Lesson 8: Using Props in Asana Practice

Lesson 10:
Using Props in Asana Practice

Leverage

Having explored the fundamental movement patterns that underlie the asanas, and seen some of the ways to use props for support in restorative poses, we can now look at how props can utilize one of the basic principles of physics, leverage. There are many ways we use yoga postures to enhance perception and sensitivity to energy, and using props to highlight keys places of leverage and balance is one of B.K. S. Iyengar’s greatest gifts to the modern yogi. The Iyengar system has spawned an amazing number of ways to use props to improve leverage, awaken a deeper sense of space in the poses, and open and integrate the chakra energies. We will explore a few possibilities.

Because of the long bones of the limbs and the action of the joints, the human body is an amazing place to explore leverage and the role of fulcrums in creating a sense of balance Unknownand ease, of sthira and sukham. This class of leverage is the see-saw action we use in opening Unknown-1the hip joints. When we grow a tail, and use the inner back heel as a continuation of tail energy, the center of the front leg hip socket is the fulcrum around which the pelvis can rotate images-8freely, and also a center around which the body can find the stillness of perfect balance. The leverage of the back leg/tail counter-balancing the torso is most clearly seen in half moon pose, especially when  you compare Iyengar to the class 1 level picture. The same principle applies to trikonasana and the other standing poses.

The use of belts allow us to further enhance the connection of the back leg/tail and front hip joint in the main hip opening postures such as parvsvottanasana, here demonstrated by Iyengar teacher Roni Brissette, images and supta padangusthasana. Note the second belt in supta padangusthasana from the upper hip to the lower foot. A more precise placement of the belt would have it around the metatarsal bones, especially the big toe of that lower leg. That gives you the ability to adjust inner and outer rotations.images-1 Most beginners use only the upper leg belt and never quite get into the hip joint. The same action can be taken into ardha chandrasana and revolved ardha chandrasana.

Another old favorite, done with belts or wall ropes is the hanging dog pose. images-16Here the rope loop acts as an accessory tail, teaching the muladhara to trifurcate, giving a strong traction to the hip sockets and tops of the thigh bones. When the hips are open, Unknown-1the leverage releases the spinal column. Speaking of belts and tails, here is a great photo from Lauren Cahn in the upside down downward dog, or urdhva dhanurasana. Notice the action and direction of the pull of the belt. The tail lengthens out dynamically. The tendency is to confuse the tail and the hips and overly contract the muladhara. The use of blocks takes some of the effort from the shoulders.

Once the hips and tail are awake and the energy is flowing freely, (1st chakra) we can look to opening the sacroilliac joints, a key, butUnknown-3 challenging action. Here we switch to a wooden block, or brick as they say in Pune. Iyengar instructor Holly Walck is demonstrating the use of a block in bridge pose to open the core. The release the sacrum the fulcrum shifts from the hip joints to the sacro-illiacs. The feet stay engaged, the pelvis is anchored to the block, and the tail can adjust up or down to find the happy spot for the sacrum. In this photo, the student needs to release the throat as the fifth chakra is compressing. More height under the shoulders and a slight rotation of the skull will align 5th and sixth chakras with the sacral area or the 2nd chakra. images-3

For those looking for a deeper experience, check this out. Here Iyengar is using a stool with blankets to open his sacral-lumbar region and the heart, the wall to activate his feel and muladhara, and another stool to anchor his hands (notice the length through his wrists, elbows and armpits.) He has been exploring these deep supported backbends for years, as this is his (and the human’s) edge.

