Hatha Yoga Bandhas

Contents
Introduction
Part One: The Classical Bandhas
Mula Bandha: Muladhara Chakra (Brahma Loka)
Uddiyana Bandha: Manipura Chakra (Vishnu Loka)
Jalandhara Bandha: Vishuddha Chakra (Rudra Loka)
Traya Bandha (maha bandha)
Utilizing the Three Basic Bandhas with the Breath, Pranayama and Advanced
Mudra Practice
Part Two; Adjunctive Bandhas
Jivha Bandha, Khechari Mudra and Talu Chakra
Ajna Bandha
Swadhi Bandha
Nabhi Bandha
Hri Bandha
Conclusion: Paramananda Bandha

Introduction
There are three classic bandhas; mula, uddiyana, and jalandhara bandha. When
practiced together they are called tri-bandha. They are practiced together or
individually at specific times during kriya, asana, pranayama, mudra,
visualization, dharana (concentration), and meditation (dhyana) practice. They
also occur spontaneously especially in children, but also in yogis who allow
themselves to be moved by the evolutionary transformational intelligent force,
the kundalini.

When the vital life force is not wasted or dissipated into neurotic compensatory
pursuits of fragmentary existence, but rather remains in synergistic harmony
with all of creation and creator, then friction, imbalance, and effortful force is
replaced by the innate effortless and powerful force aligned with natural law.
May that force always be known, respected, honored, listened to, and guide our
way. It would be a very rare human being who has no outward flows (in these
areas where the bandhas are configured by one's innate wholesomeness
wholistically), therefore they would not need to practice hatha yoga bandhas, or
if they did, there would be little effect.
What the Bandhas do
Bandhas thus direct the energy flow (prana) inside the body so that blockages
of dammed up and repressed energy are alleviated, areas starved of prana are
nourished, and the life force energy (prana) which leak out because of
dissipative habits are harmonized, activated, and integrated. Bandhas thus
bound/bind back the dissipative energy and as such they are the embodied
aspect of pratyhara (restraining the dissipating outward flow of prana while
bringing it back to be redistributed from the core center in order to achieve
union and harmony (in the core center). At first bandhas are learned as a coarse
physical procedure utilizing muscles and physical movement. Eventually the
yogi becomes aware of the underlying neurophysiological, mental, and
energetic patterns behind the physical, hence the bandhas are effected by
awareness and mental alertness in the intermediate state. Eventually they are
effected spontaneously and naturally (sahaj) and continuously (not only in
daytime sadhana, but in sleep) -- in All Our Relations).
The underlying fifth limb in ashtanga yoga, pratyhara in turn acts similarly as a
powerful vehicle for tapas (increasing the spiritual fire) and is its energetic
counterpart (energy patterns) as our energy patterns are no longer dissipated nor
distracted into dualistic externalizations or pursuits (mentally, physically, or
energetically). As such, pratyhara is the general operating principle while the
specific bandhas work at specific energy circuits. It is cogent that pratyhara is
not merely the withdrawal of the senses from the sense objects, but the
withdrawal from dualistic subject/object foolishness. One aspect of pratyhara
and bandhas may look like a withdrawal, but the complete bandha and
pratyhara manifests as a re-direction from the true nature of mind, the Divine
purusa where we become instruments (hands fet, and all the organs) of the
infinite fountainhead of love and delight. The activation of the bandhas which
will be shown later, not only affect the body and the energy, but thus also the
mind and spiritual centers because the mind rides on the horse of wind (prana),
just as the winds (prana) are affected by the mind. Hence through the bandhas

as an integrated practice, the yogi learns how the mind affects the body and
prana, as well as how the body and pranic circuits affect the mind. Philosophers
might be skeptical the the latter statement, but it is common knowledge that
being drunk, taking drugs, not having good sleep, food, lack of exercise, and
organic disease most often negatively affect the normal person's mental and/o
emotional ablatives and function. So too do positive physical activities
positively affect the mind, mental abilities, and emotions.
The practice of pratyhara thus reverses the outward flow of mind that is often
sucked into illusory world patterns where the data from the senses misinterpret
the true meaning of their "objects" -- where objects appear dualistically as
separate from self, i.e., the limited egoic world of I and it. Because the mind
cannot move without prana, bandhas are utilized to efficiently and quickly
reverse the outward flow while activating inner evolutionary flow and thus
bandhas (wisely applied) have the ability to quickly establish the objectless
meditative state and inner supportive energy flows necessary to create
synchrony with natural evolution and thus propel the yogi into turiya or
samadhi.
Bandhas are the internal energy valves which thus when activated allow the
energy to flow through the area activating the dormant potential of spirit while
embodied. another way of saying this is that the rigidity of a chronic spiritual
disconnect can be disrupted through bandhas, pranayama, and pratyhara
quickly providing the pathway for the spiritual reconnect. Although commonly
called locks, bandhas act as such only in so far that they prevent the outward
flow (dissipation) of the energy, but a better translation would be valves
because they direct the internal energy flow to irrigate the nadis and activate the
energy body. The reason why we will try to avoid the translation of bandha as
"lock", is because it reinforces the forceful approach where injury or disease is
more likely to occur. For example instead of approaching bandhas as
containing, locking in, or damming up the internal energy, it may be wiser to
approach it as moving energy through -- irrigating the thirsty soil or opening up
obstructed veins, channels (nadis), and circuits (chakras). Eventually the
implementation of bandha has to be effortless and natural. We assume that this
wisdom is innate,has but simply become obscured, hidden, and forgotten
through many generations of institutionalized ignorance and disempowerment
which distracted human beings from their natural powers and their true
relationship with shiva/shakti. Bandhas used in synergistic conjunction with
asana, pranayama, mudra, visualization (dharana), and meditation (dhyana)
practice act as a powerful synergistic aids.

Just as it easy to view pratyhara or vairaga only in its withdrawal aspect (rather
than as a descent of grace), so too it is more valuable to view the
implementation of the bandhas as much more than a withdrawal, but a
redirection of energy which has an innate intelligence at its ultimate Source.
Yogic processes are always moving us closer in alignment and synchronicity
with this Source energy. Thus bandhas activate and catalyze the healing energy
vortexes within the body/mind which have previously become abandoned or
obscured. Bandhas can be implemented consciously through a conscious hatha,
kundalini, or laya yoga practice, but are also often performed naturally and
spontaneously through grace ( as a result of fortuitous action or karma).
Bandhas then can be the spontaneous co-arising intrinsic result of the creative
and evolutionary activity which acts both endogenously as well as throughout
all of nature (see maha ananda bandha at the last section). .
Although at first bandhas are most commonly described in anatomic terms in
relationship to certain body parts, muscles, glands, and organs, bandhas it is far
more valuable to approach them as essentially an internal energy reconfiguration, which in turn creates the template or energy pattern/grid which
aligns and activates a corresponding physical, emotional, psychic, and spiritual
constellation and circuitry. As such it not only restrains or binds/bounds the
dissipation of energy outward or often downward, but rather redirects and
provides the feed in a healing and energizing direction -- tuning and aligning
the body/mind with the evolutionary energy of the back body, energy body,
vajra body, light body, or rainbow body potential -- as a whole system
constellation, moving the energy non-dually - destroying superficiality while
bringing the practitioner into deeply meaningful dharmic coursings
For the average neurotic it will first be a withdrawal from the "external sense
world" and appear to move inward and upward activating and catalyzing the
inner alchemical transformative processes associated with the chakras, the
central core channel sushumna (the central channel), and the core energy
(kundalini), so that we may abide in our natural pure intrinsic state (swarupa).
In this respect the bandhas are also associated with the evolutionary
progression through the granthis (knots) and lokas (spiritual realms) which will
be discussed later. This is part of the process of reclaiming our innate
inheritance and power which has become repressed through many years of
negative conditioning. But in order to maintain context and perspective and to
avoid becoming stuck in the preliminary process (where many rules supercede
awareness), it also must be kept in mind that ultimately the energy direction is
neither exclusively inward nor outward, neither just upward nor downward, left
or right, but rather non-dual as in a pulsation (spanda). It is a going out to
Source and flowing back from Source through creation simultaneously.

Through witness (purusa) consciousness we may have perspective to see our

actions, our mind streams, our situation in mindfulness and self awareness, but
at the same time even though it is a broader context of awareness, it is still
limited vision. But who is that purusa (silent witness) who is watching in pure
open awareness? Here the terms outer and inner lose their meaning in universal
awareness.
Bandhas, thus bind and redirect the energy from leaking out, but it thus should
never be viewed as a muscle contraction. So here the definition of bandha will
be effectively used in terms of an interlock (to lock in and interconnect inner
systems) rather than as the more common definition of a lock, which carries
with it a negative connotation of locking out, damming up, restraining,
constraining, forcing, excluding, repressing, etc. It thus should be made clear
that the bandhas are not physical locks, but energy locks which connects and
harmonizes one's vital energy with the inner constellations, the outer
constellations, and the universal eternal source of all energy. In order to learn
about this activation and harmonization, we have to learn about the subtle
energy, inside, outside, and non-dual unborn Source (the inherent potential
energy within all things). But like asana practice, also in bandha practice we
most often must first learn about the subtle internal energy, by first performing
the physical, coarse, and external aspect (coarse energy). Then later once we
become aware of the presence of the internal and more subtle energetics, we
can forgo the coarse, gross, physical learning tools.
The bandhas are mastered by awareness. This awareness is gained through
the practice of mindfulness and vairagya implemented simultaneously. When
the bandhas are mastered, free flowing progress in realizing the intent behind
asana, pranayama, mudra, and meditation are greatly accelerated with the result
allowing us to abide in the heart of samadhi faster, easier, longer, and more
completely. The bandhas are associated with the three granthis (knots) and as
such provide the motive power to unlock spiritual dimensions or lokas as well
(Brahma Loka, Vishnu Loka, and Rudra Loka or Nirmana Kaya, Sambhoga
Kaya, and Dharma Kaya). Thus the three classic bandhas of mulabandha
uddiyana bandha, and jalandhara bandha, can be said to provide the keys to
unlocking these three granthis, respectively.
The following description is coincident with the esoteric tradition of hatha yoga
(three bandhas). Here will be introduced the idea that there are many bandhas,
each one capable of moving the energy upward (or restraining its downward
motion) to the next chakra. When yogis enter sahaj samadhi these bandhas
occur naturally and are mutually synergistic. The mulabandha connects us with
the earth energy, grounds us, moves the earth energy up from the muladhara

chakra to the swadhistana (or otherwise prevent it leaking out the muladhara)
while moving the sky and sun energy down to connect with the earth. A nondual synergistic co-mingling (or synchronization) is realized between body and
mind, between sky and earth, crown and root. For the fortunate, duality is
destroyed
Likewise swadhi bandha connects the energy from the swadhistana chakra up
to the manipura chakra and down to the muladhara chakra. Uddiyana bandha
moves the energy up to the heart (anahat) chakra and down to the swadhistana
connecting these regions. Hri bandha moves the energy up from the heart to the
throat chakra and down to the manipura. Jalandhara bandha moves the energy
up to the third eye from the vishuddi (throat) chakra and down to the heart
(anahata chakra) or air center. The ajna bandha moves the energy up from the
ajna chakra to the crown (sahasrara) and down to throat (vishuddi).
Swadhi, hri, and ajna bandhas have not been previously detailed in classical
hatha yoga literature as such, but none-the-less their discussion will also be
presented. In one sense there exist a myriad of bandhas in the human body as
well as throughout the universe. In the body minor bandhas can be said to exist
at each synapse, cell, vein, ganglion, organelle, etc. Together they form
bioenergetic and biopsychic circuits. Their synchronistic efficacy need only be
explored and experienced by anyone pursuing authentic hatha yoga sadhana.
For most practitioners the bandhas are most efficacious when practiced from
the bottom up, having formed a firm base at the root (base) chakra the
muladhara first.

Mulabandha: Muladhara Chakra and Brahma

Granthi
The root (mula) lock moves the earth energy up through the muladhara chakra
system connecting above it to the water chakra (swadhistana) and further
upward to beyond the sky, while also serving as the valve connecting sky
energy or spirit below it to the center of the earth. This is more than a non-dual
two way street, but we will not get into the profound hatha yoga alchemical
theory in detail here, other than to present the techniques and general theory.
Mula bandha keeps the energy flowing between the body and the earth in a
non-dual direction (neither only up, nor exclusively down). When the apana
(the downward moving cooling and purifying energy) that normally moves

within the ida nadis (psychic nerve channel) is synchronized with the prana (the
upward moving energizing and activating energy) that normally moves through
the pingala nadi (psychic nerve) then the unification/integration which connects
the earth energy of embodied existence (at the muladhara) with the unborn
formless realm of sky (at the crown of the head) occurs in the sushumna nadi
(psychic nerve).
The muladhara chakra is the most important chakra in hatha, kundalini, and
tantric yoga as well as the most mysterious. It is where our dormant potential
and animal power resides and it is from here the kundalini becomes activated
and enters into the central channel (sushumna) connecting with and activating
the super-conscious network for the organism. The lights go on, so to speak!
This is not some archaic myth or fantasy, and should not be ignored nor
demeaned, but rather its knowledge is essential to success in authentic hatha
yoga. Mulabandha is designed to keep this energy flowing in this region.
Indeed when the mulabandha is lost, our grounded feeling of centeredness and
vitality is also lost or distorted.
Here it is noteworthy that in yogic literature, the goddess kundalini is pictured
as lying dormant in the muladhara chakra in the form of a serpent coiled three
and a half times around a lingam. The symbol for this chakra is a downward
facing triangle normally, but when the chakra is activated (by an activated
kundalini) the triangle reverses upward pointing!
Mulabandha is used in conjunction with the rest of the bandhas, in asana
practice, pranayama, mudra, pratyhara, dharana, and dhyana practice. It occurs
naturally in samadhi.
Preparation: The best preparation for mulabandha is aswini mudra in order to
tone up the nerves, glands, and muscles of the area. Unlike aswini mudra, the
anus/rectum is not activated/contracted but rather is allowed to follow the lead
direction of the perineum. For the male it is the upward turning (like a triangle)
of the space about one inch above the perineum. The perineal space can
actually become indented, domed, or sucked in and up creating empty space for
the front of the pubic bone and sacrum to move toward each other. It is similar
for the female except that the center of the action occurs higher up near the
cervix being drawn up and in.
This is not a pelvic tilt (anterior or posterior rotation of the pelvis) which occurs
between the humerus and pelvis and/or between the trunk and pelvis, but rather
mulabandha occurs deep within the moveable elements and energetic dynamics
of the pelvic girdle itself. It is an energy dynamic more than a muscle

movement which aligns the front of the anus (perineum with the lowest reaches
of the spinal cord (the cauda equina) and then allows the further alignment with
the crown chakra. .
It might be sufficient to point out that aswini, vajroli, and sthula basti are only
preparations to get in touch with and move the energy in the pelvic and
urogenital diaphragms (root chakra and water chakra areas). In other words
these practices are only there to help us get in touch with locked and stagnant
energy, rigidity, and then to activate this very important center. In that sense
these are kriyas (preparatory purification exercises).
Hence the actual bandha does not require strength in the pubo-coccygeal
muscles (PC muscles of the famous Kegel exercises), nor does it require
strength in the levator ani muscles. More correctly it requires awareness,
conscious relaxation of the region, the removal of impurities, irritants, toxins,
and energy blocks in the region -- a balanced tonification in the nerves of the
area, and a gentle energetic initiation of a movement in the direction explained
in more detail below. In the latter regard, the coarse, gross, physical, and
external practices of aswini mudra, vajroli mudra, and sthula basti may help at
first, but this is so only that we become aware of the more subtle, less coarse,
and inner energy dynamics that are involved -- so that the energy can move
through this area unimpeded and that the region is strong enough to withstand
an increased energy flow such as is demanded in kundalini yoga -- so it is truly
balanced, functional, and tonified. In a real sense we are energizing and
strengthening the nadis of the region as well as the neurophysiology, and only
secondarily the organs, muscles, and glands of the region also become
energized, powerful, and capable of vital and healthy support.
Mulabandha occurring above the perineum depends upon the energetic
relationship between the sacrum/tailbone complex and the pubic bone. If we are
able to align the pubic bone with the sacrum/tail bone in every movement
(whether sitting, standing, lying down, or walking) then we would have a stable
and vital foundation in which to develop.
To be more exact it is the area in front of the pubic bone (perineum which is
kept in energetic relationship with cauda equina This area is usually not very
conscious and filled with cit prana in the average person, so besides the
preliminary exercises of aswini mudra and vajroli mudra, take a clean finger
and press the area directly in front of the anus and directly in back of the
scrotum or lips of the vagina inward/upward (after bathing). See that there is no
tension or tightness in this region. Learn to feel and sense this area. From an
early age these areas become associated with being unclean, undiscussed, and

unconscious. Later on this same negative dissociation occurs with the genitals.
So here we are also clearing out any childhood negative programming around
the earth or water chakras.
Mulabandha will simultaneously draw the pelvis down from the torso (front)
and the spine (back) while balancing left and right wings of the ileum while the
pelvic diaphragm area is drawn upward. As it was taught to me, the perineal
fascia do not contract but rather relax and are drawn upward. If that area is
made stiff, contracted or hard, it can not be drawn up. Indeed it is so subtle that
it is usually "reached" at first through the practices of aswini and vajroli mudras
which are practiced first in their coarse aspect and later in their subtle/energetic
aspects. Thus the practice naturally goes increasingly from the coarse to the
more subtle. When one is naturally in a great space, mulabandha is entirely
spontaneous.
As taught in this way the bandhas are energy valves as much as locks, not
muscle contractions. They are locks in such that they prevent the energy from
being dissipated or distracted at various key energy centers. They are more
valves in the sense that they redirect these energies from being dissipated into
activating the inner circuitries at these centers and breaking up the knots
(granthis). As such many hatha yogis teach the bandhas as the means to
breaking through the granthis which in themselves operate not only in the
body/mind/energy fields, but in the more subtle realms of vijnanamaya (higher
transpersonal non-dual wisdom) and anandamaya koshas (the spiritual reams).
In hatha yoga and pranayama the bandhas should be taught first, being the basis
for the correct positioning of the postures. The bandhas correct the asana, while
the asanas refine the practice of the bandhas. Even though the beginner will
have to approximate their understanding of it, in this way their energy
awareness will grow and injury will be prevented through learning how to
acknowledge, respect and honor prana (vital energy).
As we progress in this awareness or energy wisdom (awareness of the citprana), the more subtle internal energetic forms are naturally integrated and put
to use, while their coarse, gross, and external form are then no longer needed.
Some people do not need to go through the coarse form ( for example through
grace, karma, natural propensity these mudras, bandhas, and kriyas manifest
naturally (sahaj). Thus the yoga kriyas can act as a powerful synergist to break
up previous negative programming (samskaras) imbedded in both the psychic
and cellular tissue.
So this is explained in http://www.rainbowbody.net/Purity/Kriya.htm and

