Yoga is a fascinating thing. We come to it from different walks of life, practices different styles and disciplines, read numerous books and have many fanciful projections of what it may be. In the end it is never quite what we thought it to be, it is something deeper more profound, difficult to explain. Something that touche us deep in our core! Once we feel it, it becomes transformative and we continue to embrace it according to capability, because in our hearts something feels right. Layers of confusion and projected ideas may cloud our understanding of it, but once our mind start to become centered and strong from a regular consistent practice, we awaken to a genuine experience of something that is real. That centering experience will peel off further doubts and ignorance in capacity of its strength, integrity and power of gravity.
The practice of Moolabandha is the same. We squeeze, pull, lift and try to create an internal suction in our pelvic floor, but usually end up getting constipated, while making funny faces. The Moolabandha usually take years to properly access and we may confuse it with all kinds of crazy ideas, from a ravenous sex-drive to a tight-knit celibacy. I make no claims to have understood it, but I sit on it as I speak and will try to take support from it and other classical sources in this little overview to follow.
In traditional Hatha Yoga Moolabandha is normally introduced after a sufficient grounding is reached in the practice of asana and pranayama. Without a certain refinement of the gross physical body, the inner organs and the core muscles in the pelvic floor, it is very difficult to feel the slight upward suction of the moolabandha. If there are imbalances in our digestive system or too much muscular tension in our spine, hips and legs, the inner subtlety of the moolabandha is quite difficult to experience and we end up just squeezing our bum rather than remaining relaxed in the exterior body. The awakening of the pelvic floor and increased support of the moolabandha is something that comes gradually and slowly. It is an internal lift and too much ambition in the exterior muscle groups can easily lead to further imbalances and a certain up-tightness physically and mentally. Ultimately it is supposed to make us more aligned to the genuine flow of life-breath and not further removed from it. The main purpose of Hatha Yoga is to redirect the scattered flow of the mind and senses into a centered core and Moolbandha is an important trigger-point in this process together with other bandhas or mudras.
In the third chapter of Hatha Yoga Pradipika (HYP) six mudras and four bandhas are introduced. ‘They are said to prevent old age and bestow the eight supernatural powers. They should be kept secret like a box of jewels and one should not talk about it to anyone, like a respectable woman does not talk about sexual pleasure enjoyed by her.’[1] So let’s say it’s an intimate ‘private’ practice on how to penetrate and understand the interior subtleties of our body and mind. Once you try to explain that to others, who cannot really relate to what you are saying, a whole lot of complications will surface.
The classical texts on hatha yoga all propagate the practice of Moolabandha for the subtle awakening of the Mooladhara cakra. This is where the dormant power of Kundalini is stored. A contraction of the moolabandha, when perfected will raise the apana vayu up in the body and ignite agni (the inner fire), which will indirectly lead to the awakening of Kundalini. On a fundamental level all of the texts recommend a lift from within the anus and a complete upward suction of the perennial floor.[2] On a physical level it is supposed to ‘cure all diseases of the lower abdomen by increasing a healthy blood flow to the area. If practiced correctly, on a mental level it will remove imbalances such as depression, neurosis, hysteria and manic-depression. On a psychic level it is the instigator that directs prana into the middle channel (sushumna) and facilitates the further upward flow of prana and harmonizes the internal cakras’.[3] Without understanding the subtle operations of the esoteric psychic body, it may sound like a whole lot of hog-wash, but please consider the following:
The physical, mental and emotional stability of our body depends on many different factors. Yet ultimately a root support is needed to keep things in place and create a firm grounding and stability. Without that we are left with scattered thoughts and impressions that may pull us in a million directions. Energetically we are all something so much more than mere thoughts, sensations, concepts and ideas and no matter what directions we are pulled, something is needed to keep our body and nervous system in a integrated (harmonious) whole. According to the principle texts on Hatha Yoga, there are 72,000 currents (nadis) of energy in the body. They all originate within the ‘Kanda Sthana’, which is located right above the mooladhara cakra. If this place is the root support of our body, mind and nervous system it makes perfect sense that once this place is more centered and strong we are less prone to our many imbalances and can remain more centered and strong within our natural being. Chinese medicine and Taoism also refer to a center point in the body (right below the navel) where all nerve patterns congregate and which is also the gateway to a higher spiritual realm of being.