Unknown-1Leveraging the different vertebrae of the spinal column can also be done with chairs. These poses are quite intense and care must be taken not to hang out or hold on, but to use the chair to direct perception and place the fulcrum at the exact place along the spine where you can find balance. Iyengar teacher, Kisa Davison, at left in viparita dandasana, is demonstrating the classical Iyengar chair backbend. Her head is supported, legs dynamic, but there is some compression at T-12 as seen by the sharp angle between the bottom of the ribs and the abdomen. The seat of the chair (the fulcrum) would be better located either lower or higher on the spine, as T-12 is very vulnerable to this hinging. If you work organically, rotating the liver would also help ease the transition between 3rd and 4th chakras.Unknown-2

Here the back of the chair is used by Noah Maze to open the 3rd chakra region. Note the hands and compare the length of the armpits to those of Mr. Iyengar, just to get used to seeing energy patterns. images-1Priscilla Polonia is using the chair and a bolster in supported camel pose (ustrasana). Feet stay active, pressing down, tail energy keeps lengthening, and the head is supported by the back of the chair. Adjust the placement and size of the bolster to fit the needs of your body.

Chairs can be utilized in standing poses to alter the leverage in the hips, such as this parsvakonasanaimages-1 by Kimberly Drye. If she were to be a bit closer to the wall, she could use it to press the edge of her foot away from the chair to deepen the action in the back leg groin. Here is another variation, from a wonderful standing pose series on sciata.org. images-2 B.K.S. Iyengar, the pioneer in yoga props uses a trestle, his own all purpose yoga toy, in trikonasana.trikon2 It is hard to see, but he has a half round block under his front foot, and both feet are wedged up against the sides of the trestle so he can press out without the fear of ending up in a split. I personally learned the depths of trikonasana working this way with the trestle we had in San Francisco. trikon1Mr. Iyengar’s forearm gives him more dynamic action through his shoulders and chest in this variation with a chair.

Unknown-3Finally, Iyengar’s chair sarvangasana, here demonstrated by Iyengar teacher Witold Fitz-Simon, uses the chair along with blankets (or a bolster) for the shoulders, and padding for the sacrum. The arms extend through to the back legs to stabilize and help adjust the shoulders so that they roll under and in towards the spine to create lift. The arms can also be outside if the shoulders are lacking in flexibility. A bolster can also be placed on the seat of the chair and the legs can then extend back into its support. Unknown-4

A simpler pose for beginners, and everybody, is viparita karani, one of the main restorative postures. Witold has the bolster near the wall so the legs are supported and a belt contains the leg energy.

Props for Support

Belts are used to help focus the energy and allow relaxation as in viparita karani shown Unknown-6above. In supta baddha konasana, the belt stabilizes the legs and pelvis together.

0To the right we see yoga teacher Cora Wen demonstrating the use of a long belt to adjust the shoulder girdle and open the front of the chest. To get here, hold the belt across your bottom shoulder blades and bring the ends under the armpits to the front. Then lift them up over the collar bones and cross them as they come behind the neck. Hold with hands and pull down.

Walls: Walls are great for both beginning and advanced level practice, if there is enough room. UnknownOn the left, the wall helps provide alignment information as well as support in revolved triangle. Below, the wall becomes a support to begin exploring the handstand. images

Recent Posts

The Ten Oxherding Pictures

A Holiday Gift from the Buddhist World to all of us.

The ten Oxherding Pictures from Zen Buddhism represent the stages and path to awakening, integration and enlightenment, with the Ox representing our True Nature and the Oxherder each of us, the embodied being. It is important to note that the stages are not linear but spiralic and multi-dimensional, as we usually can get glimpses of more advanced levels before we have truly completed and integrated the any or all of the previous ones.

Also, we may often be working with several stages at the same time. More subtle awakenings in one level may trigger unconscious and unresolved traumas stored in the earlier levels that then need to be revisited, transformed and integrated. Then, the energy held in trauma is resolved and free to use for deeper growth.

There are many variations on the ten pictures representing the stages, and these are usually accompanied by poetic verses and/or commentary describing the journey. The paintings seen below are traditionally attributed to 天章周文 Tenshō Shūbun (1414-1463), of the Muromachi period in the late fifteenth century and are found at the Shōkokuji temple in Kyoto, Japan.