elsewhere. The vajroli in the energetic state affects the opening of the
swadhistana chakra so that no energy gets stuck there. It is very valuable that
we do not approach vajroli mudra nor mulabandha (the latter occurs in the
muladhara chakra) as muscle contractions (at least in the West) in order to
avoid tension, blockage, stress, or rigidity. Of course "most" movement
involves the activation of some muscles (except movements that take the
advantage of the force of gravity) or relaxation of a previous tense/spastic
muscle. ALL MOVEMENT (isotonic activity) involves a corresponding
relaxation of the holding muscle (called the antagonist muscle). For most of us,
it is this relaxation (and resultant activation of the parasympathetic nervous
system) that is key to mulabandha and vajroli. This allows the energy to flow
through this area, irrigating it with chit-shakti. THEN it no longer feels trapped
nor is there a need for it to flow out and discharge its energy once the charge
gets dammed up. This is what gives us "the lift" in mulabandha (at least in
part).
Since we are addressing specifically mulabandha, the two main points to
consider then, are the sacrum/tailbone complex in the posterior of the body and
the pubic bone in the front. Through observation one may notice that most
adults move their pelvis and sacrum all at once i.e., there is no independent
motion of the sacrum and pubic bone from the rest of the pelvis (the innominate
bones of the ilea and ischium). Yet closer anatomical study shows that the
healthy sacrum is not fused with the pelvis, but forms a joint (the SI joint). Also
the pubic rami (left and right) forms a joint at the pubic symphysis. So what
happens is that the sacrum/tailbone complex moves down and forward at the
same time the pubic bone moves down and forward. These two movements
toward each other form the subtle SCOOP of mulabandha. More subtly it is the
perineal area moving up as the cauda equina moves down and forward. That
gives us the lift.
More over the two pelvic wings (os coxae) are designed to move independently
from each other. Thus much of the asanas, kriyas, and mudras are designed to
break up the stagnant energy and negative conditioning that unfortunately
occurs in the muladhara region. All together a conscious mulabandha informs
our asana, pranayama, mudra, and dhyana practices.
Here we can identify at least twelve independent muscles in ten muscle groups
that connect at the sacrum and run across the ileum, ischium, the back, to the
legs, the pubis, and to the tailbone. On the posterior surface of the sacrum are
attached the iliocostalis, longissimus, multifidus, erector spinae, latissimus
dorsi, longus and brevis rotatores. On the lateral surface of the sacrum, the
gluteus maximus attaches, while at the anterior surface of the sacrum we find

the levator ani group, piriformis, and coccygeus groups. It is valuable to note
that the latissimus for example attaches all the way up into the upper arm. It is
not important to break out your anatomy books to see all the various attachment
points, but rather to be able to feel the effects that the sacral/coccygeal complex
has upon the whole body and especially upon the spine.
Mulabandha thus mobilizes the previously stagnant energy and repositions
places it into its rightful energetic and aligned place. The correct application
connects the front and back of the body, the left and right, the ida/pingala -- it
aligns the spine as well. Although the bandhas are ENERGY valves, this is too
subtle for most, thus the energy is first gotten in touch with through the
physical form of physical movement. So if you follow this so far, then you will
be utilizing your asana practice to go deeper inside -- feel the energy and
especially to feel the synergistic and mutually electro-magnetic relationship
between the pubic bone and tailbone. This is subtle at first. If one hasn't
experienced it, then of course one may not even entertain its possibility, but that
is how we grow -- entertaining the possibility -- moving from coarse/gross and
outer to the more subtle, energetic and inner. This is very much like pranayama
where the coarse breath leads us to the energy (prana) awareness and then to
communion the implicate integrating intelligence at the Source of this energy.
So too in mulabandha the tailbone and pubic bone no longer move with the rest
of the pelvis but rather form the base of the pelvis and the spine where the
physical body moves around that root foundation. Here the tailbone and sacrum
drop at the same time the pubic symphysis drops down -- they both move
toward each other INDEPENDENTLY of the rest of the ileum and ischium
(heresy that this may be). Here the sacrum moves away from occiput and the
entire spine becomes long-- in traction while at the same time the torso is lifted
away from the chest and armpits. We don't have to know the anatomical terms
to know the energy of mulabandha, but yes it has an anatomical relationship as
well. This mulabandha makes backbends, forward bends, twists, sidebends,
contralateral poses, etc. all work in a functional and energetic alignment, and in
turn these poses should make the energy of mulabandha work -- they are
mutually synergistic and thus an energetic partnership is thus engaged and is
able to become fulfilled in the practice -- all of which is self instructing if one
balances and harmonizes these energetics with this awareness in mind.
In other words Mulabandha should be found in all poses (unless one rounds the
back). When mulabandha occurs there is less effort and more energy so it is not
a contraction. Physically the fascia (pelvic diaphragm) in the perineum lose
tension and hardness and are able to dome upward but rather a lift up creating

space for the tailbone and pubic bone to move inward toward each other. As
this diaphragm domes upward, the sacrum and pubis drops downward to meet
the earth (if you are standing). So there co-exists both an upward motion and a
downward motion simultaneously occurring. Physically the pubic bone and tail
bone no longer move glued to the rest of the pelvis. Freeing up this motion is
the subject of much "technique" in the kundalini and hatha yoga literature.
A practical example of using mulabandha in a backbend, try cobra
(bhujangasana). Laying on your abdomen and front thighs, become conscious
of the pubic bone and sacrum. Do not allow the sacrum to lift toward the
lumbar, or at the same time do not allow the pubic bone to lift toward the
armpits. Both the pubic bone and sacrum do not shift but rather scoop together
at the mula (perineum) creating an inner lift, forming the stable base from
which the front and and the back lift from the center.
The dysfunctional tendency is to move one (pubic or tailbone) toward the other
(tailbone or pubis) but "normally" the other bone will move away because the
fascia in the pelvis is frozen and rigid. How can you lift the spine and the torso
long off the mula base without arching or tilting the pelvis? That will make the
spine long. That mutual synergy of the front and the back of the body moving
from the center is the physical implementation of mulabandha. One does not
consciously think to contract any muscles whatsoever in the perineum, but
rather allow for the lift, elongation, and intelligent innate energy to lead.
Similarly in standing forward bend, like uttanasana, bending forward the
pubic bone into the front groin crease toward the sacrum. Simultaneously the
sit bones (ischial tuberosities) rise up toward the sky away from the knees, but
also simultaneously the sacrum/tailbone complex sinks down toward the knees
moving in to connect with the pubic bone giving lengthening the spine and the
legs also simultaneously. Here let the perineum move in and up internally, then
draw it posterior toward the cauda equina.
Especially in surya namaskar (sun salutations) mulabandha is joyously
"found", held, searched for -- throughout, maintained, and leads (rather than
being "held". Yes, instead of a tension it is the release of tension -- it is a
synergistic feeling -- there is a lift. Your experience of it will change in time as
your energy body changes. For me the quality of a lift-- lightness -- ease -effortlessness, balance, strength, and harmony are experienced. With vajroli
there is a qualitatively different experience than with mulabandha.
Also mulabandha sets the base for the completion of uddiyana bandha, but one
can not say that to do mulabandha one must apply uddiyana bandha first,

although it is true that a good uddiyana bandha improves and completes

mulabandha. If one looks at the motive force of uddiyana bandha to be the
expiratory breath, allowing the breath (or rather the prana) to suck in and lift
the belly, then the pelvic diaphragm will lift as well in mulabandha. So
mulabandha and uddiyana bandha are mutually synergistic, but can say that
mulabandha should "always" be first -- it is the foundation, the root, and the
basis. Some people teach that the ENERGY of the three bandhas should be
maintained in all poses, but physically there may not visible movement.
The conscious use of bandhas as a conscious and joyous benefit can be found in
all asanas -- all the time - standing, on abdomen, on side, on back, sleeping,
twisting, working, etc. -- as part of the practice of communion. The relationship
between the perineum region configured in mulabandha to that of the other
parts of the body such as the lumbar, the spine, the occiput, the shoulders, the
armpit chest, the heart, etc. is an education in itself.
Maybe it is best to say that each bandha completes the other and that they work
synergistically very well simultaneously (see traya bandha below). The
energetic form of these bandhas can occur in antar (inner) or bahya (external)
kumbhaka (stoppage of breath) and/or throughout the day time and dream time
practices, while it is true that the coarse form of uddiyana bandha is performed
only upon external retention of the breath (bahya kumbhaka). Also see TriBandha Below)
Other links are available at http://www.rainbowbody.net/Hathayoga/ , but
especially follow the link at the bottom entitled "Hatha Yoga Cleansing
Exercises" and check out aswini mudra, vajroli mudra, and sthula basti.
Yes, more detail can be given for each pose (there is always MORE in this
regard), but at the same time it is counterproductive to feed the illusion that it is
in increasing specifics that yoga is realized but rather in unification -- in
balancing, harmonizing -- dancing and celebrating creation/creator.
Traditionally, mulabandha is practiced selectively and sometimes in
combination with other bandhas at certain stages of pranayama, asana, mudra,
meditation, and tantric practice. Some modern schools recommend a light
mulabandha throughout the entire asana practice. It is one of the three bandhas
in tri-bandha (together with uddiyana and jalandhara bandha), used in most
pranayama retention cycles. Classically there exist many nadis that may have
obstructions to be opened, but only three granthis of which their location is not
always agreed upon, but which some hatha/kundalini yoga schools suggest that

the three bandhas serve as their remediation. Here mulabandha opens up the
Brahma Granthi providing knowledge of Brahma Loka.
However at the same time there exist numerous nadis which may be obstructed
and of which most hatha/kundalini schools suggest that one of the major
functions of a functional asana practice with the use of bandhas is to open these
up -- remove their blockages so that the samskaras get cleared out, the distorted
energetics cleared away, and the dormant creative/evolutionary energy circuits
become activated moving us into manifesting our greater creative evolutionary
potential.
Procedures:
The area between the tailbone and the pubic bone is brought together in a
healthy trans-integrity or phase of synergistic equilibrium.
In order to tonify this region and get in touch with its energies please see the
practice of aswini mudra in the kriya and shat karma section. The practice of
mulabandha is very different however from aswini mudra. Following is first a
discussion on the practice with hip flexion (anterior tilt of the pelvis). Then we
will follow with a discussion of what mulabandha looks like in hip extension
(posterior tilt of the pelvis).
In forward bends occurring at the hip joint (between the pelvis and humerus)
the ASIS (Anterior Superior Iliac Spine) normally tends to tilt forward
(anteversion) over the toward the top of the thighs while the pubic bone tilts
downward and backward (posterior). Thus in normal hip flexion (forward bend
at the hip) the sit bones move back, out, and away from the back of the thighs
(the bulk of the hamstrings) -- the sit bones lifting up off the back of the thighs
while the front of the pelvis at the ASIS moves toward the front of the thighs.
Normally the sacrum and tailbone follows the movement of the pelvis, but in
mulabandha the tailbone actually is moved in trans-integrity toward the pubic
bone (as the pubic bone moves toward the tailbone, the tailbone and sacrum
moves toward the pubic bone attempting to meet it) at the perineal space. Thus
one may say that the sacral/coccygeal complex drops down away from the
lumbar toward the pubic bone, creating a narrowing of the space at the
perineum between the tailbone and pubic bone in a healthy dynamic energy
vortex. This movement affects both the pelvic diaphragm and the uro-genital
diaphragm.
So for example in downward facing dog, the pubic bone is tucking down,
around, and under as the pelvis tilts forward (in anteversion) while the sit bones

raise upward toward the sky and backwards toward the wall behind, but the
sacrum and tailbone do not move up and back, but come around to
meet/welcome the pubis at the perineum. That is mulabandha in hip flexion.
The only way that this movement can happen is that space is created for it in
the pelvic floor (near the pelvic diaphragm). If that region remains hard and
rigid, nothing can move there, but rather if it is relaxed and softened, then the
floor of the pelvic diaphragm can dome upwards creating more space for
the tailbone to move toward the pubic bone. If it's tight, it won't budge in this
way. However when the perineum domes or lifts upward, the trans-integrity
between the two form a stable base for the spine (which rests on top of the
sacrum) and hence the rest of the body. Connecting to the sacrum are no less
than 10 separate muscle groups which attach to the back, the legs, to the other
parts of pelvis (such as the pubic bone, ischium, and ileum).
Similarly in a backward bend occurring at the hip joint as in hip extension the
ASIS tends to tilt back away from the front of the thighs in retroversion or
posterior tilt, tending to tuck the tailbone and sit bones under, around, and up
toward the pubic bone, but if we allow for the posterior tilt of the sacrum to
occur, simultaneously bring the pubic bone back to meet the tailbone, we have
mulabandha. Here the front of the thighs remain long from the ASIS, but the
pubic bone does not raise up toward the navel as it moves away from the front
of the thighs. Here the sacrum does not raise up toward the lumbar spine even if
the pubic bone heads away from the navel, but rather the sacrum drops as the
tailbone attempts to meet the pubic bone.
As in the example above in cobra (bhujangasana) keeping both the pubic bone
and the sacrum long from the head toward the feet, while the feet remain in
traction out and away from the hip socket. Many directions can be given to the
body to help effect mulabandha, but in the end it is an energy lock that can be
heart felt and attended to. Perhaps the main direction would be to allow check
in often at the perineal space (especially in contralateral poses) and then effect
flow and balance there. Check in at the tailbone (coccyx) to see that it the fascia
in the area is relaxed and that the bone can move (it can even move
independently from the sacrum). Line up the tailbone with the spine if you can.
Hints: Let the energy lead the breath, let the breath lift the diaphragm, let the
the energy and breath then suck in and up the abdomen, let the energy and
breath then suck up the perineum.
Benefits: Mulabandha occurs at the bottom axis or central connection point of
the body connecting the front and back, left and right, and bottom with top

(through the connection with the spine). Mulabandha forms the stable support
of the entire torso and spine. It can provide traction on the spine. It forms the
stable base for uddiyana bandha and vajroli mudra as well as the other asanas
and is essential to traya bandha, which in turn is essential to effective
pranayama practice. It forms the basis for mudra and long meditation sits by
keeping the energy flowing in that region and taking any strain off the lumbar
and SI joints.
It activates Brahma granthi and allows us to enter Brahma Loka (or
Nirmanakaya). It tonifies, purifies, balances, and energizes, the pelvic and
urogenital region (see vajroli mudra for more specific results at the urogenital
diaphragm).
Cautions: If one tends toward constipation, constriction. tightness of the lower
abdomen, hips, pelvis, legs, and lower limbs, then the perineal region may
already be constricted and domed up already too much. Since mulabandha
balances the energy front and back, left/right, ida/pingala and allows flow to
occur, sometimes in order for this activation to occur, the area needs to be
relaxed and even drawn down slightly in order to balance and synchronize the
apana (the downward energy) and prana (upward flowing energy).
Likewise hemorrhoids are a physical symptom caused by a
disturbance/distortion or imbalanced tension of the apana and prana in the
muladhara region which in turn may be aggravated by harsh, spicy, coarse, and
irritating foods as well as by harsh, lustful, and irritating thoughts forming the
precursory energetic vectors, which influence the physical characteristics in the
region, as regards to disease or its remediation. So in this case, mulabandha is
applied to alleviate the dis-ease, distress, and ill-feelings in the muladhara,
while increasing flow, well being, ease, balance, harmony, and synchronicity.
Check in often with mulabandha to make sure that the tailbone area is relaxed
and the tailbone is free to move. It IS grounding. Make sure that the perineum
does not tighten and it feels that energy is flowing through this energy valve -allow it to increase and support you. After you are able to wag the tailbone and
feel it move freely, then check in with it to see that by aligning it with the rest
of the spine, the spine becomes long, as the tailbone aligns up with the spine,
the perineum, the and pubic bone in order to catalyze synchronization and to
prevent distortion. Here both the back body (spine) and front of the body) are
aligned through their mutually synergistic alignment at the base which is
directed by non-dual synchronized energy in the central channel (see above).

In functional mulabandha the pelvis is neither in classic retroversion or

anteversion, but rather it rests in synergistic synchrony as the sacrum/coccygeal
complex and pubic rami forms a trans-integrity stable base between the pelvis
and the back and the pelvis and the thighs. What really happens is that the area
in front of the anus (perineal space) moves straight upward and is drawn toward
the cauda equina. Thus the pelvis is perfectly balanced and there is no strain in
the spine or the groins. Here mulabandha can occur spontaneously through
shakti's grace, yet at the same time we can consciously utilize it as a means of
embracing her.

