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Extract from Yoga Scotland Magazine January 2009

Just what are the Bandhas?

By Jim Fraser

Godfrey Devereux returned to Aberdeen in September for a further weekend of training in Dynamic Yoga.

According to Godfrey the Bandhas are the result of extending the use of the postural muscles with sensitivity and awareness thus recognising the intimate connection between posture and breathing. The Bandhas engage because they are allowed to engage. An important point comes to mind here. if the Bandhas are indeed a ‘natural’ process in that they occur as a result of sensitive practice rather than being forced, then their effects become more important than the practice itself You simply learn it, apply it and see what happens. This has implications for thinking about yoga practice and teaching. If we are certain of the practice in that it speaks back to us with lasting illumination and understanding, then in the wider context of yoga theory we can confidently progress on the path of yoga exploration. Yoga progression depends on self-reliance. You go to a teacher to learn but ultimately it is up to you to find your own way. The effects of a practice lead to further practice or the same practice with greater understanding. But this will only happen if the practice has an illuminating effect. Otherwise boredom and dogma. if boredom then yoga is given up. if dogma then the practice is done for the sake of it with no concern for the effect. So if we understand the practice in terms of the effect and not the practice itself two things are achieved: firstly, creating personal awareness and understanding of the progression of yoga, and secondly we are spared moral discussions about what is the right and wrong way to practise.

The effect of Godfrey Devereux teaching on the Bandhas: energy release, greater postural awareness and a development of the inner direction of the mind which leads to the next practice, which according to Patanjali, is pratyahara. The practice: well best forget about the tri bandha, there are at least five: Path Bandha, Hasta Bandha, Mula Bandha. Meru Bandha and Uddiyana Bandha. What about jalandra Bandha? Read on.

The Bandhas work by employing the natural inclinations of the muscles in relation to the skeleton. All that is required is sensitivity to the movements of the breath in the abdomen, the placing of the feet and the proper extension of the spine. With careful attention to these the Bandhas engage fully. Interestingly allowing this to occur, rather than pushing the Bandhas on as one is often trained; the mind is free to judge the effect rather than worry about being pushed to hold difficult positions.

Hasta Bandha: All the fingers, the length of the arm to the shoulder all extend and as a result the chest opens and the superficial muscles of the abdomen stretch as the deeper abdominal muscles engage. And that’s just from the arms.

Pada Bandha to Mula Bandha: The feet are stretched out across the ball of each foot and there should be equal stress on the ball of the big toe and the outer edges of the feet. Both skies of each heel will be balanced on the floor if the front of the foot is so balanced and extended. Then the entire leg elongates as with Hasta Bandha and Mula Bandha engages. There is no pushing on and puzzlement, and as t heard one teacher say: ‘Just lift it all up.’ It simply goes on. To fully appreciate Mula Bandha and Uddiyana Bandha there needs be sensitivity to the movements of the breath in the abdomen and how these affect the perineal muscles. The point to learn is that Mula Bandha is a natural result of the breath movement closing down the abdomen on the out breath so the transverse muscle comes into play and there is an involuntary response in the perineum. As the perineum tightens the anus moves subtly inwards. With good postural awareness you can notice this happening with each breath.

Meru Bandha and Uddiyana Bandha: Uddiyana Bandha depends on the proper application of Meru Bandha, together with the other bandhas mentioned above. Meru Bandha is simply the proper elongation of the spine in the perfect posture as advocated by Alexander teachers. The head is free and the lower spine and pelvis relaxed. A variation of Hasta Bandha is engaged by holding the hands against the hip bones pressing the index finger into the bone and the other fingers extended away This has the effect of opening the lower rib cage so the diaphragm can move up freely With Meru Bandha engaged on the out-breath the abdomen is pulled in with the transverse muscles and the diaphragm moves up out of the way and the abdomen disappears towards the spine. The effect can be startling. It’s not just the abdomen which is drawn in, the entire awareness of the body is drawn in and the outward movement of the senses checked. Practise a few times each morning and the energy you have for the rest of the day is quite superlative. Or if you have the time, the inclination and the yogic learning then you can use that awareness to support the posture in higher practices. The posture as ‘Asana,’ according to Patanjali, precedes Pranayama. This method of practising the Bandhas does emphasise awareness of the steadiness of the spine in a cross-legged posture. With the mind drawn in and quietened by Pranayama, Pratyahara beckons and the study of the mind as compared to the body can begin.

So what about Jalandra Bandha? That just goes on as a result of the firmness of the application of Uddiyana Bandha. The muscles in the throat tighten and the chin is subtly pulled in. It is the principle of Samkhya/Yoga that nature leads the way to spirit. The Bandhas show the way to greater knowledge of the mind through the body It was good to have such an original and talented teacher in the north east. Godfrey doesn’t limit his teaching to the physical. His talks are entertaining, wayward, controversial and stimulating.

Godfrey Devereux was invited to the northeast by the Kathy Julius Yoga Trust.

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