These stages can be seen as three sets of three transformations, with the final stage standing alone. The first three are the beginners journey, the second three those of the intermediate student, and the final three the most subtle and refined. The tenth transcends all and resolves as the awakened Buddha in the world helping others. Looking more deeply and ironically, we find that ultimately it is the Ox who is training and leading the Oxherder

1: Seeking the Ox
We know something is missing in our lives, but don’t know what it might be, or where to look. Our souls ache, our spirit feels fragile. The spiritual journey begins, but our minds are full of confusion and delusion. Our search is random and we cannot find the Ox anywhere. This is Dante at the beginning of The Divine Comedy.

2: Seeing Tracks of the Ox
Through study and guidance we begin to get glimpses. Maybe we discover yoga or meditation, or find spiritual teachers or writings that inspire us. But although we see the tracks, the Ox is still unseen, unknown. The tracks give us some confidence and we continue seeking, driven by the awakening cosmic impulse to discover/uncover the fullness and truth of our Being. The Ox is calling us.

3: First Glimpsing the Ox
There is the Ox. Wow! So magnificent! How did we ever not see! But the Ox remains elusive, disappearing into the forest. How could that be? Our minds are still confused, our seeking still undisciplined. The Ox teases us. She is everywhere and then nowhere to be found. Our mental habits and beliefs still dominate in spite of the revelation and we struggle to find ground. We are still beginners on the journey.

4: Catching the Ox
We finally catch the ox and grasp the rope to hold her, but she is wild and free, used to cavorting in the fields. We must hold the rope firmly and steadily. The rope of course is our evolving meditation practice and this is where it gets more serious. We are no longer beginners. We are in the realm of un-abiding awakening and must be ‘all in’ with our practice to stabilize the ground. Habits and conditioning have many tentacles extending into the unconscious, so our discipline must become stronger. The Ox keeps us on our toes.

5: Taming the Ox
As our practice becomes stronger, we can hold the rope more loosely as the Ox is relaxing somewhat. It is actually the mind that is relaxing as we begin to realize that the Ox is always steady and it is our minds that are wild and untamed. By relaxing our efforts, our practices can now include resting in the infinite and we become more comfortable in stillness and mystery. Habits still arise as the unconscious has many layers and levels of confusion and trauma, but we recognize the reality that our thoughts arise and fall from the depths of silence and that our delusion is self created.

6: Riding the Ox Back Home
The seeking and struggle come to an end and we can let go of the rope as Ox and herder are one, moving effortlessly together though the world. Buddha Nature is awake and free and we feel spontaneous joy and happiness. The Oxherder plays his flute for the birds and children of the village. This joy and delight can be a surprise as the practice has seemed quite serious at times. Unseen unconscious traumas may still exist so vigilance is still required.

7: Ox Forgotten, Self Alone
The Ox is now gone and the Oxherder sits at home alone. This is ‘Self as ‘I am’ without the need to ‘be something. This is Kaivalya of the Yoga Sutras, Purusha distinct from Prakriti. Up until now, there has remained a subtle sense of duality, of practice and life, of spiritual and not spiritual. This now dissolves. There is no longer ‘something to do’. Everything is meditation and nothing is special. Things are ‘just as they are’.

8: Ox and Self Both Forgotten
Total Emptiness. No concepts, ideas or beliefs, no sense of separateness. Even the “I am” is gone. All gone. Not even the scent of ‘holiness’ or special-ness remains. Gate, Gate, Paragate, Parasamgate.

9: Return to the Source
From the realization of Emptiness emerges the realization that the amazing flow of life always continues on in its own perfection. Seasons come and go. Cherry trees bloom in the spring. Birds sing and the rivers flow. Stars are born and others explode into cosmic dust. Emptiness is Fullness, Fullness is Emptiness. Bodhi svaha!

10: Returning to the Marketplace with Helping Hands
The enlightened being joyfully joins the world to aid all beings on their journey. Freedom, wisdom and compassion are the roots of action. Enlightenment is not passive but celebratory and engaged.

Here are some other perspectives:
From Tricycle Magazine
https://terebess.hu/english/Kuoan1.html
https://terebess.hu/english/oxherd0.html

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