide or wider.2) Mulabandha

3) Bend the knees with the feet shoulder width apart.

4) Check the mulabandha so that the sacrum and tailbonedrop down away from the navel keeping the torso and backlong.


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5) Bend forward slightly at the pelvis (anteversion or dogarch) so that the lower back does not round at first and thetorso remains long.

6) Place the hands above the knees with the fingerspointing inward, elbows slightly bent, and utilize the arms tohelp raise the chest even more off the pelvis creating spacein the belly. Feel the openness and length of the torso infront.

7) Exhale rapidly all the breath through the nose drawinginward and upward from the lower dan dien (hara) while

releasing the anteversion of the pelvis (or lumbar arch).Allow a deep cavern to form in the belly. Here jalandharabandha helps lift the ribs up and off of the pelvis helpingcreating spaciousness in the belly. A feeling of lightness,emptiness, and roominess is created lengthwise in theabdomen. This is called "making room".

8) Empty the breath out in external retention (bahyakumbhaka) as a prayer.

9) Entertain/retain the bahya kumbhaka. Here the bahyakumbhaka and the uddiyana bandha, mulabandha, and

jalandhara bandha act as one.

10) Release the bandhas before there is a strong feeling togasp air -- and before any sensation of stress or strainallowing the air to be sucked back into the lungs. The

bandhas are slowly released as the air slowly comes backin while the diaphragm comes back down into the torso, andthe navel comes back forward (further allowing thediaphragm to come further down while a deeper inhalationis allow, Keep the back and torso long while maintainingmulabandha.

11) Let the breath come back to normal and then repeat as

above.


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12) Finish by standing straight, inhaling raising the armsover head, looking upward with the gaze, and leaningbackwards in slight extension while the pelvis is allowed toslightly move into cat tilt (retroversion).

This gross physical form of uddiyana bandha practiced dailyfor three or four rounds on an empty stomach can bemastered in a couple of weeks (plus or minus). Agni sarakriya, nauli and lauliki kriya are then easily accomplishedacting as synergists with uddiyana bandha.

Jalandhara Bandha:Vishuddi (Throat) Chakra andRudra Granthi

This is the throat energy valve preventing the energy frombeing lost through the throat chakra and redirecting itinward and up. It connects the head with the rest of thebody via the throat chakra as the sternal notch and chinappear to move together (connect) hence the misnomer,

called the chin lock. Please notice most anybody can forcethe chin to touch the sternum, but that is notjalandharabandha. Such attempts will most likely becounterproductive, creating unwanted tension, blockage, orpressure in the throat, neck, head, or chest. The best signof effective bandha practice is to ascertain whether or notthe energy is freely moving throughout the region (aboveand below it). That knowledge requires subtle awareness

which in turn is effected through ever increasingly moresubtle practice. That means that the awareness becomesmore subtle as the experience deepens. Thus, pleaseapproach Jalandhara bandha as a release of tension at thethroat and neck regions. The muscular release is the coarsepart, while the neurophysiological, organ, glandular, andenergetic flow is to form the primary focus.

Physically the fascia at the back of the neck elongatescreating magical or open space. Simultaneously the front of


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the throat softens as the back of the neck elongates. Thejaw sinks. Simultaneously the back of the occiput movesback as the heart moves toward the chin and the foreheadmoves forward. The pivot point is the top center of the

palate The scapula is allowed to sink toward the pelviswhile front of the shoulders and armpits raise spirally. Theentire back elongates..

No tension at all should be created in the throat or neck,rather stress, tension, rigidity and hardness in these regionsshould be released. A buoyant sensitivity should be apositive indicator. When the tension/blockage is released,

then the energy is liberated, transmitted, and madeavailable. Energetically the nadis (energy channels unknotand open allowing for heart consciousness to expand. Herethe outward dissipative flow of the throat chakra in terms ofmisdirected or dammed up energy ceases and re-channeled inwardly. A natural expression of this bandha ismouna (silence), fasting, a quiescence of the monkey-mindchattering - a quiescence, fulfillment, and the activation of

moral courage devoid of blame or hatred.

