Contents
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 Bandhas with the Breath, Pranayama and Advanced Mudra Practice
Part Two; Adjunctive Bandhas
Jivha Bandha, Khechari Mudra and Talu Chakra
Conclusion: Paramananda Bandha
There are three classic bandhas; mula, uddiyana, and jalandhara bandha. When practiced together they are called tri-bandha. They are practiced together or individually at specific times during kriya, asana, pranayama, mudra, visualization, and meditation practice. They also occur spontaneously especially in children, but also in yogis who can allow themselves to be moved by the evolutionary transformational force, the kundalini. Some do not have any outward flows (in these areas where the bandhas are configured wholistically) and therefore do not need to practice those bandhas, or if they did, there would be little effect.
Bandhas bound/bind back the dissipative energy and as such they are the embodied aspect of pratyhara (restraining the dissipating outward flow of prana while bringing it back from the periphery toward the center in order to achieve union (in the center). The fifth limb in ashtanga yoga, pratyhara in turn acts similarly as a powerful vehicle for tapas (increasing the spiritual fire) and is its energetic counterpoint as our energy is no longer dissipated nor distracted into dualistic externalizations. As such pratyhara is the general operating principle while the specific bandhas work at specific energy circuits. The activation of the bandhas which will be shown later, not only effect the body and the energy, but thus also the mind and spiritual centers because the mind rides on the horse of wind (prana).
The practice of pratyhara thus reverses the outward flow of mind into the illusory world of the sense objects where objects appear dualistically as separate from self, i.e., the world of I and it. Because the mind cannot move without prana, bandhas are utilized to efficiently and quickly reverse the outward flow while activating inner flow and has the ability to quickly establish the objectless meditative state and inner supportive energy flows necessary to create synchrony with and enter into turiya or samadhi.
Bandhas are the internal energy valves which thus when activated allow the energy to flow through the area activating the dormant potential of spirit while embodied. another way of saying this is that the rigidity of a chronic spiritual disconnect can be disrupted through bandhas, pranayama, and pratyhara quickly providing the pathway for the spiritual reconnect. Although commonly called locks, bandhas act as such only in so far that they prevent the outward flow (dissipation) of the energy, but a better translation would be valves because they direct the internal energy flow to irrigate the nadis and activate the energy body. Used in synergistic conjunction with asana, pranayama, visualization, mudra, and meditation practice they act as a powerful adjunctive aid.
Just as it easy to view vairaga only in its negative aspect, so too it is more valuable to view the implementation of the bandhas as much more than a withdrawal, but a redirection of energy which has an innate intelligence. Thus they activate and catalyze the healing energy vortexes within the body/mind which can be implemented consciously through a conscious hatha, kundalini, or laya yoga practice, but are also often performed naturally and spontaneously through grace or as a result of fortuitous action or karma. Bandhas then can be the spontaneous co-arising intrinsic result of the creative and evolutionary activity which acts both endogenously as well as throughout all of nature.
Although bandhas are most commonly described in anatomic terms in relationship to certain body parts, muscles, glands, and organs, bandhas it is far more valuable to approach them as essentially an internal energy re-configuration, which in turn creates the template or energy pattern which aligns and activates a corresponding physical, emotional, psychic, and spiritual constellation or circuitry. As such it not only restrains or binds/bounds the dissipation of energy outward or often downward, but rather redirects it in a healing and energizing manner tuning and aligning it with the back body, energy body, vajra body, light body, or rainbow body potential, as a whole system constellation, moving the energy from the periphery to the center -- inward and upward activating and catalyzing the inner alchemical transformative processes associated with the chakras, the sushumna (the central channel), kundalini, so that we may abide in our natural pure intrinsic state (swarupa). In this respect the bandhas are also associated with the evolutionary progression through the granthis (knots) and lokas (spiritual realms) which will be discussed later.
Bandhas, thus bind the energy from leaking out, but it thus should never be viewed as a muscle contraction. The word, bandha, is more effectively refined as an interlock (to lock in and interconnect inner systems) rather than as the more common definition of a lock, which carries with it a negative connotation of locking out, damming up, restraining, constraining, forcing, excluding, repressing, etc. It thus should be made clear that the bandhas are not physical locks, but energy locks which connects and harmonizes one's vital energy with the inner constellations, the outer constellations, and the universal eternal source of all energy. In order to learn about this activation and harmonization, we have to learn about the subtle energy, inside, outside, and non-dual unborn Source (the inherent potential energy within all things). But like asana practice, also in bandha practice we most often must first learn about the subtle internal energy, by first performing the physical, coarse, and external aspect (coarse energy). Then later once we become aware of the presence of the internal and more subtle energetics, we can forgo the coarse, gross, physical learning tools.
When the bandhas are mastered, progress in asana, pranayama, mudra, and meditation 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 the three granthis (knots) and as such provide the motive power to unlock spiritual dimensions or lokas as well (Brahma Loka, Vishnu Loka, and Rudra Loka or Nirmana Kaya, Sambhoga Kaya, and Dharma Kaya). Thus the three classic 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 esoteric tradition of hatha yoga (three bandhas). Here will be introduced the idea that there are many bandhas, each one capable of moving the energy upward (or restraining its downward motion) to the next chakra. When yogis enter sahaj samadhi these bandhas occur naturally and are mutually synergistic. The mulabandha connects us with the earth energy, grounds us, moves the earth energy up from the muladhara chakra to the swadhistana (or otherwise prevent it leaking out the muladhara) while moving the sky and sun energy down to connect with the earth. .
Likewise swadhi bandha connects the energy from the swadhistana chakra up to the manipura chakra and down to the muladhara chakra. Uddiyana bandha moves the energy up to the heart (anahat) chakra and down to the swadhistana connecting these regions. Hri bandha moves the energy up from the heart to the throat chakra and down to the manipura. Jalandhara bandha moves the energy up to the third eye from the vishuddi (throat) chakra and down to the heart (anahata chakra) or air center. The ajna bandha moves 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. Their synchronistic efficacy need only be explored and experienced by anyone pursuing authentic hatha yoga sadhana. The bandhas are trouble free and most efficacious when practiced from the bottom up; having formed a firm base at the root (base) chakra – the muladhara first.
Mulabandha: Muladhara Chakra and Brahma Granthi
The root (mula) lock moves the earth energy up through the muladhara chakra system connecting above it to the water chakra (swadhistana) and further upward to beyond the sky, while also serving as the valve connecting sky energy or spirit below it to the center of the earth. This is more than a non-dual two way street, but we will not get into the profound hatha yoga alchemical theory in detail here, other than to present the techniques and general theory.
Mula bandha keeps the energy flowing between the body and the earth in a non-dual direction (neither only up, nor exclusively down). When the apana (the downward moving cooling and purifying energy) that normally moves within the ida nadis (psychic nerve channel) is synchronized with the prana (the upward moving energizing and activating energy) that normally moves through the pingala nadi (psychic nerve) then the unification/integration which connects the earth energy of embodied existence (at the muladhara) with the unborn formless realm of sky (at the crown of the head) occurs in the sushumna nadi (psychic nerve).
The muladhara chakra is the most important chakra in hatha, kundalini, and tantric yoga as well as the most mysterious. It is where our dormant potential and animal power resides and it is from here the kundalini becomes activated and enters into the central channel (sushumna) connecting with and activating the super-conscious network for the organism. The lights go on, so to speak! This is not some archaic myth or fantasy, and should not be ignored nor demeaned, but rather its knowledge is essential to success in authentic hatha yoga. Mulabandha is designed to keep this energy flowing in this region. Indeed when the mulabandha is lost, our grounded feeling of centeredness and vitality is also lost or distorted.
Here it is noteworthy that in yogic literature, the goddess kundalini is pictured as lying dormant in the muladhara chakra in the form of a serpent coiled three and a half times around a lingam. The symbol for this chakra is a downward facing triangle normally, but when the chakra is activated (by an activated kundalini) the triangle reverses upward pointing!
Mulabandha is used in conjunction with the rest of the bandhas, in asana practice, pranayama, mudra, pratyhara, dharana, and dhyana practice. It occurs naturally in samadhi.
Preparation: The best preparation for mulabandha is aswini mudra in order to tone up the nerves, glands, and muscles of the area. Unlike aswini mudra, the anus/rectum is not activated/contracted but rather is allowed to follow the lead direction of the perineum. For the male it is the upward turning (like a triangle) of the space about one inch above the perineum. The perineal space can actually become indented, domed, or sucked in and up creating empty space for the front of the pubic bone and sacrum to move toward each other. It is similar for the female except that the center of the action occurs higher up near the cervix being drawn up and in.
This is not a pelvic tilt (anterior or posterior rotation of the pelvis) which occurs between the humerus and pelvis and/or between the trunk and pelvis, but rather mulabandha occurs deep within the moveable elements and energetic dynamics of the pelvic girdle itself. It is an energy dynamic more than a muscle movement which aligns the front of the anus (perineum with the lowest reaches of the spinal cord (the cauda equina) and then allows the further alignment with the crown chakra. .
It might be sufficient to point out that aswini, vajroli, and sthula basti are only preparations to get in touch with and move the energy in the pelvic and urogenital diaphragms (root chakra and water chakra areas). In other words these practices are only there to help us get in touch with locked and stagnant energy, rigidity, and then to activate this very important center. In that sense these are kriyas (preparatory purification exercises).
Hence the actual bandha does not require strength in the pubo-coccygeal muscles (PC muscles of the famous Kegel exercises), nor does it require strength in the levator ani muscles. More correctly it requires awareness, conscious relaxation of the region, the removal of impurities, irritants, toxins, and energy blocks in the region -- a balanced tonification in the nerves of the area, and a gentle energetic initiation of a movement in the direction explained in more detail 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 only that we become aware of the more subtle, less coarse, and inner energy dynamics that are involved -- so that the energy can move through this area unimpeded and that the region is strong enough to withstand an increased energy flow such as is demanded in kundalini yoga -- so it is truly balanced, functional, and tonified. In a real sense we are energizing 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 above the perineum depends upon the energetic relationship between the sacrum/tailbone complex and the pubic bone. If we are able to align the pubic bone with the sacrum/tail bone in every movement (whether sitting, standing, lying down, or walking) then we would have a stable and vital foundation in which to develop.
