Tag Archives: Patabhi Jois

mula bandha

Image

Here is a detail of an illustration by Susan Chiocchi from ‘The Mirror of Yoga’, that combines physiology and metaphor.

Mula Bandha may be the most befuddling, underinstructed technique in the world of yoga. Here, one intrepid reporter gets to the root of things and discovers that Mula Bandha is not just a physical action but a doorway into bliss.

Benefits Abound

So, once you “get it,” how will the bandhas change your practice? In the Ashtanga tradition, Mula Bandha is so critical to the correct performance of asana that K. Pattabhi Jois, the leader of the tradition, instructs his students to keep Mula Bandha engaged throughout every practice; in fact, he’s often quoted as saying that it should stay engaged 24/7. That’s a metaphorical overstatement, of course, meant to emphasize the importance of Mula Bandha, which when mastered and used correctly has the potential to transform even the most lackluster practice.

Mula Bandha is what helps Ashtanga practitioners find the balance they need to tackle arm balances and inversions, and the strength and control they need for difficult tasks, such as jumping through and jumping back. But the list of the physical benefits to a yoga practice is nearly endless, and Freeman can rattle them off handily: “It’s grounding, so students feel much more stable. They won’t lose balance. Correct movement of limbs becomes more natural. When they do a backbend, they’ll be less likely to compress the spine. They’ll find more space under the belly, which is very convenient for twists.”

“By practicing Mula Bandha, you gain a real sense of the central axis of the body,” says Freeman, a student of Jois. “You learn to move from the lower belly, feeling the pelvic floor and letting it participate in aligning the body. It will help you integrate the movements of the body and give you the sense that you are composed of radiance…One becomes juicier, more intuitive, more sensitive, and more able to express feeling with the entire body through every movement.”

The Inside Line

That inward path, let’s not forget, is the point of yoga. “I think it’s important for people to remember the original context of hatha yoga,” says Pomeda, who was a Vedic monk in the Sarasvati order for 18 years. “This opens up your perspective, puts the practice into a much larger framework. From that reference point, all practices are geared to the awakening of kundalini and the attainment of the highest realization.”

Kundalini is the feminine energy that is classically depicted as a serpent coiled and asleep at the base of the spine, which is also the seat of Mula Bandha. When she awakens, she rises up through the spine to merge with universal consciousness at the crown chakra, found at the top of the head. The bandhas —particularly Mula Bandha and Jalandhara engaged together—can be used to help create the internal pressure necessary to roust her out of her comfy home, where she might otherwise snooze away forever.

And though spiritual life certainly does not end with Mula Bandha, it does, in a sense, begin there. “Engaging Mula Bandha creates a foundation,” Harrigan says. “The root of the tree is important for the entire tree. Likewise, Mula Bandha is important for making asana and pranayama beneficial. Without the bandhas, these exercises have only physical effects.”

Excerpts from Yoga Journal Article Bound for Glory By Hillari Dowdle, Asana Instruction by Tim Miller

To learn more about how to integrate Mula Bandha into your daily asana practice, read Mula Bandha in Action.

Advertisements

yoga makaranda

krishnamacharya

The Yoga Makaranda was Krishnamacharya’s first book, it was written in 1932, supposedly over four days and published in 1934. It was clearly a major influence on Krishanamacharya’s student Sri K Patabhi Jois’s own book Yoga Mala and of the Ashtanga practice, as well as many of the current styles of Yoga.

Yoga Makaranda Part I

Yoga Makaranda Part II


historical lineage of asana

Historical Lineage of Asana

The other highly influential figure in the development of modern asana practice in 20th-century India was, of course, T. Krishnamacharya (1888-1989), who studied at Kuvalayananda’s institute in the early 1930s and went on to teach some of the most influential global yoga teachers of the 20th century, like B.K.S. Iyengar, K. Pattabhi Jois, Indra Devi, and T.K.V. Desikachar. Krishnamacharya was steeped in the traditional teachings of Hinduism, holding degrees in all six darshanas (the philosophical systems of orthodox Hinduism) and Ayurveda. But he was also receptive to the needs of his day, and he was not afraid to innovate, as evidenced by the new forms of asana practice he developed during the 1930s. During his tenure as a yoga teacher under the great modernizer and physical culture enthusiast Krishnarajendra Wodeyar, the maharajah of Mysore, Krishnamacharya formulated a dynamic asana practice, intended mainly for India’s youth, that was very much in line with the physical culture zeitgeist. It was, like Kuvalayananda’s system, a marriage of hatha yoga, wrestling exercises, and modern Western gymnastic movement, and unlike anything seen before in the yoga tradition.

Mark Singleton holds a PhD in divinity from Cambridge University. He is the author of Yoga Body: The Origins of Modern Posture Practice.


what is yoga

Yoga is chitta vritti nirodhah. . .

You take practice, practice, practice.  That is method.

-Sri K. Pattabhi Jois Interview from documentary “Enlighten Up”