Three Bandhas: Introduction to the inner energy locks – Part 1
In the Yogataravali Sutras it is said, “Jalandhara bandha, uddiyana bandha and moola bandha are situated in the throat, abdomen and perineum respectively. If their duration can be increased then where is the fear of death? By the practice of these three bandhas, the dormant kundalini awakens and enters into the sushumna. The breath becomes still (kumbhaka). With the performance of these three bandhas, the rechaka (exhalation) and pooraka (inhalation) ceases to function. With this the senses become purified and kevala (enlightenment) takes place. I pray for that vidya (knowledge) residing in Kevala kumbhaka.” (YS, 5, 6, 8 )
The word bandha (which should not be confused with the words bandh, bandha and bandhana, which have similar meanings) may be defined in several ways. A Sanskrit dictionary definition runs as follows: “binding, tying a bond, tie, chain, fetter, a ligature, to catch, hold captive, arrest, imprison, fix, fasten, hold back, restrain, stop, shut, close, to redirect, check, obstruct, clot and lock.”
Bandha may also be defined analogously and is likened to the “damming of a river”, “building a bridge” or “building over the sea.” This can be interpreted as meaning that, a bandha is a vehicle to traverse the ocean of samsara (worldly existence) and reach the other shore of enlightenment.
The bandha group consists of moola, uddiyana and jalandhara bandhas. The fourth, maha bandha, is a combination of these three. How is it that a group of only four practices is considered equal to or of greater importance than the hundreds of asana, pranayama and mudra practices and their variations? Traditionally, the fact that the spiritual aspirant was introduced to bandhas secretly and only after he had mastered the execution of many, often complex, asanas, pranayamas and mudras shows that the practice of bandhas was highly respected by yogic practitioners.
Seen physically, moola bandha is the conscious, willful contraction of the perineum or cervix, uddiyana bandha of the solar plexus and jalandhara bandha of the throat.
Concept of Lock
In most modern yogic literature, bandha is defined simply as a “lock.” However, the true meaning of bandha is essentially paradoxical, for it is said that by locking or contracting certain muscles on the physical level a subtle process of “unlocking” goes on simultaneously on the mental and pranic levels. Most modern muscle relaxation therapies advocate that by the total, systematic contraction and relaxation of muscles all over the body, one regains complete physical and mental relaxation. The underlying rationale of such a theory is that in order to remove physical and mental tension it is more effective to first learn to exaggerate the tension already existing in the body by willfully and selectively contracting all of its muscles.
Bandhas work in a similar way, simultaneously affecting the physical, pranic, mental, psychic and causal bodies. They have far reaching effects because they are associated with energy centers in the spine and brain. Therefore, bandhas are more dynamic, explosive and immediate in effect than simple contractions of muscles in the arms or legs.
Mechanics of Bandhas
Bandhas involve the contraction or squeezing of muscles. As there are three bandhas, there are three main muscle groups involved: the perineal muscles, the abdominal muscles and the cervical (neck) muscles. Contraction of these muscles affects the nervous, circulatory, respiratory, endocrine and energy systems. When a muscle is contracted a nerve impulse is relayed to the brain, triggering other neuronal circuits and nervous centers. This in turn affects our state of consciousness. In response to this stimulation, the brain adjusts its firing patterns. For example:
1. Moola Bandha (perineal contraction) stimulates both the sensory-motor and the autonomic nervous system in the pelvic region. When moola bandha is performed, pelvic stimulation activates parasympathetic fibers merging from the pelvic spinal cord. Parasympathetic fibers emerge from the cervical (neck) and sacral (pelvic) area only, while sympathetic fibers emerge from the thoracic (upper back) and lumbar (lower back) areas. The performance of bandhas has been experimentally shown to enforce all parasympathetic activities in the body which includes a decrease in heart rate, respiration and blood pressure (only in a person with normal blood pressure), and a general sense of rest and relaxation. Sympathetic nervous stimulation also occurs in moola bandha but at a subdued level. The overall effect of stimulating both parasympathetic and sympathetic nervous system is to re-balance these two major components of the nervous activity in the body. This has a very definite repercussion on the hypothalamus (responsible for the complete endocrine system), which relays its information to the whole limbic (emotional) system and the cerebral cortex (outer layer of the brain).
2. Uddiyana bandha (abdominal contraction) compresses the digestive organs, adrenal glands, kidneys, and most importantly the solar plexus. This “brain-in-the-stomach” is squeezed and in return a flood of energy is generated in the abdomen and chest. The energy has healing qualities and is experienced consciously as beneficial, enhancing our sense of well-being. Uddiyana bandha tones the sympathetic nervous system, encouraging it to work more efficiently. It also enables us to gain control over the sympathetic nervous system so that it does not function in unsuitable situations, thus avoiding the effects of stress and anxiety in psychosomatic disease.
3. Jalandhara bandha (throat compression) stretches the neck, pulling the spinal cord and thus the brain. This has subtle effects on the pituitary and pineal glands while the forward flexion (in jalandhara bandha the chin is placed on the chest) affects the thyroid, parathyroid and thymus glands. At the same time it stimulates the parasympathetic spinal area in the medulla oblongata (situated at the bottom of the brain and the top of the spinal cord) regulating heart rate, respiration, blood pressure, etc. Finally, jalandhara bandha also compresses the carotid sinuses which help in lowering the blood pressure. By reducing sympathetic tone, one achieves a sense of rest, relaxation and general well-being.
The performance of bandhas leads to a general massaging effect of the muscles and internal organs. Increased blood supply to these areas aids in a general purification of the body. Bandhas affect the endocrine glands. As these glands are intimately related to the chakras, it is a natural consequence that the bandhas also affect the chakras. When stimulated, the chakras influence every aspect of the organism, revitalizing it with life-sustaining energy.
Physical Effects of Bandhas
The performance of bandhas in conjunction with pranayama (breath and energy control) affects the whole body:
They harmonize the efficient functioning of the endocrine system: jalandhara directly influences the pituitary, pineal, thyroid, parathyroid, thymus; uddiyana bandha directly influences the adrenals and pancreas; moola bandha directly influences the gonads and the perineal body/ cervix (which are said to be vestigial endocrine glands). All bandhas have an indirect effect on the pituitary, pineal and brain.
As a result of the direct effect that the bandhas have on the endocrine glands, certain bio-rhythms in the body are also regulated. For example, both moola bandha and uddiyana bandha are extremely useful in stabilizing menstrual periods.
All bandhas, when performed correctly, lower respiration rate, inducing calmness and relaxation.
Blood pressure is decreased.
Heart rate is lessened.
Alpha brainwave production, an index of profound relaxation, is increased, indicating slowing of nervous activity.
Sympathetic activity in the body is decreased, a further index of relaxation.
Confused and/or crossed neuronal circuits in the brain are reordered, in effect “retraining the brain”.
The digestive system is toned, massaged and revitalized via pressure on the internal organs.
Harmony in the activity of the urogenital system occurs as a result of reflex action via the nervous system.
Pranic Effects of Bandhas
Each bandha is associated with the stimulation of a specific focus of prana. Bandhas are said to be mutually related to certain nerve plexus in the spine, the endocrine glands; as well as pranic energy centers known as chakras. For each nerve plexus and endocrine gland on the physical level there exists a corresponding chakra on the pranic level as follows: mooladhara – sacral/ coccygeal plexus; swadhisthana – prostatic plexus; manipura – solar plexus; anahata – cardiac plexus; vishuddhi – pharyngeal/ laryngeal plexus; for ajna and sahasrara, the pineal/ pituitary/ hypothalamic complex. Of the six chakras in the spine, the bandhas are directly associated with the active stimulation of three chakras as follows: moola bandha, mooladhara chakra; uddiyana bandha, manipura chakra; jalandhara bandha, vishuddhi chakra. Each of these physical and pranic locations are related, neurologically, to a specific counterpart in the spinal cord and brain, and therefore the psyche. Contraction at the physical level activates and awakens hitherto dormant faculties in the brain and mind, usually present in only the most evolved mind. Mastery of the bandhas, therefore, leads to the fullest realization of our potential.
The physical, endocrinological and neurological aspects of bandhas can be understood when we appreciate the fact that the body is a complex yet well organized field of various energy systems, based on one fundamental energy principle called prana. Though they have vast physical repercussions of a positive nature, their main effect is on the body’s energy systems at the pranic level.
According to many esoteric philosophies the downward flow of prana (apana) represents the part which leads man’s consciousness to the lower, earthier elements: for e.g. satisfaction of instinctual desire, over-indulgence, lethargy, apathy, laziness and so on. According to these philosophies, it is believed that man’s essential nature is Godlike and that in order to re-unite or realize the “first cause” he must re-direct his consciousness. Here the role of bandhas, and especially moola bandha, is to block the descending movement of consciousness and re-direct it upwards.
A useful analogy to aid our understanding of bandhas is to liken them to the locking, stopping, obstructing and re-directing power of a dam wall. Energy (physical mental and psychic) is centralized and focused at the site of contraction so that it can be re-directed for useful work as desired by the controller. These areas are infused with a fresh, vital force capable of checking imbalances in the body systems.
To further understand bandhas we must extend our view so as to see them not only as locks, but also as removers of locks, or blockages, in the form of physical and mental impurities. According to the scriptures there are granthis of psychic knots, located at mooladhara, anahat and ajna chakras. Granthis represent blockages in man’s awareness of himself at the different levels of consciousness; they obscure the true image of man’s essential nature. Traditionally, bandhas were prescribed as one of the most effective means of untying these knots or blockages, existing as tension, anxieties, repressions and unresolved conflicts, thereby allowing us to re-discover our true nature.