To be more exact it is the area in front of the pubic bone (perineum which is kept in energetic relationship with cauda equina This area is usually not very conscious and filled with cit prana in the average person, so besides the preliminary exercises of aswini mudra and vajroli mudra, take a clean finger and press the area directly in front of the anus and directly in back of the scrotum or lips of the vagina inward/upward (after bathing). See that there is no tension or tightness in this region. Learn to feel and sense this area. From an early age these areas become associated with being unclean, undiscussed, and unconscious. Later on this same negative dissociation occurs with the genitals. So here we are also clearing out any childhood negative programming around the earth or water chakras.
Mulabandha will simultaneously draw the pelvis down from the torso (front) and the spine (back) while balancing left and right wings of the ileum while
the pelvic diaphragm area is drawn upward. As it was taught to me, the perineal fascia
do not contract but rather relax and are drawn upward. If that area is made
stiff, contracted or hard, it can not be drawn up. Indeed it is so subtle that
it is usually "reached" at first through the practices of aswini and vajroli
mudras which are practiced first in their coarse aspect and later in their subtle/energetic
aspects. Thus the practice naturally goes increasingly from the coarse to the
more subtle. When one is naturally in a great space, mulabandha is entirely spontaneous.
As taught in this way the bandhas are energy valves as much as locks, not muscle
contractions. They are locks in such that they prevent the energy from being
dissipated or distracted at various key energy centers. They are more valves in the sense
that they redirect these energies 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 as the means to breaking
through the granthis which in themselves operate not only in the body/mind/energy
fields, but in the more subtle realms of vijnanamaya (higher transpersonal non-dual wisdom) and
anandamaya koshas (the spiritual reams).
In hatha yoga and pranayama the bandhas should be taught first, being the basis for the correct positioning of the postures. The bandhas correct the asana, while the asanas refine the practice of the bandhas. Even though the beginner will have to approximate their understanding of it, in this way their energy awareness will grow and injury will be prevented through learning how to acknowledge, respect and honor prana (vital energy).
As we progress in this awareness or energy wisdom (awareness of the cit-prana), the more subtle internal energetic forms are
naturally integrated and put to use, while their coarse, gross, and external form are
then no longer needed. Some people do not need to go through the coarse form
( for example through grace, karma, natural propensity these mudras, bandhas,
and kriyas manifest naturally (sahaj). Thus the yoga kriyas can act as a powerful
synergist to break up previous negative programming (samskaras) imbedded in
both the psychic and cellular tissue.
So this is explained in http://www.rainbowbody.net/Purity/Kriya.htm
and elsewhere. The vajroli in the energetic state affects the opening of the
swadhistana chakra so that no energy gets stuck there. It is very valuable that
we do not approach vajroli mudra nor mulabandha (the latter occurs in the muladhara
chakra) as muscle contractions (at least in the West) in order to avoid tension, blockage, stress, or rigidity. Of course "most" movement involves the activation of some
muscles (except movements that take the advantage of the force of gravity) or
relaxation of a previous tense/spastic muscle. ALL MOVEMENT (isotonic activity) involves a corresponding relaxation
of the holding muscle (called the antagonist muscle). For most of us, it is
this relaxation (and resultant activation of the parasympathetic nervous system)
that is key to mulabandha and vajroli. This allows the energy to flow through
this area, irrigating it with chit-shakti. THEN it no longer feels trapped nor
is there a need for it to flow out and discharge its energy once the charge
gets dammed up. This is what gives us "the lift" in mulabandha (at least in part).
Since we are addressing specifically mulabandha, the two main points to consider
then, are the sacrum/tailbone complex in the posterior of the body and the pubic
bone in the front. Through observation one may notice that most adults move
their pelvis and sacrum all at once i.e., there is no independent motion of
the sacrum and pubic bone from the rest of the pelvis (the innominate bones
of the ilea and ischium). Yet closer anatomical study shows that the healthy
sacrum is not fused with the pelvis, but forms a joint (the SI joint). Also
the pubic rami (left and right) forms a joint at the pubic symphysis. So what happens is that the sacrum/tailbone complex moves down and forward at the same time the pubic bone moves down and forward. These two movements toward each other form the subtle SCOOP of mulabandha. More subtly it is the perineal area moving up as the cauda equina moves down and forward. That gives us the lift.
More over the two pelvic wings (os coxae) are designed to move independently from each other. Thus much of the asanas, kriyas, and mudras are designed to break up the stagnant energy and negative conditioning that unfortunately occurs in the muladhara region. All together a conscious mulabandha informs our asana, pranayama, mudra, and dhyana practices.
Here we can identify at least twelve independent muscles in
ten muscle groups that connect at the sacrum and run across the ileum, ischium,
the back, to the legs, the pubis, and to the tailbone. On the posterior surface
of the sacrum are attached the iliocostalis, longissimus, multifidus, erector
spinae, latissimus dorsi, longus and brevis rotatores. On the lateral surface
of the sacrum, the gluteus maximus attaches, while at the anterior surface of
the sacrum we find the levator ani group, piriformis, and coccygeus groups.
It is valuable to note that the latissimus for example attaches all the way
up into the upper arm. It is not important to break out your anatomy books to
see all the various attachment points, but rather to be able to feel the effects
that the sacral/coccygeal complex has upon the whole body and especially upon
the spine.
Mulabandha thus mobilizes the previously stagnant energy and repositions places
it into its rightful energetic and aligned place. The correct application connects
the front and back of the body, the left and right, the ida/pingala -- it aligns
the spine as well. Although the bandhas are ENERGY valves, this is too subtle
for most, thus the energy is first gotten in touch with through the physical
form of physical movement. So if you follow this so far, then you will be utilizing
your asana practice to go deeper inside -- feel the energy and especially to
feel the synergistic and mutually electro-magnetic relationship between the
pubic bone and tailbone. This is subtle at first. If one hasn't experienced
it, then of course one may not even entertain its possibility, but that is how
we grow -- entertaining the possibility -- moving from coarse/gross and outer
to the more subtle, energetic and inner. This is very much like pranayama where
the coarse breath leads us to the energy (prana) awareness and then to communion
the implicate integrating intelligence at the Source of this energy.
So too in mulabandha the tailbone and pubic bone no longer move with the rest
of the pelvis but rather form the base of the pelvis and the spine where the
physical body moves around that root foundation. Here the tailbone and sacrum
drop at the same time the pubic symphysis drops down -- they both move toward
each other INDEPENDENTLY of the rest of the ileum and ischium (heresy that this
may be). Here the sacrum moves away from occiput and the entire spine becomes
long-- in traction while at the same time the torso is lifted away from the
chest and armpits. We don't have to know the anatomical terms to know the energy
of mulabandha, but yes it has an anatomical relationship as well. This mulabandha
makes backbends, forward bends, twists, sidebends, contralateral poses, etc.
all work in a functional and energetic alignment, and in turn these poses should
make the energy of mulabandha work -- they are mutually synergistic and thus
an energetic partnership is thus engaged and is able to become fulfilled in
the practice -- all of which is self instructing if one balances and harmonizes
these energetics with this awareness in mind.
In other words Mulabandha should be found in all poses (unless one rounds the
back). When mulabandha occurs there is less effort and more energy so it is
not a contraction. Physically the fascia (pelvic diaphragm) in the perineum
lose tension and hardness and are able to dome upward but rather a lift up creating
space for the tailbone and pubic bone to move inward toward each other. As this
diaphragm domes upward, the sacrum and pubis drops downward to meet the earth
(if you are standing). So there co-exists both an upward motion and a downward
motion simultaneously occurring. Physically the pubic bone and tail bone no
longer move glued to the rest of the pelvis. Freeing up this motion is the subject
of much "technique" in the kundalini and hatha yoga literature.
A practical example of using mulabandha in a backbend, try cobra (bhujangasana). Laying on your abdomen and front thighs, become conscious of the pubic bone and sacrum. Do not allow the sacrum to lift toward the lumbar, or at the same time do not allow the pubic bone to lift 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 front and and the back lift from the center.
The dysfunctional tendency is to move one (pubic or tailbone) toward the other (tailbone or pubis) but "normally" the other bone will move away because the fascia in the pelvis is frozen and rigid. How can you lift the spine and the torso long off the mula base
without arching or tilting the pelvis? That will make the spine long. That mutual synergy of the front and the back of the body moving from the center is the physical implementation
of mulabandha. One does not consciously think to contract any muscles whatsoever
in the perineum, but rather allow for the lift, elongation, and intelligent innate energy to lead.
Similarly in standing forward bend, like uttanasana, bending forward
the pubic bone into the front groin crease toward the sacrum. Simultaneously
the sit bones (ischial tuberosities) rise up toward the sky away from the knees,
but also simultaneously the sacrum/tailbone complex sinks down toward the knees
moving in to connect with the pubic bone giving lengthening the spine and the
legs also simultaneously. Here let the perineum move in and up internally, then draw it posterior toward the cauda equina.
Especially in surya namaskar (sun salutations) mulabandha is joyously "found", held, searched for -- throughout, maintained, and leads (rather than being "held". Yes, instead of a tension it is the release of tension -- it is a synergistic feeling -- there is a lift. Your experience of it will change in time as your energy body changes. For me the quality of a lift-- lightness -- ease -- effortlessness, balance, strength, and harmony are experienced. With vajroli there is a qualitatively different experience than with mulabandha.
Also mulabandha sets the base for the completion of uddiyana 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 improves and completes mulabandha. If one looks at the motive force of uddiyana bandha to be the expiratory breath, allowing the breath (or rather the prana) to suck in and lift the belly, then the 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 is the foundation, the root, and the basis. Some people teach that the ENERGY of the three bandhas should be maintained in all poses, but physically there may not visible movement.
The conscious use of bandhas as a conscious and joyous benefit can be found in all asanas -- all the time - standing, on abdomen, on side, on back, sleeping, twisting, working, etc. -- as part of the practice of communion. The relationship between the perineum region configured in mulabandha to that of the other parts of the body such as the lumbar, the spine, the occiput, the shoulders, the armpit chest, 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 simultaneously (see traya bandha below). The energetic form of these bandhas can occur in antar (inner) or bahya (external) kumbhaka (stoppage of breath) and/or throughout the day time and dream time practices, while it is true that the coarse form of uddiyana bandha is performed only upon external retention of the breath (bahya kumbhaka). Also see Tri-Bandha Below)
Other links are available at http://www.rainbowbody.net/Hathayoga/ , but especially follow the link at the bottom entitled "Hatha Yoga Cleansing Exercises" and check out aswini mudra, vajroli mudra, and sthula basti.
