Archives for posts with tag: Moola Bandha: The Master Key

The scriptures indicate that in order for kundalini to achieve its final upward movement to sahasrara, it must first pierce through three major granthis (psychic knots). These are brahma granthi, vishnu granthi and rudra  granthi, situated in mooladhara, anahata and ajna chakras, respectively. Each granthi represents a particular state of consciousness, or attachment, which acts as an obstacle on the path to higher awareness.

1. Brahma granthi, situated in mooladhara chakra, symbolizes attachment to possessions — body, material objections, etc. It is associated with feelings of lethargy and ignorance.

2. Vishnu granthi, situated in anahata chakra, symbolizes attachment to people, including relatives and friends.

3. Rudra granthi, situated in ajna chakra, symbolizes attachment to psychic visions and powers (siddhis).

Kundalini cannot begin or continue to rise until the granthis are pierced or, in other words, attachment is broken.

Throughout the practice of moola bandha, the yogi attempts to reach the source, or ‘moola,’ of all creation. His goal is the complete restraint (bandha) of the patterns of consciousness (chitta), which include the mind (manas), intellect (buddhi) and the ego (ahamkara). Through controlled restraint, he achieves union with the flow of energy in the universe.

In the words of Wilhelm Reich: “Once we open up to the flow of the energy within our own body, we also open up to the flow of energy in the universe.”

For kundalini to rise, the body must be able to cope with its force and the nervous system must be strong. This is attained through yogic practice. When preparations are complete, kundalini will rise spontaneously of its own accord, liberating and expanding the consciousness. When you awaken your kundalini, you stand on the threshold of infinity.

Mooladhara chakra marks the interface between two modes of evolution, as it is the lowest chakra in man but the highest in animal. Man, therefore, stands one octave higher thna the animal.

By stimulating the chakra via the practice of moola bandha, we can raise ourselves higher again as the kundalini rises through the psychic centres, lifting our consciousness to the level of the divine.

Mooladhara chakra is the base chakra in man. It has, however, a direct link with ajna chakra situated in the midbrain.  Thus, by stimulating this centre, we also awaken our intuitive faculties associated with the third eye, the eye of intuition.

When we remember that it represents the instinctive, animalistic side of man, and that when man’s consciousness resides here he is unconscious of himself, then we can understand how an awakening in this chakra means an awakening of the individual to his instincts and animal propensities.

Animal consciousness is basically unconscious, as they are not aware, and do not know that they exist. Man, however, is able to know that he exists, and to experience the world at a conscious level, at least for brief periods of time. Those who are aware for longer periods are more evolved in terms of consciousness, and those who are constantly aware twenty-four hours a day have completed their human evolution and can exist as conscious entities without the need for physical bodies. This stage is called jivanmukta, and occurs when kundalini pierces sahasrara chakra.

By the practice of moola bandha the unconscious, instinctive, uncontrolled, selfish, viol;ent, animal propensities are transformed into intuiotion, control, selflessness, peace and divine qualities.

Moola bandha offers an infinitely powerful technique capable of breaking down the rigid barriers that have been built up in the mind over the years, thereby expelling deep unconscious conflicts and complexes that are not easily accessible to modern psychological techniques.

This is because of moola bandha’s action on mooladhara chakra, and the pranas of the body. Psychiatry, on the other hand, relies on drugs and other physical processes, or psychotherapy, which cannot get into the depths of the mind.

Even abreaction therapy could not help some people, such as severe depressives too inhibited to release the required amount of emotion to break up the depressive condition. Perhaps this was because these more severe and long-term conditions had become cemented into the body and mind and thus were no longer amenable to abreaction, because abreaction only allows free unconscious material to rise and be expelled, not concentrating on the physical aspect of anxiety.

Wilhelm Reich’s work with repressed sexual energy exemplifies the above concepts. He formulated the concept of ‘character armor,’ or muscle tension and posture rigidity, which he says makes itself felt as ‘character resistance’ — instinctual desires and defensive functions of the ego.
Character armor, for Reich, represented layers of defense mechanisms which had been psychosomatically transferred into the physical body and could be pictorially schematized similar to geological or archaeological stratification. As such it represented the ‘solidified history’ of the patient, the deeper tensions being the oldest.