Uddiyana Bandha: Works on the Manipura

Chakra and Vishnu Granthi
Uddiyana means flying upward energy lock. It is the bandha that moves the
energy upward from the earth, water, and fire centers into the heart (air) chakra
strongly influencing the efficacy of the lower bandhas by "making room" on
top. It helps accomplish the perfection of the rest of the bandhas (see traya
bandha below) and thus accomplishes pratyhara sucking the energy into the
middlemost column (sushumna). It prevents accumulated tensions, toxins, or
stagnation to develop or accumulate in the navel region. Although cleansing,
through its power to remove stagnant energy stuck at the navel center, e it
allows stuck or distracted energy to move through this region into the heart
chakra up through the sushumna which is its natural uncorrupted path, hence it
helps to purify and energize not only this region, the organs in the front of the
lower spine, but also the entire body. As it moves energy stuck at the navel
center it connects the energy at the swadhistana chakra (water center), moves it
through the navel, and merges it in the heart. Thus it opens stuck energy and
allows it to flow into the Heart Center (opening the Vishnu Granthi) from
below.
Procedure/Technique: To be succinct simply, stand with the feet
approximately hip width apart. Bend the knees slightly and rotate the pelvis
forward (anteversion or also called dog arch). With the hands placed on top of
the front thighs above the knee exhale all the breath out rapidly. Raise the rib
cage and then concave the area below the navel upward and inward back
toward the spine. Draw in and up the lower belly inwards toward the spine
allowing the lower back to gently round while the pelvis spontaneously tucks
under (in retroversion of the pelvis). Hold the breath out, pressing the entire

lower belly inward back toward the spine without rounding the upper back nor
hunching the shoulders forward. That is uddiyana bandha, simple.
Preparation: Although uddiyana means flying upward, this refers to the
energy, not the physical navel point which remains drawn downward and
posterior (back toward the spine). What is drawn up is the very lower belly
(especially for those with belly sag). In a simplified coarse way, uddiyana
bandha can at first be described as the drawing in of the entire navel region into
the belly button as the belly button is drawn in toward the spine. One is best
reminded from the very beginning that the bandha is designed as an energy
valve (to prevent dissipation at the navel center) --as an opening and
energization of the fire chakra (manipura). In this latter sense it withdraws
distractive or dissipating energy back into the core thus fueling spiritual
evolution or sadhana.
For best results and especially to first learn its effects, it is at first performed
standing with the feet approximately shoulder width apart or wider (toes facing
forward or only slightly to the side). First take up mula, swadhi, and nabhi
bandha if you know them (described elsewhere) and hold them throughout
uddiyana. If you do not know these other allied bandhas, do not worry. You will
do very well at first just learning uddiyana bandha by itself or uddiyana may
spontaneously and synergistically trigger the other bandhas.
Now take some time to feel (in sensate awareness) four finger widths below the
navel. Connect energetically (the hara or lower tan tien/dan dien) in sensate
awareness consciously and then visualize that area being drawn in toward the
spine and lifted.
1) Bend the knees slightly
2) Tilt the top of the pelvis slightly forward (anterior rotation in dog arch)
3) Place the hands on the top front of the thighs above the knees with the
fingers pointing slightly inward and gently lengthening the torso off the pelvis
(this creates more space in the abdomen) with elbows bent. Allow the top of
collarbones to raise up in front while the medial spine of the scapula sinks
toward the sacrum. Do not hunch the shoulders, collapse the chest, nor round
the upper back, but rather let the sacrum ground (in mulabandha) while creating
space in the abdomen and chest by raising the chest toward the chin (in
jalandhara bandha).
4) Rapidly exhale all the breath through the nose.

5) Allow the abdomen to form a hollow concavity sucking the lower belly
region in toward the back leaving a deep concave space between the xiphoid
process and pubic bone. You are creating more space in the belly (between the
sternum and the pelvis).
6) Allow this motion to lengthen the lumbar spine and move the pelvis moves
into a slight cat tilt (retroversion) with the effect of further raising the lower
belly inward and upward. This last phase is accomplished at the pelvis by
releasing the dog arch (anteversion) but it is motivated through the action
centered at four finger widths below the navel (lower dan dien or hara). Allow
this motion to enhance the mulabandha while keeping the chest/chin in
jalandhara bandha.
Hold and release before there is any feeling of strain (before the energy starts to
dissipate). The concentration is at the lower dan dien below the navel (closer to
the pubic bone than the bottom of the sternum at the xiphoid process in front).
Instead of sinking the chest, rounding the upper back, or shoulders forward at
all, rather raise the sternum actively up (superior) while the lower ribs remain
back in toward the spine. As the rib cage rises up to the chin in jalandhara
bandha, then more space between the pubic bone and the sternum is created.
Hold the breath out as long as the feeling of emptying and tonification in the
abdomen is not compromised or strained. Find the natural impulse to suck it
back and in thus massaging the internal organs while simultaneously drawing in
and lifting up the space above the perineum. Release the jalandhara bandha and
breathe normally. Repeat at least three times. That is uddiyana bandha.
Detailed Performance: At first learn uddiyana standing. Later one can apply it
in other poses such as lotus etc. So as above while standing, place the feet at
shoulder width or wider. Bending the knees slightly, place the hands on the
inside of the lower thighs above the knees with the fingers pointing slightly
inward (medially) and slightly toward the knees. the elbows are slightly bent.
Do not place undue weight on the hands, arms, or shoulders nor torque the
knees or legs, nor round the shoulders, nor collapse the upper torso or upper
back. Rather use the hands to help lift up the chest creating space in the belly.
Let the top medial spine of the scapula sink away from the ears towards the
sacrum as the front top of the ribs and collar bones raise up and around toward
the back. Keep the ribs lifted off the pelvis so that the space in the abdomen is
maximized.
From there place the pelvis in forward rotation (dog arch) which is the
anatomic anteversion position of the pelvis. Find mulabandha by allowing the
sacrum and tailbone to passively drop and establish energetic flow with the

pubic bone. Resist any tendency to round the upper or middle back but rather
find the lift of the shoulder girdle upward toward the chin in front and around
downward toward the sacrum in back. This lifts the ribcage up off the pelvis
maximizing the empty space in the abdomen. Raise the chest to the chin in
jalandhara bandha after rapidly exhaling all the breath outward.
Simultaneously while maintaining the feeling of empty space in the abdomen,
allow the abdomen to concave in front so that the area about four finger widths
below the navel is drawn backward and upward. This initiates the movement.
Then allow the rest of the abdomen to concave and follow. Relax completely
the dog arch (anteversion of the pelvis) by allowing the pelvis to move into a
natural cat tilt (retroversion of the pelvis) as the concavity unfolds. As a result
of this slight retroversion the lower belly in front is further lifted and
mulabandha is more greatly effected as well. Later after one understands
mulabandha, then one understands that a successful mulabandha completes
uddiyana bandha and visa versa (a successful uddiyana bandha completes
mulabandha). Eventually one experiences all three bandhas as more than
complementary. Here you will feel the entire abdomen as empty and spacious.
Work in the Bandha:
Keep the heart and upper chest forward and lifted throughout, yet anchor the
lower ribs back toward the spine. Allow the collar bones to stay lifted and back.
This will create more open space between the sternum and the bottom of the
pubic bone in the abdomen. Implementing jalandhara bandha, creates space in
the entire torso by raising the upper chest upward toward the chin (jalandhara
bandha) while using the arms to help lift the chest while pressing the medial
edges of the scapula down toward the sacrum. This will prevent rounding the
upper back and/or collapsing the upper torso, but rather keep the entire trunk
long off the pelvis. Even though the breath leaves the chest and rib case as the
diaphragm is drawn up into the pleural cavity upon the exhale, the energy of the
pose is shaped by keeping the back and torso long, thus naturally creating the
space for the navel to move back and inward toward the spine binding and
concentrating the energy between the navel and the lumbar spine. Although it is
best to start uddiyana in dog arch (anteversion of the pelvis) allow the pelvis to
wiggle back and forth to find the optimal position which maximizes uddiyana
bandha.
Exhaling all the breath out as above, retain the external retention (bahya
kumbhaka) and bring sensate and energetic awareness to the other two bandhas
(mulabandha and jalandhara bandha) in order to increase the energetic effect of
uddiyana. Let the outgoing breath create the space in the abdomen. Allow the

navel to be drawn in toward the lumbar spine naturally and spontaneously by

allowing the hardness in the abdomen to soften. Experiment in this manner
kinesthetically exploring the energy of the bandha, and release before there
arises any need to gasp.
Release before any strain and allow the breath to come back to normal. Repeat
two more times from the beginning (above) or check the step by step
description given at the end of this section. Immediately afterwards straighten
the knees and let the arms raise over the head with a slight extension of the hip
and back on an inhalation as a nice counterpose stretch.
Ideally the neck should remain free without compression or strain and the
throat relaxed, keeping the throat, jaw, and eyes, soft and relaxed, the neck
long, and the chin inward in jalandhara bandha. Advanced practitioners should
remember to precede uddiyana bandha with mulabandha and swadhi bandha,
then maintain them throughout. For beginners it will be easier to implement the
jalandhara bandha at the end of the exhalation to further raise the chest off the
pelvis creating even more space in the abdomen, then release jalandhara before
the in-breath and release of the uddiyana bandha. Mulabandha can be held
throughout or else released after the uddiyana is released and the air is inhaled.
Before there is any sensation of stress, tension, or strain felt anywhere, please
release all the bandhas fully, inhale, and straighten the back and scan the body
taking energetic inventory.
Hints and Kinks:
It may be valuable for some to raise the chest up while beginning the
implementation of uddiyana bandha visualizing the prana being sucked up from
the lower chakras (swadhistana and muladhara), through the navel region
(manipura chakra), and up to the heart chakra (anahata). The diaphragm has to
get out of the way so the abdomen can move back toward the spine, so it is
allowed to be drawn up into the pleural cavity expelling the last of the air from
the lungs. This is done without efforting at the diaphragm, rather the diaphragm
is lifted up by the energy and space created by the outgoing breath, through the
action of the navel striking back toward the spine, and the jalandhara bandha.
The diaphragm should feel at all times unstressed and relaxed. This is all
accomplished by allowing the muscles at the center of of the diaphragm to
relax and be sucked up while the muscles at the bottom sides of the diaphragm
are allowed to relax (compress) inward. Remember the diaphragm relaxes on
the exhalation.

It is noteworthy that in normal respiration, the diaphragm muscles are

activated/engaged during the normal inhalation process and are relaxed
passively in normal exhalation. However in uddiyana bandha we utilize a
forced/active exhalation forcing the air out of the lungs rapidly through the
above described action at the abdomen (drawing back the navel point as in
kapalabhati or agni sara). note worthy also is that the diaphragm forms a
dome shape on exhalation (the top of the dome is toward the head) while
the bottom of the dome is anchored at the spine and lower ribs. Thus even
the lateral edges of the diaphragm also compress inward toward the core
center.
Instead of lifting the organs of the upper abdomen up out of the way, this lift of
the diaphragm created by the energy of the outgoing breath creates the requisite
space in the abdomen that permits the energetic compaction and embrace which
encloses and supports the entire abdominal region. As the navel folds back in
toward the spine the outward dissipation of energy at the fire chakra is bound
back for alchemical internal usage. Even the sides of the abdomen are drawn
inward toward the center. This contributes to the tapas (spiritual energetic
effect) or pratyhara of the bandha.
The Vishnu Granthi (knot) can be broken through in this manner so that Vishnu
Loka is revealed. Here the energy moves up from mula and swadhistana
chakras through manipura chakra, drawn into the heart region, thus the
blockages between the water chakra and the air chakras are remediated. With
the change in energy, there is realized a corresponding change in mental,
emotional, and spiritual energetics.
Later one understands that this more subtle energetic relational matrix of the
suksma sharira and the mental matrix are more causal to the physical matrix of
the gross body (sthula sharira) so that this can all be done by the mind, but at
first most of us have to learn this more subtle relationship by working with the
coarse body (sthula sharira)The coarse benefit of the lifting up of the
diaphragm upon exhalation (rechaka) allows the diaphragmatic muscles to fully
relax and creates space for the unobstructed and natural ability for the navel to
strike backward toward the spine forming a natural concavity in the abdomen
below the sternum, stomach, liver, and pancreas. As the diaphragm is relaxed, it
then rests and is restored. Then implementing uddiyana bandha at the end of the
inhalation) puraka) an added benefit then is to move the air and prana into the
lungs and heart chakra -- to expand the heart. Greater still is the mental/spiritual
opening of the Vishnu Granthi into the the Vishnu Loka.

There is no breathing in and out during the classical coarse implementation of

uddiyana bandha, but rather the breath is held out throughout in rechaka
kumbhaka (also called bahya kumbhaka). Try keeping the lower back
lengthened between the iliac crests and the back ribs without tucking the pubic
bone up toward the navel. Here mulabandha keeps both the front and the back
long and prevents collapse. The spine moves toward the navel as much as the
navel moves toward the spine. Where they come together is where the energy
of the bandha creates the fire. As the navel area is drawn inward toward the
spine, the lower back is drawn into a retroversion (backwards tilt of the upper
pelvis), but this retroversion of the pelvis is completely dictated by the motion
at the belly. In other words a forced retroversion should not be implemented.
In the coarse action at first it is best to release jalandhara bandha first, then
release uddiyana bandha before there is any strain so that you do not gasp for
breath, cough, feel strained or out of breath afterward. Any shuddering or
palpitations of the heart means you should stop immediately. Remember we are
strengthening and softening the abdomen region simultaneously, removing
tension, and stress. At the same time, we are activating/stimulating the navel
center. We are moving energy. It should be pleasant and energetic so please
start very slowly, kinesthetically, softly, but energetically. Later when you enjoy
it naturally you will want to do it longer and more often when it is needed.
After the complete exhalation (rechaka) and while holding the external
retention (bahya kumbhaka), more experienced students familiar with the
energy of mulabandha may try making a fake inhalation (go through the
muscular motions of inhaling without actually inhaling) while still in the bahya
kumbhaka. This will lift the diaphragm slightly more, but it is extremely
important not to cause stress to the glottis, the diaphragm region, or lungs. This
reverse drawing up on the diaphragm is a very subtle movement and is best not
tried by beginners unless they have an experienced teacher monitoring. If you
have suffered or suffer from hiatal hernia be very careful with this last
instruction or simply forgo such. If you are able to isolate the diaphragm
muscles from the stomach and esophagus then this may help remediate hiatal
hernia. However one must be careful not to stress that area (the top of the
stomach and middle bottom of the diaphragm area.)
If there is stress or pressure in the throat. larynx, chest, or throat probably the
diaphragm is being activated rather than relaxed. In general relax the neck,
throat, glottis, and diaphragm allowing the chin to fall into the sternal notch in
jalandhara bandha if it is impelled. There should be no stress, but rather a
feeling of energy, fire, lengthening, and opening in the middle region. As you
exhale, the sternum will naturally want to drop and the chest collapse, while the

upper back and shoulders will want to round and hunch, but preventing that
occurrence is of greater benefit. Again there is no gain in lengthening the
duration of uddiyana bandha if it is prolonged to the point where its release
finds us coughing or gasping for breath at the end, but rather find a happy and
pleasurable point to end the practice before any discomfort.
Uddiyana is best preceded and used simultaneously with mulabandha which is
maintained during uddiyana. Try jalandhara bandha here also after uddiyana is
implemented paying attention to release jalandhara immediately before the
uddiyana or the pressure and stress will be created at the larynx and glottis.
(See tri-bandha below for more on the implementation and interaction of the
three major bandhas).
Normally uddiyana bandha is used with external breath retention (bahya
kumbhaka), but contrary to some beliefs, uddiyana bandha can be used with
great benefit with internal breath retention (antar kumbhaka) as well after it is
mastered with external retention (bahya kumbhaka).
This is used in many pranayama and mudra practices. the above describes the
physical, coarse or gross form of uddiyana bandha. As an energy lock once this
dynamic is learned with the coarse form, it can be performed entirely
energetically (without the use of muscles or physical movement).
Benefits: Uddiyana is used in vamana dhauti kriya, nauli kriya, agni sara kriya,
tri-bandha, advanced mudras, pranayama, meditation, and also while in yoga
poses (especially in forward bends). It increases the tone of the abdomen and
gastric fire stimulating the entire fire chakra area. Thus the powers of digestion,
assimilation, and immunization are naturally augmented. It opens up blockages
in the manipura chakra and thus connects the water center (swadhistana chakra)
and muladhara with the air center (anahata chakra). It helps unties the Vishnu
Granthi and thus opens up into Vishnu Granthi. It is very purifying and forms
the basis for nauli kriya (see hatha yoga kriya section).
It completes/accomplishes mulabandha as a synergist as it helps lift the
perineum. Although usually done in its coarse form during and after an
exhalation, when it is done on an inhalation it completes jalandhara bandha
and is often used as such in intermediate and advanced pranayama and mudra
practice. It often occurs spontaneously in those whose natural vital energetics
are active (have not become repressed). When practiced in mudra, pranayama,
and meditation it is usually done sitting in lotus, siddhasana, vajrasana, or
similar sitting poses. For the beginner learning the the deep coarse form, it is
first learned standing. It is a great purifier of the entire abdomen by itself or

when used as an element of nauli or agni sara. The above coarse form of
uddiyana bandha as classically described is to be performed after the complete
exhale (rechaka) with external retention (kumbhaka) because this facilitates the
most complete ability of the navel area abdominal fascia to move inward
toward the spine because the organs of the upper abdomen are drawn upward
and out of the way by allowing the diaphragm to release and lift. This is the
standard and classical uddiyana bandha.
A more subtle aspect of uddiyana is devoid of the actual physical motion of the
navel region being sucked in. Rather it is entirely an energy lock. Thus there
exist mudras, asanas, and sometimes in tri-bandha that also ask for uddiyana
bandha while we are engaged in the breathing process and/or also upon the
internal in-breath (puraka) retention (kumbhaka). In the latter case (inhalation)
because the diaphragm is not raised, this internal kumbhaka form of uddiyana
bandha is less deep and gentle physically (owing to fact that the diaphragm is
lowered while the lung is full) thus resisting the ability of the abdomen to
contract. Here the point is not to try to reproduce the coarse effect of the full
traditional uddiyana bandha, but rather the benefit from its ability to invigorate,
open, and energize the back, spine, pelvis, and chest drawing the energy up and
in. Uddiyana when applied after in-breath retention without strain can elicit a
powerful if not more subtle effect especially if we practice it with advanced
techniques of reverse breathing, wavelike breathing, and spine breathing with
the chest elevated. Thus it greatly facilitates jalandhara bandha as does
jalandhara bandha mutually aids uddiyana bandha.
Advanced or Subtle Energetic (Sukshma Sharira) Practice:
Another application of uddiyana bandha that is nontraditional, yet very
palatable is to apply uddiyana bandha at the end of deep inhalation (puraka)
drawing the energy into the heart/lung area. Of course the application after the
inhalation will be less deep than in the traditional application on the exhalation.
Uddiyana bandha is is very helpful in pranayama and mudra practice while
performing either internal and external kumbhaka (retention of breath) and in
many practices it is implemented continuously. In both cases mulabandha,
swadhi bandha (and in most cases jalandhara bandha) should be performed at
the same time. The applications of uddiyana bandha after the retention of the
full in-breath (antar kumbhaka) should be practiced only after proficiency is
established of the more traditional type of uddiyana bandha (which is done with
holding the breath out at the end of the exhalation in bahya kumbhaka.
After the manipura chakra is washed thoroughly and opened (after nauli kriya
and agnisara dhauti are mastered) then the pranayama practices are easily