If we return the classical texts on Hatha Yoga and Tantra they refer to a place called the Medhra or Kanda Sthana, where all of the 72, nerve patterns originate. Its location is right above the Mooladhara cakra and it is an important trigger point that sends signals throughout the nervous system and stimulates the neurons in vital organs and the brain. I can of course not prove all of this, but according to the classical texts, this is the given fact. Another given fact is that by the proper practice of Pranayama, when Kevala Kumbhaka is perfected, it should be possible to hold the breath for hours, days, months, years on end! Without sufficient experience it makes little sense speculating further about the validity and possibility of this. Yet considering it is first possible when the prana has entered the middle channel, and once the normal superficial body/mind activity has ceased, it makes perfect sense that there is a root lock, at the base of the spine stimulating and executing a pivotal control on the brain, inner organs and nervous system. As this Moolabandha becomes stronger, an increased receptivity of the inner subtleties of the body may reveal themselves and the ‘mystical’ Kundalini may awaken from its slumber at the base of the spine, once sufficient groundwork is done in removing the impurities, stagnation and imbalances of the body and nervous system.
What is further noteworthy is that the higher states of yoga are impossible to ascend without the pivotal alignment of the Yamas and Niyamas. If these are not in place, our various imbalances are driving our momentum, practice and progress. A genuine state of yoga is free of all oppositions and is centered in something that is more real than the many fluctuations of the mind. Thus in our practice of yoga, first it helps to become aware of our physical and mental imbalances and how we are driven by ambitions, fancies, cravings, wants etc., in order to finally transcend them and pave the way for a more integrated way of being. In a similar way, the practice of Moolabandha may not be what you think it to be, or what you want it to be. Yoga is infinitely subtle and thus we have to become subtler in order to fully perceive and understand what it is.
When Patanajli defines nidrodha (YS 1:12), he emphasizes the equal importance of practice and dispassion. The later is easily neglected in our striving for perfection. Initially to bring about change, effort and practice is required, but a deeper integration of yoga does not come from the projections of believes, which easily traps us into dogmas, but rather the transcendence of them by recognizing a greater support from within, that is constantly there all the time according to our capability to perceive it. Personally I therefore believe that the greatest transformations within the body and mind do not come from mere hard work and ambitious effort, but rather the capacity to meet ourselves more fully as we are.
Now how does all of the above translate into a practical experience of the Moolabandha? Primarily we need to gather our scattered energy and create a firm support in the base of our pelvic floor. Thus in everything that we do, it is not about the physical squeeze, but rather the intimate connection that we develop to an energetic core within our body that may eventually transform us.
Within our practice, there is much to learn from creating greater grounding and stability in our seat and legs; then our spine can rise up more strongly. As we learn to free up some of the tension in the spine a greater integration of being is more accessible. Unfortunately there are no magic trigger-spots to push in this process, but as our awareness of the pelvic floor is increased, it is easier to perceive the greater subtleties and allow them to guide your further progress. Perhaps this is why the practice of Moolabanda is an intimate secret first revealed after years of integrated practice. Thus to think that we know it may easily stifle our body, breath and mind rather than transform it. If it were all about the squeeze, who ever had the tightest ass would win. It is rather about an internal lift that comes from an integrated consistent yoga practice over time. When we learn to zeal our scattered energy at the base a firm foundation presents itself. Initially it is physical, but after some time it becomes more mental and energetically. How to implement it in your practice you need to explore for yourselves, if your center becomes stronger with a slight energetic lift, I would think you are doing it right, if you feel stuck and uptight, there is probably further things to clear so be compassionate and kind to yourself in the process.
For further insights on how to understand and increase the receptivity of the pelvic floor I suggest love yourself and your husband/wife/partner more deeply, with a genuine respect for the inmost subtle energy that sustains us. For further readings I would suggest: “Moola Bandha, The Master Key, by Swami Buddhananda, published by the Bihar school of yoga.
Steady insightful explorations to you all!
[1] HYP 3:7-8
[2] For further information on how to perform Moolabandha see:
Dhyanabindu Upanishad 74-75
Yoga Kundali Upanishad 1:42-46
Yoga Tattva Upanishad 120-121
Varaha Upanishad 5:42-45
Gheranda Samhita 3:14-17
Shiva Samhita 4:12-15 and 4:41-44
Hatha Yoga Pradipika 3:60-68
[3] Moolabandha, The Master Key, Yoga Publication Trust, Munger, Bihar, India, pp 10-11