Reich states that conflicts which have been active at a certain period of life always leave their traces in the character, in the form of physical and mental rigidity. Each conflict forms a layer in the individual’s character. Each of these layers in the character structure is a piece of life history which is preserved in another form, that is, physically, and is still active.

He demonstrated that by loosening up these layers, the old conflicts could — more or less easily — be revived. If the layers were particularly numerous and functioning automatically, if they formed a compact unit which was difficult to penetrate, they seemed like an ‘armor’ surrounding the living organism. The armor may be superficial or deep-lying, soft as a sponge or hard as nails. However, in each case its function was to protect against displeasure.

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The technique of moola bandha had been a closely guarded secret for millenia. By contracting the mooladhara chakra we have a more powerful technique than all the modern psychological techniques put together. They look like child’s play compared with a technique offering infinite bliss, knowledge and enlightenment.

We have seen many cases of severe depression clear up quickly and without emotional or psychic trauma through the practice of moola bandha, even though the individuals concerned were close to suicide. They experienced old memories, emotions and experiences, but because of training in detached awareness, the memories passed into consciousness and out again, like bubbles floating harmlessly to the surface and bursting.

Although moola bandha is effective as a relaxation therapy technique, it is not primarily a physical practice. The physical contraction is merely a means to locate a psychic body component. Then the real work starts.

The unconscious mind is stimulated so that suppressed mental energy is allowed to surface into conscious awareness where we can deal with it through various yogic practices.

This release of emotional energy is called abreaction in modern psychological terminology, and was a technique propagated by Freud, Bruer, Brown and others. Freud discovered that remembering past dramas and memories was useless in the psychotherapeutic process unless emotional energy was released at the same time. This requires one to consciously relive an experience, thereby freeing one from dissipated and functional non-disintegrated energy that creates pain and suffering.

Abreactoin encourages the patient to emotionally relive or ‘abreact’ any terrifying or anxiety-provoking experiences which led to psychological disturbance and even breakdown. If the abreaction was successful, the effect was to stir up tense excitement in the nervous system, which often produced violent outbursts of emotion such as tears, anger, aggression, fear and laughter.

Moola bandha is nowhere near as violent a technique as drug abreaction, but it works on the same line at a more subtle level. The relaxation of the tension in the body allows suppressed energies to be released, bringing with them the conflicts and neuroses from the subconscious and unconscious depths, purifying body and mind. As a result we may experience styrange emotions, feelings and thoughts because of the practice, but these should be kept within perspective and realized to be manifestations of the cleansing process.

When the release of energy occurs through moola bandha, unconscious desires, anxieties and tensions surface. When this happens, the person, according to abreactive therapy, is encouraged to release the tension both emotionally and overtly. However, according to yoga, the release occurs through the practice of antar mouna — acting as a detached witness to all thoughts and emotion. Through mental and emotional arousal the mind is purged of unwanted stress and anxiety, and we feel cleansed, freed, revitalized.

If we imagine that our neuroses are fixed patterns of brain neurones and mental mechanisms which force us to react in predetermined ways, and therefore inappropriate to our environment, we can see how they destroy our lives. Usually the energy of these neuronal and mental circuits are outside the field of our awareness. Moola bandha and other energy-releasing techniques such as kunjal send the pranic energy directly to the brain and mind, increasing our circle of awareness, which naturally starts to include within it recognition of our neurotic patterns.

As soon as we start to become aware of ourselves, we can begin to change for the better. As a result of the elimination of mental and emotional problems, increased sensitivity is developed to one’s own internal and emotional environment. It is further heightened through practicing awareness. As sensitivity and awareness both expand, one’s internal vision is expanded, and in this way our mental problems can be solved as we can see the source or roots of the problems. Thus moola bandha is a means to cut the mental problems at the roots and so establish mental health and well-being.