accomplished. Uddiyana bandha greatly facilitates jalandhara bandha and vice

versa, especially when done after the in-breath retention with the diaphragm
lifted. It raises the energy inward and then upward, and it is curative to
disorders of the small intestines, colon, lower back, kidneys, and adrenals.
Mulabandha greatly completes uddiyana bandha and is essential to it.
Coincidentally uddiyana bandha also completes mulabandha, i.e., they are
mutually synergistic and performed best simultaneously and spontaneously. All
three major bandhas are indeed mutually synergistic. Later one learns how to
perform these energy transforms without any motor/muscular movement. It is
done by the mind. Later this is done naturally and spontaneously the doer being
the divine Self through prana shakti, kriya shakti, chit shakti, or kundalini
shakti.
Caution: Avoid any tension in the larynx, glottis, diaphragm, and throat. Avoid
the compression of the upper abdomen organs that normally lie in the solar
plexus area directly below the sternum such as the pancreas, liver, stomach
area. The major fault is the creation of tension in the area which is to be
avoided. The second major fault is to round the back (also to be avoided). The
back and torso rather should be kept elongated through the intelligent
application of mulabandha In other words, the pelvis does not tilt in
retroversion, rather the pubic bone keeps its distance from the navel. The heart
remains lifted up off the abdomen, rather than collapse or fold into it. In other
words, we want SPACE and energy created in the abdomen as the navel goes
toward the spine. While the diaphragm rises up into the pleural cavity, the
abdomen should not collapse, thus creating the space for the navel to fold back
and in toward the spine forming a concavity of the abdomen. This creation of
spaciousness of the abdomen and lift of the heart region, while the back
remains long feels like a lift and hence the name uddiyana bandha Thus for the
coarse uddiyana bandha the sequence or rhythm of the flow in one fell swoop
is:
1) Stand with the feet shoulder wide or wider.
2) Mulabandha
3) Bend the knees with the feet shoulder width apart.
4) Check the mulabandha so that the sacrum and tailbone drop down away
from the navel keeping the torso and back long.
5) Bend forward slightly at the pelvis (anteversion or dog arch) so that the
lower back does not round at first and the torso remains long.

6) Place the hands above the knees with the fingers pointing inward, elbows
slightly bent, and utilize the arms to help raise the chest even more off the
pelvis creating space in the belly. Feel the openness and length of the torso in
front.
7) Exhale rapidly all the breath through the nose drawing inward and upward
from the lower dan dien (hara) while releasing the anteversion of the pelvis (or
lumbar arch). Allow a deep cavern to form in the belly. Here jalandhara bandha
helps lift the ribs up and off of the pelvis helping creating spaciousness in the
belly. A feeling of lightness, emptiness, and roominess is created lengthwise in
the abdomen. This is called "making room".
8) Hold the breath out in external retention (bahya kumbhaka) as a prayer.
9) Retain the bahya kumbhaka. Here the bahya kumbhaka and the uddiyana
bandha, mulabandha, and jalandhara bandha act as one.
10) Release the bandhas before there is a strong feeling to gasp air -- and before
any sensation of stress or strain allowing the air to be sucked back into the
lungs. The bandhas are slowly released as the air slowly comes back in while
the diaphragm comes back down into the torso, and the navel comes back
forward (further allowing the diaphragm to come further down while a deeper
inhalation is allow, Keep the back and torso long while maintaining
mulabandha.
11) Let the breath come back to normal and then repeat as above.
12) Finish by standing straight, inhaling raising the arms over head, looking
upward with the gaze, and leaning backwards in slight extension while the
pelvis is allowed to slightly move into cat tilt (retroversion).
This gross physical form of uddiyana bandha practiced daily for three or four
rounds on an empty stomach can be mastered in a couple of weeks (plus or
minus). Agni sara kriya, nauli and lauliki kriya are then easily accomplished
acting as synergists with uddiyana bandha.

Jalandhara Bandha: Vishuddi (Throat) Chakra

and Rudra Granthi

This is the throat energy valve preventing the energy from being lost through
the throat chakra and redirecting it inward and up. It connects the head with the
rest of the body via the throat chakra as the sternal notch and chin appear to
move together (connect) hence the misnomer, called the chin lock. Please
notice most anybody can force the chin to touch the sternum, but that is not
jalandhara bandha. Such attempts will most likely be counterproductive,
creating unwanted tension, blockage, or pressure in the throat, neck, head, or
chest. The best sign of effective bandha practice is to ascertain whether or not
the energy is freely moving throughout the region (above and below it). That
knowledge requires subtle awareness which in turn is effected through ever
increasingly more subtle practice. That means that the awareness becomes more
subtle as the experience deepens.
Physically the fascia at the back of the neck elongates creating magical or open
space. Simultaneously the front of the throat softens as the back of the neck
elongates. The jaw sinks. Simultaneously the back of the occiput moves back as
the heart moves toward the chin and the forehead moves forward. The pivot
point is the top center of the palate The scapula is allowed to sink toward the
pelvis while front of the shoulders and armpits raise spirally. The entire back
elongates..
No tension at all should be created in the throat or neck, rather stress, tension,
rigidity and hardness in these regions should be released. A buoyant sensitivity
should be a positive indicator. When the tension/blockage is released, then the
energy is liberated, transmitted, and made available. Energetically the nadis
(energy channels unknot and open allowing for heart consciousness to expand.
Here the outward dissipative flow of the throat chakra in terms of misdirected
or dammed up energy ceases and re-channeled inwardly. A natural expression
of this bandha is mouna (silence), fasting, a quiescence of the monkey-mind
chattering - a quiescence, fulfillment, and the activation of moral courage
devoid of blame or hatred.
The key to the physical motion which introduces us to its energetic, emotional,
and spiritual components is the motion is that where the tip of the jaw is
allowed to drop toward the rising ribs, as the top end of the throat below the
jaw at the hyoid bone is sucked upward and backward (posterior and superior)
towards the occiput as the occiput simultaneously raises and moves posterior.
The crown moves upward as the top cervical vertebra lengthen and
reestablishes it natural curve. The top of the scapula as well as the seventh
cervical vertebra do not lift but rather remain down (inferior) conjoined with
the thoracic vertebra.

An unfortunate tendency is to rush the bandha by allowing the back of the skull
to fall forward, rather please let the back of the skull remain back (posterior)
allowing for its rotation/pivot in the center of the upper soft palate The mid
scapulae stay down toward the pelvis at all times, but the very front top of the
shoulders (attached to the collar bone) should raise (especially for those who
are kyphotic (chronically hunched forward). Thus the entire chest to head
interconnected fascia and energetic patterns are affected.
General Discussion: The center of the action is thus a rotation/pivot at the
palate, a rotation at the hyoid bone (but most people have yet to become
conscious of this bone), as well as the posterior and upward movement at the
root of the tongue. Since many of these are inner and subtle, we will mainly
describe jalandhara bandha in coarse but common terms and landmarks like
chin, chest, occiput, and so forth. Although this movement can be broken down
and learned at first sequentially, it all moves as an interconnected and unitive
free flow-- as an un-spiraling motion.
The neck and throat area are normally jammed packed with many vital nerves,
veins, arteries, glands, passageways, organs, (such as the thyroid, voice box,
trachea, vertebra column, etc.) providing not only nerve signals to and from
from the rest of the body, but also oxygen, liquid, and food from the nose and
mouth to the lungs and abdomen as well. Specifically the larynx, pharynx,
voice box, cervical spinal vertebrae, spinal cord, thyroid, and many other
nerves and glands share this small and often busy throat/neck region. It is the
task of the yogi not to create tension, blockages, imbalances, stress, or more
rigidity, but rather release such, creating space for natural evolutionary and
harmonious flow to occur. Here we are creating open space and energy flow.
Other wise such activity will further aggravate or interfere with the free flowing
energy exchange which characterizes this vital region on a physical level and
the mental/emotional energetics on the more subtle energetic levels. Jalandhara
bandha insures this energetic harmonious free flow and at the same time
prevents its dissipation.
This is the seat of verbal (voice vibration) and articulate expression (through
the connection via the collarbones, arms, and shoulders, arms, and hands). This
the chakra where thought communicates with the rest of the body via speech
and action. This bandha connects the energy to the head (ajna chakra) .
General Directions: If you are sitting, the direction of the movement is such
that the leading subtle focus should be at the center of the top palate The subtle
indicators are that occiput moves back and slightly up (back and up, back and
up), the neck gets long as a result but natural curves are not stressed), The

parietal and sphenoid bones rote accordingly as base of the occiput is moving
back) and the chin (front tip of the mandible) is moving in toward the sternal
notch, while the collar bones and FRONT TOP of the shoulders and humerus
(at the glenohumeral joint) move upward and backwards simultaneously. At the
same time the mid-scapulae move downward toward the pelvis. The most
common mistake is that a beginner thinks that the chin must move down. No,
rather just let the jaw drop open, and let the rest of these parts move. Eventually
if all the resisting fascia become released, the chin will rest on the sternal notch
by itself while the directive force comes from an opening at the heart, neck, and
cranium.
In order to prevent the chin from moving away from the sternal notch (as the
sternal notch is moving up toward the chin), try to expand your inner awareness
to include the back of the neck and occiput. The occiput should not move
downward toward the shoulders, but rather the scapula and BACK middle of
the shoulders remain rotated down (away from the occiput). This maintains a
long distance from the ears the top of the scapula. Thus the motion is curved
like a spiral from the top front of the shoulder girdle upward, and around bank
down toward the tail bone. This motion will also relax and elongate the
posterior muscles of the neck. As the sternal notch raises toward the chin, the
back of lower neck moves posterior and caudad (toward the tailbone). The jaw
once dropped is then sucked back toward the spine as the top end of the throat
below the jaw at the hyoid bone, moves backward and upwards (posterior and
superior) towards the top of the cervical vertebrae. The yogi will notice that as
the jaw drops by itself, the cranium actually rises upward in regard to the torso.
To go over this movement again from a different angle, one is encouraged to
loosen up the shoulder girdle by allowing the head of the humerus to lift back
and spiral in the glenohumeral socket simultaneously as the front top of the
shoulders at the glenohumeral joint rotate upward and backward taking the
head of the humerus actively along with it. The ribs also simultaneously raise
up off the abdomen in synch with the lift of the front top of the shoulders at the
glenohumeral joint and sternal notch. This way the front of the cervical
vertebrae do not become contracted. Also the fascia of the throat is not engaged
(it is relaxed), but rather it is the shoulder girdle that is in motion in relation to
the chin (the chin remains fixed). So contrary to some common beliefs the
throat does not flex, at least in the important beginning stages. In order to
prevent tension or resistance here, allow the chin to lift up and fall back down
in yes/no motions as the bandha proceeds. Also allow the chin to move left and
right as well as front and back and/or tilt and spiral.

As a preparation simply observe the bobbing motion of the head and neck
while performing three part or yogic breathing especially observing the effect
of the natural effortless rising upward of the chest as the top ribs raise upward
upon the filling of the upper chest with air. Does Jalandhara bandha occur on
the inhale as the ribs and heart rise and released on the exhale naturally?
To begin then one may first make sure that the fascia of the neck and throat are
relaxed by raising up the occiput and the chin simultaneously. this is just a way
to be sure that the neck and throat are well lengthened and the joints distracted
removing tension in both the front of the throat and the back of the neck.
It is also cogent that neither the chin nor the occiput move "forward" overall as
they eventually wind up raising skybound (or cephalic) in this distraction. If
anything the chin moves inward (toward the center of the body) as it is allowed
to relax and thus seemingly drop. Therefore it is important to allow the chin to
curve inward and then upward toward the upper cervical spine)) without
sinking the occiput down and conversely a simultaneous lift of the occiput
without sinking the chin downward (toward the feet) or forward. Thus the
occiput raises up off the shoulders while the front of the throat elongates at the
same time. The root of the tongue at the top of the throat actually moves up and
away from sternal notch! Check the jaw, cheek, tongue, ears, eyebrows, and
eye balls and relax them as well.
This is the first and most important stage that is preparatory to jalandhara
bandha proper. This move is analogous to forward bends like uttanasana or
paschimottanasana where the flexion is at the hip not the back. In the second
step after we have become conscious of the free flowing energy of the throat
and neck by lengthening the fascia and releasing all tension and constriction,
then we can allow the aforesaid motion of guiding the curving of the front of
the upper chest, the sternal notch, glenohumeral joint, etc., upward, around and
then back down toward the tailbone in the aforesaid spiral motion actively
moving the head of the humerus back in the glenohumeral socket and upward
allowing the sternal notch to eventually move to meet the chin. This will open
up the upper back, neck and throat, not close it down or contract it (also in this
regard see Hri bandha below).
As an adjunct inflating the top front ribs raising them upwards simultaneously
preventing the chin from fleeing and the back of the shoulders from rising. So
the chest rises to meet the chin, the chin does not need to drop to meet the
sternal arch. Because this movement is not linear, but rather sequentially curved
and spiral, describing it in words is necessarily non-linear. So again the occiput
remains long from the back of the shoulders throughout (thus preventing the

back of the shoulders from rising in relation), while simultaneously the back of
the scapula rest downward toward the sacrum.
The top of the humerus (upper arms) acts as an important synergist as it first
moves backward (posterior) in the gleno-humeral socket and then upward along
with the front of the shoulder girdle moves upward. Again we do NOT hunch
the BACK of the shoulders forward to get the chin to rest on the sternum, but
rather we hunch up and then sequentially move back (lift) the FRONT of the
upper shoulder girdle (upper ribs, upper sternum, collar bone, gleno-humeral
joints, and humerus). This naturally also increases our capacity to ingest more
air as well. Taking a deep breath here while inflating the top ribs adds to the
lift.
So again let us avoid the common, but mistaken, conceptualization of
jalandhara bandha as bringing the chin in toward the sternal arch. Rather it is
far more efficacious to visualize it as bringing the sternal arch (along with it the
front upper shoulder girdle) upward to meet the chin as the chin curves inward
and upward, the back of the lower neck moves back while the root of the
tongue moves cephalic (up) away from the chin. The jaw is drawn back toward
the spine as the top end of the throat below the jaw at the hyoid bone as well as
the root of the tongue move backward and upwards (posterior and superior)
towards the occiput as the occiput itself moves upward and posterior. More
subtly the corresponding spiral at the sphenoid, parietal, temporal, and other
cranial bones are also balanced and brought into alignment.
This also ensures that the heart moves forward unobstructed (See Hri bandha),
sinking the back of scapula, and floating the back kidney points at T12
backward and upward (as the upper ribs raise off the torso). This occurs by
allowing the upper thoracic column and ribs to elongate and extend while the
center of the sternum opens, thus relaxing and elongating any pre-existing
tightness in the shoulder girdle, chest, and neck muscles. Since chronic tight
and tense neck, throat, chest, and upper back muscles are the normal property
of the average person, attempting to force jalandhara bandha without adequate
relaxation first may be counterproductive aggravating neck, throat, shoulder, or
upper back tension or strain. But if one visualizes jalandhara as a relaxation,
lengthening, an action that creates extra space-- as a process of softening into
the jalandhara bandha while seeking out and augmenting the energy flow and
openness in this important chakra, then only benefit will ensue.