Yes, more detail can be given for each pose (there is always
MORE in this regard), but at the same time it is counterproductive to feed the
illusion that it is in increasing specifics that yoga is realized but rather
in unification -- in balancing, harmonizing -- dancing and celebrating creation/creator.
Traditionally, mulabandha is practiced selectively and sometimes in combination
with other bandhas at certain stages of pranayama, asana, mudra, meditation,
and tantric practice. Some modern schools recommend a light mulabandha throughout
the entire asana practice. It is one of the three bandhas in tri-bandha (together
with uddiyana and jalandhara bandha), used in most pranayama retention cycles.
Classically there exist many nadis that may have obstructions to be opened,
but only three granthis of which their location is not always agreed upon, but
which some hatha/kundalini yoga schools suggest that the three bandhas serve
as their remediation. Here mulabandha opens up the Brahma Granthi providing
knowledge of Brahma Loka.
However at the same time there exist numerous nadis which may be obstructed and of which most hatha/kundalini schools suggest that one of the major functions of a functional asana practice with the use of bandhas is to open these up -- remove their blockages so that the samskaras get cleared out, the distorted energetics cleared away, and the dormant creative/evolutionary energy circuits become activated moving us into manifesting our greater creative evolutionary potential.
Procedures:
The area between the tailbone and the pubic bone is brought together in a healthy trans-integrity or phase of synergistic equilibrium.
In order to tonify this region and get in touch with its energies please see the practice of aswini mudra in the kriya and shat karma section. The practice of mulabandha is very different however from aswini mudra. Following is first a discussion on the practice with hip flexion (anterior tilt of the pelvis). Then we will follow with a discussion of what mulabandha looks like in hip extension (posterior tilt of the pelvis).
In forward bends occurring at the hip joint (between the pelvis and humerus) 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 downward and backward (posterior). Thus in normal hip flexion (forward bend at the hip) the sit bones move back, out, and away from the back of the thighs (the bulk of the hamstrings) -- the sit bones lifting up off the back of the thighs while the front of the pelvis at the ASIS moves toward the front of the thighs. Normally the sacrum and tailbone follows the movement of the pelvis, but in mulabandha the tailbone actually is moved in trans-integrity toward the pubic bone (as the pubic bone moves toward the tailbone, the tailbone and sacrum moves toward the pubic bone attempting to meet it) at the perineal space. Thus one may say that the sacral/coccygeal complex drops down away from the lumbar toward the pubic bone, creating a narrowing of the space at the perineum between the tailbone and pubic bone in a healthy dynamic energy vortex. This movement affects both the pelvic diaphragm and the uro-genital diaphragm.
So for example in downward facing dog, the pubic bone is tucking down, around, and under as the pelvis tilts forward (in anteversion) while the sit bones raise upward toward the sky and backwards toward the wall behind, but the sacrum and tailbone do not move up and back, but come around to meet/welcome the pubis at the perineum. That is mulabandha in hip flexion.
The only way that this movement can happen is that space is created for it in the pelvic floor (near the pelvic diaphragm). If that region remains hard and rigid, nothing can move there, but rather if it is relaxed and softened, then the floor of the pelvic diaphragm can dome upwards creating more space for the tailbone to move toward the pubic bone. If it's tight, it won't budge in this way. However when the perineum domes or lifts upward, the trans-integrity between the two form a stable base for the spine (which rests on top of the sacrum) and hence the rest of the body. Connecting to the sacrum are no less than 10 separate muscle groups which attach to the back, the legs, to the other parts of pelvis (such as the pubic bone, ischium, and ileum).
Similarly in a backward bend occurring at the hip joint as in hip extension the ASIS tends to tilt back away from the front of the thighs in retroversion or posterior tilt, tending to tuck the tailbone and sit bones under, around, and up toward the pubic bone, but if we allow for the posterior tilt of the sacrum to occur, simultaneously bring the pubic bone back to meet the tailbone, we have mulabandha. Here the front of the thighs remain long from the ASIS, but the pubic bone does not raise up toward the navel as it moves away from the front of the thighs. Here the sacrum does not raise up toward the lumbar spine even if the pubic bone heads away from the navel, but rather the sacrum drops as the tailbone attempts to meet the pubic bone.
As in the example above in cobra (bhujangasana) keeping both the pubic bone and the sacrum long from the head toward the feet, while the feet remain in traction out and away from the hip socket. Many directions can be given to the body to help effect mulabandha, but in the end it is an energy lock that can be heart felt and attended to. Perhaps the main direction would be to allow check in often at the perineal space (especially in contralateral poses) and then effect flow and balance there. Check in at the tailbone (coccyx) to see that it the fascia in the area is relaxed and that the bone can move (it can even move independently from the sacrum). Line up the tailbone with the spine if you can.
Hints: Let the energy lead the breath, let the breath lift the diaphragm, let the the energy and breath then suck in and up the abdomen, let the energy and breath then suck up the perineum.
Benefits: Mulabandha occurs at the bottom axis or central connection point of the body connecting the front and back, left and right, and bottom with top (through the connection with the spine). Mulabandha forms the stable support of the entire torso and spine. It can provide traction on the spine. It forms the stable base for uddiyana bandha and vajroli mudra as well as the other asanas and is essential to traya bandha, which in turn is essential to effective pranayama practice. It forms the basis for mudra and long meditation sits by keeping the energy flowing in that region and taking any strain off the lumbar and SI joints.
It activates Brahma granthi and allows us to enter Brahma Loka (or Nirmanakaya). It tonifies, purifies, balances, and energizes, the pelvic and urogenital region (see vajroli mudra for more specific results at the urogenital diaphragm).
Cautions: If one tends toward constipation, constriction. tightness of the lower abdomen, hips, pelvis, legs, and lower limbs, then the perineal region may already be constricted and domed up already too much. Since mulabandha balances the energy front and back, left/right, ida/pingala and allows flow to occur, sometimes in order for this activation to occur, the area needs to be relaxed and even drawn down slightly in order to balance and synchronize the apana (the downward energy) and prana (upward flowing energy).
Likewise hemorrhoids are a physical symptom caused by a disturbance/distortion or imbalanced tension of the apana and prana in the muladhara region which in turn may be aggravated by harsh, spicy, coarse, and irritating foods as well as by harsh, lustful, and irritating thoughts forming the precursory energetic vectors, which influence the physical characteristics in the region, as regards to disease or its remediation. So in this case, mulabandha is applied to alleviate the dis-ease, distress, and ill-feelings in the muladhara, while increasing flow, well being, ease, balance, harmony, and synchronicity.
Check in often with mulabandha to make sure that the tailbone area is relaxed and the tailbone is free to move. It IS grounding. Make sure that the perineum does not tighten and it feels that energy is flowing through this energy valve -- allow it to increase and support you. After you are able to wag the tailbone and feel it move freely, then check in with it to see that by aligning it with the rest of the spine, the spine becomes long, as the tailbone aligns up with the spine, the perineum, the and pubic bone in order to catalyze synchronization and to prevent distortion. Here both the back body (spine) and front of the body) are aligned through their mutally synergistic alignment at the base which is directed by non-dual synchronised energy in the central channel (see above).
In functional mulabandha the pelvis is neither in classic retroversion or anteversion, but rather it rests in synergistic synchrony as the sacrum/coccygeal complex and pubic rami forms a trans-integrity stable base between the pelvis and the back and the pelvis and the thighs. What really happens is that the area in front of the anus (perineal space) moves straight upward and is drawn toward the cauda equina. Thus the pelvis is perfectly balanced and there is no strain in the spine or the groins. Here mulabandha can occur spontaneously through shakti's grace, yet at the same time we can consciously utilize it as a means of embracing her.
Uddiyana Bandha: Works on the Manipura Chakra and Vishnu Granthi
Uddiyana means flying upward energy lock. It is the bandha that moves the energy upward from the earth, water, and fire centers into the heart (air) chakra strongly influencing the 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 pratyhara sucking the energy into the middlemost column (sushumna). It prevents accumulated tensions, toxins, or stagnation to develop or accumulate in the navel region. Although cleansing, through its power to remove stagnant energy stuck at the navel center, e it allows stuck or distracted energy to move through this region into the heart chakra up through the sushumna which is its natural uncorrupted path, hence it helps to purify and energize not only this region, the organs in the front of the lower spine, but also the entire body. As it moves energy stuck at the navel center it connects the energy at the swadhistana chakra (water center), moves it through the navel, and merges it in the heart. Thus it opens stuck energy and allows it to flow into the Heart Center (opening the Vishnu Granthi) from below.
Procedure/Technique: To be succinct simply, stand with the feet approximately hip width apart. Bend the knees slightly and rotate the pelvis forward (anteversion or also called dog arch). With the hands placed on top of the front thighs above the knee exhale all the breath out rapidly. Raise the rib cage and then concave the area below the navel upward and inward back toward the spine. Draw in and up the lower belly inwards toward the spine allowing the lower back to gently round while the pelvis spontaneously tucks under (in retroversion of the pelvis). Hold the breath out, pressing the entire lower belly inward back toward the spine without rounding the upper back nor hunching the shoulders forward. That is uddiyana bandha, simple.
Preparation: Although uddiyana means flying upward, this refers to the energy, not the physical navel point which remains drawn downward and posterior (back toward the spine). 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 in of the entire navel region into the belly button as the belly button is drawn in toward the spine. One is best reminded from the very beginning that the bandha is designed as an energy valve (to prevent dissipation at the navel center) --as an 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 or sadhana.
For best results and especially to first learn its effects, it is at first performed standing with the feet approximately shoulder width apart or wider (toes facing forward or only slightly to the side). First take up mula, swadhi, and nabhi bandha if you know them (described elsewhere) and hold them throughout uddiyana. If you do not know these other allied bandhas, do not worry. You will do very well at first just learning uddiyana bandha by itself or uddiyana may spontaneously and synergistically trigger the other bandhas.
Now take some time to feel (in sensate awareness) four finger widths below the navel. Connect energetically (the hara or lower tan tien/dan dien) in sensate awareness consciously and then visualize that area being drawn in toward the spine and lifted.