The force generated from the bandhas may be likened to that of increased pressure in a tube. Imagine a piece of tubing resting vertically to the ground. This tube represents sushumna nadi (the main pranic energy channel which runs up the spine).
Moola bandha represents the sealing of the lowest portion of the tube, thus preventing the downward motion of prana. It stimulates energy in mooladhara, awakening kundalini shakti.
Jalandhara bandha seals off the top portion of the tube. Prana is now locked within this tube.
Uddiyana bandha completes maha bandha. It further increases pranic pressure by stimulating the solar plexus (manipura chakra), filling and expanding the closed tube.
Thus, when maha bandha is performed, prana is compressed in sushumna. The locks prevent its downward and upward movement at the same time stimulating energy. Release of the bandhas flushes prana through the whole body, and as prana is by nature vital, life-giving energy, the body is relaxed, toned and rejuvenated. The granthis can then be pierced and untied, expanding consciousness.
– Dr. Hiren Parekh
Three Bandhas: Introduction to the inner energy locks – Part 2
In Part 1 of the Three Bandhas article, we had introduced and explained the three different bandhas and their effects on an individual. Here, in the 2nd part of this series, we further provide insights on the relationship of these bandhas with consciousness, the importance of moola bandha and also its effect on the mind and body.
Bandhas and Consciousness:
According to yogic scripture, control of muscles and nerves regulate breath. Control of breath controls consciousness. Bandhas are a means of extending control over breathing and are thus a means to extend our knowledge and control over consciousness.
Breathing rate and depth are said to be affected by: states of consciousness, disease, atmospheric conditions, thoughts, exercise and emotions. Research has shown that in a state of tension and fear, respiration becomes short and shallow, whereas in a state of relaxation, people take long and deep breaths.
When bandhas are performed in conjunction with pranayama, contraction of the muscles takes place simultaneously along with kumbhaka (internal or external breath retention). The physical lock or contraction is applied and at the same time the breath is also arrested or immobilized. As a result, consciousness is also arrested, stopping the flow between the polar opposites of inhalation and exhalation, birth and death, joy and sorrow, gain and loss.
Through the perfection of bandhas, a Yogi is able to lock himself into the ‘eternal now’ devoid of the dualities of existence, motion and change. His consciousness is unfettered by the modifications of thought enabling him to merge into the field of unified consciousness. As such, the bandhas induce pratyahara (sense withdrawal) and are preliminary techniques for meditation.
We find then that the bandhas induce five different kinds of ‘retention’ or immobility: retention of muscles, breath, senses, thought and consciousness. Once retention of consciousness is achieved, the Yogi is prepared for the next stage of his spiritual rebirth, the awakening of kundalini. The bandhas act as triggering mechanisms for the activation of this powerful force residing at the base of the spine.
Technically speaking, kundalini yoga comprises of any technique that leads to kundalini awakening. Bandhas fall into this category and thus may be classified as techniques of kundalini and kriya yoga, as systematized by Swami Satyananda Saraswati of Bihar School of Yoga, Munger.
Of the four bandhas, we aim to focus solely on moola bandha, regarded by many adepts as the most important of the bandhas. Without it, kundalini, dormant in the mooladhara chakra, will remain asleep eternally. Little has ever been written on this eminent yogic practice, depriving it of the respect and understanding which it so richly deserves.
Moola Bandha
The Sanskrit word moola (also written mula) means ‘root, firmly fixed, source or cause, basis, the foot, lowest part or bottom, foundation’. Bandha means ‘lock, restrain, shut or close’. Together the words moola and bandha refer to the contraction of mooladhara chakra, the seat of kundalini. This contraction is triggered at the ‘root’ of the spine or the trunk of the body, the perineum. Moola bandha is known as the ‘perineal lock’, contraction of the muscles around the perineal body in the male and the cervix in the female, in order to release and control energy generated by the mooladhara chakra. Moola bandha occurs simultaneously at many levels. On the physical level it is the physical contraction of muscles. However, when refined, moola bandha is the contraction of mooladhara chakra. It is important to note, therefore, that moola bandha is not just the contraction of the perineal body/cervix but also the ’locking’ (contraction) of mooladhara chakra. The perineal body and cervix act as trigger points to enable us to locate the psychic center of mooladhara chakra.
Kundalini shakti on awakening from her sleep acts as a medium for the expansion of consciousness, thereby allowing a complete achievement of one’s innate ability. This in turn enables the person to rise to the level of divinity, leaving behind the mundane realm of the cycle of birth and death.
Importance of Moola Bandha
The importance of moola bandha should not be underrated, because its perfection may lead to a spontaneous rearrangement of the mental, physical and psychic bodies. The physical contraction of the perineum has the beneficial effects of maintaining hormonal balance, and stimulating and regulating the nerves that innervate the lower pelvic region; thereby regulating all the internal organs.
Moola bandha is therefore an important tool in the treatment of physical diseases of the lower abdomen e.g. digestive ailments and sexual disorders. Because the body and mind are inextricably interlinked, ‘as in the body, so in the mind’, an effect on one cannot pass unnoticed by the other. Accordingly, moola bandha has the immediate effect of creating a deep sense of mental relaxation, thereby relieving most mental and psychosomatic disorders which are the direct or indirect effect of stress, tension and anxiety.
As a mental relaxant, moola bandha has been found extremely useful in the treatment of such mental disorders as depression, neurosis, some phobias, hysteria and mania. Little experimental evidence exists to substantiate the effects of moola bandha on psychosis. However, because of its effects on the brain and by virtue of the fact that moola bandha is effective in the treatment of both mania and depression, it has proved useful in correcting the extreme moods characteristic of manic-depressive psychosis, and in some cases of schizophrenia, especially in the early stages.
The effects of moola bandha on the pranic level are more pronounced than those on the physical and mental levels. It has a subtle yet powerful effect on the psychic body, acting as a trigger for the awakening of mooladhara chakra and kundalini. In doing so, moola bandha also helps in releasing the brahma granthi (psychic knot at mooladhara chakra) allowing the prana to flow up sushumna nadi. This means that moola bandha prepares one for a true spiritual awakening. An aspiring sadhaka should treat moola bandha as a part and parcel of his main sadhana. Though it may take time to perfect it, he will derive physical, mental and spiritual benefits far beyond his dreams or expectations.
Conclusion
Initially, since the brain may not be tuned to fine muscular manipulations in the perineal area, the student may have difficulty in asserting conscious control over this area. Moola bandha practice may reactivate the area in the brain controlling this region of the body, thus bringing the neuronal circuits responsible for its control into the sphere of consciousness.
This growth process may take some time. In the meantime, while practicing moola bandha, it is important not to get frustrated if you cannot contract the perineal body or the cervix without even contracting the anus or genital organs. In the initial stages of practice this is to be expected. Be assured that control will definitely come with time, practice and perseverance.
Neurological and Endocrinological Aspects
Though moola bandha seems to be concerned with events occurring at the southern pole of the body, it is a means of directly manipulating and influencing the brain and its neurological and endocrinological function at the northern most extremity. In this way, moola bandha influences our behavior, personality and mental state by exerting a positive and coordinating effect on the whole physical body via the brain. Moola bandha helps integrate the neurological and endocrinological function of the body by manipulation of the body energies.
Neuron cells are the basic units of the nervous system. Their function is to conduct energy impulses which transmit information. Varying in size and shape, there are more than twelve billion neurones in the body that make up the nervous system and play an important role in the shaping of consciousness and distributing the energies of the body. In this way the different body organs are controlled; turned on or off, slowed down or sped, given fine tuning and coordinated. The nervous system is coordinated with the endocrine system via a central mid brain structure, the limbic system. Within this, lies the hypothalamus which controls the autonomic component of the nervous system as well as the endocrine glands.
The nervous system allows fine, precise and immediate control of the body with very little delay. The endocrine system, on the other hand, is a slower controlling mechanism, regulating the metabolism and basic structure and function. In a normal individual both these systems are coordinated and harmonized within themselves and with each other, so that all the bodily processes function at an optimal level, where no system is trying to outdo any other. Each cell in the body works to maintain the health and integrity of every other cell, organ and structure.
The Nervous System
The nervous system is divided into the following components:
Central nervous system: This is an organization of two principal components, the spinal cord and the brain. The spinal cord serves as a conduction path to and from the brain which regulates the complex activities of the body and mind. It is a highly developed computer which integrates the whole body function in terms of sensation, movement, thought, feeling, intellectual faculties, and higher intuitive processes.
Peripheral nervous system: This is comprised of those neurones which lie outside the bony case formed by the skull and spine, and includes the autonomic and sensory/ motor nervous systems. Motor nerves take messages from the brain to the different parts of the body and sensory nerves bring back messages.
Autonomic nervous system: This regulates all automatic body functions including heart rate, blood pressure, endocrine and digestive processes, and so on. Although not normally under our conscious control, they can be controlled through the techniques of biofeedback and yoga. The sympathetic aspect of the autonomic nervous system generally comes into play when we experience stress, tension or strong emotions. The system tends to be active when we are calm and relaxed.
With the practice of moola bandha we see an elaborate interplay of the different aspects of the nervous system. The initial impetus to perform moola bandha stimulates the cerebral cortex of the central nervous system. The message to contract the perineum is relayed to the second, third and fourth sacral (peripheral) nerves through the spine. Having accepted the nervous stimulus, the sacral nerves proceed to contract the perineum (peripheral nervous system). The contraction completed, the effects on the autonomic nervous system may now come into play.