In such asanas such as

halasana (plough), shoulder
stand (sarvangasana), and
bridge (setu bandhu), a chin
lock may be inadvertently
forced as the chin is
mistakenly jutted into the
sternum while the neck may
be stretched too long or
flattened. Such is is not
desirable. Here it is not only
valuable to keep in mind the
action of jalandhara bandha keeping the chest open by lifting the sternal notch
(top of the sternum) toward the chin (not the chin toward the sternum) while
also the entire sternum lifts up at the same while allowing the front top of the
shoulders and humerus to move up and around and to the back in a circular
type motion at the same time. This motion of jalandhara bandha should be
active (actively engaged) throughout such poses. In these poses (shoulderstand,
plough, and bridge), the tendency then is to jut the chin too far forward and
toward the sternum. That tendency must be avoided by allowing the back of the
neck from C6 through the occiput to lengthen, focusing on maintaining the lift
at the sternal notch upward toward the pelvis in this inverted situation so that
the chin rests superior to the sternal notch not on the sternum itself. Again the
key here is that the top end of the throat below the jaw at the hyoid bone,
moves backward and upwards (posterior and superior) in forward flexion and
posterior/superior motion of the hyoid. For this to work there should be
freedom at the atlas occiput junction.
It is likewise useful while practicing backward bends such as cobra with
jalandhara bandha, which work on expanding the chest, to bring the
collarbone/upper sternum up toward the chin and with it the front of the upper
humerus raises and moves back into the gleno-humeral socket, helping to
extend the upper thoracic vertebra while activating jalandhara bandha here as
well. In these poses we should emphasize that the chin does not raise upward
lifting up away from the sternal notch by jamming the back of the neck, but
lifts up only when C7 and the posterior scapula remain long off the ears and
occiput. So in jalandhara bandha the heart never collapses or sinks -- the
posterior scapula never raises, and the upper front humerus never moves in
anterior and medially. here the hyoid and the occiput meet and hence jalandhara
bandha is similar to mulabandha where the pubis and tailbone do not move
apart as well. Again the key here is that the top end of the throat below the jaw

at the hyoid bone, moves backward and upwards (posterior and superior). This
is similar to the skull loop taught by John friend's anusara yoga.
Shoulder openers, arm grabs in back, chest openers, and the like also effect the
action of jalandhara bandha. Similarly the correct action of jalandhara bandha
is a synergist that makes such chest opening effortless, easy, joyous, and natural
without compromising any other part of the body.
In other words entirely avoid the common mistake of trying to force the chin
down onto an already restricted chest area or of straining the muscles of an
already flattened neck, rather allow for the neck's natural "S" shaped curve for
maximum function while allowing for the subtle release at the atlas/axis and the
occiput.
Jalandhara connects the head with the heart basically allowing the energy to
flow by opening up the connecting throat chakra. It thus helps lift stuck energy
from the lower chakras through the throat and especially into the talu chakra (in
the back brain) and also to the ajna (third eye) region. This region is bordered at
the lower end by the thyroid and thymus glands and at the upper end by the
hypothalamus, medulla oblongata, CV4, and the entire back brain. Connecting
the heartmind it balances the autonomic and central nervous systems allowing
body/mind harmony to flow freely in all directions. Thus the tensions between
the body and the mind are ameliorated. Because of the chronic dysfunctional
nature of the separation between head and heart a preexisting chronic tension is
slowly remediated (it can not be successfully rushed or forced) through the
efficacy of a practice that creates increased energy flow synchronizing the
respiration and sinus heart rhythms, while neuro-muscularly lifting the heart
forward as the upper chest moves upward. Like all bandhas it reestablishes
inward flow through the subtle, but causal energy body.
As the root of the tongue (hyoid) raises away from the chin, the space above the
crown should always be visualized as open, unobstructed, and clear as well.
This ensures that the energy from the crown to the heart stays open. There is no
strain to the neck but rather the distance between C7 and the occiput lengthens
considerably. There should not be any tug/stretch of the fascia below C6. This
is similar to saying that the top posterior scapula remains caudad. The energy
remains free flowing.
Another point of observation is that the center of the armpits will raise up and
move backwards in a spiral motion as the front of the upper shoulder girdle
rises up and around, while the backside of the upper scapula remains caudal or
depressed (down toward the tailbone). The upper humerus at the ball of the

humerus rises in front and moves backward in the shoulder socket (posterior),
rather than being hunched forward or medial. The lower ribs behind the kidneys
do not sink or roll back but rather lift straight up toward the skull as the ribs fill.
The space in the pectoral region releases tension and becomes alive. The full
benefits of jalandhara bandha are realized in pranayama, pratyhara, dharana,
and mudra practice where the these motions are completed.
In pranayama practice, jalandhara bandha is normally activated immediately
preceding a full inhalation (antar kumbhaka where the breath is held in) and/or
at the end of a full exhalation (called bahya kumbhaka where the breath is held
outside the body). In the bahya kumbhaka, jalandhara bandha is less
pronounced because the additional lift of the upper ribs provided by inhalation
is not present. However kumbhaka pranayama (stopping the breath willfully) is
not advised until all the preliminary pranayama practices have become
mastered. If you have developed a degree of sensitivity to the energy body, you
can hold the breath only if it feels natural and spontaneous. Do not perform
pranayama with retention (kumbhaka) if you are suffering from the residual
effects of whiplash, otherwise it is an excellent exercise for the entire
body/mind. As a preparation simply observe the bobbing motion of the head
and neck while performing three part or yogic breathing especially observing
the effect of the rising chest as the top ribs raise upward upon the filling of the
upper chest with air. To get its energetic effects this bobbing motion can be
done very subtly almost unperceivable to an observer, but yet containing the
necessary energy.
As mentioned elsewhere some teachers teach the use of jalandhara bandha as
the major operating mechanism in kumbhaka (retaining the flow of the breath
(prana) so that the epiglottis is closed by jalandhara bandha preventing any air
from escaping or entering the top of the trachea). Others state that it is
performed by pressing the esophagus against the larynx thus closing off the
wind passageways this way. Using jalandhara bandha in this way may cause
unnecessary strain and is not recommended (unless your personal teacher has
instructed you to do so and your practice is being monitored by a master). The
simple act of swallowing will also close off the glottis preventing the breath to
pass through the lungs. Try doing this (swallowing after an inhalation) while
holding the breath inside after a full inhalation. Then direct the diaphragm top
press further down into the belly while keeping the chest raised in jalandhara
bandha. Feel that effect and relax.
Some pressure may be felt in the lungs. If the diaphragm is simultaneously
allowed to press down into the abdomen indeed oxygen may be more easily
utilized, but again it is far safer not to create any pressure at all anywhere in the

body without an experienced teacher or without a highly developed sensitivity

to the the life energy (prana).
Rather it is safer and very effective to not use jalandhara bandha to close off the
respiration at the glottis, but rather allow the breath to raise upper pharynx
behind the nasal septum upward to create light pressure under the third eye
region. Imagine light and prana moving into the third eye. The nasal passages
themselves are often closed off utilizing khechari mudra or Vishnu mudra, but
here again be cautious that the closing of the vayu (winds) not be held at the
nose, but directed behind the nasal passages and superior toward the skull,
where the khechari mudra normally is directed. If the tongue does not lift the
underside of skull behind the third eye, let the breath give it rise. In advanced
pranayama this direction of the energy (prana) are performed through nonphysical mentation and energy techniques (through the breath, the nadis, and
visualization).
One may also be aware that the energy of jalandhara (as in allowing the energy
of the heart and body to connect with the head) may be called forth in almost
any pose. A common remedial effect is that it prevents the jutting upward of the
chin, the resultant pinching/compression at the back of the neck, the opening of
the upper thoracic spine, and elimination of the mental/emotional tendency to
raise the chin and nose up in arrogance, avoidance, pride, or fear.
Coincidnetally it prevents chronic sunken chin as it tones and balances the
entire throat region. Thus jalandhara bandha can be utilized in most asanas
while breathing continuously in order to relax the throat, lengthen the back of
neck, and open and facilitate the energy flow lifting it through the throat
chakra. Jalandhara, consciously implemented, balances the energy preventing
sjunken chests and jaws whiel preventing haughtiness and arrogance.
It is certain that the scalene muscle (running from the back of the cervical
vertebrae to the front of the top two ribs) as well as the sterno-cleido-mastoid
(SCM), and upper trapezius muscles, the pectoral muscles, teres, pectoral, and
other muscle groups which are involved helping to open up the apex of the
lungs and allow more prana to penetrate into the system and perhaps at the
same time allowing the chest to raise further up. The pectorals muscles release
while the teres muscles may become activated to aid in the entire inhalation
process. Such comes into fruition through effective pranayama (see traya
bandha below).
Like the other bandhas, jalandhara bandha is an energy valve (blocking the
outward dissipating flow of energy while redirecting the life force back inward
to regenerate and irrigate the internal nadis and circuits), which we at first get

in touch with by experientially exploring through gross physical movements.

This has physical, energetic, and mental/emotional positive effects upon the
entire psycho-neurophysiology. After practice has matured, such is best allowed
to occur naturally and spontaneously once we clear out the obstructions in the
body/mind, opening up the nadis, forming new positive neuro-physiological
tendencies, while reclaiming sensitivity, awareness, and intelligence in these
dynamics, so that it becomes a spontaneous expression of the natural
continuous eternal process of integration/union of shakti/shiva.
Jalandhara bandha is also associated with untying the Vishnu Granthi and thus
opening up the Vishnu Loka or the Sambhogakaya by helping raise the energy
from the lower chakras connecting into the heart as it works very well with
mulabandha and uddiyana bandha in this respect. As such Jalandhara bandha
helps draw the energy upward through the heart and throat. It also allows the
bindu (neuro-endocrine substances at the brain) to melt down through the throat
to the herat and rest of the body. However Jalandhara is associated specifically
with opening the Rudra Loka at the third eye (ajna chakra) as it frees the energy
blockages at the throat allowing it to enter talu chakra and ajna chakra and
upward through the upper Brahmarandhra (hole at crown of the head) where
Siva resides.
Picture shows the bregma fontanelle in front and the lambda fontanelle in back.
Performance: One may well visualize that
center of rotation for jalandhara involves the
lifting of the heart toward the head as the
hyoid bone located at the top front of the
throat moves upward (superior) and back
(posterior). The head of the humerus helps
lift the glenohumeral joint upward and
backward along with the rising of the sternal
notch upper ribs, collar bones, and armpit
chest which all move upward and backward,
while the posterior scapula rests downwards
(caudad). The chin relaxes downward and
inward, but that motion does not come from
a rounding of the mid-cervical (hence the
"S" curve of the neck is not reversed. The
sternal notch is brought up toward the hyoid
but the hyoid is moving to the crown. The
chin simply relaxes inward and upward in relation to the throat. The scapula
remains resting downward lengthening away from the ears and the occiput. The

back of the lower neck is

brought further backward
and and prevented from
moving upward while the
root of the tongue (near
the hyoid) raises upward
away from the sternal
notch.
As the upper front
shoulder girdle is raised
upward and then revolved
backward (in a spiral
motion) toward the back of
the occiput, the heart
moves forward (hri
bandha) as the armpit
chest spirals upward
toward the occiput. Relax
the throat and lengthen the
neck so the chin can naturally go
down and in. The distance between
the occiput stays long in relation to
the top back of the shoulders. Think
heart lift rather than neck stretch.

Hint: Create space at the back of the

occiput throughout both the throat
and neck. Allow for spirals, tilts, and
eccentric motion as the neck realigns and releases. The chest should feel more
open while the top back of the scapula moves inferior (caudad) and anterior in
as the back of the occiput raises and moves back (posterior and superior).
Simultaneously the heart is lifted as it is moved forward, the back of the lower
ribs lift upward (kidney's lift) as the front of the floating ribs move posterior
and tilt. See to it that the jaw, cheeks, tongue, throat, are not tense or clenched
and all the other subtle joints of the cranium neck, throat and chest can relax
through this motion. Many people have chronic TMJ problems which
jalandhara bandha may correct over time, but who may may experience strange
sensations in jalandhara bandha until the jaw unwinds.

One may visualize that the entire back of the skull is being lifted toward the
stars from a string attached at the lambda point (the topmost point where the
parietal bone and occiput meet) and then from there rotated forward. There are
many very subtle motions in jalandhara bandha (especially difficult for those
who have chronic neck tension). A subtle but salient point is in allowing the
rotation and spiraling of the back of the skull without allowing the occiput
(the cranial base) to move forward. Rather the occiput remains back (posterior)
and up (superior). The hyoid bone as it rotates in forward flexion lifting inward
and upward the upper front throat area which abides near the root of the tongue.
(See diagram number ???)
In yogic diaphragmatic three part breathing the head bobs up slightly as the
entire chest area as well as the top of the chest is filled with prana. If we allow
this natural motion of the chest filling with prana to continue to move upward
we activate the natural motion of jalandhara bandha spontaneously. In classic
breath retention, the jalandhara bandha is implemented after the breath has been
stilled (last) . In classic pranayama, mulabandha is implemented first. Most of
the time uddiyana is performed in between. Thus jalandhara bandha is applied
to cap off the retention of the breath classically. It is normally released before
the breath is resumed. Classically on exhalation we release jalandhara first,
implement uddiyana bandha, and release mulabandha last. Classically on
inhalation uddiyana bandha is completely relaxed, mulabandha contains the
prana at the lower centers (implemented next) and then at the top of the
inhalation the jalandhara bandha is implemented. However as energy valves the
bandhas can be implemented all the time. The synchronization of jalandhara
bandha in relation to the other bandhas and the breath is described in detail
below in the section on the three bandhas (traya- bandha).
The above bone/muscle presentation of jalandhara bandha describes the outside
mechanical form. Internally during breath pauses (kumbhaka) it i soften
recommended to close the glottis so no air can go in and out of the lungs. When
the glottis is relaxed the throat (pharynx) opens to the lungs facilitating
breathing, but when we swallow food and drink the glottis is closed thus
closing the common passageway of the pharynx off from the lungs (larynx) and
opens the pharynx to the esophagus and hence the stomach instead. This is the
process of glutination. Hence we can become more aware of the full process of
jalandhara bandha by observing the swallowing process, thus exercising and
strengthening the glottis allowing the air to pause without any tightness or
constriction. This can be best observed after a full three part diaphragmatic
yogic breath inhalation, retention (kumbhaka), and then swallowing
implementing jalandhara bandha and consequently pressing down the
diaphragm into the belly. This has a corresponding nervous system action

which tones the vagus nerve. Whether or not jalandhara bandha is preformed
with a closed glottis or not, mentally and emotionally both the powerful
breathing and eating dynamics and their equally powerful emotions are affected
by jalandhara bandha. (See diagram number ???) That is the classic description,
however one may desire to experiment not closing off the glottis or creating
any pressure at all in that region but rather frill the entire windpipe to the area
behind the nasal cavity pressing gently in back of the third eye with uplifting
prana pressing upwards. On the exhalation one can feel the wind press gently
against the third eye opening behind the nasal cavity utilizing ujjayi pranayama.

Cautions: Do not create stress in the neck, throat, jaw, face, eyes, palate,
shoulders, or anywhere else. Let it find a groove. Especially avoid allowing the
chin to drop forward and down or the top of the neck or skull comes forward.
Rather keep the top of the neck below the occiput within its natural "S" shaped
curve, backward (posterior), and long, allowing the back of the occiput (above
the atlas) to swivel up as the chin moves down (rather than forward). Avoid

collapsing the upper thoracic vertebrae as well. It is suggested to breathe fully

when doing bridge, shoulder stand, halasana, knee to ear pose, and other asanas
that force an extreme jalandhara bandha, but always avoid any
constrictions/tightness of the throat as well as the breath. If you already have a
flat neck (less than 10% of the population), then make an effort that the normal
"S" shaped curve of the neck is achieved by making an effort to bring C1 and
C2 posterior as the chin moves down and inward. The latter will correct a flat
neck at the upper cervical spine.
Benefits: Jalandhara bandha tonifies the throat chakra, neck, shoulder, and arm
regions. Jalandhara bandha is a great aid in pranayama which in turn is a great
boost to pratyhara and meditation practice.
It can release and tone all the fascia running through the neck, chest and head
including the scalene muscle (running from the back of the cervical vertebrae to
the front of the top two ribs) as well as the sterno-cleido-mastoid (SCM), upper
trapezius muscles, the pectoral muscles, teres, and others. It can correct TMJ
and flat neck problems when performed with sensitivity and awareness.
Jalandhara bandha helps pump the energy through the throat chakra into the
crown and keeps the energy that has risen to the crown, third eye, and talu
chakras from sinking down, leaking, or being dissipated, so it may continue to
circulate in the chakra system. Like most bandhas it accomplishes pratyhara
(here at throat chakra) bringing cleansing the corrupted energy in the throat
area and arms and integrating it by bringing it back into the central channel. It
remediates the tendency to jut up of the chin with resultant and cervical
vertebral compression. It relieves pressure at the cervical spine and relaxes
tension at the throat region. In yoga therapy it is specifically recommended in
treating cases of high blood pressure. It aligns the cranial bones by adjusting
the sphenoid bone (which rests on the cranial base inside the occiput. It frees
the atlas/axis alignment and movement. It affects thyroid function and enhances
the voice. It helps open the chest and heart and relaxes the shoulders. Thus it is
beneficial to any adverse conditions that effect the upper torso, neck, and head.
It counteracts arrogance, snottiness, uppitiness, and other such affectations of
pride and ignorance. It lifts the heart and brings forth divine will, its expresion,
and hence moral courage is one effect.
The Asterion (In Greek, Ruler of the Stars). In medicine, the craniometric
point behind the ear where the parietal, temporal, and occipital bones meet

Spiritual and Mental Effects:

Jalandhara bandha is an essential aid in pranayama, pratyhara, and dharana
practices. It keeps physical and pranic circulation open between
expressive/manifestation center (throat and heart) as well as between the ajna
chakra (third eye) and throat, hence it is the connection between heart and mind
-- body and soul. It is synergistic in conjunction with mulabandha and uddiyana
bandha as tri-bandha at anytime, especially in pranayama, and very helpful
before and during meditation in order to draw the attention and concentration
back into the central column and energy body, thus facilitating pranayama,
pratyhara, and dharana simultaneously. As the connector between the head and
heart, practice can be expedited by understanding the function of kurma nadi

and the akasha (ether). See Patanjali's Yoga Sutras (chapter III) for more.
Jalandhara bandha not only opens and activates the vishuddha chakra which is
associated with the expression of Divine will and hence moral courage, while
completing the conjunction of anahata chakra (heart) and ajna chakra (third
eye) fully activating the ajna opening, but jalandhara also unties the knot at the
Rudra Granthi thus providing the gateway into the formless Rudra Loka (realm
of Siva/Maheshvara) or Dharmakaya (the primordial formless Buddha) hooking
the energy through the last great granthi (knot) into the crown center
(sahasrara).
The Sphenoid Bone: Wings of Hermes

Traya (Three fold) Bandha (sometimes called

Maha Bandha)
General warnings about pranayama and bandha practice:
1) Never feel forced. Yoga should be gentle and healing