1) Bend the knees slightly
2) Tilt the top of the pelvis slightly forward (anterior rotation in dog arch)
3) Place the hands on the top front of the thighs above the knees with the fingers pointing slightly inward and gently lengthening the torso off the pelvis (this creates more space in the abdomen) with elbows bent. Allow the top of collarbones to raise up in front while the medial spine of the scapula sinks toward the sacrum. Do not hunch the shoulders, collapse the chest, nor round the upper back, but rather let the sacrum ground (in mulabandha) while creating space in the abdomen and chest by raising the chest toward the chin (in jalandhara bandha).
4) Rapidly exhale all the breath through the nose.
5) Allow the abdomen to form a hollow concavity sucking the lower belly region in toward the back leaving a deep concave space between the xiphoid process and pubic bone. You are creating more space in the belly (between the sternum and the pelvis).
6) Allow this motion to lengthen the lumbar spine and move the 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 releasing the dog arch (anteversion) but it is motivated through the action centered at four finger widths below the navel (lower dan dien or hara). Allow this motion to enhance the mulabandha while keeping the chest/chin in jalandhara bandha.
Hold and release before there is any feeling of strain (before the energy starts to dissipate). The concentration is at the lower dan dien below the navel (closer to the pubic bone than the bottom of the sternum at the xiphoid process in front). Instead of sinking the chest, rounding the upper back, or shoulders forward at all, rather raise the sternum actively up (superior) while the lower ribs remain back in toward the spine. As the rib cage rises up to the chin in jalandhara bandha, then more space between the pubic bone and the sternum is created. Hold the breath out as long as the feeling of emptying and tonification in the abdomen is not compromised or strained. Find the natural impulse to suck it back and in thus massaging the internal organs while simultaneously drawing in and lifting up the space above the perineum. Release the jalandhara bandha and breathe normally. Repeat at least three times. That is uddiyana bandha.
Detailed Performance: At first learn uddiyana standing. Later one can apply it in other poses such as lotus etc. So as above while standing, place the feet at shoulder width or wider. Bending the knees slightly, place the hands on the inside of the lower thighs above the knees with the fingers pointing slightly inward (medially) and slightly toward the knees. the elbows are slightly bent. Do not place undue weight on the hands, arms, or shoulders nor torque the knees or legs, nor round the shoulders, nor collapse the upper torso or upper back. Rather use the hands to help lift up the chest creating space in the belly. Let the top medial spine of the scapula sink away from the ears towards the sacrum as the front top of the ribs and collar bones raise up and around toward the back. Keep the ribs lifted off the pelvis so that the space in the abdomen is maximized.
From there place the pelvis in forward rotation (dog arch) which is the anatomic anteversion position of the pelvis. Find mulabandha by allowing the sacrum and tailbone to passively drop and establish energetic flow with the pubic bone. Resist any tendency to round the upper or middle back but rather find the lift of the shoulder girdle upward toward the chin in front and around downward toward the sacrum in back. This lifts the ribcage up off the pelvis maximizing the empty space in the abdomen. Raise the chest to the chin in jalandhara bandha after rapidly exhaling all the breath outward.
Simultaneously while maintaining the feeling of empty space in the abdomen, allow the abdomen to concave in front so that the area about four finger widths below the navel is drawn backward and upward. This initiates the movement. Then allow the rest of the abdomen to concave and follow. Relax completely the dog arch (anteversion of the pelvis) by allowing the pelvis to move into a natural cat tilt (retroversion of the pelvis) as the concavity unfolds. As a result of this slight retroversion the lower belly in front is further lifted and mulabandha is more greatly effected as well. Later after one understands mulabandha, then one understands that a successful mulabandha completes uddiyana bandha and visa versa (a successful uddiyana bandha completes mulabandha). Eventually one experiences all three bandhas as more than complementary. Here you will feel the entire abdomen as empty and spacious.
Work in the Bandha:
Keep the heart and upper chest forward and lifted throughout, yet anchor the lower ribs back toward the spine. Allow the collar bones to stay lifted and back. This will create more open space between the sternum and the bottom of the pubic bone in the abdomen. Implementing jalandhara bandha, creates space in the entire torso by raising the upper chest upward toward the chin (jalandhara bandha) while using the arms to help lift the chest while pressing the medial edges of the scapula down toward the sacrum. This will prevent rounding the upper back and/or collapsing the upper torso, but rather keep the entire trunk long off the pelvis. Even though the breath leaves the chest and rib case as the diaphragm is drawn up into the pleural cavity upon the exhale, the energy of the pose is shaped by keeping the back and torso long, thus naturally creating the space for the navel to move back and inward toward the spine binding and concentrating the energy between the navel and the lumbar spine. Although it is best to start uddiyana in dog arch (anteversion of the pelvis) allow the pelvis to wiggle back and forth to find the optimal position which maximizes uddiyana bandha.
Exhaling all the breath out as above, retain the external retention (bahya kumbhaka) and bring sensate and energetic awareness to the other two bandhas (mulabandha and jalandhara bandha) in order to increase the energetic effect of uddiyana. Let the outgoing breath create the space in the abdomen. Allow the navel to be drawn in toward the lumbar spine naturally and spontaneously by allowing the hardness in the abdomen to soften. Experiment in this manner kinesthetically exploring the energy of the bandha, and release before there arises any need to gasp.
Release before any strain and allow the breath to come back to normal. Repeat two more times from the beginning (above) or check the step by step description given at the end of this section. Immediately afterwards straighten the knees and let the arms raise over the head with a slight extension of the hip and back on an inhalation as a nice counterpose stretch.
Ideally the neck should remain free without compression or strain and the throat relaxed, keeping the throat, jaw, and eyes, soft and relaxed, the neck long, and the chin inward in jalandhara bandha. Advanced practitioners should remember to precede uddiyana bandha with mulabandha and swadhi bandha, then maintain them throughout. For beginners it will be easier to implement the jalandhara bandha at the end of the exhalation to further raise the chest off the pelvis creating even more space in the abdomen, then release jalandhara before the in-breath and release of the uddiyana bandha. Mulabandha can be held throughout or else released after the uddiyana is released and the air is inhaled.
Before there is any sensation of stress, tension, or strain felt anywhere, please release all the bandhas fully, inhale, and straighten the back and scan the body taking energetic inventory.
Hints and Kinks:
It may be valuable for some to raise the chest up while beginning the implementation of uddiyana bandha visualizing the prana being sucked up from the lower chakras (swadhistana and muladhara), through the navel region (manipura chakra), and up to the heart chakra (anahata). The diaphragm has to get out of the way so the abdomen can move back toward the spine, so it is allowed to be drawn up into the pleural cavity expelling the last of the air from the lungs. This is done without efforting at the diaphragm, rather the diaphragm is lifted up by the energy and space created by the outgoing breath, through the action of the navel striking back toward the spine, and the jalandhara bandha. The diaphragm should feel at all times unstressed and relaxed. This is all accomplished by allowing the muscles at the center of of the diaphragm to relax and be sucked up while the muscles at the bottom sides of the diaphragm are allowed to relax (compress) inward. Remember the diaphragm relaxes on the exhalation.
It is noteworthy that in normal respiration, the diaphragm muscles are activated/engaged during the normal inhalation process and are relaxed passively in normal exhalation. However in uddiyana bandha we utilize a forced/active exhalation forcing the air out of the lungs rapidly through the above described action at the abdomen (drawing back the navel point as in kapalabhati or agni sara). note worthy also is that the diaphragm forms a dome shape on exhalation (the top of the dome is toward the head) while the bottom of the dome is anchored at the spine and lower ribs. Thus even the lateral edges of the diaphragm also compress inward toward the core center.
Instead of lifting the organs of the upper abdomen up out of the way, this lift of the diaphragm created by the energy of the outgoing breath creates the requisite space in the abdomen that permits the energetic compaction and embrace which encloses and supports the entire abdominal region. As the navel folds back in toward the spine the outward dissipation of energy at the fire chakra is bound back for alchemical internal usage. Even the sides of the abdomen are drawn inward toward the center. This contributes to the tapas (spiritual energetic effect) or pratyhara of the bandha.
The Vishnu Granthi (knot) can be broken through in this manner so that Vishnu Loka is revealed. Here the energy moves up from mula and swadhistana chakras through manipura chakra, drawn into the heart region, thus the blockages between the water chakra and the air chakras are remediated. With the change in energy, there is realized a corresponding change in mental, emotional, and spiritual energetics.
Later one understands that this more subtle energetic relational matrix of the suksma sharira and the mental matrix are more causal to the physical matrix of the gross body (sthula sharira) so that this can all be done by the mind, but at first most of us have to learn this more subtle relationship by working with the coarse body (sthula sharira)The coarse benefit of the lifting up of the diaphragm upon exhalation (rechaka) allows the diaphragmatic muscles to fully relax and creates space for the unobstructed and natural ability for the navel to strike backward toward the spine forming a natural concavity in the abdomen below the sternum, stomach, liver, and pancreas. As the diaphragm is relaxed, it then rests and is restored. Then implementing uddiyana bandha at the end of the inhalation) puraka) an added benefit then is to move the air and prana into the lungs and heart chakra -- to expand the heart. Greater still is the mental/spiritual opening of the Vishnu Granthi into the the Vishnu Loka.
There is no breathing in and out during the classical coarse implementation of uddiyana bandha, but rather the breath is held out throughout in rechaka kumbhaka (also called bahya kumbhaka). Try keeping the lower back lengthened between the iliac crests and the back ribs without tucking the pubic bone up toward the navel. Here mulabandha keeps both the front and the back long and prevents collapse. The spine moves toward the navel as much as the navel moves toward the spine. Where they come together is where the energy of the bandha creates the fire. As the navel area is drawn inward toward the spine, the lower back is drawn into a retroversion (backwards tilt of the upper pelvis), but this retroversion of the pelvis is completely dictated by the motion at the belly. In other words a forced retroversion should not be implemented.
In the coarse action at first it is best to release jalandhara bandha first, then release uddiyana bandha before there is any strain so that you do not gasp for breath, cough, feel strained or out of breath afterward. Any shuddering or palpitations of the heart means you should stop immediately. Remember we are strengthening and softening the abdomen region simultaneously, removing tension, and stress. At the same time, we are activating/stimulating the navel center. We are moving energy. It should be pleasant and energetic so please start very slowly, kinesthetically, softly, but energetically. Later when you enjoy it naturally you will want to do it longer and more often when it is needed.