Parasympathetic fibers concerned with relaxation emerge only from the neck (cervical) and sacral (pelvic) areas of the spinal cord. Thus, with the stimulation of the sacral nerves not only has the perineum successfully been contracted but also the parasympathetic nervous system is now dominant over the sympathetic nervous system, resulting in a deep sense of rest and relaxation in the body and mind. The autonomic nervous system maintains constant tone and monitors any change in the body’s internal environment. With the performance of moola bandha the whole internal environment is altered: the blood pressure decreases, along with respiration and heart rate, and so on. The sensation of relaxation and pleasure generated by this practice are relayed back to the brain (via the peripheral nervous system) where they are analyzed by the higher mental faculties of the cerebral cortex, and transmitted to the mind for conscious appreciation and enjoyment.
A similar neurological process occurs in the practices of ashwini and vajroli mudras, the difference being that the initial mental impulse responsible for the contraction of the various muscles is generated from a different area of the brain’s cortex, or outer layer. The nature of nervous control over these muscles basically remains the same.
It is important to realize that there is a difference between the unconscious, involuntary processes involved in urination and defecation, and conscious contraction as experienced in yogic practice. In the first case, the neuronal circuits related to the perineal area are usually outside the normal range of conscious awareness. Through moola bandha we can learn to use those same neuronal circuits as part of an act of will, within the range of conscious awareness, thereby enabling us to:
Precisely control all physical activity in this area, projecting our control into deeper pranic or psychic areas.
Be consciously aware of the processes of the perineal area and arrest any disharmony before disease manifests e.g. piles, constipation, prostatic hypertrophy.
Retrain the brain to disentangle confused or crossed circuits so that the sensory motor system is coordinated, and health of the whole body maintained.
Have greater conscious control.
These effects have ramifications for all the other components of the body.
The nerve which supplies the perineum is the pudendal nerve. It derives its fiber from the second, third and fourth sacral nerves, which in turn originate from the sacral plexus in the lower back. This nerve sends branches to the vagina, clitoris, penis, scrotum, rectum, anus and perineal muscles and is both sensory and motor in function. The interaction of the nerves in the perineum with the brain and the rest of the body are extremely intricate. The nervous system is delicate and sophisticated, but our precise control over this instrument is often left wanting. Yet despite all its networks, myriads of pathways and connections, it is possible to unravel its mysteries and regain conscious control of the total organism. The technique of moola bandha is a way to that goal and the catch-word is ‘practice’.
Damage to the nerves, spinal cord or brain may seriously impede or render impossible control over the muscles in the body. In cases where people had no voluntary control over the muscles of their pelvic floor, it was impossible for them to contract any of the muscles or muscle groups of the perineum. Closer investigation revealed that in most cases, some damage had been incurred by the nervous system.
Similarly, the opposite phenomenon has also occurred. Namely, after the contraction of specified muscles the practitioner has failed to be able to let them go and relax. The brain fires off a train of continuous impulses which sends the muscles into spasm, leading to unpleasant subjective physical and mental sensations. From our experience, this is believed to be caused by a psycho-physical inability to properly control contraction and release of the muscles, coupled with an excessive discharge of pranic energy which the body has not yet been accustomed to handle. As a result the circuits overload. Thus, these phenomena require expert assistance and guidance.
Though such experiences are rare, the implications for the students are obvious. Any break in the complex links between the muscles and brain will have definite repercussions on the total system. Thus, sound health is a vital requisite for the practice of moola bandha. The preparatory techniques must also be fully mastered. Moola bandha must not be over practiced in the beginning and the guidance of an expert teacher must always be on hand.
Three Bandhas: Introduction to the inner energy locks – Part 3
Part 3 is the final and concluding part in the series of the three bandhas that we presented to you in the past week. In this article, we further delve into the yogic benefits of practicing the moola bandha. We hope to offer better understandings about the effects of the bandhas on the endocrine system and the neuro-endocrine axis, here in Part 3. Additionally we also see the effects of its combination with pranayama and other yoga disciplines.
Endocrine System:
The endocrine system is a body control system which comprises of glands emitting powerful hormones into the blood stream. The endocrine glands are not only responsible for metabolic processes and the control of all biological activity in the body, but also hormonal balance profoundly affects our personality and character. There are eight endocrine glands in the body: pituitary, pineal, thyroid, parathyroid, thymus, adrenals, pancreas and gonads.
The self regulating endocrine system incorporates the hormones secreted from any gland which are partly stimulated by the other hormones in the bloodstream. All information feeds back to the master controlling gland – the pituitary. Thus, the endocrine glands are all inter-related, inter-linked and inter-dependent. One diseased or malfunctioning endocrine gland will impair the efficient functioning of the others and will, at the same time, have direct or indirect bearing on the total well-being of the body, through its effect on the brain.
On a more subtle level, each of the endocrine glands are related to one of the chakras. There is, however, no endocrine gland specifically related to the mooladhara chakra, though according to yogic philosophy, the perineal body is the vestige of a gland which has atrophied in the course of evolution. The practice of moola bandha reactivates this vestige, which has every subtle effect on the brain and the pituitary/pineal/hypothalamic complex. At the same time it stimulates the gonads in both sexes, as it is intimately related to this system. This stimulation turns on the energy in the whole pelvic area, making it available for other body processes. In yogic terminology, the energy is called ojas and can be channeled by various techniques such as vajroli mudra, for productive and useful work in the body and mind. Moola bandha may lead to increased sexual energy; however it should not lead to ejaculation. The practice of vajroli mudra is therefore learned after moola bandha to prevent this dissipation of sexual (pranic) energy and encourage its sublimation for a higher purpose – the reanimation of the latent capacities in the brain.
Thus, moola bandha allows us to gain control over the endocrine system as well as energize the body and mind. This is because endocrine glands (at the physical level) correspond to the chakras, whirling vortices of energy (at the pranic level). Moola bandha stimulates mooladhara and swadhisthana chakras, sending energy through the body, invigorating us and making our personality positive and dynamic.
Neuro-Endocrine Axis:
With the energy gained through the control of the endocrine glands, we can act with determination and spontaneous creativity. Through moola bandha, combined with other yogic disciplines, we learn to channel the nervous energy at will so that we can act in a more graceful, flowing way, and are able to perform more difficult tasks with greater dexterity. When the brain becomes ordered and more synchronized, we function better at all levels with increased understanding and will-power, and are able to accomplish more in our life with attendant satisfaction and gain.
Moola Bandha and Pranayama:
For maximum benefits moola bandha should be practiced in conjunction with pranayama. This is because, while pranayama stimulates and allows the control of the flow of prana, the bandha directs it to required areas, thus preventing dissipation. In the context of pranayama, apana moves up with inhalation (pooraka) and prana moves down with exhalation (rechaka), while a balance between inhalation and exhalation signifies the retention of breach (kumbhaka) which occurs spontaneously when prana and apana unite.
Moola bandha is utilized with kumbhaka as it helps turn the apana upwards. In the beginning moola bandha should be practiced with antar kumbhaka (internal breath retention). Simultaneously the region of the perineum is contracted and pulled up towards the diaphragm. When the practitioner can perform moola bandha while holding the breath inside, without the slightest strain or discomfort; then he should attempt the more difficult practice of moola bandha with bahir kumbhaka (external breath retention) which has a more powerful effect.
The Hatha Yoga Pradipika states that kumbhaka is of two kinds – sahit kumbhaka (borne, endured, supported by will-power, produced by conscious effort) and kevala kumbhaka (spontaneous, absolute, highest possible). Sahit kumbhaka should be practiced until one achieves mastery over pranayama, when we achieve kevala kumbhaka. The essential difference between these forms is that sahit is ‘the way’ and kevala is ‘the end’. Kevala kumbhaka occurs automatically when kundalini enters the sushumna, but takes place only after mooladhara chakra has been fully awakened. Kevala has many names: vidya (knowledge), samvit (pure consciousness) and turiya (beyond the three dimensions of consciousness). It is the highest experience of yoga, the end goal.
One should not confuse kevala kumbhaka with the simple kumbhaka that occurs during the beginning stages of meditation when the breath seems to stop. Many yoga students, while in meditation, may themselves have experienced the slowing down of the breath. It is not uncommon that as the breath becomes no more than a mild flicker, many students are overcome by a sense of fear and uncertainty and discontinue the practice. Some people may also become extremely frightened and think, ‘If I stop breathing altogether surely I will die’. Experience will show that this is not the case, rather once the barrier of the breath is overcome, one is transported into divine realms.
If you have met with this fear, rest assured that experience is only the suspension of the breath, not the actual stopping of the breath. This is the springboard into your own inner consciousness, but if fear is not overcome by strong will and unconquerable faith, you will find that the moment you experience fear, breathing pattern will increasingly become more rapid, leading your consciousness back to extroversion and the meditation is lost. This suspension of breath (kumbhaka) plays a definite role in the perfection of moola bandha. Only when the mind is completely concentrated will the breath cease, and moola bandha is a powerful means to concentrate the mind and energy. When combined with breath control and awareness it is an even more powerful means to attain kevala kumbhaka.
Moola bandha can be performed in conjunction with nadi shodhana pranayama, for example. In this way the maximum benefits of moola bandha can be derived, and at the same time acute sensitivity toward inhalation (apana/pooraka), exhalation (prana/rechaka), and breath retention (angtar/bahir kumbhaka) is developed. From this control, awareness is developed and prana can then be consciously directed. As mooladhara chakra is the storehouse of prana, and moola bandha the key to release it, control is essential.