2) Stop the practice immediately if a headache, pain in the heart region, or

dizziness occurs.
Pranayama is very powerful and causal. it links the autonomic nervous
system with the conscious central nervous system and is capable of
achieving far reaching body/mind results. Being powerful, it can not be
approached mechanically, unfeelingly, and without sensitivity without
bringing forth disaster, just as a match should not be played with by a
child.
Classically tri-banda or bandhas three (traya-bandha) is the utilization of the
three major bandhas of mulabandha, uddiyana bandha, and jalandhara bandha
within an overall conjointly sequenced order. Classically mulabandha is usually
activated first, then uddiyana, then lastly jalandhara, but as we will see all
three can happen as a spontaneous and mutually synergistic wavelike motion.
Most often we release jalandhara first and mulabandha last (the reverse order of
application). This is a good rule to learn at first, with the foreknowledge that all
these rules are artificial, they are to be broken as one advances and authentic
wisdom through functional and effective practice supplants mere rules of
thumb. Also the advanced student should realize that there exist many
variations of the bandhas in conjunction with the various pranayama, mudra
and visualization techniques. For example we have already previously stated
that an energetic mulabandha can and should be implemented all the time (the
tailbone and legs grounded), but in the beginning the bandhas are learned in
their coarse external form and in a sequential order. Indeed it assumed that the
beginner has already learned the hatha yoga kriyas, especially aswini mudra,
vajroli mudra, sthula basti, agni sara, and nauli kriya before traya bandha is
presented.
At the end of this chapter we have introduced additional adjunctive bandhas, so
while utilizing these additional bandhas a rule of thumb is to apply the bandhas
from the bottom up, and release them from the top down. Thus first mula,
swadhi, nabhi, uddiyana, hri, jalandhara, and ajna bandhas -- in this case the
order is usually best initiated from a firm base upward. If performed
energetically the bandhas need not be a strain at all and can be held indefinitely,
however such a presentation is not the classical written presentation (which is
the gross and external). Especially jalandhara bandha is only given during
kumbhaka (retention) and never held while the breath is moving i.e., it is
released at the end of retention before the breath starts to move. In this section
we will discuss

Here we will limit our discussion to the various implementations of tri-bandha

which is a very valuable application for pranayama, pratyhara, dharana, mudra,
and meditation practice. It cures both a wandering mind and a sleepy mind
(both diseases of either rajas or tamas). Try doing all the bandhas all together in
the following sequence, not only during meditation, asana, and pranayama
practice, but even during the day while walking, sitting, and working.
Again the general rule of thumb is to activae mulabandha first. Most of the time
activate uddiyana second or as a adjunct with mulabandha. Then jalandhara
lastly. It is a practical rule to release jalandhara first and mulabandha last. As
we reiterate often the subtle form of mulabandha can be done anytime/all the
time (in other words we do not release mulabandha at all). It doesn't ever have
to be released as it forms the base of the pelvis. In pranayama proper it contains
the energy atthe base so that it is diercted into teh central channel.
Likewise in classical pranayama jalandhara is usually not recommended while
the breath is moving. It is only applied during retention (kumbhaka) as it
designed there to move the energy between the head and the feet again utilziing
breath retention. So we necessarily distingusih between using the bandhas
conjointky with breath retention and utilizng the bandhas in asana, pranayama
(without breath retention), dharana, and everyday life.
When not doing formal breath retention the preceding energetic approach to
apply the bandhas 24/7 is excellent advice as this will prevent any restriction of
the breath, energy, movement, or consciousness at any of the energetic centers.
So here we to point out the existence of a more subtle and energetic jalandhara
bandha (as well as the other bandhas), which also can be applied anywhere/all
the time. For example, the subtle motion of jalandhara bandha can be applied in
any asana so that one who may have the tendency to jut out their too far
forward and upward (which causes an undesirable compression at the back of
the neck) will benefit by bringing the chin inward and down toward the throat
and at tech same time creating more space between the occiput and the top of
the shoulders. This movement of jalandhara bandha can be used to alleviate
neck tension when done with a soft throat, but if one already has a flat neck, a
reversed curvature at the neck, or other abnormalities of the s like curve at the
cervical region, then more customized directions are suitable, thus the above
can only be stated as a general rule of thumb. For example many people tend to
compress the back of their neck in backward bends, but not all while some
people may overly flatten the back of their necks in sarvangasana (shoulder
stand) and halasana (plough pose), but their are many exceptions. In this regard
a a "good" teacher may be a reasonable substitute until the lacking "self

knowledge" is attained. This is true for all kriya, asana, bandha, pranayama,
and mudra practice.
Tribandha taken conjointly is very valuable for mudra, pranayama, pratyhara,
dharana, and meditation practice. As mentioned above, tribandha not only cures
both a wandering mind and a sleepy mind (both diseases of rajas or tamas) and
thus is excellent as a counteractive remedy in meditation practice, but it goes
further in balancing the doshas and winds, balancing prana and apana -- the ha
and the tha of hatha yoga. It increases rajas energy if it is lacking and moves it
through the system if it has accumulated to excess in any one spot and been
blocked. Bandhas help to move the energy through all the energy centers and as
mentioned above can be said to pierce the three psycho/physical knots
(granthis) which block the three realms of existence. Tri-bandha or trayabandha
specifically draws the energy into the the muladhara chakra and from there into
the sushumna (central column) and it is thus the forerunner of the advanced
pranamaya practice of vase breathing and the mudra practice of tummo heat. As
such the practice of the bandhas are often called a fire practice. Indeed it is
closely related to tapas (turning up the heat) in many respects.
As indicated throughout this book. Traya (traya means the three) bandha in its
subtle energetic form can be implemented throughout asana practice and
throughout the day and night. They also occur spontaneously when one is
naturally aligned with Source or as Grace. Traditionally the three bandhas
(Traya bandha) as used in pranayama practice is as follows. Very Simple
traditional tribandha (trayabandha)

Exhale all the breath out applying mulabandha, uddiyana bandha, and
cap it off with jalandhara bandha in that order. Play with accentuating
mula and uddiyana bandha here. Hold the breath out while the torso and
spine remains long.
Release jalandhara first, then uddiyana, then mulabandha, as you inhale
drawing the air down into the lower abdomen as the diaphragm and
abdomen expands.
At the end of the inhale apply mulabandha first and then cap it off with
jalandhara bandha (binding the prana inside) while lifting the spine and
torso (crown raises up toward the heavens).
Increase this inner "lift" and feeling of internal space playing with
mulabandha and jalandhara bandha while holding the breath in (antar
kumbhaka) without any strain.
Before any tension or stress (or when the lift has peaked), then release
the jalandhara bandha first, then the breath and mulabandha, while
implementing uddiyana bandha slowly until all the air has been expelled.

Repeat as in 1 above 10 times.

Be gentle and go for the vital healing energy.

Sequence of traya bandha with antar kumbhaka (internal retention) utilizing

mulabandha throughout:
1. Exhale all the breath out applying mulabandha, uddiyana bandha, and

2.

3.

4.
5.

cap it off with jalandhara bandha in that order. Play with accentuating
mula and uddiyana bandha here. Hold the breath out while the torso and
spine remains long. This is called external retention (bahya kumbhaka or
sometimes rechaka kumbhaka).
Release jalandhara first, then uddiyana as you inhale.
At the cap of the inhale, bind it with jalandhara bandha and lift the spine
and torso up off the pelvis even more with an uddiyana bandha and
gentle accentuation of mulabandha. This is called internal retention
(antar kumbhaka sometimes called puraka kumbhaka).
Release the cap of jalandhara bandha first, then the breath
Repeat as in 1 above

Pranayama with retention (kumbhaka) is not recommended without

expert guidance. Especially forced external kumbhaka (bahya kumbhaka)
can have quite serious consequences as it can cause negative pressure in
the lungs and stress to other components. It is is cooling activity.
Another way to perform tri-bandha is to hold the jalandhara bandha all the time
(never unlocking it). Just make sure that the glottis is open and the throat and
neck muscles are not tight, tense, nor stressed. In other words both jalandhara
and mulabandha are implemented throughout and the practice becomes more of
a pranayama practice. Some schools teach jalandhara bandha to include the
forced closing of the glottis, but in this specific version there is no tension or
holding at the throat or glottis, but merely the chin comes in toward the sternal
notch while the back of the neck elongates.
The following is a simple version that I like to give in a mixed class: Here
mulabandha is implemented throughout, but jalandhara is manipulated, while
uddiyana bandha changes from a subtle implementation (on the inhalation) to a
more physical coarse implementation on the exhalation:
1. Inhale through the nose while visualizing the prana coming in from

Infinite Source through the crown of the head through the entire body
down into the muladhara in a subtle wavelike motion.

2. After the full inhalation is complete apply mulabandha and then top off
the short and light retention of breath with jalandhara bandha to hold the
breath inside (antar kumbhaka).
3. Then smoothly release the jalandhara bandha first, while spontaneously
starting a gradual uddiyana bandha to expel all the air out moving the
apana in an upward motion starting in the lower abdomen, through the
torso, to the top of the head melting any hardness and purifying any
poisons.
4. Inhale again as in one and repeat this tribandha visualization practice 10
times
Hints:
Since uddiyana bandha is always best implemented in conjunction with
mulabandha, the above did not recommend releasing mulabandha before the
exhalation (after releasing jalandhara bandha), but please note that many
schools advocate releasing the mulabandha during exhalation (right after
jalandhara bandha is released). It is advantageous to keep the spine long
throughout as if the crown were raising toward the heavens while the pelvic
diaphragm simultaneously merges/connects with the center of the earth. The
active motion is at the navel connecting to the spine, not at the diaphragm
which should be relaxed as it is allowed to move upward. On the inspiration
eventually visualize the muladhara chakra sucking in the cosmic prana through
the implementation of mulabandha while on the expiration the apana returns
upward to Source through the a very fine channel approximating the spinal
spinal column. If you like establish conscious rapport with the self supporting
pillar (lingam) that exists between heaven and earth.
Advanced Practice:
1. At the end of the inhale compound the muladhara region allowing for a
more reflexive, efficient, and spontaneous simultaneous implementation
of both mulabandha and uddiyana bandha and extend the antar
kumbhaka (internal inhalation). The belly slightly expands during the
inhalation, but at the end of the inspiration the lower belly goes inward
toward the sacrum as the floor of the pelvic diaphragm spontaneous lifts
through mulabandha, and the spine lengthens. This is the beginning of
classic vase breathing (discussed in the pranamaya section).
2. Optionally, after the exhalation when one visualizes the apana rising
through the very thin central threadlike channel which ends at the
brahmarandhra (hole of brahma at the vertex) one can practice external
retention of the air (bahya kumbhaka). This is the hole where the spirit in

the form of vital life supporting prana leaves the body at death and is
part of more advanced practice called Phowa in Tibetan. It should NOT
be practiced by beginners (external retention) and focus at the crown
because of the danger of premature death.
In general, if you have not learned the subtle practice of mulabandha (see above
in the mulabandha section), then it is best to make sure that you release
mulabandha before the exhalation. Make sure that after the practice any tension
in the pelvic and urogential diaphragm regions are released. However if you
have learned the energetic aspect of mulabandha without contraction, then it is
better to hold mulabandha in that way throughout the pranayama practice never
releasing it. The practice itself puts us "in touch" with the energy and it is this
pure awareness that continues to instruct. Without this awareness we resort to
general rules of thumb (which are merely temporarily compensatory in nature.
In more advanced practice occurs when the energy no longer leaks outside
(bound inside activating the subtle energy body) -- all three bandhas as energy
valves directing the energy into the evolutionary body is simultaneously
occurring continuously -- all the time.
The ordinary use of the three bandhas are highly advantageous specifically in
pranayama practice and especially, especially so in kumbhaka. So as we
become more at ease in pranayama practice and more aware of the energetics
we not only apply the mulabandha all the time, but actually we can apply the
subtle energetic uddiyana bandha after the jalandhara bandha at the end of the
INHALE. as well. This creates space in the torso and lengthens the spine
facilitating traction and extension (ayama). Although this is learned
sequentially at first, later the bandhas are practiced so that they are not applied
mechanically, but rather gradually and softly and all together in a wave like or
spiral motion in coordination with the lungs, ribs, spine, torso, head, and pelvis.
There exist external "rules" for beginners, but eventually they ALL have to be
thrown away as we learn from the prana itself -- as we form a living responseable partnership with the life energy. . Indeed progress means change and there
are many planes and transitions/transformations to ALLOW for. How can this
occur if we are tightly holding onto the past a authoritative, lawful, or "right"?
Indeed how can we allow our sacred cows (false limiting beliefs) to fall away?
Jai Durga!

Utilizing the Three Basic Bandhas with the

Breath, Pranayama and Advanced Mudra
Practice
The process is like a wave on the ocean -- it is neither sharp angled nor flat -- it
is not even three dimensional -- It happens fully when we drop the individual
mind and will altogether and allow for it (through authentic isvara pranidhana).
Thus the motions do not happen sequentially, but rather in mutual
synchronicity. They are mutually synergistic. As practice increases the activity
becomes ever more refined and subtle.
To avoid energetic and physical problems the bandhas are taught first. Then
asana, then pranayama proper, then mudra (with asana, bandha, visualization,
and breath). Utilizing traya bandha thus in pranayama assumes that we have
done at least the preparations.
1) Thus in pranayama at first we teach beginning yoga students diaphragmatic
breath (to be aware of moving the diaphragm while breathing). This is shown
by the belly rising on the inhale and sinking on the exhale. Later once this
awareness and ability is integrated we teach them three part breath (yogic
breathing). First the belly inflates, rises, and widens; then the ribs, and then the
apex of the lungs while upon exhalation the reverse occurs. One should notice
how the ribs attach to the sternum in front and the spine to the back and how
the breath thus lengthens the spine and moves the heart. This is as far as the
majority of the yoga students go, but it is only a preliminary only.
2) Then alternate nostril breathing (nadis shuddhi), agni sara, kapalabhati,
ujjayi, sitkari, sitali, and their variations are usually taught with their variations
are taught. These are all very safe (as they are done without retention). Again
we are assuming that the basic bandhas (mula, uddiyana, and jalandhara) are
already familiar. In this regard the hatha yoga shat karmas (kriyas) are most
synergistic. Likewise the bandhas are essential for the kriyas.
For example, traditional jal basti, vamana dhauti, nauli kriya, and agni sara
kriya can not be done without first mastering uddiyana bandha. Thus these
kriyas (along with the rest of the shat karmas) are taught at the very beginning
of any traditional hatha yoga training. Unfortunately, it is not well known in the
West that all the bandhas may be used very effectively during asana practice as
well as well as pranayama and as a preparation for meditation.

The average students in the West are not interested beyond these preliminary
stages. Only when there is sincere spiritual interest or passion (tapas) the more
advanced pranayamas are taught which involve kumbhaka (retention) as the
next step.
Always as we start to address"developmental"stages, there will arise
contradictions as to the "rules" set out for the beginner. In other words the
beginner is taught to perform nadis shuddhi (alternate nostril breathing)
incorporating the three part breath noticing the duration and qualities of the
breath. This is very instructive and beneficial -- not a phase to be skipped. Later
nadi shuddhi is developed further to sukha purvaka where one applies
mulabandha at the end of the inhale then jalandhara bandha (holding two
bandhas). Then to exhale, release jalandhara bandha first, then implement
uddiyana bandha, and lastly at the end of the exhalation the beginner is often
taught to release mulabandha. Although some schools teach to hold
mulabandha throughout, it is generally thought to beneficial for the beginner to
alternately let go and implement mulabandha with awareness frequently,
especially at first.
This same sequence can be used for internal (antar) retention (kumbhaka) after
bhastrika or kapalabhati as well or any antar kumbhaka for that matter, but it is
only preliminary and should not be held onto as if these bandhas were actually
"performed" sequentially, linearly, or rigidly but rather more so smoothly, with
kinesthetic feedback, energetically, wavelike, and naturally.
Likewise for external (bahya) retention (kumbhaka), say at the end of bhastrika,
we implement mulabandha, exhale all the air out with a strong uddiyana
bandha. While maintaining mula bandha and uddiyana bandha we cap it off
with jalandhara bandha, but instead of these being performed one at a time
(sequentially) they can be done all in a gradual wavelike spiral movement and
energetically. Then to inhale, we release jalandhara bandha first, then uddiyana,
then mulabandha and engage in another round of bhastrika.
Of course it is best to have an experienced teacher observe and suggest, but
they are rare, while the inner teacher of innate awareness is always available
according to our passion and ability to apply sensitivity and awareness to our
practice. But because pranayama is indeed a very powerful force, it is
recommended that an experienced teacher be consulted (at least for pranayama
practices that call for kumbhaka). Remember that the point is not to hold the
breath as long as you can (in goal orientation, control, or will power -- as that
can be injurious), but rather attain that state where breathing is no longer called
for (Kaivalya).