After the complete exhalation (rechaka) and while holding the external retention (bahya kumbhaka), more experienced students familiar with the energy of mulabandha may try making a fake inhalation (go through the muscular motions of inhaling without actually inhaling) while still in the bahya kumbhaka. This will lift the diaphragm slightly more, but it is extremely important not to cause stress to the glottis, the diaphragm region, or lungs. This reverse drawing up on the diaphragm is a very subtle movement and is best not tried by beginners unless they have an experienced teacher monitoring. If you have suffered or suffer from hiatal hernia be very careful with this last instruction or simply forgo such. If you are able to isolate the diaphragm muscles from the stomach and esophagus then this may help remediate hiatal hernia. However one must be careful not to stress that area (the top of the stomach and middle bottom of the diaphragm area.)
If there is stress or pressure in the throat. larynx, chest, or throat probably the diaphragm is being activated rather than relaxed. In general relax the neck, throat, glottis, and diaphragm allowing the chin to fall into the sternal notch in jalandhara bandha if it is impelled. There should be no stress, but rather a feeling of energy, fire, lengthening, and opening in the middle region. As you exhale, the sternum will naturally want to drop and the chest collapse, while the upper back and shoulders will want to round and hunch, but preventing that occurrence is of greater benefit. Again there is no gain in lengthening the duration of uddiyana bandha if it is prolonged to the point where its release finds us coughing or gasping for breath at the end, but rather find a happy and pleasurable point to end the practice before any discomfort.
Uddiyana is best preceded and used simultaneously with mulabandha which is maintained during uddiyana. Try jalandhara bandha here also after uddiyana is implemented paying attention to release jalandhara immediately before the uddiyana or the pressure and stress will be created at the larynx and glottis. (See tri-bandha below for more on the implementation and interaction of the three major bandhas).
Normally uddiyana bandha is used with external breath retention (bahya kumbhaka), but contrary to some beliefs, uddiyana bandha can be used with great benefit with internal breath retention (antar kumbhaka) as well after it is mastered with external retention (bahya kumbhaka).
This is used in many pranayama and mudra practices. the above describes the physical, coarse or gross form of uddiyana bandha. As an energy lock once this dynamic is learned with the coarse form, it can be performed entirely energetically (without the use of muscles or physical movement).
Benefits: Uddiyana is used in vamana dhauti kriya, nauli kriya, agni sara kriya, tri-bandha, advanced mudras, pranayama, meditation, and also while in yoga poses (especially in forward bends). It increases the tone of the abdomen and gastric fire stimulating the entire fire chakra area. Thus the powers of digestion, assimilation, and immunization are naturally augmented. It opens up blockages in the manipura chakra and thus connects the water center (swadhistana chakra) and muladhara with the air center (anahata chakra). It helps unties the Vishnu Granthi and thus opens up into Vishnu Granthi. It is very purifying and forms the basis for nauli kriya (see hatha yoga kriya section).
It completes/accomplishes mulabandha as a synergist as it helps lift the perineum. Although usually done in its coarse form during and after an exhalation, when it is done on an inhalation it completes jalandhara bandha and is often used as such in intermediate and advanced pranayama and mudra practice. It often occurs spontaneously in those whose natural vital energetics are active (have not become repressed). When practiced in mudra, pranayama, and meditation it is usually done sitting in lotus, siddhasana, vajrasana, or similar sitting poses. For the beginner learning the the deep coarse form, it is first learned standing. It is a great purifier of the entire abdomen by itself or when used as an element of nauli or agni sara. The above coarse form of uddiyana bandha as classically described is to be performed after the complete exhale (rechaka) with external retention (kumbhaka) because this facilitates the most complete ability of the navel area abdominal fascia to move inward toward the spine because the organs of the upper abdomen are drawn upward and out of the way by allowing the diaphragm to release and lift. This is the standard and classical uddiyana bandha.
A more subtle aspect of uddiyana is devoid of the actual physical motion of the navel region being sucked in. Rather it is entirely an energy lock. Thus there exist mudras, asanas, and sometimes in tri-bandha that also ask for uddiyana bandha while we are engaged in the breathing process and/or also upon the internal in-breath (puraka) retention (kumbhaka). In the latter case (inhalation) because the diaphragm is not raised, this internal kumbhaka form of uddiyana bandha is less deep and gentle physically (owing to fact that the diaphragm is lowered while the lung is full) thus resisting the ability of the abdomen to contract. Here the point is not to try to reproduce the coarse effect of the full traditional uddiyana bandha, but rather the benefit from its ability to invigorate, open, and energize the back, spine, pelvis, and chest drawing the energy up and in. Uddiyana when applied after in-breath retention without strain can elicit a powerful if not more subtle effect especially if we practice it with advanced techniques of reverse breathing, wavelike breathing, and spine breathing with the chest elevated. Thus it greatly facilitates jalandhara bandha as does jalandhara bandha mutually aids uddiyana bandha.
Advanced or Subtle Energetic (Sukshma Sharira) Practice:
Another application of uddiyana bandha that is nontraditional, yet very palatable is to apply uddiyana bandha at the end of deep inhalation (puraka) drawing the energy into the heart/lung area. Of course the application after the inhalation will be less deep than in the traditional application on the exhalation. Uddiyana bandha is is very helpful in pranayama and mudra practice while performing either internal and external kumbhaka (retention of breath) and in many practices it is implemented continuously. In both 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 of the full in-breath (antar kumbhaka) should be practiced only after proficiency is established of the more traditional type of uddiyana bandha (which is done with holding the breath out at the end of the exhalation in bahya kumbhaka.
After the manipura chakra is washed thoroughly and opened (after nauli kriya and agnisara dhauti are mastered) then the pranayama practices are easily accomplished. Uddiyana bandha greatly facilitates jalandhara bandha and vice versa, especially when done after the in-breath retention with the diaphragm lifted. It raises the energy inward and then upward, and it is curative to disorders of the small intestines, colon, lower back, kidneys, and adrenals. Mulabandha greatly completes uddiyana bandha and is essential to it. Coincidentally uddiyana bandha also completes mulabandha, i.e., they are mutually synergistic and performed best simultaneously and spontaneously. All three major bandhas are indeed mutually synergistic. Later one learns how to perform these energy transforms without any motor/muscular movement. It is done by the mind. Later this is done naturally and spontaneously the doer being the divine Self through prana shakti, kriya shakti, chit shakti, or kundalini shakti.
Caution: Avoid any tension in the larynx, glottis, diaphragm, and throat. Avoid the compression of the upper abdomen organs that normally lie in the solar plexus area directly below the sternum such as the pancreas, liver, stomach area. The major fault is the creation of tension in the area which is to be avoided. The second major fault is to round the back (also to be avoided). The back and torso rather should be kept elongated through the intelligent application of mulabandha In other words, the pelvis does not tilt in retroversion, rather the pubic bone keeps its distance from the navel. The heart remains lifted up off the abdomen, rather than collapse or fold into it. In other words, we want SPACE and energy created in the abdomen as the navel goes toward the spine. While the diaphragm rises up into the pleural cavity, the abdomen should not collapse, thus creating the space for the navel to fold back and in toward the spine forming a concavity of the abdomen. This creation of spaciousness of the abdomen and lift of the heart region, while the back remains long feels like a lift and hence the name uddiyana bandha Thus for the coarse uddiyana bandha the sequence or rhythm of the flow in one fell swoop 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 tailbone drop down away from the navel keeping the torso and back long.
5) Bend forward slightly at the pelvis (anteversion or dog arch) so that the lower back does not round at first and the torso remains long.
6) Place the hands above the knees with the fingers pointing inward, elbows slightly bent, and utilize the arms to help raise the chest even more off the pelvis creating space in the belly. Feel the openness and length of the torso in front.
7) Exhale rapidly all the breath through the nose drawing inward 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 jalandhara bandha helps lift the ribs up and off of the pelvis helping creating spaciousness in the belly. A feeling of lightness, emptiness, and roominess is created lengthwise in the abdomen. This is called "making room".
8) Hold the breath out in external retention (bahya kumbhaka) as a prayer.
9) Retain the bahya kumbhaka. Here the bahya kumbhaka and the uddiyana bandha, mulabandha, and jalandhara bandha act as one.
10) Release the bandhas before there is a strong feeling to gasp air -- and before any sensation of stress or strain allowing the air to be sucked back into the lungs. The bandhas are slowly released as the air slowly comes back in while the diaphragm comes back down into the torso, and the navel comes back forward (further allowing the diaphragm to come further down while a deeper inhalation is allow, Keep the back and torso long while maintaining mulabandha.
11) Let the breath come back to normal and then repeat as above.
12) Finish by standing straight, inhaling raising the arms over head, looking upward with the gaze, and leaning backwards in slight extension while the pelvis is allowed to slightly move into cat tilt (retroversion).
This gross physical form of uddiyana bandha practiced daily for three or four rounds on an empty stomach can be mastered in a couple of weeks (plus or minus). Agni sara kriya, nauli and lauliki kriya are then easily accomplished acting as synergists with uddiyana bandha.
Jalandhara Bandha: Vishuddi (Throat) Chakra and Rudra Granthi
This is the throat energy valve preventing the energy from being lost through the throat chakra and redirecting it inward and up. It connects the head with the rest of the body via the throat chakra as the sternal notch and chin points appear to move together (connect) hence the misnomer, called the chin lock. Please notice most anybody can force the chin to touch the sternum, but that is not jalandhara bandha.
Physically the fascia at the back of the neck elongates creating magical space. Simultaneously the front of the throat softens as the back of the neck elongates. The jaw sinks. The back of the occiput moves back as the heart moves toward the chin and the forehead moves forward. The pivot point is the top center of the palate The scapula sinks toward the pelvis.
No tension at all should be created in the throat or neck, rather stress, tension, rigidity and hardness in these regions should be released. When the tension/blockage is released, then the energy is liberated, transmitted, and made available. Energetically the nadis (energy channels unknot and open allowing for heart consciousness to expand. Here the outward dissipative flow of the throat chakra in terms of misdirected energy is stopped and re-channeled inwardly. A natural expression of this bandha is mouna (silence), fasting, a quiescence of the monkey chattering of the mind.