After having gained mastery over the practice, one can begin to slowly awaken mooladhara chakra and even the kundalini shakti from within it. After which, it may be possible for one to enjoy the bliss arising from the union of the formed with the formless; i.e., the union of prana and apana, nada and bindu and so on.
Medical Benefits:
Female: Moola bandha may be used to alleviate dysmenorrhoea (painful menstruation); however, if you have amenorrheas (absence of period) then refrain from the practice of moola bandha until you have sought the expert guidance of a doctor and yoga teacher, who will assess the cause.
Moola bandha has also proved to be useful in childbirth. A pregnant woman could continue practicing moola bandha along with certain other yogic practices right up to the time of labor, in order to maintain elasticity in the vaginal muscles which may aid in a painless delivery. It is also suggested that women may practice moola bandha, ashwini and vajroli mudras, and other yoga practices immediately after childbirth as this will assist in re-toning the muscles stretched during pregnancy. Moola bandha is also excellent for treating prolapse, leucorrhoea and urinary (stress) incontinence.
Male: Moola bandha alleviates spermatorrhea (leakage of semen), helps prevent inguinal hernia, and controls testosterone secretion and sperm formation, pacifies passions, which influences the coronary behavior.
Scientific research has shown that the problems associated with menopause are closely correlated with one’s mental and emotional state. Men and women who are cheerful, healthy and have a positive outlook on life pass through menopause with little or no difficulty. However because the physical effects are more evident in women, a larger percentage may tend to become pessimistic, depressed, worried and anxious, and have a great deal of trouble accepting and handling menopause. The practice of moola bandha allows for a smooth metamorphosis at this time by rebalancing hormonal changes, preventing such unpleasant symptoms as lethargy, irritability, depression, high blood pressure and giddiness. Contrary to numerous superstitions and myths, people do not lose their sexuality at menopause, rather their capacity for sexual expression continues into old age. Thus moola bandha will ensure continuity of a healthy, fulfilling life and may be performed from two different points of views:
1. For the householder, in order to solve sexual problems and enhance, maintain and sustain a healthy sexual relationship.
2. For the renunciate, to sublimate the energy of overt sexual expression into the awakening of higher centers.
In both cases, constant awareness of spirituality inherent in sexual energy can be maintained, transforming the sensual act into a spiritual union. It is possible that through the practice of moola bandha immense sexual energy may be generated. This energy then needs to find a positive means of expression, so the sadhaka begins to perform vajroli mudra so that it may be re-channeled upwards into the sushumna. Others may express this energy through working, painting, writing, inventing and so on. Whatever the avenue of expression, this vital energy or ojas should not be lost or wasted in idle sensual enjoyment. Ultimately, ojas is the majestic unfoldment of the most highly refined consciousness. Whether it reaches its final culmination in the sahasrara or remains bound by the walls of mooladhara is a decision that exemplifies a turning point to spiritual life.
Psychotherapeutic Value:
Moola bandha and bandhas in general, are believed to be a strong medium of bringing about a relaxation of the mind and body. They relax the mental stresses which are observed in people, which include factors like mania, depression, hysteria, phobia and anxiety. Even schizophrenia and other psychoses are amenable to moola therapy if they are caught in their early stages and the personality has been previously stable. This is because moola bandha is a mental purgative, releasing the subconscious and unconscious mind of suppressed anxieties and hidden mental blocks beyond consciousness which cause difficulties in life.
If the body is healthy, moola bandha increases the activity of the parasympathetic nervous system, lowering the breathing rate, heart rate, blood pressure and stabilizing the brain waves. The whole endocrine system is rebalanced which leads to stabilization and equilibrium of the personality. As a result of this, the mind starts feeling relaxed and healthy. We come in touch with the body and learn how to control it. The mind is a wondrous and amazing thing but only a few of us may have realized its infinite capacity. Moola bandha, which even though to the uninitiated may seem no more than a simple physical muscle contraction, is one means of raising our normal consciousness and fulfilling its enormous potential by the arousal of kundalini shakti.
Psychophysical Relationship:
Moola bandha capitalizes on the mind-body link. We might wonder how it is that contraction of such a small area of the physical body can have such powerful effects on the whole human organism. Yogic philosophy believes that the effects of moola bandha may surpass the effectiveness of the contraction of all the other body muscles combined. To better understand this we can turn our attention to the modern western psychological theory.
Forty years ago, the American psychologist Edward Jacobson pioneered the first major work into the area of relaxation. He gathered evidence to show that through relaxation certain changes in the autonomic nervous system were facilitated e.g. blood pressure and heart rate decreases, the breathing pattern becomes more regular and stable, and the level of adrenaline released into the bloodstream decreases. This research was conducted in passive relaxation techniques. As interest grew and the experimental procedures became more elaborate, it became apparent that the physiological changes due to relaxation were associated with certain psychological states, such as: calmness, optimism, positiveness, peace of mind and even increased concentration.
Further physiological research realized the important fact that mental tension and anxiety are absorbed into the muscle structure of the body in the form of spasm or rigidity. With this realization, orthodox passive techniques moved in a new direction known as ‘dynamic relaxation’.
Attention was directed towards the muscles, and various methods, including massage techniques, were devised to alleviate muscle rigidity. The most effective method, and the one still most commonly used today, was incorporated into what is called muscle relaxation therapy. In this therapy the subject is not a passive recipient but an active (dynamic) participant. This technique showed that the most efficient way to release muscle spasm was to first exaggerate the tension in muscle groups by powerfully contracting the muscles to the limit and then slowly releasing the contraction. By this, not only does the patient experience a feeling of ‘letting go’ but also becomes consciously aware of the tension spots that previously (sometimes for months and years) may have gone unnoticed.
Moola bandha is performed in much the same way as the method already outlined for muscle relaxation therapy, and its effects run directly parallel. That is, several of the muscles connected to the perineal body are contracted and held for some duration, and then released. This process innately also comprises of the release of mental and physical tensions.
Psycho-Emotional Relationship:
The perception of moola bandha as a relaxation therapy is a partial one. As seen earlier, moola bandha is not a primarily physical practice. Physical contraction of the muscles is noted to merely be a medium through which the psychic body component is located. After which, the real work starts. The unconscious mind is stimulated so that suppressed mental energy is allowed to surface into conscious awareness where we can deal with it through various yogic practices such as antar mouna, relaxed witnessing of inner experiences, with the element of control.
This release of emotional energy is called abreaction in modern psychological terminology and was a technique propagated by Freud, Bruer, Brown and others. Freud had discovered that remembering past dramas and memories was useless in the psychotherapeutic process unless emotional energy was released at the same time. This requires one to consciously relive this experience, thereby freeing one from dissipated, and functional non-disintegrated energy that creates pain and suffering.
Abreaction encourages the patient to emotionally relive or ‘abreact’ the terrifying or anxiety-provoking experiences which had led to psychological disturbance and even breakdown. In the medical setting a person may be drugged in order to break down their inhibitions. Following which, the person is suggested that he is in the original situation of terror and stress. If the abreaction is successful, then it stirs up tense excitement in the nervous system which often produces violent outbursts of emotions like tears, anger, aggression, fear or laughter.
Moola bandha is nowhere near as violent a technique as drug abreaction, but it works on the same lines, at a more subtle level. The relaxation of tension in the body allows suppressed energies to be released, bringing with them the conflicts and neuroses from the subconscious and unconscious depths, purifying the body and mind. As a result we may experience strange emotions, feelings and thoughts because of the practice, but these should be kept within perspective and realized to be manifestations of the cleaning process.
When the release of energy occurs through moola bandha, unconscious desires, anxieties and tensions surface. When this happens, the person, according to abreactive therapy, is encouraged to release the tension both emotionally and overtly. However, according to yoga, the release occurs through the practice of antar mouna – acting as a detached witness to all thoughts and emotions. Through mental and emotional arousal the mind is purged of unwanted stress and anxiety and the person feels cleansed, freed and revitalized. Some people may want to cry, and this is a valid means of release to be encouraged by the yoga teacher. Others may laugh, overjoyed that their minds have become light and free. Still, others may watch the process with detached equanimity; they may neither be crying nor laughing, they may just be aware. All these ways release poisonous emotional energies which have created neurotic mental and neuronal mechanisms.
When learning moola bandha we proceed slowly, for if we jump into the practice without first learning detached awareness and becoming used to the release of emotional energy, we may be caught unaware and may be overcome by the results of the practice. The Hatha Yoga Pradipika indicates that the unconscious complexes have the capacity to become as powerful as a ‘sleeping snake struck by a stick’. Through slow progress and expert guidance, this will not happen. If it does, then appropriate techniques and measures can be utilized to redirect the energy outwards. An experienced teacher is necessary for this purpose.
If we imagine that our neuroses are fixed patterns of brain neurones and mental mechanisms that force us to react in predetermined ways and therefore inappropriately to our environment, we may be able to see how they destroy our lives. Usually the energy of these neuronal and mental circuits is outside the field of our awareness. Moola bandha and other energy-releasing techniques such as kunjal send the pranic energy directly to the brain and mind, and increase our circle of awareness, which naturally starts including in it recognition of our neurotic patterns.
