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kriyaboy
USA
28 Posts |
 Posted - Jun 24 2013 : 09:48:38 AM
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Very little is explained in the lessons about what is actually happening when we apply bandhas. It seems clear that each bandha is being applied at a particular chakra, but what is the purpose.
The explanation always offered in the lessons is that it is all "under the hood", so we don't need to know. But what if we want to know to better understand what is happening, especially so we can know if we are overdoing it?
If the goal is to be scientific as is claimed, why the secrecy about the mechanics of what is happening?
To use the "under the hood" analogy, although I may not need to understand the mechanics of a car to drive one, I still can assess that information if I am so inclined. Why is so little explanation available here? |
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CarsonZi
Canada
3189 Posts |
Posted - Jun 24 2013 : 11:29:36 AM
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Hi Kriyaboy,
The purpose of the bandhas is to direct the kundalini energy into a specific channel (the sushumna) and to coax it in an upwards direction.
Love,
Carson  |
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AumNaturel
Canada
687 Posts |
Posted - Jun 24 2013 : 12:23:37 PM
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Maha mudra, as part of the asanas routine, and during yoni mudra kumbhaka breath retention, has a bandha/mudra corresponding to each of the three granthis or knots. The exact dynamics behind how that works might vary depending on who you ask. The one thing that is agreed on is that its employment alongside all the other practices helps untie the major knots, and then with rising inner sensuality we can expect to discover for ourselves exactly how this has been happening.
Keeping the focus on effective practices helps empower the practitioner, and transmits advanced principles in simple ways so that everyone who is interested may find out for themselves first-hand. To me this approach is in line with the explanation given about meticulously charting and labeling the subtle shifts in states of consciousness during meditation beyond general milestones: it is not encouraged because it can become a diversion into micro-management and scenery that risks moving off-track from a more global approach that has the highest probability of being effective no matter the individual and the exact stage they find themselves along their path.
I do share your interest, wanting to know the details, because to me it is motivating when it comes to application. The lessons do provide plenty of explanations, and it spans the entire volume of readings. It is about balancing prana/qi between certain regions of the body, channeling, and refining it in ways made possible by any given practice as it applies breath, intent and awareness. If that's not enough, there's an extended booklist that has many really great volumes, each with suggestions for further readings. Reading alongside practice is an ongoing thing, and I've found it very rewarding, though there isn't much time and so the priority always goes to the practice.
Here's just one example of a principle that's stuck with me about simple maha bandha (mulabandha, uddiyana, jalandhara) with kumbhaka, and I don't even recall the exact source(s) where it comes from without sorting through notes and book indexes: by constricting the granthis and applying upward-drawing pressure (retention), this forces the subtle body in a condition in which it requires prana shakti and so opens them temporarily, with time causing them to widen and unfold. The subtle awareness that's used to hold the bandhas is no doubt involved in this process, whose effectiveness I currently suspect entirely depends on the refinement of inner silence with deep meditation. Is it accurate? I won't ever know for sure unless I can sense it myself, and the fact that there are common principles from both contemporary and ancient sources about these higher processes is validation enough to use them.
Here's another interesting bit: Taoism also mentions the granthis, along with a somewhat different approach at unraveling them, and how they work. They are called the San Guan (3 Gates). The first is Weilu, second Jiaji, and third Yuzhen, and they also correspond more or less to the same locations in the subtle body. That comes from translations of ancient manuscripts so saturated in occult and abstract symbolism that no one can even translate it to anything concrete, much less into a workable system. It is no surprise, since even today many teachings are withheld by a lineage in secrecy, by high access fees, or worse things like dependency, arbitrary limitations, and so on. |
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kriyaboy
USA
28 Posts |
Posted - Jun 25 2013 : 3:14:38 PM
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There is one bandha that is of particular interest to me at the moment, since it is the one with which I have had the least experience. It is the jalandharabhandha. Thanks for the encouragement to go back and read some texts that attempt to explain them.
Both The Hatha Yoga Pradipika and The Shiva Samhita have similar descriptions of the effect of this bandha. The former says "it binds the web of nadis and halts the downward course of the water of the sky". It goes on to say that "the nectar does not fall into the digestive fire." The later says, "In living beings, the fire situated at the navel drinks the abundance of nectar pouring from the thousand-petaled lotus," followed by "By applying this bandha, the wise yogi drinks the nectar himself."
Both texts also refer to a particular mudra call Viparitakarni, which sounds like it has a similar effect. Any thoughts how how useful this mudra is? Would it provide preparation for the use of the jalandharabhandha? |
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AumNaturel
Canada
687 Posts |
Posted - Jun 26 2013 : 12:32:46 PM
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I've looked at both the Gheranda samhita and one of the translations of Siva samhita, but found the former completely vague as a source of actually learning the practices, but an excellent reference for providing the background and validation about their authenticity and status in history.
Interesting passage and contrast you've pulled out. It would not be surprising if the apparent contradictions represent the ongoing efforts at working with and understanding these subtle changes going on in those who are more advanced in their practice.
Jalandhara you can find at the topic index, both static and dynamic versions.
You might want to post or have a look through the "Other Systems and Alternate Approaches" forum, or try the search function in case someone out there has used that specific mudra. There can't be definitive answers either, since each approach goes about it in its own way, and even for something that you've put together all on your own, it too will be more specific to your own qualities.
AYP suggests a baseline approach that is most likely to be applicable universally (as mentioned in the previous post). From that point of view, there are no prerequisites or preparatory techniques to jalandhara bandha other than applying self-pacing and sticking to a timeline. There's more about that here. |
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kriyaboy
USA
28 Posts |
Posted - Jun 27 2013 : 10:04:06 AM
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I appreciate your thoughtful responses. They have stimulated me to dig a bit deeper in trying to understand some of these issues.
When I first read the two texts, they seemed contradictory but after reading them again, I think they are both saying that this bandha prevents this nectar from "falling into the digestive fire."
Another point I came across in rereading one those texts is the uddiyana bandha should be applied at the beginning of exhalation. I was attempting to hold in during the period of breath retention. I am still unsure I am ready to incorporate either the chin or navel locks until I understand when they should be applied. I can't remember any explanation of that in these lessons.
Also you mentioned the Maha mudra. It is one of the fundamental practices of Kriya yoga. I dropped doing it some time ago, only because I never could seem to do it correctly. I know it is not one the baseline techniques in the AYP lessons, but it seems important. I having been thinking it might be the next best thing to attempt again. Your thoughts?
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Victor
USA
910 Posts |
Posted - Jun 27 2013 : 4:29:50 PM
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The Jalandhara bandha really should be learned first and it is simply the gently dropping of the head forward during Pranayama or if dynamic of gently rolling the head in coordination with the breath combined with closing the throat during breath retention. Try avoid any grip or contraction here other than what is needed to prevent the breath from leaking if retained.This Bandha is most important during the breath retention phase and really should be learned before you attempt to hold the breath in pranayama.
The uddiyana bandha is primarily for breath suspension with empty lungs though as you get more advanced, especially when you add kechari the bandhas all merge together and it is much less of a deliberate act or contraction as a smooth flow of energy.Learning the Bandhas are a way to begin to feel this but eventually there is really not much distinction between the three Bandhas once they function smoothly together. |
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Bandhas and Chakras