Succinctly the key to this motion is that the tip of the jaw is allowed to drop toward 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. The crown moves upward as the top cervical vertebra moves backward (posterior). The top of the scapula as well as the seventh cervical vertebra do not lift but rather remain down (inferior). No stretch whatsoever should be felt below the seventh cervical vertebra. as the hyoid raises. An unfortunate tendency is to rush the bandha by allowing the back of the skull to fall forward, rather please let the back of the skull remain back (posterior) allowing for its rotation/pivot in the center of the upper soft palate The mid scapulae stay down toward the pelvis at all times, but the very front top of the shoulders should raise (especially for those who are kyphotic (chronically hunched forward).
General Discussion: The center of the action is thus a rotation/pivot at the palate, but also involves a rotation at the hyoid bone, but most people have yet to become conscious of this bone, so we will mainly describe jalandhara bandha in other more common terms and landmarks like chin, chest, occiput, and so forth. .
The neck and throat area are normally jammed packed with many vital nerves, veins, arteries, glands, and passageways, thyroid, etc.) providing not only nerve signals to and from from the rest of the body, but also oxygen, liquid, and food from the nose and mouth to the lungs and abdomen as well. Specifically the larynx, pharynx, voice box, cervical spinal vertebrae, spinal cord, thyroid, and many other nerves and glands share the throat/neck region. It is the task of the yogi not to create tension, blockages, imbalances, stress, or more rigidity, but rather release such. Here we are creating open space and energy flow. Other wise such activity will further aggravate or interfere with the free flowing energy exchange which characterizes this vital region on a physical level and the mental/emotional energetics on the more subtle energetic levels. Jalandhara bandha insures this energetic harmonious free flow and at the same time prevents its dissipation.
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 chakra where thought communicates with the rest of the body via speech and action. This bandha connects the energy to the head (ajna chakra) .
General Directions: If you are sitting, the direction of the movement is such that the leading subtle focus should be at the center of the top palate The subtle indicators are that occiput moves back and slightly up, the neck gets long, the forehead/frontal bone moves forward (thus a sliding occurs at the sphenoid bone while the base of the occiput is moving back) is the sternal notch, collar bones and FRONT TOP of the shoulders and humerus (at the glenohumeral joint) move upward toward the chin and backwards simultaneously while the mid-scapulae move downward toward the pelvis. The most common mistake is that a beginner thinks that the chin must move. No, rather just let the jaw drop open, and let the rest of these parts move,. Eventually the chin will rest on the sternal notch by itself while the directive force comes from an opening at the heart, neck, and cranium. it.
In order to prevent the chin from moving away from the sternal notch (as the sternal notch is moving up toward the chin), expand your awareness to include the back of the neck and occiput. The occiput should not move downward toward the shoulders, but rather the scapula and BACK middle of the shoulders remain rotated down (away from the occiput). This maintains a long distance from the ears the top of the scapula. Thus the motion is curved like a spiral from the top front of the shoulder girdle upward, and around bank down toward the tail bone. This motion will also relax and elongate the posterior muscles of the neck. As the sternal notch raises toward the chin, the back of lower neck moves posterior and caudad (toward the tailbone). The jaw is drawn back toward the spine as the top end of the throat below the jaw at the hyoid bone, moves backward and upwards (posterior and superior) towards the top of the cervical vertebrae.
To go over this movement again from a different angle, one is encouraged to lift the head of the humerus back in the glenohumeral socket simultaneously as the front top of the shoulders at the glenohumeral joint rotate upward and backward taking the head of the humerus actively along with it. The ribs also simultaneously raise up off the abdomen in synch with the lift of the front top of the shoulders at the glenohumeral joint and sternal notch. This way the front of the cervical vertebrae do not become contracted. Also the fascia of the throat is not engaged, but rather it is the shoulder girdle that is in motion in relation to the chin (the chin remains fixed). So contrary to some common beliefs the throat does not flex at least in the important beginning stages.
As a preparation simply observe the bobbing motion of the head and neck while performing three part or yogic breathing especially observing the effect of the natural effortless rising upward of the chest as the top ribs raise upward upon the filling of the upper chest with air.
To begin then one may first make sure that the fascia of the neck and throat are relaxed by raising up the occiput and the chin simultaneously. this is just a way to be sure that the neck and throat are well lengthened and the joints distracted removing tension in both the front of the throat and the back of the neck.
It is also cogent that neither the chin nor the occiput move "forward" as they raise skybound (or cephalic) in this distraction. If anything the chin moves inward (toward the center of the body) as it is allowed to relax and thus seemingly drop. Therefore it is important to allow the chin to curve inward and then upward toward the upper cervical spine)) without sinking the occiput down and conversely a simultaneous lift of the occiput without sinking the chin downward (toward the feet) or forward. Thus the occiput raises up off the shoulders while the front of the throat elongates at the same time. The root of the tongue at the top of the throat actually moves up and away from sternal notch! Check the jaw, cheek, tongue, ears, eyebrows, and eye balls and relax them as well.
This is the first and most important stage that is preparatory to jalandhara bandha proper. This move is analogous to forward bends like uttanasana or paschimottanasana where the flexion is at the hip not the back. In the second step after we have become conscious of the free flowing energy of the throat and neck by lengthening the fascia and releasing all tension and constriction, then we can allow the aforesaid motion of guiding the curving of the front of the upper chest, the sternal notch, glenohumeral joint, etc., upward, around and then back down toward the tailbone in the aforesaid spiral motion actively moving the head of the humerus back in the glenohumeral socket and upward allowing the sternal notch to eventually move to meet the chin. This will open up the upper back, neck and throat, not close it down or contract it (also in this regard see Hri bandha below).
As an adjunct inflating the top front ribs raising them upwards simultaneously preventing the chin from fleeing and the back of the shoulders from rising. So the chest rises to meet the chin, the chin does not need to drop to meet the sternal arch. Because this movement is not linear, but rather sequentially curved and spiral, describing it in words is necessarily non-linear. So again the occiput remains long from the back of the shoulders throughout (thus preventing the back of the shoulders from rising in relation), while simultaneously the back of the scapula rest downward toward the sacrum.
The top of the humerus (upper arms) acts as an important synergist as it first moves backward (posterior) in the gleno-humeral socket and then upward along with the front of the shoulder girdle moves upward. Again we do NOT hunch the BACK of the shoulders forward to get the chin to rest on the sternum, but rather we hunch up and then sequentially move back (lift) the FRONT of the upper shoulder girdle (upper ribs, upper sternum, collar bone, gleno-humeral joints, and humerus). This naturally also increases our capacity to ingest more air as well. Taking a deep breath here while inflating the top ribs adds to the lift.
So again let us avoid the common, but mistaken, conceptualization of jalandhara bandha as bringing the chin in toward the sternal arch. Rather it is far more efficacious to visualize it as bringing the sternal arch (along with it the front upper shoulder girdle) upward to meet the chin as the chin curves inward and upward, the back of the lower neck moves back while the root of the tongue moves cephalic (up) away from the chin. The jaw is drawn back toward the spine as the top end of the throat below the jaw at the hyoid bone, moves backward and upwards (posterior and superior) towards the top of the cervical vertebrae.
This also ensures that the heart moves forward unobstructed (See Hri bandha), sinking the back of scapula, and floating the back kidney points at T12 backward and upward (as the ribs raise off the torso). This occurs by allowing the upper thoracic column and ribs to elongate and extend, thus relaxing and elongating any pre-existing tightness in the shoulder girdle, chest, and neck muscles. Since tight neck, throat, chest, and upper back muscles are the property of the average person, attempting to force jalandhara bandha without adequate relaxation may be counterproductive aggravating neck, throat, shoulder, or upper back tension or strain. But if one visualizes jalandhara as a relaxation, lengthening, an action that creates extra space-- as a process of softening into the jalandhara bandha while seeking out and augmenting the energy flow and openness in this important chakra, then only benefit will ensue.
In such asanas such as halasana (plough), shoulder stand (sarvangasana), and bridge (setu bandhu), a chin lock may be inadvertently forced as the chin is often jutted into the sternum and the neck may be stretched too long or flattened. This is not desirable. Here it is not only valuable to keep in mind the action of jalandhara bandha keeping the chest open by lifting the sternal notch (top of the sternum) toward the chin (not the chin toward the sternum) while also the entire sternum lifts up at the same while allowing the front top of the shoulders and humerus to move up and around and to the back in a circular type motion at the same time. This motion of jalandhara bandha should be active (actively engaged) throughout such poses. In these poses (shoulderstand, plough, and bridge), the tendency then is to jut the chin too far forward and toward the sternum. That tendency must be avoided by allowing the back of the neck from C6 through the occiput to lengthen, focusing on maintaining the lift at the sternal notch upward toward the pelvis in this inverted situation so that the chin rests superior to the sternal notch not on the sternum itself. Again the key here is that the top end of the throat below the jaw at the hyoid bone, moves backward and upwards (posterior and superior) in forward flexion and posterior/superior motion of the hyoid. For this to work there should be freedom at the atlas occiput junction.
It is likewise useful while practicing backward bends such as cobra with jalandhara bandha, which work on expanding the chest, to bring the collarbone/upper sternum up toward the chin and with it the front of the upper humerus raises and moves back into the gleno-humeral socket, helping to extend the upper thoracic vertebra while activating jalandhara bandha here as well. In these poses we should emphasize that the chin does not jut out forward and it does not lift up away from the sternal notch by jamming the back of the neck, but lifts up only when C7 and the posterior scapula remain long off the ear sand occiput. So in jalandhara bandha the heart never collapses or sinks -- the posterior scapula never raises, and the upper front humerus never moves in anterior and medially. here the hyoid and the occiput meet and hence jalandhara bandha is similar to mulabandha where the pubis and tailbone do not move apart as well. Again the key here is that the top end of the throat below the jaw at the hyoid bone, moves backward and upwards (posterior and superior). This is similar to the skull loop taught by John friend's anusara yoga.
Shoulder openers, arm grabs in back, chest openers, and the like also effect the action of jalandhara bandha. Similarly the correct action of jalandhara bandha is a synergist that makes such chest opening effortless, easy, joyous, and natural without compromising any other part of the body.
In other words entirely avoid the common mistake of trying to force the chin down onto an already restricted chest area or of straining the muscles of an already flattened neck, rather allow for the neck's natural "S" shaped curve for maximum function while allowing for the subtle release at the atlas/axis and the occiput.