As soon as we become aware of ourselves, we can begin a change for better. As a result of the elimination of mental and emotional problems, increased sensitivity is developed to one’s own internal and emotional environment. This is further heightened through practicing awareness. As sensitivity and awareness both expand, one’s internal vision is expanded, and in this way our mental problems can be solved as we can see the source or root of the problems. Thus moola bandha is a means to cut mental problems at the root and thereby establish mental health and well-being.
http://www.healthjockey.com/2009/08/07/three-bandhas-introduction-to-the-inner-energy-locks-part-1/
In the Yogataravali Sutras it is said, “Jalandhara bandha, uddiyana bandha and moola bandha are situated in the throat, abdomen and perineum respectively. If their duration can be increased then where is the fear of death? By the practice of these three bandhas, the dormant kundalini awakens and enters into the sushumna. The breath becomes still (kumbhaka). With the performance of these three bandhas, the rechaka (exhalation) and pooraka (inhalation) ceases to function. With this the senses become purified and kevala (enlightenment) takes place. I pray for that vidya (knowledge) residing in Kevala kumbhaka.” (YS, 5, 6, 8 )
The word bandha (which should not be confused with the words bandh, bandha and bandhana, which have similar meanings) may be defined in several ways. A Sanskrit dictionary definition runs as follows: “binding, tying a bond, tie, chain, fetter, a ligature, to catch, hold captive, arrest, imprison, fix, fasten, hold back, restrain, stop, shut, close, to redirect, check, obstruct, clot and lock.”
Bandha may also be defined analogously and is likened to the “damming of a river”, “building a bridge” or “building over the sea.” This can be interpreted as meaning that, a bandha is a vehicle to traverse the ocean of samsara (worldly existence) and reach the other shore of enlightenment.
The bandha group consists of moola, uddiyana and jalandhara bandhas. The fourth, maha bandha, is a combination of these three. How is it that a group of only four practices is considered equal to or of greater importance than the hundreds of asana, pranayama and mudra practices and their variations? Traditionally, the fact that the spiritual aspirant was introduced to bandhas secretly and only after he had mastered the execution of many, often complex, asanas, pranayamas and mudras shows that the practice of bandhas was highly respected by yogic practitioners.
Seen physically, moola bandha is the conscious, willful contraction of the perineum or cervix, uddiyana bandha of the solar plexus and jalandhara bandha of the throat.
Concept of Lock
In most modern yogic literature, bandha is defined simply as a “lock.” However, the true meaning of bandha is essentially paradoxical, for it is said that by locking or contracting certain muscles on the physical level a subtle process of “unlocking” goes on simultaneously on the mental and pranic levels. Most modern muscle relaxation therapies advocate that by the total, systematic contraction and relaxation of muscles all over the body, one regains complete physical and mental relaxation. The underlying rationale of such a theory is that in order to remove physical and mental tension it is more effective to first learn to exaggerate the tension already existing in the body by willfully and selectively contracting all of its muscles.
Bandhas work in a similar way, simultaneously affecting the physical, pranic, mental, psychic and causal bodies. They have far reaching effects because they are associated with energy centers in the spine and brain. Therefore, bandhas are more dynamic, explosive and immediate in effect than simple contractions of muscles in the arms or legs.
Mechanics of Bandhas
Bandhas involve the contraction or squeezing of muscles. As there are three bandhas, there are three main muscle groups involved: the perineal muscles, the abdominal muscles and the cervical (neck) muscles. Contraction of these muscles affects the nervous, circulatory, respiratory, endocrine and energy systems. When a muscle is contracted a nerve impulse is relayed to the brain, triggering other neuronal circuits and nervous centers. This in turn affects our state of consciousness. In response to this stimulation, the brain adjusts its firing patterns. For example:
1. Moola Bandha (perineal contraction) stimulates both the sensory-motor and the autonomic nervous system in the pelvic region. When moola bandha is performed, pelvic stimulation activates parasympathetic fibers merging from the pelvic spinal cord. Parasympathetic fibers emerge from the cervical (neck) and sacral (pelvic) area only, while sympathetic fibers emerge from the thoracic (upper back) and lumbar (lower back) areas. The performance of bandhas has been experimentally shown to enforce all parasympathetic activities in the body which includes a decrease in heart rate, respiration and blood pressure (only in a person with normal blood pressure), and a general sense of rest and relaxation. Sympathetic nervous stimulation also occurs in moola bandha but at a subdued level. The overall effect of stimulating both parasympathetic and sympathetic nervous system is to re-balance these two major components of the nervous activity in the body. This has a very definite repercussion on the hypothalamus (responsible for the complete endocrine system), which relays its information to the whole limbic (emotional) system and the cerebral cortex (outer layer of the brain).
2. Uddiyana bandha (abdominal contraction) compresses the digestive organs, adrenal glands, kidneys, and most importantly the solar plexus. This “brain-in-the-stomach” is squeezed and in return a flood of energy is generated in the abdomen and chest. The energy has healing qualities and is experienced consciously as beneficial, enhancing our sense of well-being. Uddiyana bandha tones the sympathetic nervous system, encouraging it to work more efficiently. It also enables us to gain control over the sympathetic nervous system so that it does not function in unsuitable situations, thus avoiding the effects of stress and anxiety in psychosomatic disease.
3. Jalandhara bandha (throat compression) stretches the neck, pulling the spinal cord and thus the brain. This has subtle effects on the pituitary and pineal glands while the forward flexion (in jalandhara bandha the chin is placed on the chest) affects the thyroid, parathyroid and thymus glands. At the same time it stimulates the parasympathetic spinal area in the medulla oblongata (situated at the bottom of the brain and the top of the spinal cord) regulating heart rate, respiration, blood pressure, etc. Finally, jalandhara bandha also compresses the carotid sinuses which help in lowering the blood pressure. By reducing sympathetic tone, one achieves a sense of rest, relaxation and general well-being.
The performance of bandhas leads to a general massaging effect of the muscles and internal organs. Increased blood supply to these areas aids in a general purification of the body. Bandhas affect the endocrine glands. As these glands are intimately related to the chakras, it is a natural consequence that the bandhas also affect the chakras. When stimulated, the chakras influence every aspect of the organism, revitalizing it with life-sustaining energy.
Physical Effects of Bandhas
The performance of bandhas in conjunction with pranayama (breath and energy control) affects the whole body:
They harmonize the efficient functioning of the endocrine system: jalandhara directly influences the pituitary, pineal, thyroid, parathyroid, thymus; uddiyana bandha directly influences the adrenals and pancreas; moola bandha directly influences the gonads and the perineal body/ cervix (which are said to be vestigial endocrine glands). All bandhas have an indirect effect on the pituitary, pineal and brain.
As a result of the direct effect that the bandhas have on the endocrine glands, certain bio-rhythms in the body are also regulated. For example, both moola bandha and uddiyana bandha are extremely useful in stabilizing menstrual periods.
All bandhas, when performed correctly, lower respiration rate, inducing calmness and relaxation.
Blood pressure is decreased.
Heart rate is lessened.
Alpha brainwave production, an index of profound relaxation, is increased, indicating slowing of nervous activity.
Sympathetic activity in the body is decreased, a further index of relaxation.
Confused and/or crossed neuronal circuits in the brain are reordered, in effect “retraining the brain”.
The digestive system is toned, massaged and revitalized via pressure on the internal organs.
Harmony in the activity of the urogenital system occurs as a result of reflex action via the nervous system.
Pranic Effects of Bandhas
Each bandha is associated with the stimulation of a specific focus of prana. Bandhas are said to be mutually related to certain nerve plexus in the spine, the endocrine glands; as well as pranic energy centers known as chakras. For each nerve plexus and endocrine gland on the physical level there exists a corresponding chakra on the pranic level as follows: mooladhara – sacral/ coccygeal plexus; swadhisthana – prostatic plexus; manipura – solar plexus; anahata – cardiac plexus; vishuddhi – pharyngeal/ laryngeal plexus; for ajna and sahasrara, the pineal/ pituitary/ hypothalamic complex. Of the six chakras in the spine, the bandhas are directly associated with the active stimulation of three chakras as follows: moola bandha, mooladhara chakra; uddiyana bandha, manipura chakra; jalandhara bandha, vishuddhi chakra. Each of these physical and pranic locations are related, neurologically, to a specific counterpart in the spinal cord and brain, and therefore the psyche. Contraction at the physical level activates and awakens hitherto dormant faculties in the brain and mind, usually present in only the most evolved mind. Mastery of the bandhas, therefore, leads to the fullest realization of our potential.
The physical, endocrinological and neurological aspects of bandhas can be understood when we appreciate the fact that the body is a complex yet well organized field of various energy systems, based on one fundamental energy principle called prana. Though they have vast physical repercussions of a positive nature, their main effect is on the body’s energy systems at the pranic level.
According to many esoteric philosophies the downward flow of prana (apana) represents the part which leads man’s consciousness to the lower, earthier elements: for e.g. satisfaction of instinctual desire, over-indulgence, lethargy, apathy, laziness and so on. According to these philosophies, it is believed that man’s essential nature is Godlike and that in order to re-unite or realize the “first cause” he must re-direct his consciousness. Here the role of bandhas, and especially moola bandha, is to block the descending movement of consciousness and re-direct it upwards.
A useful analogy to aid our understanding of bandhas is to liken them to the locking, stopping, obstructing and re-directing power of a dam wall. Energy (physical mental and psychic) is centralized and focused at the site of contraction so that it can be re-directed for useful work as desired by the controller. These areas are infused with a fresh, vital force capable of checking imbalances in the body systems.
To further understand bandhas we must extend our view so as to see them not only as locks, but also as removers of locks, or blockages, in the form of physical and mental impurities. According to the scriptures there are granthis of psychic knots, located at mooladhara, anahat and ajna chakras. Granthis represent blockages in man’s awareness of himself at the different levels of consciousness; they obscure the true image of man’s essential nature. Traditionally, bandhas were prescribed as one of the most effective means of untying these knots or blockages, existing as tension, anxieties, repressions and unresolved conflicts, thereby allowing us to re-discover our true nature.