The above "guidelines" exist for the intermediate beginner and further practice
REQUIRES that we eventually give up these guidelines as well. This is called
authentic PROGRESS or spiritual evolution. So there exist then further
advanced practices which will contradict the above as we become more finer
attuned to the ever present teaching/teacher -- as we learn to listen in pure
awareness and consciousness. It is my hope that the above will be sufficient to
begin the journey of inner exploration, as it is not desired to add confusion nor
rush the practice. It is very powerful at first to become aware of the breath and
activate certain energy circuits. One learns to activate the breath and energy.
When the nadis are open and the requisite awareness of the energy body is
achieved , then most likely the inner wisdom and evolutionary consciousness so
activated will lead the sincere seeker further by itself -- we become breathed by
that Source and know it directly.
As mentioned, these practices involve utilizing the energy of uddiyana bandha
even on the in- breath so that instead of having the belly inflate, the back and
pelvis fills while the torso and spine remain elongated. . This is also called back
breathing and is the beginning of vase breathing (of the Maha Siddhas) which
is a requisite preliminary to Tummo (Kundalini practice) and Phowa, which is
itself a preliminary to the more advanced inner/outer tantric practices of
aligning and synchronizing the inner constellations with the outer.
Thus it is best to start off with the clear understanding that all the bandhas are
ENERGY locks on the subtle level, not necessarily muscle contractions
(although their energetic movement may as a result shorten the spaces between
two bones). For instance in mula bandha the perineal space must soften to be
allowed to draw up (if it is drawn too far down), and thus with the softening of
the area the space between the pubic bone and tail bone shortens. If we suffer
from a lack of apana, then the perineum may already be drawn up too much in
spasm and must be allowed to relax. The point being (see aswini mudra and
mulabandha discussion), the bandhas are not done through normal muscle
contraction as in the outer/gross form of aswini mudra or vajroli mudra.
With all bandhas we establish flow and remove stasis and thus there is an
absence of effort and force -- it MUST become more than effortless -- it must
energize, balance apana/prana, and give us energy! This is being reiterated
because it is the most common misconception. Thus the bandhas create flow
through and between the chakras, rather than restrict it. They loosen the knots,
not worsen them. Thus they redirect dormant energize while liberating our
higher embodied potential and evolutionary circuitries. What they do restrict is
the outward dissipation of energy at the very chakras thus stopping the outflow
and in this sense they are the energetic and physical correspondent to pratyhara

and vairaga in these regions their ultimate purpose is to stop outward flow and
dissipation while activating the evolutionary energy in the central nadis
(sushumna) called kundalini (i.e., the purpose of hatha yoga).
All the above can be invited to happen naturally -- all the bandhas and breath
can be implemented a little at a time simultaneously -- all a little at once -synergistically, without rigidity, as the spine moves in a wavelike spiraling
manner, rather than one at a time sequentially. When the inner teacher takes
over -- all this happens not through the agency of the will or the intellect, but
rather by shakti's grace - spontaneously.
More elaborate or sophisticated techniques are not always better. The main
thing is that the divine passion/longing is still beckoning us strongly, and we
are moving in that direction through our yoga practices. Extensive techniques
may be obtained in books or by external teachers, but the inner wisdom energy
must lead. Authentic practice is based upon getting the inner guide activated
and very much involved -- know him/her as no other than the Self. All
instruction is available in turiya. We can share some specifics, but such should
not be limited to linear, flat plane, willful, external, or left brain dominated
practice.
The best practice is one that is suited for our own unique constitution (which
necessarily varies for each individual). What thus works best is to emphasize
listening, observing, meditation, receptivity, receiving information (often in the
form of positive biofeedback loops) and then acting accordingly and while
augmenting innate "response-ability" until a direct positive feedback loop is
created -- self activated -- spontaneous while still observing, but here the
individual will and intellect is no longer the doer. In sahaj or natural yoga we
are moved and breathed by "THAT" --- that COMMUNION with nature in
everyday life (as well as in sleep) is what my practice attempts to deepen, make
more continuous, and whole. Thus it is very simple -- requires no books,
computer, or props other than a good blanket/mat or kusha grass, passion, and
mother.Jai Ma!

Part Two: Less Common Adjunctive Bandhas

Following are some additional inner energetic bandhas that are often
recommended for various specific effects. They are advanced, but at the same
time, not necessarily better (as more is not always better). For example,
mulabandha is generally considered to be the most valuable bandha. If it is

implemented "correctly" all the other bandhas will come into place and for the
most part, they may even occur spontaneously. Likewise, for example, if
mulabandha is perfect, then swadhi bandha will not be called for in the first
place.
Some of the following are modern non-traditional bandhas that have been
formulated through intensive hatha yoga practices, which may not be suitable
for every body. In addition, one may find more bandhas listed by modern
yogins such as hasta bandha and pada bandha that is described in Orit SenGupta's and Dona Holleman's book,. "Dancing the Body of Light: The Future
of Yoga", Pegasus, 1999 and also by Tias Little in his excellent article in the
November 2001 issue of "The Yoga Journal".
For example, in pada bandha the natural arch in the foot allows for a unique
maximum flow of energy through the legs and foot which is a pivotal center
especially in standing poses, but pada bandha can be activated in most all poses
(sirsasana, sarvangasana, etc.). To get a feel of pada bandha try single leg
balancing poses such as ardha chandrasana, Nataraja, or especially warrior III
where the foot "cups" the earth. All the toes remain long and wide but a transintegrity is formed in that the tarsal bones (toes) press toward the heels as the
heels stay engaged with the toes, Thus the arch and entire foot is strengthened,
balanced, and energized. When we are able to strengthen the arch of the foot
via pada bandha, we then are able to utilize the lift at the arch to augment the
lift of mulabandha. One will experience this synergy with practice.
Likewise in hasta bandha this particular cupping configuration is applied to
the hands when they touch the earth. This trans-integrity within the nadis
allows synergistic efficacy especially for handstands, scorpion, plank, and the
like. All arm balances with the palms facing down can greatly benefit from the
lift of hasta bandha. Note that the base of the palm and the pads of the palm
both remain on the earth, but the center of the palm gently cups up the energy.
For example in handstand we are balancing on the hands, but how often does a
beginner actively accept the balance at the hands. Most people use their hands
as stable but dead blocks, but one must keep the hands alive and active
providing not only support and balance, but also the lift.
This is similar to utilizing pada bandha in warrior III realizing the essentiality
of the foot bandha (pada bandha) in supporting, balancing, and lifting the entire
body. There the foot grabs/cups the earth and the arch is strengthened and in
hasta bandha the same is done but with the hands instead. The same dynamics
that happen in pada bandha in Warrior III must also happen in handstand with

hasta bandha, except that it happens in the hands rather than the feet. Of course
the feet should also be active in handstand, but here the essential action and
balance point is found through the activity of the hands.
"... in hasta bandha the weight of the body has to be shifted from the wrists ... to
the central bones of the palms .... Then the center of the palms are sucked
upward in the same way as in pada bandha, thus trapping the energy in the
typical arch construction, and sending it upward through the arm and shoulder
joints. The fingers are kept long, and flat on the earth and they root together
with the wrists, forming the rim of the cyclone or bandha. This corresponds to
in the action of pada bandha, where the toes are elongated on the earth and root
together with the heel bones."
Pg 44. "Dancing the Body of Light", Dona Holleman and Orit Sen-Gupta,
Pegasus, 1999.
Likewise one can find similar energy valves throughout the body. Here we will
discuss only a few that may be specially useful for meditation and/or asana
practices. Let it be noted that the bandhas as energy locks are meant to be
utilized with pranayama, asana, pratyhara, and visualization (dharana) in
advanced hatha yoga practices called mudras. Such mudras, bandhas,
pratyhara, and pranayama, and asana can also occur spontaneously as the
activity of shakti (kriya shakti).

Jivha Bandha and the Talu Chakra

This is the placement of the tongue on to the front top of the hard palate at the
juncture with the teeth (the tip of the tongue actually touches the front teeth. In
some schools, just the tip touches, in other schools the front hollow of the
tongue also touches the hard palate, while in other schools the tongue is curved
slightly backward toward the soft palate. This is a common bandha used to seal
any dissipation/distraction of energy from the ajna chakra region and above.
Like jalandhara bandha it connects the throat chakra with the head, but more
specifically the talu chakra near the root of the tongue near the back brain and
the ajna chakra (3rd eye) region.
Relax the neck, throat, cheeks, jaw, back-brain area, bottom of the brain and the
forehead (and all inbetween). This serves the pathway function of the kurma
nadi.

Cautions: Do not use hard physical pressure, rather RELAX the physical
tongue and especially the root. Instead of a physical touch at the upper palate,
attempt to energetically "Sense" and "touch" the top of the palate while
establishing this connection..
Discussion: Jivha bandha practice, although similar, should not be confused
with khechari mudra where the elongated physical tongue is brought back
behind the soft palate, behind the uvula, and up behind the backside of the
nares (effecting alternate swara closure by the tongue) and then ultimately up to
the space behind the the eyebrows. This physical or coarse form indeed bestows
the energetic positive after effects of Jivha Bandha, it is the great seal or king of
the mudras extolled by the yogis. The Jivha bandha as an energy lock as in the
inner (antar) practice of khechari, preventing the wavering of the dualistic
mind, just as the gross form where the physical tongue blocks the passage of
the ida and pingala psychic nerves (nadis) and shunts them into sushumna (the
central nadi) joining the sahasrara (crown) with the sushumna, and hence
uniting it as one with the physical body effecting energetic and psychic
integration with the eternal divine. Here one rests in divine peace.
The symbolism of khechari mudra is discussed in the mudra section of this
book, but here we will simply discuss jivha bandha as a simple and easily
attained position of the tongue that completes the energy valve from the throat
chakra, talu chakra and upward to the third eye (ajna chakra). This method
should remain soft but conscious. It is used in meditation as well as pranayama
in order to help accomplish this subtle energy connection, while khechari
mudra may be considered the big brother of jivha bandha. Khechari mudra for
those so gifted is used in pranayama and meditation extensively.

Ajna Bandha: the Third eye or Ajna Chakra

Ajna Bandha: Not discussed in the classical hatha yoga literature except as a
mudra. It is the most subtle of all the bandhas moving the distilled energy of all
the other chakras in a fine line into crown (sahasrara). When it is done
spontaneously, it is characterized by the eyes moving up and back into the third
eye, the eyelids lightly quivering, the eyebrows slightly raising, the tongue
spontaneously in khechari mudra, the nostrils lightly flaring, the ears slightly
elongating and raising, the condyles at the back of the neck unwinding, the jaw
naturally dropping long. In addition a spontaneous puckered smile forms on the
tightly closed lips and internally there is perceived a translucent effulgent

energy interface at the third eye sometimes producing a slight external

quivering at the forehead region.
In meditation and mudra practice ajna is usually activated lastly after all the
other bandhas are implemented, raising the energy up out of the lower and
middle sushumna, removing any blockages to the crown., and in this way it
completes the siva/shakti circle. It will help in pranayama as to complete the
final journey of the prana after the retention (kumbhaka), both after the
inhalation (puraka) and exhalation (rechaka). It should never be forced, but
rather practiced as a cooperation and allowance for these energy vectors to
occur.
Ajna bandha energetically interlocks, inter-connects, and intelligently opens
creative dialogue between the throat chakra, talu chakra, third eye, and
sahasrara permitting the energy to synchronize and flow inward and upward reforming the sacred link between creation and creator in effulgent and transconceptional embodied Love. With all the chakras energetically linked and
interconnected through the bandhas the crown and root are re-united, heaven
and earth, the groom and bride, the right and left, spirit and nature, Kether and
Malkuth. Here we rest in the healing eternal waters that bathe and nurture all.

Swadhi Bandha: Swadhistana Chakra

Swadhi bandha is also not discussed in classical hatha yoga treatises. It also
utilizes elements of the pelvis like mulabandha, but differs from mulabandha in
that the trans-integrity operates in a horizontal plane, while mulabandha
operates more in front/back and top/down planes. Swadhi bandha opens the
energy in the swadhistana chakra by balancing and integrating the energy in the
middle and upper pelvis, thus it connects the fire chakra with the earth chakra
by opening up the knot at the water chakra (swadhistana). It opens up the
sacrum area in the back, the area below the navel in front, the sides of the torso
between the iliac crest and lower ribs, the space between the sit bones, and the
spaces between the two posterior superior iliac spines (PSIS) while adjusting
the sacro-lumbar junction (L5/S1).
The primary move of swadhi bandha can be described as the circular swiveling
in toward each other of the two iliac crests. This should not be approached as a
compression in that the two iliac crests do not move directly toward each other,
but rather first open out laterally and then curving inward. This action is hinged
at the pubic symphysis as the two sit bones simultaneously widen outward from

each other and posterior while the back of the sacrum is given more space to
move between the two coxal bones (os coxae or innominate bones). So one can
also visualize the two PSIS (posterior superior iliac spines) moving laterally
(away from each other) at the same time.
This movement is often described by some schools of yoga as the two ASIS
(anterior superior iliac spines) moving forward and in toward each other, but I
rather think that this characterization and imagery is not as helpful as the above.
It should be realized more as a spiral curve -- more adequately described so that
iliac crest hinges first outward and then around forward toward the front into
the indentation below the navel also creating space at SI (sacroiliac) joint so
that the two innominate bones of the pelvis move laterally away from the
sacrum while the the sacrum can slide down away from the lumbar providing
more support in lengthening the entire spine without rounding the lower back.
For those whose SI joints are compressed, this motion will appear as an
outward winging out from the iliac crest as well as from the sit bones (ischial
tuberosities). (For an illustration on how the sacrum moves within the pelvic
bowl in this manner see diagram #???. For a diagram on how the two ilea (or
rather innominate or coxal bones) move independently in this manner, see
diagram # ???).
For a graphic representation visualize a top down (superior view of the pelvic
bowl. Visualize the half moon shapes of both innominate bones (os coxae)
rotating as in an inward arc toward the center line starting from the sides (the
left bowl clockwise and the right bowl counterclockwise). This motion occurs
equally in the pelvic inlet as well as the pelvic outlet i.e., both at the top of the
sacrum and at the sit bones equally. One could thus say that this is an abduction
or decompression of the SI joint. Thus one may visualize that the two coxal
bones (os coxae or innominate) wing out from the SI joint or abduct in a
swirling so that the thighs appear to rotate inwardly (the front of the knees
rotate in toward each other) while the energy is spiraling in to the swadhistana
chakra (hara center) below the navel and in front of the sacrum. Along these
anatomically functional lines it should be noted that the five hip adductors
(adductor brevis, adductor longus, adductor magnus, pectineus, and gracilis
also serve as hip medial rotators as well as hip flexors.
Some asanas can help create this motion through directed actions of the femur
in the hip socket (acetabulum) while directing these torques through the
innominate bones (os coxae). For example while standing the motion of
internal rotation of the hip/femur joint may also help this abduction at the SI
joint, hence swadhi bandha is accentuated. Likewise the external rotation of the

hips may compress the SI joint and reverse the swadhi bandha. Hence when
engaged in positions of external hip rotation it may be wise to maintain swadhi
bandha in order not to compress the SI joint unduly. Similarly adduction of the
hips that is effected by such asanas such as gomukhasana, matsyendrasana,
marichiasana, and garudasana (most adduction in general) as well as internal
rotation of the hip joint will tend to help effect decompression of the SI joint
and swadhi bandha widening the two innominate (coxal) bones at the SI
(sacroiliac) joint in back away from the sacrum and thus allowing the sacrum
and coccyx to slide downward (effecting what is sometimes called
counternutation of the sacrum).
Although such hip joint movements can assist in swadhi bandha, as such we are
not speaking about the actual anatomical movement which occurs at the top of
the femur inside the acetabulum (ball and socket joint of the hip joint) as
swadhi bandha per se, but rather by swadhi bandha we are referring to the
movement between the two innominate (coxal) bones in the pelvis proper that
is created by the femur as it leverages the two wings of the pelvis outward -- as
it widens the fascia (width wise) across the back of the sacrum, pelvis, and
thigh. In other words such motions as adduction and internal rotation may help
secondarily in aiding this motion at the SI joint, while poses which normally
abduct the hip and create exterior rotation may be stabilized and prevented
from compressing the SI joint through the implementation of swadhi bandha
(widening outward and forward of the iliac crests).
Here as the iliac crests ROTATE toward each other in a anterior (forward)
direction, while the sit bones move away from each while the back of the
iliac crests amy actually move outward (lateral) first and then around
toward the front. This is a spiral motion and no compression or tension in the
pelvis is created, rather the opposite an opening is felt, yet stability is
reinforced simultaneously. Both the pelvic inlet (the top of the pelvic bowl) and
the pelvic outlet (the bottom of the pelvic bowl) actually expand and open
simultaneously.
Perhaps it is more valuable way to describe Swadhi bandha is as the
movement that expands the two sit bones and the two PSIS (Posterior
Superior Iliac Spine) points away from the midline allowing the sacrum to
sink down off the lumbar spine, however the front of the two iliac crests
may appear to be rotating forward and inwards toward each other, thus
creating space at the back of the pelvis for the sacrum to drop and thus
lengthen from the lumbar spine.

This lateral opening at the back of the pelvis will take any pressure off the
sacrum (at the SI joint). Here we are looking not only for horizontal balance
and synergy at the front top of the pelvis (ASIS) but also at the iliac crests, sit
bones, and pubic bones. When this is explored and learned there is no
imbalance at the sacrum top or bottom, between the pubic bones, sit bones, or
iliac crest. The entire front, back, and top of the pelvis is in synergistic
symmetry, equilibrium and alignment. This creates stability in the pelvis and SI
joint necessary for all twists and asymmetrical asana practice.
In other words when the two ASIS protuberances and iliac crests rotate in
toward each other in front, the two sit bones (ischial tuberosities move away
from each other, and the two PSIS points also move away from each other in
back, there then occurs an intra-pelvic movement between the two pelvic bones
which hinge upon the pubic symphysis in front yet this joint does not
proximate, but rather remains distracted or in traction. Thus in swadhi bandha
we can hinge the two iliac crest bones forward and inward (in a circular
motion) through a widening and opening action at the SI joint where the sit
bones move laterally away from each other and simultaneously the pubic
symphysis provides the front hinge without compaction. Thus not only does the
SI joint open, but the trans-integrity of the two pubic bones (rami), the two sit
bones (the bottom of the ischium at the ischial tuberosity), the two PSIS bones
(at the back of the pelvis), the sacrum, tailbone, and iliac crests all move in a
characteristic balance, alignment which eliminates stress and creates synergy
and flow in the pelvic girdle. The hinge that occurs at the pubic symphysis
brings the energy into the lower belly (ovary/prostate/hara region) or
swadhistana chakra preventing dissipation. This is swadhi bandha.
Here we go for the balance and energy flow using any or all of these anatomic
parts (ASIS, iliac crests, pubic bone, sit bones, PSIS) as landmarks so that the
entire pelvic bowl (consisting of the pelvic inlet and outlet) and all their
connective tissue, fascia, glands, organs, and nerves are able to release any
stress or tension from its wavelike spiral motion. As discussed in the earlier
chapters even the action of the humerus can exert many vectors upon the pelvis
(for example through the action of the latissimus dorsi which attaches from the
arm to the pelvis), so here we can learn to utilize all these inter-relationships
with the sacrum synergistically especially in standing poses but as well as in
arm movements. At the same time this awareness allows us to intuitively
evaluate the correct placement of the legs and arms -- our overall stance in life
in relationship to its effects on mula and swadhi bandha.
Hint: Continue to move so that the coccyx continues to move forward while
the sacrum is able to slide downward (counternutation of the sacrum) creating

an awareness of the spine lengthening by opening the two iliac crests away
from the midline, while simultaneously separating the two sit bones and PSIS
in back. Pay attention to the top and bottom of sacrum so that balance is
achieved at the sacrum without tilting/distorting it in relationship to the spine.
This movement should allow the tailbone to elongate, drop, and move freely.
Do this all consciously (with sensitivity and awareness) and by all means do
not create stress. Perform mulabandha first.
Benefits: Like mulabandha, many of us may be tight, insensitive, or immobile
in this region at first and it will only be through constant practice and
awareness that these directions will gel making creating a subjective/objective
living integration. Like all the rest of the bandhas, first establish mulabandha,
then find the synergistic relationship between these two bandhas and the energy
flow between their corresponding chakras and the spine. In hip flexion, this
movement is very helpful in situations where the hamstrings are tight (as they
attach to the sit bones) and thus are pulling them together. Also on forward
bends and adduction this also helps loosen tight gluteals, tight abductor, and
tight external rotators. Conversely swadhi bandha helps in preventing stress at
the SI joint in severe abduction and external rotation. It is helpful in many
poses but especially in standing contra-lateral poses such as warrior
(virabhadrasana), parsovottanasana, prariivrtta trikonasana, and similar. It
works similarly in ek pada kapotasana (one footed pigeon), marichiasana, and
the like. In urdva dhanurasana (chakrasana), setu bandhuasana (bridge),
purvattoasana (east facing pose) and the like, swadhi bandha (as SI pelvic
abduction) helps prevent excess lateral rotation of the hip and compression at
the SI joint, while in other back bends, it helps prevent the pelvis from hiking
(at the iliac crest), compression at the SI joint, and the sacrum from rising
toward the lumbar maintaining healthy space between the lumbar disks -- in
short it helps stabilize the pelvis when used with mulabandha.
The motion of swadhi bandha is specific for opening up, alleviating
compression, and widening at the SI joint specifically but helps also in
alleviating stress on the back, stretching the hamstrings, abductors, and
especially the deep muscles (lateral rotators) of the pelvis. It opens up the
pelvic inlet and outlet. It helps move the energy through the water
(swadhistana) chakra preventing outward dissipation. It helps stretch tight
abductor muscles and strengthen adductors. Swadhi bandha helps tonify the
sacrum, the ureters, bladder, genitals, hara, and swadhistana chakra. Its
tonifying effect aids in losing lower abdomen atony and fat.