Jalandhara connects the head with the heart basically allowing the energy to flow by opening up the connecting throat chakra. It thus helps lift stuck energy from the lower chakras through the throat and especially into the talu chakra (in the back brain) and also to the ajna (third eye) region. This region is bordered at the lower end by the thyroid and thymus glands and at the upper end by the hypothalamus, medulla oblongata, CV4, and the entire back brain. Connecting the heartmind it balances the autonomic and central nervous systems allowing body/mind harmony to flow freely in all directions. Thus the tensions between the body and the mind are ameliorated. Because of the chronic dysfunctional nature of the separation between head and heart a preexisting chronic tension is slowly remediated (it can not be successfully rushed or forced) through the efficacy of a practice that creates increased energy flow synchronizing the respiration and sinus heart rhythms, while neuro-muscularly lifting the heart forward as the upper chest moves upward. Like all bandhas it reestablishes inward flow through the subtle, but causal energy body.
As the root of the tongue (hyoid) raises away from the chin, the space above the crown should always be visualized as open, unobstructed, and clear as well. This ensures that the energy from the crown to the heart stays open. There is no strain to the neck but rather the distance between C7 and the occiput lengthens considerably. There should not be any tug/stretch of the fascia below C6. This is similar to saying that the top posterior scapula remains caudad. The energy remains free flowing.
Another point of observation is that the center of the armpits will raise up and move backwards in a spiral motion as the front of the upper shoulder girdle rises up and around, while the backside of the upper scapula remains caudal or depressed (down toward the tailbone). The upper humerus at the ball of the humerus rises in front and moves backward in the shoulder socket (posterior), rather than being hunched forward or medial. The lower ribs behind the kidneys do not sink or roll back but rather lift straight up toward the skull as the ribs fill. The space in the pectoral region releases tension and becomes alive. The full benefits of jalandhara bandha are realized in pranayama, pratyhara, dharana, and mudra practice where the these motions are completed.
In pranayama practice, jalandhara bandha is normally activated immediately preceding a full inhalation (antar kumbhaka where the breath is held in) and/or at the end of a full exhalation (called bahya kumbhaka where the breath is held outside the body). In the bahya kumbhaka, jalandhara bandha is less pronounced because the additional lift of the upper ribs provided by inhalation is not present. However kumbhaka pranayama (stopping the breath willfully) is not advised until all the preliminary pranayama practices have become mastered. If you have developed a degree of sensitivity to the energy body, you can hold the breath only if it feels natural and spontaneous. Do not perform pranayama with retention (kumbhaka) if you are suffering from the residual effects of whiplash, otherwise it is an excellent exercise for the entire body/mind. As a preparation simply observe the bobbing motion of the head and neck while performing three part or yogic breathing especially observing the effect of the rising chest as the top ribs raise upward upon the filling of the upper chest with air. To get its energetic effects this bobbing motion can be done very subtly almost unperceivable to an observer, but yet containing the necessary energy.
As mentioned elsewhere some teachers teach the use of jalandhara bandha as the major operating mechanism in kumbhaka (retaining the flow of the breath (prana) so that the epiglottis is closed by jalandhara bandha preventing any air from escaping or entering the top of the trachea). Others state that it is performed by pressing the esophagus against the larynx thus closing off the wind passageways this way. Using jalandhara bandha in this way may cause unnecessary strain and is not recommended (unless your personal teacher has instructed you to do so and your practice is being monitored by a master). The simple act of swallowing will also close off the glottis preventing the breath to pass through the lungs. Try doing this (swallowing after an inhalation) while holding the breath inside after a full inhalation. Then direct the diaphragm top press further down into the belly while keeping the chest raised in jalandhara bandha. Feel that effect and relax.
Some pressure may be felt in the lungs. If the diaphragm is simultaneously allowed to press down into the abdomen indeed oxygen may be more easily utilized, but again it is far safer not to create any pressure at all anywhere in the body without an experienced teacher or without a highly developed sensitivity to the the life energy (prana).
Rather it is safer and very effective to not use jalandhara bandha to close off the respiration at the glottis, but rather allow the breath to raise upper pharynx behind the nasal septum upward to create light pressure under the third eye region. Imagine light and prana moving into the third eye. The nasal passages themselves are often closed off utilizing khechari mudra or Vishnu mudra, but here again be cautious that the closing of the vayu (winds) not be held at the nose, but directed behind the nasal passages and superior toward the skull, where the khechari mudra normally is directed. If the tongue does not lift the underside of skull behind the third eye, let the breath give it rise. In advanced pranayama this direction of the energy (prana) are performed through non-physical mentation and energy techniques (through the breath, the nadis, and visualization).
One may also be aware that the energy of jalandhara (as in allowing the energy of the heart and body to connect with the head) may be called forth in almost any pose. A common remedial effect is that it prevents the jutting out of the chin, the resultant pinching/compression at the back of the neck, the opening of the upper thoracic spine, and elimination of the mental/emotional tendency to raise the chin and nose up in arrogance, avoidance, pride, or fear. Thus jalandhara bandha can be utilized in most asanas while breathing continuously in order to relax the throat, lengthen the back of neck, and open and facilitate the energy flow lifting it through the throat chakra.
It is certain that the scalene's muscle (running from the back of the cervical vertebrae to the front of the top two ribs) as well as perhaps the sterno-cleido-mastoid (SCM) are involved helping to open up the apex of the lungs and allow more prana to penetrate into the system and perhaps at the same time allowing the chest to raise further up. The pectorals muscles release while the teres muscles may become activated to aid in the entire inhalation process.
Like the other bandhas, jalandhara bandha is an energy valve (blocking the outward dissipating flow of energy while redirecting the life force back inward to regenerate and irrigate the internal nadis and circuits), which we at first get in touch with by experientially exploring through gross physical movements. This has physical, energetic, and mental/emotional psoitive effects upon the entire psycho-neurophysiology. After practice has matured, such is best allowed to occur naturally and spontaneously once we clear out the obstructions in the body/mind, opening up the nadis, forming new positive neuro-physiological tendencies, while reclaiming sensitivity, awareness, and intelligence in these dynamics, so that it becomes a spontaneous expression of the natural continuous eternal process of integration/union of shakti/shiva.
Jalandhara bandha is also associated with untying the Vishnu Granthi and thus opening up the Vishnu Loka or the Sambhogakaya by helping raise the energy from the lower chakras connecting into the heart as it works very well with mulabandha and uddiyana bandha in this respect. As such Jalandhara bandha helps draw the energy upward through the heart and throat. It also allows the bindu (neuro-endocrine substances at the brain) to melt down through the throat to the herat and rest of the body. However Jalandhara is associated specifically with opening the Rudra Loka at the third eye (ajna chakra) as it frees the energy blockages at the throat allowing it to enter talu chakra and ajna chakra and upward through the upper Brahmarandhra (hole at crown of the head) where Siva resides.
Performance: One may well visualize that center of rotation for jalandhara involves the lifting of the heart toward the head as the hyoid bone located at the top front of the throat moves upward (superior) and back (posterior). The head of the humerus helps lift the glenohumeral joint upward and backward along with the rising of the sternal notch upper ribs, collar bones, and armpit chest which all move upward and backward, while the posterior scapula rests downwards (caudad). The chin relaxes downward and inward, but that motion does not come from a rounding of the mid-cervical (hence the "S" curve of the neck is not reversed. The sternal notch is brought up toward the hyoid but the hyoid is moving to the crown. The chin simply relaxes inward and upward in relation to the throat. The scapula remains resting downward lengthening away from the ears and the occiput. The back of the lower neck is brought further backward and and prevented from moving upward while the root of the tongue (near the hyoid) raises upward away from the sternal notch.
As the upper front shoulder girdle is raised upward and then revolved backward (in a spiral motion) toward the back of the occiput, the heart moves forward (hri bandha) as the armpit chest raises toward the chin which rests eventually above the the sternal notch. Relax the throat and lengthen the neck so the chin can naturally go down and in. In this motion are we simultaneously bringing C7 forward toward the chin (or the chin backward toward C7). The distance between the occiput stays long in relation to the top back of the shoulders. As soon as the fascia above C7 feel pulled upward (toward the occiput) or tugged upon, you have gone too far and need to back off. Allow the top "S" curve to remain shaped but rather allow the occiput to tilt down at the axis/atlas. Think heart lift rather than neck stretch.
Hint: Create space at the back of the occiput upward from C6 starting at the atlas as the chin releases downward and inward releasing tension in the cervical spine. The top back of the scapula moves inferior (caudad) in relationship to the back of the back of the occiput. Simultaneously however move C7 forward (anterior) toward the chin or at least do not move it backward away from the chin. Here let C7 and the chin come meet each other (if only symbolically). Keep C7 connected with the thoracic vertebrae moving toward the sacrum. Simultaneously the heart is lifted as it is moved forward, the back of the lower ribs lift upward (kidney's lift). See to it that the jaw and cheeks are not clenched and the the tongue and eyes are relaxed. Many people have chronic TMJ problems which jalandhara bandha may correct over time, but who may may experience strange sensations in jalandhara bandha until the jaw unwinds.
One may visualize that the entire back of the skull is being lifted toward the stars from a string attached at the lambda point (the topmost point where the parietal bone and occiput meet) and then from there rotated forward. There are many very subtle motions in jalandhara bandha (especially difficult for those who have chronic neck tension). A subtle but salient point is in allowing the rotation of the back of the skull forward in a circular motion without allowing the occiput to move forward, rather the occiput remains back (posterior). The key remains at the hyoid bone as it rotates in forward flexion lifting the upper front throat below the jaw inward (posterior) and upward superior) toward the top of the cervical vertebrae. (See diagram number ???)
In yogic diaphragmatic three part breathing the head bobs up slightly as the entire chest area as well as the top of the chest is filled with prana. If we allow this natural motion of the chest filling with prana to continue to move upward we activate the natural motion of jalandhara bandha spontaneously. In classic breath retention, the jalandhara bandha is implemented after the breath has been stilled (last) . In classic pranayama, mulabandha is implemented first. Most of the time uddiyana is performed in between. Thus jalandhara bandha is applied to cap off the retention of the breath classically. It is normally released before the breath is resumed. Classically on exhalation we release jalandhara first, implement uddiyana bandha, and release mulabandha last. Classically on inhalation uddiyana bandha is completely relaxed, mulabandha contains the prana at the lower centers (implemented next) and then at the top of the inhalation the jalandhara bandha is implemented. However as energy valves the bandhas can be implemented all the time. The synchronization of jalandhara bandha in relation to the other bandhas and the breath is described in detail below in the section on the three bandhas (traya- bandha).