The force generated from the bandhas may be likened to that of increased pressure in a tube. Imagine a piece of tubing resting vertically to the ground. This tube represents sushumna nadi (the main pranic energy channel which runs up the spine).
Moola bandha represents the sealing of the lowest portion of the tube, thus preventing the downward motion of prana. It stimulates energy in mooladhara, awakening kundalini shakti.
Jalandhara bandha seals off the top portion of the tube. Prana is now locked within this tube.
Uddiyana bandha completes maha bandha. It further increases pranic pressure by stimulating the solar plexus (manipura chakra), filling and expanding the closed tube.
Thus, when maha bandha is performed, prana is compressed in sushumna. The locks prevent its downward and upward movement at the same time stimulating energy. Release of the bandhas flushes prana through the whole body, and as prana is by nature vital, life-giving energy, the body is relaxed, toned and rejuvenated. The granthis can then be pierced and untied, expanding consciousness.
– Dr. Hiren Parekh
Three Bandhas: Introduction to the inner energy locks – Part 2
In Part 1 of the Three Bandhas article, we had introduced and explained the three different bandhas and their effects on an individual. Here, in the 2nd part of this series, we further provide insights on the relationship of these bandhas with consciousness, the importance of moola bandha and also its effect on the mind and body.
Bandhas and Consciousness:
According to yogic scripture, control of muscles and nerves regulate breath. Control of breath controls consciousness. Bandhas are a means of extending control over breathing and are thus a means to extend our knowledge and control over consciousness.
Breathing rate and depth are said to be affected by: states of consciousness, disease, atmospheric conditions, thoughts, exercise and emotions. Research has shown that in a state of tension and fear, respiration becomes short and shallow, whereas in a state of relaxation, people take long and deep breaths.
When bandhas are performed in conjunction with pranayama, contraction of the muscles takes place simultaneously along with kumbhaka (internal or external breath retention). The physical lock or contraction is applied and at the same time the breath is also arrested or immobilized. As a result, consciousness is also arrested, stopping the flow between the polar opposites of inhalation and exhalation, birth and death, joy and sorrow, gain and loss.
Through the perfection of bandhas, a Yogi is able to lock himself into the ‘eternal now’ devoid of the dualities of existence, motion and change. His consciousness is unfettered by the modifications of thought enabling him to merge into the field of unified consciousness. As such, the bandhas induce pratyahara (sense withdrawal) and are preliminary techniques for meditation.
We find then that the bandhas induce five different kinds of ‘retention’ or immobility: retention of muscles, breath, senses, thought and consciousness. Once retention of consciousness is achieved, the Yogi is prepared for the next stage of his spiritual rebirth, the awakening of kundalini. The bandhas act as triggering mechanisms for the activation of this powerful force residing at the base of the spine.
Technically speaking, kundalini yoga comprises of any technique that leads to kundalini awakening. Bandhas fall into this category and thus may be classified as techniques of kundalini and kriya yoga, as systematized by Swami Satyananda Saraswati of Bihar School of Yoga, Munger.
Of the four bandhas, we aim to focus solely on moola bandha, regarded by many adepts as the most important of the bandhas. Without it, kundalini, dormant in the mooladhara chakra, will remain asleep eternally. Little has ever been written on this eminent yogic practice, depriving it of the respect and understanding which it so richly deserves.
Moola Bandha
The Sanskrit word moola (also written mula) means ‘root, firmly fixed, source or cause, basis, the foot, lowest part or bottom, foundation’. Bandha means ‘lock, restrain, shut or close’. Together the words moola and bandha refer to the contraction of mooladhara chakra, the seat of kundalini. This contraction is triggered at the ‘root’ of the spine or the trunk of the body, the perineum. Moola bandha is known as the ‘perineal lock’, contraction of the muscles around the perineal body in the male and the cervix in the female, in order to release and control energy generated by the mooladhara chakra. Moola bandha occurs simultaneously at many levels. On the physical level it is the physical contraction of muscles. However, when refined, moola bandha is the contraction of mooladhara chakra. It is important to note, therefore, that moola bandha is not just the contraction of the perineal body/cervix but also the ’locking’ (contraction) of mooladhara chakra. The perineal body and cervix act as trigger points to enable us to locate the psychic center of mooladhara chakra.
Kundalini shakti on awakening from her sleep acts as a medium for the expansion of consciousness, thereby allowing a complete achievement of one’s innate ability. This in turn enables the person to rise to the level of divinity, leaving behind the mundane realm of the cycle of birth and death.
Importance of Moola Bandha
The importance of moola bandha should not be underrated, because its perfection may lead to a spontaneous rearrangement of the mental, physical and psychic bodies. The physical contraction of the perineum has the beneficial effects of maintaining hormonal balance, and stimulating and regulating the nerves that innervate the lower pelvic region; thereby regulating all the internal organs.
Moola bandha is therefore an important tool in the treatment of physical diseases of the lower abdomen e.g. digestive ailments and sexual disorders. Because the body and mind are inextricably interlinked, ‘as in the body, so in the mind’, an effect on one cannot pass unnoticed by the other. Accordingly, moola bandha has the immediate effect of creating a deep sense of mental relaxation, thereby relieving most mental and psychosomatic disorders which are the direct or indirect effect of stress, tension and anxiety.
As a mental relaxant, moola bandha has been found extremely useful in the treatment of such mental disorders as depression, neurosis, some phobias, hysteria and mania. Little experimental evidence exists to substantiate the effects of moola bandha on psychosis. However, because of its effects on the brain and by virtue of the fact that moola bandha is effective in the treatment of both mania and depression, it has proved useful in correcting the extreme moods characteristic of manic-depressive psychosis, and in some cases of schizophrenia, especially in the early stages.
The effects of moola bandha on the pranic level are more pronounced than those on the physical and mental levels. It has a subtle yet powerful effect on the psychic body, acting as a trigger for the awakening of mooladhara chakra and kundalini. In doing so, moola bandha also helps in releasing the brahma granthi (psychic knot at mooladhara chakra) allowing the prana to flow up sushumna nadi. This means that moola bandha prepares one for a true spiritual awakening. An aspiring sadhaka should treat moola bandha as a part and parcel of his main sadhana. Though it may take time to perfect it, he will derive physical, mental and spiritual benefits far beyond his dreams or expectations.
Conclusion
Initially, since the brain may not be tuned to fine muscular manipulations in the perineal area, the student may have difficulty in asserting conscious control over this area. Moola bandha practice may reactivate the area in the brain controlling this region of the body, thus bringing the neuronal circuits responsible for its control into the sphere of consciousness.
This growth process may take some time. In the meantime, while practicing moola bandha, it is important not to get frustrated if you cannot contract the perineal body or the cervix without even contracting the anus or genital organs. In the initial stages of practice this is to be expected. Be assured that control will definitely come with time, practice and perseverance.
Neurological and Endocrinological Aspects
Though moola bandha seems to be concerned with events occurring at the southern pole of the body, it is a means of directly manipulating and influencing the brain and its neurological and endocrinological function at the northern most extremity. In this way, moola bandha influences our behavior, personality and mental state by exerting a positive and coordinating effect on the whole physical body via the brain. Moola bandha helps integrate the neurological and endocrinological function of the body by manipulation of the body energies.
Neuron cells are the basic units of the nervous system. Their function is to conduct energy impulses which transmit information. Varying in size and shape, there are more than twelve billion neurones in the body that make up the nervous system and play an important role in the shaping of consciousness and distributing the energies of the body. In this way the different body organs are controlled; turned on or off, slowed down or sped, given fine tuning and coordinated. The nervous system is coordinated with the endocrine system via a central mid brain structure, the limbic system. Within this, lies the hypothalamus which controls the autonomic component of the nervous system as well as the endocrine glands.
The nervous system allows fine, precise and immediate control of the body with very little delay. The endocrine system, on the other hand, is a slower controlling mechanism, regulating the metabolism and basic structure and function. In a normal individual both these systems are coordinated and harmonized within themselves and with each other, so that all the bodily processes function at an optimal level, where no system is trying to outdo any other. Each cell in the body works to maintain the health and integrity of every other cell, organ and structure.
The Nervous System
The nervous system is divided into the following components:
Central nervous system: This is an organization of two principal components, the spinal cord and the brain. The spinal cord serves as a conduction path to and from the brain which regulates the complex activities of the body and mind. It is a highly developed computer which integrates the whole body function in terms of sensation, movement, thought, feeling, intellectual faculties, and higher intuitive processes.
Peripheral nervous system: This is comprised of those neurones which lie outside the bony case formed by the skull and spine, and includes the autonomic and sensory/ motor nervous systems. Motor nerves take messages from the brain to the different parts of the body and sensory nerves bring back messages.
Autonomic nervous system: This regulates all automatic body functions including heart rate, blood pressure, endocrine and digestive processes, and so on. Although not normally under our conscious control, they can be controlled through the techniques of biofeedback and yoga. The sympathetic aspect of the autonomic nervous system generally comes into play when we experience stress, tension or strong emotions. The system tends to be active when we are calm and relaxed.
With the practice of moola bandha we see an elaborate interplay of the different aspects of the nervous system. The initial impetus to perform moola bandha stimulates the cerebral cortex of the central nervous system. The message to contract the perineum is relayed to the second, third and fourth sacral (peripheral) nerves through the spine. Having accepted the nervous stimulus, the sacral nerves proceed to contract the perineum (peripheral nervous system). The contraction completed, the effects on the autonomic nervous system may now come into play.
