17)Moola Bandha and Acupuncture

Acupuncture is an ancient Chinese healing system intimately related to Taoist philosophy which views everything in the universe as being an intermingling balance of the two primordial forces yin and yang. Together yin and yang represent every dichotomy in the dualistic world, e.g. black/ white, night/day, pain/pleasure, and so on. Yin and yang respectively may also be said to represent a negative and a positive force. A balance between these two forces is an index in the body of sound health and general wellbeing. Yin and yang combine to form what is called chi. This is somewhat similar to the yogic concept that ida and pingala are opposite aspects of prana.According to acupuncture theory, chi flows along energy pathways known as meridians, which correspond to the yogic nadis, and they carry chi to all the functional areas of the body. Of the 59 meridians, the 12 main meridians and the 8 extra meridians are of incom parably greater importance than the others. The body is a complex network of these meridians, and physical, mental and spiritual health is maintained by the unobstructed flow of chi through each of these energy channels.

When the body emits a signal (irregular pulse, overt physical or psychological symptoms) indicating the existence of a yin/yang imbalance, one or several of the 760 acupuncture points in the body is piqued (stuck with a needle) and balance is restored. Now, 24 of these acupuncture points lie on one of the 8 extra meridians known as Ren Mo (conception vessel) while another 28 points lie on the extra meridian known as Du Mo (governing vessel). The governing vessel (Gv) begins at the tip of the coccyx (Gv 1 )’, and follows the course of the spine up over the centre line of the head, through the eyebrow centre (ajna chakra – Gv 24) down the ridge of the nose to the nosetip,terminating just below the insertion of the frenulum of the lip (Gv 28). The conception vessel (Cv) begins midway between the anus and the scrotum (the site of mooladhara chakra) with the point Cv 1. It then travels up along the centre line in front of the body to terminate in the lower lip Cv 24.

It is interesting to note that both the conception vessel and the governor vessel seem to correspond to the arohan and awarohan psychic passages visualized in kriya yoga. Kriya yoga seems to have been known in China, for a system which possesses many similarities are in a scripture called the Tai Chin Hua Tzang Chih (The Secret of the Golden Flower). The conception and governor vessels were imagined to run end to end to form an unbroken ellipse, and chi was visualized to travel in an anticlockwise fashion beginning at Gv1, circulating the body and ending at Cv 1 in the perineum. It has been argued by some critics that strictly speaking the ellipse is broken at the mouth (by the separation of the lips) and the perineal region (by the distance between the end of the coccyx and the centre of the perineum – approx. 5 centimetres). The Chinese argued however, that an internal connection exists via the alimentary canal, joining the mouth and the anus at the physical level, thus completing the circuit. It must be remembered that the vessels exist at the psychic plane which is not subject to physical limitations, and that the channels are continuous at this level. It is not surprising that the pathways of the conception and governor vessels correspond exactly to the psychic pathways used in yoga meditation. But it is interesting to note that not only is Cv 1 the meeting point of the conception and governor vessels and the site for moola bandha, but in acupuncture theory it is also known as a General Lo point, through which any disequilibrium of yin and yang in the whole body (in particular the small intestines, heart, lungs, colon, bladder, kidneys, circulation and three heaters) can be rectified. As such it is an extremely important point, for by performing moola bandha not only is Cv 1 and, therefore, the whole of the conception vessel directly activated, but because of their interrelationship the governor vessel is also indirectly stimulated.

Both the conception (a yin meridian) and governor (a yang meridian) vessels are great reservoirs of chi. They supply the entire body with energy, and excess energy in turn is redistributed back to these vessels. Cv 1, by virtue of its connection with the governor vessel, is the seat of chi for the entire body in much the same way as mooladhara chakra is the source of kundalini. In the Nei Ying, the chi generated in the conception vessel (and therefore Cv 1), for all the points of the meridian are interconnected) is described as “the non-erotic sexual energy that comes from the sexual organs, the energy of breathing, digestion and excretion”.2 On a yogic level this same non-erotic sexual energy is referred to as prana. In his book Le Traitement des Algies par l’Acupuncture (The Treatment of Diseases through Acupuncture), J.E.H. Niboyet lists 19 different ailments that may be treated via the governor vessel. Further, he lists another 29 physical complaints that may effectively be alleviated (directly or indirectly) by means of the conception vessel, which we now know is actively stimulated by moola bandha.*

The importance of the conception vessel does not end with its amazing ability to alleviate a wide range of physical ailments. In acupuncture there are what are termed ‘centre reunion particular points’. These points have an effect upon the internal organs. Two such points lie on the conception vessel and are known as Cv 17 and Cv 12. At Cv 17 there is reunion of the breath energy’ and it is an excellent point of all pulmonary diseases. It is possible now to understand how the stimulation of Cv 1(thereby activating Cv 17) through moola bandha may prove effective in the problems of asthma and bronchitis. At Cv 12 there is a reunion of the five fu (yang) organs – gallbladder, small intestines, stomach, colon and bladder, which may be used in cases of epigastric discomfort with hyperacidity. Now it is also reasonable to suggest that through the practice of moola bandha, it is possible (via Cv 12) to directly influence five of the major organs of the body. The four seas

The Nei Ying says:

“Man possesses four seas and twelve main meridians, which are like rivers that flow into the sea.” The four seas are the seas of nourishment, blood, energy and bone marrow. They are energy systems that supply the body with specialized capacities to maintain the internal, physical, mental or spiritual functions in man. Energy, to the Chinese, was an all-encompassing concept taken to include physical energy, mental energy and chi energy, right through to the subtlest, subatomic energies available to man through one human body. The sea of energy is physically represented by the region around the centre of the chest. The conception vessel regulates and distributes this energy through Cv 17. If there is a fullness, a person feels pain in the chest, the face is red and there is breathlessness. If this sea exhibits signs of emptiness, the person cannot speak. The sea of bone marrow has as its points of liaison an area localized on the top of the head at Gv 20. The governor vessel is the controller of the sea of bone marrow, represented as brain tissue and a great storehouse for chi. If there is a fullness a person will feel that he has excess energy. If there is an emptiness a person will have dizzy bouts, hear noises in the ears, feel pain the calf muscles and have fainting spells. Both the conception and governor vessels are great reservoirs of energy that alone support, maintain and regulate two of the four seas of the body. Through moola bandha one may also tap these seas, thereby assisting in maintaining total harmony within the organism, enervating it with vitality and longevity.

According to the Ma Chen-tai school of thought of the Ming dynasty, the meridians are compared to a river. The origin point, the first point on the meridian, is the source of the river, and the end point, the last point on the meridian, is the lake into which the waters of the river accumulate at the end of its course. Now, in relation to the conception vessel the accumulated waters of the spleen, kidney and liver meridians reside at Cv 12, Cv 23 and Cv 1 respectively. In other words, through the conception vessel and moola bandha it is possible to influence the functioning of the spleen, kidney and liver.

The windows of the sky One of the most interesting sets of acupuncture points are those called the ‘windows of the sky’. Again referring to the Nei Ying it says: ‘All yang energies come from yin, for yin is earth. Yang energy always climbs from the lower part of the body towards the head; but if it is interrupted in its course it cannot climb beyond the abdomen. In that case one must find which meridian is diseased. One must tone (stimulate) the yin (as it creates the yang) and disperse (sedate) the yang so that the energy is attracted towards the top of the body and the circulation is re-established.’ The points used to perform this function are know as ‘windows to the sky’. Two such points lie on the conception vessel at Cv 15 and Cv 22.8

There are three salient points that we may abstract from this passage:

1. Though the energies that move upwards from the lower extremities are yang, they are born from yin.
2. The conception vessel is by nature yin.
3. Yin is said to typify the earth element which is also symbolic of mooladhara chakra.

2. Both Chinese and yogic philosophy agree that the flow of

energy is upward towards the top of the head. 3. On a physical level, the blocked rising chi in the abdomen is responsible for many stomach and intestinal disorders. On a pranic level it is said that the rising kundalini may have difficulty in piercing through blockages at manipura chakra situated behind the navel. However, it is further stated that once beyond manipura there is no possibility of the kundalini ever recoiling into mooladhara. The significance of this for moola bandha essentially is that it can be used as a chi/prana regulator. It acts as a generator for the upward movement of yang chi and is especially beneficial in removing chi blockages. Some confusion in the past has revolved around the possibility of awakening mooladhara chakra by means of nasikagra drishti. Now, with acupuncture theory the explanation is simple. Nasikagra drishti is a practice which essentially involves gazing at the nosetip. As already pointed out, the tip of the nose lies on the governor vessel which passes over the head and down the spine to terminate at the tip of the coccyx, Gv 1. As previously stated the mutual interrelationship between Cv and Gv 1 is such that if the governor vessel is stimulated (as it is psychically through nasikagra drishti) Cv 1 is also stimulated, triggering mooladhara chakra. In the tantras it is written that ajna chakra (whose external focusing point is the eyebrow centre) is directly connected with mooladhara chakra. This link can be explained through the relationship of the governor and conception vessels. If any awakening takes place in ajna it also takes place in mooladhara, and vice versa. It is worthwhile noting in passing that Gv 1 is also used in the treatment of haemorrhoids, chronic blenorrhagia (excessive discharge of mucus, gonorrhoea), intestinal haemorrhage, diarrhoea, vomiting, lumbar neuralgia and epilepsy.

The three heaters Perhaps the most fascinating acupuncture concept of interest in our study of moola bandha is that of the three heaters’ or the ‘three burning fires’. The three heater meridian is one of the twelve main meridians and is one for which no allopathic correlation can be offered. As such the three heaters have the following functions: 1. Shang Chiao, the upper heater – the respiratory function.

2. Chung Chiao,
3. the middle heater – the digestive function.
4. Hsia Chiao, the lower heater – the sexual and eliminative

functions.

Generally these heaters are grouped together under the term tri-heaters. Their uninterrupted functioning is extremely important as it is only through the intermedium of the tri-heaters that the human organism can absorb and transfer the vital energy necessary for life. As such, the three heaters also seem to correspond with mooladhara, manipura and anahata chakras. The tri-heaters are interrelated in such a way that an effect on one also has an effect on the other two. In this way they are also self-regulating.

Moola bandha is primarily concerned with the lower heater, in stimulating the fire of both the urogenital and anal systems. Because the three heaters are mutually interrelated, stimulation of the lower heater by the practice of moola bandha also influences the middle and upper heaters, and in this way can be used in digestive and pulmonary disorders also. With or without pranayama the practice of moola bandha generates physical and psychic heat in the body. This heat is necessary to burn up impurities, thereby revitalizing the system and creating a solid foundation for harmonious living and sound health.

Concluding remarks Though many of the connections between the points of the conception and governor vessels and the internal organs may appear to be impossible, not only according to modern allopathic theory but also to common sense, it is a matter of empirical fact that tested under controlled experimental conditions, manipulation of acupuncture points has a direct effect on the vital functions of the body. Stimulation or sedation of these points influences not only the internal organs and physiological functioning, but also subtle energy systems within the body, just now coming within the perimeters of modern science.

Though still somewhat at a loss as to the actual mechanics of the operation, medical scientists are showing considerable interest in acupuncture, especially in relation to anaesthesia. The mechanisms of acupuncture are somewhat obscure and require further scientific exploration and definition. However, acupuncture offers not only the possibility of a synthesis between Chinese thought and scientific theory, but also an underlying thread between Taoism and Yoga, further enhancing a more complete understanding of moola bandha.