Tightness at the upper pelvis and lower torso is relieved, more fire is created in
the manipura chakra increasing gastric fire, the benefits of twists (such as
matsyendrasana and marichiasana) are greatly accentuated.
Cautions: Consult a yoga therapist or avoid if the SI (sacroiliac) joint is
unstable or the ligaments are overly loose. As swadhi bandha helps to create
space at the SI joint, those who have overly loose ligaments in that area due to
past injuries or genetic factors do not need this motion. Also avoid tension or
proximation at the pubic symphysis, but rather traction so that flow and balance
occurs also in front at the pubic bone. The movement at the pelvis should
mobilize the sacrum -- create more space for the sacrum to independently move
at the SI joint in a natural sliding motion. Especially when working in asana the
motion of the sacrum should be inward and supportive both in forward and
backward bends. The distance between the iliac crest and the back ribs should
stay long -- ditto for the sacrum and the lumbar spine. One should not overly
concentrate on swadhi bandha as a correct mulabandha will take care of the
entire pelvis. This is a bandha that corrects commonly found displacements in
the hips, pelvis, and SI joint and helps to prevent injury.

Nabhi Bandha: The Hara Region

Nabhi bandha is also not discussed in detail in classical hatha yoga traditions. It
is similar to uddiyana only in that it focuses similarly upon the region near the
navel, however nabhi bandha uniquely focuses four finger widths below it (half
way between the swadhistana and the manipura). In nabhi bandha the upper
part of the abdomen is not drawn in, but just the area below the navel.
Thus it can be described physically as the pulling in and back in the area of the
abdomen below the navel, energizing and purifying the upper part of the water
chakra and the lower part of the fire chakra -- as such it is the liquid fire center.
Although it can be performed in a physical, gross, coarse, and external manner
utilizing muscles, it also is best seen as a subtle and internal energetic process
where fire and energy is gathered together, stored, and then distributed to the
rest of the nadis (psychic centers). This is the region of the lower dan dien (tan
tien) or hara in Chinese and Japanese yoga systems.
Procedure: It can be learned at first through its physical gross form by first
implementing mula bandha and a light/subtle uddiyana bandha creating a lift in
the torso and the spine up off the pelvis. Then allow the lower abdomen below
the navel to move straight backwards toward the spine energizing the lower tan

tien (hara). It can be performed subtly like this throughout the day during
walking, sitting, asana, pranayama, mudra or meditation. It can also be done
quickly like agni sara kriya (in and out motions), but with the lower abdomen
only. This is called nabhi kriya.
Also nabhi bandha differs from agni sara and uddiyana bandha, as it is more
stimulating when done with internal kumbhaka and reverse breath. Try nabhi
bandha as a subtle adjunct to swadhi bandha while simultaneously activating
mulabandha, uddiyana bandha, and vajroli mudra. Such an internal practice
synchronized after the incoming breath will move the energy through the lower
chakras. This bandha is especially useful in what is called bottle or vase
breathing.
In the physical practice all the skin and fascia below the navel moves toward
the spine, but the pelvis, chest, and back do not move. Keep the scapula down
toward the sacrum and armpit chest rotated in its open and lifted position. This
is the same breath and bandha that we do with proper vase breathing. (See the
chapter on pranayama)
Like uddiyana bandha, a proper mulabandha is necessary for an effective nabhi
bandha. The pelvis is neither in retroversion nor anteversion, but rather in transintegrity. In another sense nabhi bandha can be said to be a continuation of
mula and swadhi bandha as it dynamically occurs between the pelvis and the
navel. Although we say that nabhi bandha is found in trans-integrity of the
pelvis, it is at first most easily accessed and most pronounced during posterior
tilts of the pelvis (retroversion) with the torso fixed. One asana which will
quickly give the reader a felt sense of nabhi bandha would be to first lay on
your back preparing for bridge pose (setubandhu asana). Then retrovert the
pelvis tucking the tailbone under and up toward the pubic bone.The concavity
in the bladder region so formed, mirrors the physical configuration of nabhi
bandha.
Benefits: One can imagine that with the combined effects of mulabandha and
swadhi bandha the lower energies are harmonized activated, concentrated . and
compounded below and behind the navel with great intensity . It creates energy
and heat at the lower belly (tan tien in Chinese and hara in Japanese). Nabhi
bandha stimulates, purifies, and balances the first three chakras especially
balancing the apana and prana. It is especially able to cure diseases of apana
deficiency when combined with effective mula, swadhi, and uddiyana bandhas.
It is a specific tonic for the water/fire region and especially so for the
prostate/ovaries, adrenals, assimilation (lower small intestines) , upper lumbar,
and kidneys.

Like the other asanas and bandhas nabhi is most effective for those suffering
from specific imbalances such as excessive lordosis (swayback), tightness of
the groins, lack of hip extension, weak hip extensors, tight hip flexors, obesity,
constipation,, weak iliopsoas, tight quadratus lumborum, lack of energy, lower
back problems, and other maladies of that specific region.
As an energy lock, nabhi bandha can be implemented all the time, but it is most
actively implemented physically at the end of uddiyana bandha (at the end of a
full exhalation). After that is mastered, then advanced practitioners can actively
implement nabhi bandha after a full inhalation (like uddiyana bandha) to top off
an antar kumbhaka.
More commonly Nabhi bandha helps expel all the air out of the lungs when
implemented at the end of exhalation (after uddiyana bandha). Also utilizing
nabhi bandha (especially at the end of the inhalation) helps move the heart
forward and upward -- raising even the apex of the lungs, lengthening the
spine, and providing the action of compounding, churning, and compaction of
the inner heat that melts the hardness of the mind (such in the advanced
practices of pranayama, tummo heat, and mudras, utilizing vase breathing (see
the chapter on pranayama and mudras for more).
Caution: Avoid any tension/tightness in the hara. Use nabhi bandha to soften
the deep fascia of the lower abdomen, and remove hardness. Do not allow
nabhi bandha to restrict the movement of the thoracic and thus not restrict the
depth of the incoming air. Rather allow the air and movement to completely
penetrate all the way into the muladhara even more so by the application of
nabhi bandha.
Realize that when the breath and prana is coursing deeply through the
body/mind nabhi bandha happens by naturally itself, through grace. Thus it is
not necessary to consciously implement, nor should one strive to hold it.
However as an intentional conscious practice, when we explore and investigate
the energy of this bandha in asana, meditation, pranayama, mudra, and the like,
we find that we can also help alleviate obstruction, obscuration, energy
stagnation, tension, imbalance, while not only allowing the energy to freely
move but also augment distant energy centers as well as our overall energy,
balance, and alignment.

Hri Bandha: Heart Chakra

This is the same motion described so much in asana practice to open the arm pit
chest complex and shoulder girdle while "raising the area of the back behind
the kidneys (raise the kidneys). It is a necessary motion for the facilitation of
jalandhara bandha (in order for the chin can rest upon the sternal notch the
sternum/chest must raise to meet it). It appears complicated to the intellect
because it utilizes the rib attachments both in front at the sternum and in back at
the transverse processes in back simultaneously. Since the ribs are connected
with the back, neck, pelvis, and skull either directly or through connective
tissue (fascia) much is involved both in front and in back, up and down, and
laterally as well. For example the quadratus lumborum attaches to the lower
ribs and the pelvis. Thus implementing both mulabandha and hri bandha
simultaneously will stretch the QL as well as many other muscles of the back,
thus maintaining length, integrity, and space both front and back and to the
sides of the lower trunk. .
Hri bandha involves the oft times obscure internal relationship between the
sternum, ribs, spine, collarbones, scapula, humerus, pelvis, trochanter, and
skull. In order for this area centered at the heart to open energetically from the
inside out in all directions., the lower bandhas first have to be engaged and
stable.
Hri meaning heart or core is the heart of the heart and ultimately refers to the
transpersonal heart of all hearts or central axis of the universe associated with
the deepest interconnection of the sahasrara chakra which cannot be described
by the author. But here in the human heart area our feelings and/or our ability to
feel or fear of feeling come into contact with the sea of our emotions as well as
our ability to express our feelings. It is here that we feebly and dysfunctionally
try to hide from our pain and fears. Conversely, hri bandha reverses this
energetic close down of the anahata chakra (feeling center).
Paradoxically some call the upper part of Hri Bandha, banker's pose, because of
the stereotype of the banker sticking his thumbs up and under the arm pits
moving the armpit chest forward and up in a spiral movement while the scapula
sinks. Richard Freeman is fond to remind us that banker's pose is open 24/7 -all the time.
Moving the center of the sternum forward; the lower ribs and navel point down
and back (nabhi and uddiyana bandha) while the floating ribs spiral back
toward the spine (in front) and upwards (in back) which is called "raise the
kidneys". The entire rib cage opens up, expands and raises off the pelvis both in
front and back.

Thus the front upper most ribs, collarbone, and top shoulder points tilt/spiral
up, around, back, and back down in a spiral motion; the top of the scapula
moves caudad, the bottom of the scapula pressing anterior (toward the sternum)
and slightly up, the medial sides of the scapula abduct and separate from each
other (but not protract) while moving anterior, the center of the armpits rotate
up, around, and back, the collarbone widening and lifting (usually with inbreath). This motion is very difficult to visualize utilizing the three plane
model, but it can be strongly felt with grace and gratitude. (See illustration
number ???)
Practice: Stand in mountain pose with palms together at the chest. From the
bottom up implement mulabandha and a light uddiyana bandha. Spiral the front
floating ribs toward the back and raise the points behind the kidneys in back.
while simultaneously lifting the entire chest and rib cage up off the pelvis
(maintaining mulabandha). This will create space in the abdomen. Allow the
entire ribcage to expand and lift while the center of the sternum moves forward
and simultaneously the armpits spiral from the front, upward, and around
toward the back (appearing counterclockwise if viewed from the right side or
clockwise if viewed from the left side). The top Keep the center of the ears over
the center of the thoracic cage and engage jalandhara bandha.

Visualize the heart expanding and spiraling forward -- energetically as a

chakra/circle in all directions while you visualize interlocking the heart energy
with the lower chakras below and the throat chakra, ajna, and sahasrara chakras
above, thus connecting the manipura, swadhistana, and muladhara below with
the upper chakras through the heart center. Move with full feeling from this
sensitive center in all your relations. Never let it close down . This movement is
essential for backward bends of the torso, relieving congestion of the heart,
relieving fear and anger, expressing feelings, alleviating pulmonary congestion,
certain digestive disturbances, shoulder, neck ,and upper back problems, and
other endemic problems of this region.
Benefits: Hri bandha opens the heart chakra and thoracic region connecting the
throat (akasha) with the belly (fire) through the air channel (anahata). It
accomplishes/completes jalandhara bandha by allowing it to be fully activated
-- as the chin approaches the sternal notch, the sternal notch raises to meet the
chin. This is the motion that opens the chest, lungs, diaphragm, alleviates stress
on the abdomen, remediates kyphosis, and accomplishes/completes upper
backward bends (back extension) for example as in raj kapotasana (king
pigeon), full locust (salabhasana), matsyasana, urdva-dhanurasana, etc. It

allows us to stay in touch with our deepest feelings (anahata chakra), opens our
heart, allows us to cope with sadness and depression, counteracts sunken chest,
depression, down trodden and burdensome feelings, cowering, fear in general,
low self esteem, obsequiousness, and so forth. Hri bandha is very useful in
abdominal, lung, chest, neck, throat, and shoulder complaints.
Cautions: People with military chest or over extended thoracic curves (rare),
scoliosis, or flat backs should consult a yoga therapist.

Conclusion: Paramanandabandha
Many more bandhas exist as well. These all can be seen as configurations
assembled for the purpose of moving energy through the overall system and/or
specific sub-systems at crucial junctures such as sluices, valves, and such. As
such they are closely aligned with mudras, except that hatha yoga mudras
combine asana, pranayama, bandha, and visualization all together (See chapter
on mudras).
All the bandhas have an energetic aspect which is causal/precursory to the
physical. Knowing what comes first, we are able to merge the annamaya kosha
(physical body) with the energy body (pranamaya kosha). Thus an energetic
practice entertains both the physical and the mental. A joyful practice embraces
it. The mind also rides the horse of the wind (prana) as nothing can move
without energetic direction. Thus the practice that focuses on awareness, breath,
and energy emotes (creates the bhava) the remedial wavelike motion that stills
the multiplit mind patterns-- bhavas of BHAVA -- light of LIGHT; so that the
great Light of Universal Infinite can blaze forth burning up all adhi/vyadhi,
karma, klesha, samskara, and vasana-- instantaneous flash of grace. We offer
this burnt offering upon shakti's healing altar.
Bandhas by binding the external dissipating flow of energy, binds the
outflowing of mental wanderings of attention (or the ordinary discursive mind).
This is not a repression of the mind nor the vital energy, but rather the
activation of the vital non-dissipative energy which reactivates repressed
instinct, rekindles the intuition and inner wisdom, activates the dormant
circuitries and evolutionary wisdom centers of the natural spontaneous all
encompassing and non-distractive transpersonal non-dual mind. In one sense,
the ordinary mind rides upon the wind of the energy vectors (and is thus
considered distracted and dissipated because it has been brought outside of its
core/heart center and into a dualistic objectified and sterile materialistic world.

Yet at the same time, this ordinary mind can be trained to direct the energy,
focus and concentrate it through pratyhara, pranayama, dharana, and meditation
of which the bandhas are the physical representation. Thus it is a two way street
where the energy moves, so does the mind and likewise where the mind and
attention moves so does the energy. Here the practice of bandha with
pranayama over a period of time is very effective in revealing these subtle
interrelationships and thus from this wisdom allowing us to attain conscious
freedom from such vrttis (disturbances) of consciousness (citta). This is why it
is emphasized that bandha practice as well as pranayama practice should never
be reduced to a mechanical science, but rather as an awareness art -- a further
exploration of swadhyaya and consciousness answering the question: "who am
I, what is life, what is reality, what is consciousness?"
If a partnership or meeting of mind and energy (cit prana or cit shakti) becomes
united -- inextricably bound together -- they reach through wisdom and method
across the ocean of suffering. Thus the practitioner does not try to master or
control the winds, nor does the practitioner become victim of the winds. Rather
the authentic student observes the winds through investigating them through
pranayama, bandha, asana, and mudra and then is instructed by the nature of
prana (prana shakti) and follows this to its limitless Source.
Thus the manomaya kosha aligns up with the pranamaya and annamaya koshas,
and they in turn destroy the veil of limiting beliefs and false identifications (of
the vijnanamaya kosha) completely. The single ambrosial taste of that exquisite
alignment meshes with the anandamaya kosha to produce the one taste of bliss.
The Great All Inclusive Yantra is enjoined together/completed.
All aligned, inner and outer -- and bound together in one ecstatic prayer dance.
The body and mind is part of the Great Yantra -- they complete it. Here the
inner constellations align up, they mesh with the outer constellations. One day
exquisite balance -- synchronicity -- is achieved, neither inner nor outer -rather non-dual -- The energy residing in the central channel (sushumna) weightless -- burdenless devoid of sorrow -- Rainbow hued Mandala -Rainbow body vision!Oh Greatest Bandha beyond the bliss -- Oh Paramananda
Bandha -- The front and the back, left and right, top/bottom -- All
Directions/Noh Directions -- at the Cross Roads of Love -- at the Hridayam -the Great Binding of Hearts within the HEART! All Our Relations! All Life is
inexorably bound together! Ho! It is Sacred!
Jai Bhagawan!
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Bhakti Bandhas: The Bandhas as Opening the Flood Gates of Divine Love
Hatha Yoga Kriyas (Portal to many articles on the cleansing activities of hatha yoga)
Sat Karmas, and Cleansing activities (a large article on the most common kriyas).
Article Specifically on general Hatha Yoga practices
Beginners Hints on Hatha Asana Practice
Article on All Types of Yoga in General
Various Types of Teachings and Teachers and How to Find Our Inner Teacher (large
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Chakra Purification Exercise
Chakra and Energy Healing including a discussion of the adhi/vyadh
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