Parasympathetic fibers concerned with relaxation emerge only from the neck (cervical) and sacral (pelvic) areas of the spinal cord. Thus, with the stimulation of the sacral nerves not only has the perineum successfully been contracted but also the parasympathetic nervous system is now dominant over the sympathetic nervous system, resulting in a deep sense of rest and relaxation in the body and mind. The autonomic nervous system maintains constant tone and monitors any change in the body’s internal environment. With the performance of moola bandha the whole internal environment is altered: the blood pressure decreases, along with respiration and heart rate, and so on. The sensation of relaxation and pleasure generated by this practice are relayed back to the brain (via the peripheral nervous system) where they are analyzed by the higher mental faculties of the cerebral cortex, and transmitted to the mind for conscious appreciation and enjoyment.
A similar neurological process occurs in the practices of ashwini and vajroli mudras, the difference being that the initial mental impulse responsible for the contraction of the various muscles is generated from a different area of the brain’s cortex, or outer layer. The nature of nervous control over these muscles basically remains the same.
It is important to realize that there is a difference between the unconscious, involuntary processes involved in urination and defecation, and conscious contraction as experienced in yogic practice. In the first case, the neuronal circuits related to the perineal area are usually outside the normal range of conscious awareness. Through moola bandha we can learn to use those same neuronal circuits as part of an act of will, within the range of conscious awareness, thereby enabling us to:
Precisely control all physical activity in this area, projecting our control into deeper pranic or psychic areas.
Be consciously aware of the processes of the perineal area and arrest any disharmony before disease manifests e.g. piles, constipation, prostatic hypertrophy.
Retrain the brain to disentangle confused or crossed circuits so that the sensory motor system is coordinated, and health of the whole body maintained.
Have greater conscious control.
These effects have ramifications for all the other components of the body.
The nerve which supplies the perineum is the pudendal nerve. It derives its fiber from the second, third and fourth sacral nerves, which in turn originate from the sacral plexus in the lower back. This nerve sends branches to the vagina, clitoris, penis, scrotum, rectum, anus and perineal muscles and is both sensory and motor in function. The interaction of the nerves in the perineum with the brain and the rest of the body are extremely intricate. The nervous system is delicate and sophisticated, but our precise control over this instrument is often left wanting. Yet despite all its networks, myriads of pathways and connections, it is possible to unravel its mysteries and regain conscious control of the total organism. The technique of moola bandha is a way to that goal and the catch-word is ‘practice’.
Damage to the nerves, spinal cord or brain may seriously impede or render impossible control over the muscles in the body. In cases where people had no voluntary control over the muscles of their pelvic floor, it was impossible for them to contract any of the muscles or muscle groups of the perineum. Closer investigation revealed that in most cases, some damage had been incurred by the nervous system.
Similarly, the opposite phenomenon has also occurred. Namely, after the contraction of specified muscles the practitioner has failed to be able to let them go and relax. The brain fires off a train of continuous impulses which sends the muscles into spasm, leading to unpleasant subjective physical and mental sensations. From our experience, this is believed to be caused by a psycho-physical inability to properly control contraction and release of the muscles, coupled with an excessive discharge of pranic energy which the body has not yet been accustomed to handle. As a result the circuits overload. Thus, these phenomena require expert assistance and guidance.
Though such experiences are rare, the implications for the students are obvious. Any break in the complex links between the muscles and brain will have definite repercussions on the total system. Thus, sound health is a vital requisite for the practice of moola bandha. The preparatory techniques must also be fully mastered. Moola bandha must not be over practiced in the beginning and the guidance of an expert teacher must always be on hand.
Three Bandhas: Introduction to the inner energy locks – Part 3
Part 3 is the final and concluding part in the series of the three bandhas that we presented to you in the past week. In this article, we further delve into the yogic benefits of practicing the moola bandha. We hope to offer better understandings about the effects of the bandhas on the endocrine system and the neuro-endocrine axis, here in Part 3. Additionally we also see the effects of its combination with pranayama and other yoga disciplines.
Endocrine System:
The endocrine system is a body control system which comprises of glands emitting powerful hormones into the blood stream. The endocrine glands are not only responsible for metabolic processes and the control of all biological activity in the body, but also hormonal balance profoundly affects our personality and character. There are eight endocrine glands in the body: pituitary, pineal, thyroid, parathyroid, thymus, adrenals, pancreas and gonads.
The self regulating endocrine system incorporates the hormones secreted from any gland which are partly stimulated by the other hormones in the bloodstream. All information feeds back to the master controlling gland – the pituitary. Thus, the endocrine glands are all inter-related, inter-linked and inter-dependent. One diseased or malfunctioning endocrine gland will impair the efficient functioning of the others and will, at the same time, have direct or indirect bearing on the total well-being of the body, through its effect on the brain.
On a more subtle level, each of the endocrine glands are related to one of the chakras. There is, however, no endocrine gland specifically related to the mooladhara chakra, though according to yogic philosophy, the perineal body is the vestige of a gland which has atrophied in the course of evolution. The practice of moola bandha reactivates this vestige, which has every subtle effect on the brain and the pituitary/pineal/hypothalamic complex. At the same time it stimulates the gonads in both sexes, as it is intimately related to this system. This stimulation turns on the energy in the whole pelvic area, making it available for other body processes. In yogic terminology, the energy is called ojas and can be channeled by various techniques such as vajroli mudra, for productive and useful work in the body and mind. Moola bandha may lead to increased sexual energy; however it should not lead to ejaculation. The practice of vajroli mudra is therefore learned after moola bandha to prevent this dissipation of sexual (pranic) energy and encourage its sublimation for a higher purpose – the reanimation of the latent capacities in the brain.
Thus, moola bandha allows us to gain control over the endocrine system as well as energize the body and mind. This is because endocrine glands (at the physical level) correspond to the chakras, whirling vortices of energy (at the pranic level). Moola bandha stimulates mooladhara and swadhisthana chakras, sending energy through the body, invigorating us and making our personality positive and dynamic.
Neuro-Endocrine Axis:
With the energy gained through the control of the endocrine glands, we can act with determination and spontaneous creativity. Through moola bandha, combined with other yogic disciplines, we learn to channel the nervous energy at will so that we can act in a more graceful, flowing way, and are able to perform more difficult tasks with greater dexterity. When the brain becomes ordered and more synchronized, we function better at all levels with increased understanding and will-power, and are able to accomplish more in our life with attendant satisfaction and gain.
Moola Bandha and Pranayama:
For maximum benefits moola bandha should be practiced in conjunction with pranayama. This is because, while pranayama stimulates and allows the control of the flow of prana, the bandha directs it to required areas, thus preventing dissipation. In the context of pranayama, apana moves up with inhalation (pooraka) and prana moves down with exhalation (rechaka), while a balance between inhalation and exhalation signifies the retention of breach (kumbhaka) which occurs spontaneously when prana and apana unite.
Moola bandha is utilized with kumbhaka as it helps turn the apana upwards. In the beginning moola bandha should be practiced with antar kumbhaka (internal breath retention). Simultaneously the region of the perineum is contracted and pulled up towards the diaphragm. When the practitioner can perform moola bandha while holding the breath inside, without the slightest strain or discomfort; then he should attempt the more difficult practice of moola bandha with bahir kumbhaka (external breath retention) which has a more powerful effect.
The Hatha Yoga Pradipika states that kumbhaka is of two kinds – sahit kumbhaka (borne, endured, supported by will-power, produced by conscious effort) and kevala kumbhaka (spontaneous, absolute, highest possible). Sahit kumbhaka should be practiced until one achieves mastery over pranayama, when we achieve kevala kumbhaka. The essential difference between these forms is that sahit is ‘the way’ and kevala is ‘the end’. Kevala kumbhaka occurs automatically when kundalini enters the sushumna, but takes place only after mooladhara chakra has been fully awakened. Kevala has many names: vidya (knowledge), samvit (pure consciousness) and turiya (beyond the three dimensions of consciousness). It is the highest experience of yoga, the end goal.
One should not confuse kevala kumbhaka with the simple kumbhaka that occurs during the beginning stages of meditation when the breath seems to stop. Many yoga students, while in meditation, may themselves have experienced the slowing down of the breath. It is not uncommon that as the breath becomes no more than a mild flicker, many students are overcome by a sense of fear and uncertainty and discontinue the practice. Some people may also become extremely frightened and think, ‘If I stop breathing altogether surely I will die’. Experience will show that this is not the case, rather once the barrier of the breath is overcome, one is transported into divine realms.
If you have met with this fear, rest assured that experience is only the suspension of the breath, not the actual stopping of the breath. This is the springboard into your own inner consciousness, but if fear is not overcome by strong will and unconquerable faith, you will find that the moment you experience fear, breathing pattern will increasingly become more rapid, leading your consciousness back to extroversion and the meditation is lost. This suspension of breath (kumbhaka) plays a definite role in the perfection of moola bandha. Only when the mind is completely concentrated will the breath cease, and moola bandha is a powerful means to concentrate the mind and energy. When combined with breath control and awareness it is an even more powerful means to attain kevala kumbhaka.
Moola bandha can be performed in conjunction with nadi shodhana pranayama, for example. In this way the maximum benefits of moola bandha can be derived, and at the same time acute sensitivity toward inhalation (apana/pooraka), exhalation (prana/rechaka), and breath retention (angtar/bahir kumbhaka) is developed. From this control, awareness is developed and prana can then be consciously directed. As mooladhara chakra is the storehouse of prana, and moola bandha the key to release it, control is essential.
After having gained mastery over the practice, one can begin to slowly awaken mooladhara chakra and even the kundalini shakti from within it. After which, it may be possible for one to enjoy the bliss arising from the union of the formed with the formless; i.e., the union of prana and apana, nada and bindu and so on.
Medical Benefits:
Female: Moola bandha may be used to alleviate dysmenorrhoea (painful menstruation); however, if you have amenorrheas (absence of period) then refrain from the practice of moola bandha until you have sought the expert guidance of a doctor and yoga teacher, who will assess the cause.
Moola bandha has also proved to be useful in childbirth. A pregnant woman could continue practicing moola bandha along with certain other yogic practices right up to the time of labor, in order to maintain elasticity in the vaginal muscles which may aid in a painless delivery. It is also suggested that women may practice moola bandha, ashwini and vajroli mudras, and other yoga practices immediately after childbirth as this will assist in re-toning the muscles stretched during pregnancy. Moola bandha is also excellent for treating prolapse, leucorrhoea and urinary (stress) incontinence.
Male: Moola bandha alleviates spermatorrhea (leakage of semen), helps prevent inguinal hernia, and controls testosterone secretion and sperm formation, pacifies passions, which influences the coronary behavior.
Scientific research has shown that the problems associated with menopause are closely correlated with one’s mental and emotional state. Men and women who are cheerful, healthy and have a positive outlook on life pass through menopause with little or no difficulty. However because the physical effects are more evident in women, a larger percentage may tend to become pessimistic, depressed, worried and anxious, and have a great deal of trouble accepting and handling menopause. The practice of moola bandha allows for a smooth metamorphosis at this time by rebalancing hormonal changes, preventing such unpleasant symptoms as lethargy, irritability, depression, high blood pressure and giddiness. Contrary to numerous superstitions and myths, people do not lose their sexuality at menopause, rather their capacity for sexual expression continues into old age. Thus moola bandha will ensure continuity of a healthy, fulfilling life and may be performed from two different points of views:
1. For the householder, in order to solve sexual problems and enhance, maintain and sustain a healthy sexual relationship.
2. For the renunciate, to sublimate the energy of overt sexual expression into the awakening of higher centers.
In both cases, constant awareness of spirituality inherent in sexual energy can be maintained, transforming the sensual act into a spiritual union. It is possible that through the practice of moola bandha immense sexual energy may be generated. This energy then needs to find a positive means of expression, so the sadhaka begins to perform vajroli mudra so that it may be re-channeled upwards into the sushumna. Others may express this energy through working, painting, writing, inventing and so on. Whatever the avenue of expression, this vital energy or ojas should not be lost or wasted in idle sensual enjoyment. Ultimately, ojas is the majestic unfoldment of the most highly refined consciousness. Whether it reaches its final culmination in the sahasrara or remains bound by the walls of mooladhara is a decision that exemplifies a turning point to spiritual life.
Psychotherapeutic Value:
Moola bandha and bandhas in general, are believed to be a strong medium of bringing about a relaxation of the mind and body. They relax the mental stresses which are observed in people, which include factors like mania, depression, hysteria, phobia and anxiety. Even schizophrenia and other psychoses are amenable to moola therapy if they are caught in their early stages and the personality has been previously stable. This is because moola bandha is a mental purgative, releasing the subconscious and unconscious mind of suppressed anxieties and hidden mental blocks beyond consciousness which cause difficulties in life.
If the body is healthy, moola bandha increases the activity of the parasympathetic nervous system, lowering the breathing rate, heart rate, blood pressure and stabilizing the brain waves. The whole endocrine system is rebalanced which leads to stabilization and equilibrium of the personality. As a result of this, the mind starts feeling relaxed and healthy. We come in touch with the body and learn how to control it. The mind is a wondrous and amazing thing but only a few of us may have realized its infinite capacity. Moola bandha, which even though to the uninitiated may seem no more than a simple physical muscle contraction, is one means of raising our normal consciousness and fulfilling its enormous potential by the arousal of kundalini shakti.
Psychophysical Relationship:
Moola bandha capitalizes on the mind-body link. We might wonder how it is that contraction of such a small area of the physical body can have such powerful effects on the whole human organism. Yogic philosophy believes that the effects of moola bandha may surpass the effectiveness of the contraction of all the other body muscles combined. To better understand this we can turn our attention to the modern western psychological theory.
Forty years ago, the American psychologist Edward Jacobson pioneered the first major work into the area of relaxation. He gathered evidence to show that through relaxation certain changes in the autonomic nervous system were facilitated e.g. blood pressure and heart rate decreases, the breathing pattern becomes more regular and stable, and the level of adrenaline released into the bloodstream decreases. This research was conducted in passive relaxation techniques. As interest grew and the experimental procedures became more elaborate, it became apparent that the physiological changes due to relaxation were associated with certain psychological states, such as: calmness, optimism, positiveness, peace of mind and even increased concentration.
Further physiological research realized the important fact that mental tension and anxiety are absorbed into the muscle structure of the body in the form of spasm or rigidity. With this realization, orthodox passive techniques moved in a new direction known as ‘dynamic relaxation’.
Attention was directed towards the muscles, and various methods, including massage techniques, were devised to alleviate muscle rigidity. The most effective method, and the one still most commonly used today, was incorporated into what is called muscle relaxation therapy. In this therapy the subject is not a passive recipient but an active (dynamic) participant. This technique showed that the most efficient way to release muscle spasm was to first exaggerate the tension in muscle groups by powerfully contracting the muscles to the limit and then slowly releasing the contraction. By this, not only does the patient experience a feeling of ‘letting go’ but also becomes consciously aware of the tension spots that previously (sometimes for months and years) may have gone unnoticed.
Moola bandha is performed in much the same way as the method already outlined for muscle relaxation therapy, and its effects run directly parallel. That is, several of the muscles connected to the perineal body are contracted and held for some duration, and then released. This process innately also comprises of the release of mental and physical tensions.
Psycho-Emotional Relationship:
The perception of moola bandha as a relaxation therapy is a partial one. As seen earlier, moola bandha is not a primarily physical practice. Physical contraction of the muscles is noted to merely be a medium through which the psychic body component is located. After which, the real work starts. The unconscious mind is stimulated so that suppressed mental energy is allowed to surface into conscious awareness where we can deal with it through various yogic practices such as antar mouna, relaxed witnessing of inner experiences, with the element of control.
This release of emotional energy is called abreaction in modern psychological terminology and was a technique propagated by Freud, Bruer, Brown and others. Freud had discovered that remembering past dramas and memories was useless in the psychotherapeutic process unless emotional energy was released at the same time. This requires one to consciously relive this experience, thereby freeing one from dissipated, and functional non-disintegrated energy that creates pain and suffering.
Abreaction encourages the patient to emotionally relive or ‘abreact’ the terrifying or anxiety-provoking experiences which had led to psychological disturbance and even breakdown. In the medical setting a person may be drugged in order to break down their inhibitions. Following which, the person is suggested that he is in the original situation of terror and stress. If the abreaction is successful, then it stirs up tense excitement in the nervous system which often produces violent outbursts of emotions like tears, anger, aggression, fear or laughter.
Moola bandha is nowhere near as violent a technique as drug abreaction, but it works on the same lines, at a more subtle level. The relaxation of tension in the body allows suppressed energies to be released, bringing with them the conflicts and neuroses from the subconscious and unconscious depths, purifying the body and mind. As a result we may experience strange emotions, feelings and thoughts because of the practice, but these should be kept within perspective and realized to be manifestations of the cleaning process.
When the release of energy occurs through moola bandha, unconscious desires, anxieties and tensions surface. When this happens, the person, according to abreactive therapy, is encouraged to release the tension both emotionally and overtly. However, according to yoga, the release occurs through the practice of antar mouna – acting as a detached witness to all thoughts and emotions. Through mental and emotional arousal the mind is purged of unwanted stress and anxiety and the person feels cleansed, freed and revitalized. Some people may want to cry, and this is a valid means of release to be encouraged by the yoga teacher. Others may laugh, overjoyed that their minds have become light and free. Still, others may watch the process with detached equanimity; they may neither be crying nor laughing, they may just be aware. All these ways release poisonous emotional energies which have created neurotic mental and neuronal mechanisms.
When learning moola bandha we proceed slowly, for if we jump into the practice without first learning detached awareness and becoming used to the release of emotional energy, we may be caught unaware and may be overcome by the results of the practice. The Hatha Yoga Pradipika indicates that the unconscious complexes have the capacity to become as powerful as a ‘sleeping snake struck by a stick’. Through slow progress and expert guidance, this will not happen. If it does, then appropriate techniques and measures can be utilized to redirect the energy outwards. An experienced teacher is necessary for this purpose.
If we imagine that our neuroses are fixed patterns of brain neurones and mental mechanisms that force us to react in predetermined ways and therefore inappropriately to our environment, we may be able to see how they destroy our lives. Usually the energy of these neuronal and mental circuits is outside the field of our awareness. Moola bandha and other energy-releasing techniques such as kunjal send the pranic energy directly to the brain and mind, and increase our circle of awareness, which naturally starts including in it recognition of our neurotic patterns.
As soon as we become aware of ourselves, we can begin a change for better. As a result of the elimination of mental and emotional problems, increased sensitivity is developed to one’s own internal and emotional environment. This is further heightened through practicing awareness. As sensitivity and awareness both expand, one’s internal vision is expanded, and in this way our mental problems can be solved as we can see the source or root of the problems. Thus moola bandha is a means to cut mental problems at the root and thereby establish mental health and well-being.
http://www.healthjockey.com/2009/08/07/three-bandhas-introduction-to-the-inner-energy-locks-part-1/
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