The above bone/muscle presentation of jalandhara bandha describes the outside mechanical form. Internally during breath pauses (kumbhaka) it i soften recommended to close the glottis so no air can go in and out of the lungs. When the glottis is relaxed the throat (pharynx) opens to the lungs facilitating breathing, but when we swallow food and drink the glottis is closed thus closing the common passageway of the pharynx off from the lungs (larynx) and opens the pharynx to the esophagus and hence the stomach instead. This is the process of glutination. Hence we can become more aware of the full process of jalandhara bandha by observing the swallowing process, thus exercising and strengthening the glottis allowing the air to pause without any tightness or constriction. This can be best observed after a full three part diaphragmatic yogic breath inhalation, retention (kumbhaka), and then swallowing implementing jalandhara bandha and consequently pressing down the diaphragm into the belly. This has a corresponding nervous system action which tones the vagus nerve. Whether or not jalandhara bandha is preformed with a closed glottis or not, mentally and emotionally both the powerful breathing and eating dynamics and their equally powerful emotions are affected by jalandhara bandha. (See diagram number ???) That is the classic description, however one may desire to experiment not closing off the glottis or creating any pressure at all in that region but rather frill the entire windpipe to the area behind the nasal cavity pressing gently in back of the third eye with uplifting prana pressingupwards. On the exhalation one can feel the wind press gently against the third eye opening behind the nasal cavity utilizing ujjayi pranayama.
Cautions: Do not create stress in the neck, throat, jaw, face, eyes, palate, shoulders, or anywhere else. Let it find a groove. Especially avoid allowing the chin to drop forward and down or the top of the neck or skull comes forward. Rather keep the top of the neck below the occiput within its natural "S" shaped curve, back, and long, allowing the back of the occiput (above the atlas) to swivel up as the chin moves down (rather than forward). Avoid collapsing the upper thoracic vertebrae as well. It is suggested to breathe fully when doing bridge, shoulder stand, halasana, knee to ear pose, and other asanas that force an extreme jalandhara bandha, but always avoid any constrictions/tightness of the throat as well as the breath. If you already have a flat neck (less than 10% of the population), then make an effort that the normal "S" shaped curve of the neck is achieved by making an effort to bring C1 and C2 posterior as the chin moves down and inward. The latter will correct a flat neck at the upper cervical spine.
Benefits: Jalandhara bandha tonifies the throat chakra, neck, shoulder, and arm regions. Jalandhara bandha is a great aid in pranayama which in turn is a great boost to pratyhara and meditation practice. It can correct TMJ and flat neck problems when performed with sensitivity and awareness. Jalandhara bandha helps pump the energy through the throat chakra into the crown and keeps the energy that has risen to the crown, third eye, and talu chakras from sinking down, leaking, or being dissipated, so it may continue to circulate in the chakra system. Like most bandhas it accomplishes pratyhara (here at throat chakra) bringing cleansing the corrupted energy in the throat area and arms and integrating it by bringing it back into the central channel. It remediates the tendency to jut out of the chin and cervical vertebral compression. It relieves pressure at the cervical spine and relaxes tension at the throat region. In yoga therapy it is specifically recommended in treating cases of high blood pressure. It aligns the cranial bones by adjusting the sphenoid bone (which rests on the occipital base through the frontal bone (forehead forward movement. It frees the atlas/axis alignment and movement.
It helps open the chest and heart and relaxes the shoulders. Thus it is beneficial to any conditions that effect the upper torso, neck, and head. It counteracts arrogance. It keeps circulation open between expressive/manifestation center (throat and heart). It is synergistic in conjunction with mulabandha and uddiyana bandha as tri-bandha at anytime, especially in pranayama, and very helpful before and during meditation in order to draw the attention and concentration back into the central column and energy body, thus facilitating pranayama, pratyhara, and dharana simultaneously. Jalandhara bandha not only opens and activates the vishuddha chakra and thus completes the anahata chakra and ajna cahkra connection activating the ajna opening, but also unties the knot at the Rudra Granthi thus providing the gateway into the formless Rudra Loka or Dharmakaya hooking the energy through the last great granthi (knot) into the crown center (sahasrara).
Traya (Three fold) Bandha (sometimes called Maha Bandha)
General warnings about pranayama and bandha practice:
1) Never feel forced. Yoga should be gentle and healing
2) Stop the practice immediately if a headache, pain in the heart region, or dizziness occurs.
Pranayama is very powerful and causal. it links the autonomic nervous system with the conscious central nervous system and is capable of achieving far reaching body/mind results. Being powerful, it can not be approached mechanically, unfeelingly, and without sensitivity without bringing forth disaster, just as a match should not be played with by a child.
Classically tri-banda or bandhas three (traya-bandha) is the utilization of the three major bandhas of mulabandha, uddiyana bandha, and jalandhara bandha within an overall sequenced order. Classically mulabandha is usually performed first, then uddiyana, then lastly jalandhara. Most often we release jalandhara first and mulabandha last (the reverse order of application). This is a good rule to learn at first, with the foreknowledge that all these rules are artificial, they are to be broken as one advances and authentic wisdom through functional and effective practice supplants mere rules of thumb. Also the advanced student should realize that there exist many variations of the bandhas in conjunction with the various pranayama, mudra and visualization techniques. For example we have already previously stated that an energetic mulabandha can and should be held all the time, but in the beginning the bandhas are given both in their coarse external form and in a sequential order. Indeed it assumed that the beginner has already learned the kriyas, especially aswini mudra, vajroli mudra, sthula basti, agni sara, and nauli kriya.
At the end of this chapter we have introduced additional adjunctive bandhas, so while utilizing these additional bandhas a rule of thumb is to apply the bandhas from the bottom up, and release them from the top down. Thus first mula, swadhi, nabhi, uddiyana, hri, jalandhara, and ajna bandhas -- in this case the order is usually best initiated from a firm base upward. If performed energetically the bandhas need not be a strain at all and can be held indefinitely, however such a presentation is not the classical written presentation (which is the gross and external). Especially jalandhara bandha is only given during kumbhaka (retention) and never held while the breath is moving i.e., it is released at the end of retention before the breath starts to move. In this section we will discuss
Here we will limit our discussion to the various implementations of tri-bandha which is a very valuable application for pranayama, pratyhara, dharana, mudra, and meditation practice. It cures both a wandering mind and a sleepy mind (both diseases of either rajas or tamas). Try doing all the bandhas all together in the following sequence, not only during meditation, asana, and pranayama practice, but even during the day while walking, sitting, and working.
Again the general rule of thumb is to perform mulabandha first. Most of the time perform uddiyana second. Then jalandhara lastly. Always release jalandhara first and mulabandha last. As we reiterate often the subtle form of mulabandha can be done anytime/all the time (in other words we do not release mulabandha at all). It doesn't ever have to be released, while classically jalandhara is usually not recommended while the breath is moving (only applied during retention (kumbhaka). The preceding is good advice for the beginner who may first learn to apply a tight jalandhara bandha which restricts the breath at the throat and neck in practicing kumbhaka (breath and energy retention), but we wish to point out at the same time the existence of a more subtle and energetic jalandhara bandha, which also can be applied anywhere/all the time. For example, the subtle motion of jalandhara bandha can be applied in any asana so that one who may have the tendency to jut out their too far forward and upward (which causes an undesirable compression at the back of the neck) will benefit by bringing the chin inward and down toward the throat and at tech same time creating more space between the occiput and the top of the shoulders. This movement of jalandhara bandha can be used to alleviate neck tension when done with a soft throat, but if one already has a flat neck, a reversed curvature at the neck, or other abnormalities of the s like curve at the cervical region, then more customized directions are suitable, thus the above can only be stated as a general rule of thumb. For example many people tend to compress the back of their neck in backward bends, but not all while some people may overly flatten the back of their necks in sarvangasana (shoulder stand) and halasana (plough pose), but their are many exceptions. In this regard a a "good" teacher may be a reasonable substitute until the lacking "self knowledge" is attained. This is true for all kriya, asana, bandha, pranayama, and mudra practice.
Tribandha is very valuable for mudra, pranayama, pratyhara, dharana, and meditation practice. As mentioned above, tribandha not only cures both a wandering mind and a sleepy mind (both diseases of rajas or tamas) and thus is excellent as a counteractive remedy in meditation practice, but it goes further in balancing the doshas and winds, balancing prana and apana -- the ha and the tha of hatha yoga. It increases rajas energy if it is lacking and moves it through the system if it has accumulated to excess in any one spot and been blocked. Bandhas help to move the energy through all the energy centers and as mentioned above can be said to pierce the three psycho/physical knots (granthis) which block the three realms of existence. Tri-bandha or trayabandha specifically draws the energy into the the muladhara chakra and from there into the sushumna (central column) and it is thus the forerunner of the advanced pranamaya practice of vase breathing and the mudra practice of tummo heat. As such the practice of the bandhas are often called a fire practice. Indeed it is closely related to tapas (turning up the heat) in many respects.
As indicated throughout this book. Traya (traya means the three) bandha in its subtle energetic form can be implemented throughout asana practice and throughout the day and night. They also occur spontaneously when one is naturally aligned with Source or as Grace. Traditionally the three bandhas (Traya bandha) as used in pranayama practice is as follows. Very Simple traditional tribandha (trayabandha)
Sequence of traya bandha with antar kumbhaka (internal retention) utilizing mulabandha throughout:
Another way to perform the above is to hold the jalandhara bandha all the time (never unlocking it). Just make sure that the glottis is open and the throat and neck muscles are not tight nor stressed. In other words both jalandhara and mulabandha are implemented throughout and the practice becomes more of a pranayama practice. Some schools teach jalandhara bandha to include the forced closing of the glottis, but in this specific version there is no tension or holding at the throat or glottis, but merely the chin comes in toward the sternal notch while the back of the neck elongates.
Another more advanced way is to not release the bandhas at all (this requires a soft uddiyana bandha). Here the breath is inhaled and exhaled but the torso and spine do not visibly move. Do not try this until one is entirely comfortable with traya bandha.
The following is a simple version that I like to give in a mixed class: Here mulabandha is implemented throughout, but jalandhara is manipulated, while uddiyana bandha changes from a subtle implementation (on the inhalation) to a more physical coarse implementation on the exhalation: