It is necessary for the yoga student to view moola bandha in perspective. The sequence of yoga practices traditionally taught with moola bandha is as follows:
- Yamas rules of social conduct, observances 2. Niyamas personal disciplines, restraints
- Shatkarmas cleansing techniques 4. Asanas physical postures
- Pranayama – breathing exercises 6. Uddiyana bandha- abdominal contraction
- Ashwini mudra- anal contraction
- Moola bandha – perineal/cervical contraction
- Vajroli mudra – urethral contraction.
To become worthy of the guru’s teachings the student traditionally had to fulfil certain moral requirements, called yamas and niyamas, which were also prerequisite to the study of yoga. In Patanjali’s Yoga Sutras they are listed as follows: Yamas: non-violence, truth, honesty, sensual abstinence and non-possessiveness are the five self-restraints. Niyamas: cleanliness, contentment, austerity, self-study and resignation to God constitute the fixed observances. The yamas were designed to harmonize one’s social interactions, while niyamas were intended to harmonize one’s feelings. Together, the yamas and niyamas were taught in order to reduce friction between one’s outer actions and inner attitudes.
When a student had adequately fulfilled these require ments (which usually took a few years) he was then introduced to the shatkarmas. In the Gherand Samhita it is written: “Dhauti, basti, neti, lauliki (nauli), trataka and kapalbhati are the six kriyas popularly known as shatkarmas.” (GS, 1:12) The shatkarmas are purification techniques. Before any long journey is undertaken adequate preparations must be made to ensure its success. However, even with all the other preparations completed, if the person undertaking the journey has not adequately prepared himself physically and mentally, the journey must be cancelled or, if continued, may end in failure. Similarly, on the spiritual path adequate physical and mental preparations must be made. This is done by the practice of the shatkarmas whereby the body is purified and revitalized, ensuring an endurance and stead fastness necessary to complete one’s lifelong spiritual journey. After the body is cleansed it must be strengthened and balanced. This is done at the next stage of the sadhaka’s development by the practice of yogasanas, as stated in the Gherand Samhita: “Asanas are as many as there are numbers of varieties of creatures in the world. According to Lord Shiva the total number of yogasanas is eighty-four lakh (8,400,000). Out of eighty-four lakh, however, only eighty four yogasanas are important for the good and welfare of man.” (GS, 2:1-2) Once the student was reasonably proficient at maintain ing the asana for lengthy periods of time, he was next introduced to the practices of pranayama (breathing exercises), this being perhaps his first insight into the more subtle aspects of yoga. Where the shatkarmas and asanas purify the body physically, the practices of pranayama purify the body on a pranic level, as stated in the Hatha Yoga Pradipika: “By removing the impurities of the nadis (pranic channels), the air can be retained according to one’s wish, the appetite is increased, the divine sound is awakened and the body becomes healthy.” (HYP, 2:1)
Perhaps the most important effect of nadi purification is that the yogi is now able to effectively conserve prana. The conservation of prana is vital to spiritual sadhana and was further enhanced by the practice that traditionally followed. The student was next introduced to the concept of bandha, and consequently was taught uddiyana bandha, the foundation for more advanced work.
“Uddiyana (meaning flying up, soaring) is so-called because the great bird prana (breath), which is tied to it, flies without being fatigued. This is explained below. The belly above the navel is pressed backwards towards the spine. This uddiyana bandha is like a lion over the elephant of death. Uddiyana is always very easy when learned from a guru. The practitioner of this, if old, becomes young again. The portions above and below the navel should be drawn backward towards the spine. By practising this for six months one can undoubtedly conquer death. Uddiyana is one of the best bandhas, for by contracting it firmly, liberation comes spontaneously.” (HYP, 3:54-9) Uddiyana bandha was always taught before moola bandha, for it is said by fully contracting the abdominal muscles (with the breath exhaled) the contraction of the perineum (moola bandha) may spontaneously occur, or if not, it is very much easier.
Ashwini mudra was taught after uddiyana bandha not to break the possible continuity, but more as a preliminary practice to the powerful effects of moola bandha. For, by the practice of moola bandha, the student was then surveying the awesome force of kundalini. For this he needed to be introduced gently into the area of the lower pelvis and ashwini mudra would take him slowly to the threshold of his new spiritual rebirth.
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