The key to the physical motion which introduces us to itsenergetic, emotional, and spiritual components is themotion is that where the tip of the jaw is allowed to droptoward the rising ribs, as the top end of the throat below the

jaw at the hyoid bone is sucked upward and backward(posterior and superior) towards the occiput as the occiput

simultaneously raises and moves posterior. The crownmoves upward as the top cervical vertebra lengthen andreestablishes it natural curve. The top of the scapula as wellas the seventh cervical vertebra do not lift but rather remaindown (inferior) conjoined with the thoracic vertebra.

An unfortunate tendency is to rush the bandha by allowingthe back of the skull to fall forward, rather please let theback of the skull remain back (posterior) allowing for its

rotation/pivot in the center of the upper soft palate The mid


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scapulae stay down toward the pelvis at all times, but thevery front top of the shoulders (attached to the collar bone)should raise (especially for those who are kyphotic(chronically hunched forward). Thus the entire chest to

head interconnected fascia and energetic patterns areaffected.

General Discussion:The center of the action is thus arotation/pivot at the palate, a rotation at the hyoid bone (butmost people have yet to become conscious of this bone), aswell as the posterior and upward movement at the root ofthe tongue. Since many of these are inner and subtle, we

will mainly describe jalandhara bandha in coarse butcommon terms and landmarks like chin, chest, occiput, andso forth. Although this movement can be broken down andlearned at first sequentially, it all moves as aninterconnected and unitive free flow-- as an un-spiralingmotion.

The neck and throat area are normally jammed packed with

many vital nerves, veins, arteries, glands, passageways,organs, (such as the thyroid, voice box, trachea, vertebracolumn, etc.) providing not only nerve signals to and fromfrom the rest of the body, but also oxygen, liquid, and foodfrom the nose and mouth to the lungs and abdomen as well.Specifically the larynx, pharynx, voice box, cervical spinalvertebrae, spinal cord, thyroid, and many other nerves andglands share this small and often busy throat/neck region. It

is the task of the yogi not to create tension, blockages,imbalances, stress, or more rigidity, but rather release such,creating space for natural evolutionary and harmonious flowto occur. Here we are creating open space and energyflow.Other wise such activity will further aggravate orinterfere with the free flowing energy exchange whichcharacterizes this vital region on a physical level and themental/emotional energetics on the more subtle energeticlevels. Jalandhara bandha insures this energetic


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harmonious free flow and at the same time prevents itsdissipation.

This is the seat of verbal (voice vibration) and articulate

expression (through the connection via the collarbones,arms, and shoulders, arms, and hands). This the chakrawhere thought communicates with the rest of the body viaspeech and action. This bandha connects the energy to thehead (ajna chakra) .

General Directions: If you are sitting, the direction of themovement is such that the leading subtle focus should be at

the center of the top palate The subtle indicators are thatocciput moves back and slightly up (back and up, back andup), the neck gets long as a result but natural curves arenot stressed), The parietal and sphenoid bones roteaccordingly as base of the occiput is moving back) and thechin (front tip of the mandible) is moving in toward thesternal notch, while the collar bones and FRONT TOP ofthe shoulders and humerus (at the glenohumeral joint)

move upward and backwards simultaneously. At the sametime the mid-scapulae move downward toward the pelvis.The most common mistake is that a beginner thinks that thechin must move down. No, rather just let the jaw drop open,and let the rest of these parts move. Eventually if all theresisting fascia become released, the chin will rest on thesternal notch by itself while the directive force comes froman opening at the heart, neck, and cranium.

In order to prevent the chin from moving away from thesternal notch (as the sternal notch is moving up toward thechin), try to expand your inner awareness to include theback of the neck and occiput. The occiput should not movedownward toward the shoulders, but rather the scapula andBACK middle of the shoulders remain rotated down (awayfrom the occiput). This maintains a long distance from theears the top of the scapula. Thus the motion is curved

like a spiralfrom the top frontof the shoulder girdle


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upward, and around bank down toward the tail bone. Thismotion will also relax and elongate the posterior muscles ofthe neck. As the st

ANONIMO - Hatha Yoga Bandhas

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