Bandhas (Locks):
Contents

Introduction

Part One: The Classical Bandhas

Mula Bandha: Muladhara Chakra (Brahma Loka)

Uddiyana Bandha: Manipura Chakra (Vishnu Loka)

Jalandhara Bandha: Vishuddha Chakra (Rudra Loka)

Traya Bandha (maha bandha)

Utilizing the Three Basic Bandhas with the Breath, Pranayama and Advanced Mudra Practice

Part Two; Adjunctive Bandhas

Jivha Bandha, Khechari Mudra and Talu Chakra

Ajna Bandha

Swadhi Bandha

Nabhi Bandha

Hri Bandha

Conclusion: Paramananda Bandha

Introduction

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