Beginning Lesson 5

Lesson 5

Lateral Flexion and Extension, or the Fish Body

         Starting in skiers tadasana, find the balance of weight and lightness as a current of energy flowing through you. Relax into ground and feel/sense/see the space around you. Feel alive and present. In the previous lesson, we examined the act of bending forward and coming back up right and discoverd that if the legs stay engaged and alive, the pelvis moves though space and the body feel safe as it moves up and down. No unnecessary tension arises and the movements are effortless. Now we will explore a different pelvic action: lateral flexion and extension.

Mammals primary movements come from what is known as sagital flexion and extension, or what in yoga is called forward and backward bending. Our ancestors, the reptiles, amphibians and fish use a different action. They move sideways, or what we will call lateral flexion and extension or the fish body move. The primary pose here is trikonasana, the triangle pose. Out of this basic action we will explore three related poses, side angle, warrior II, half moon and tree pose.

                                        Trikonasana

As previousy noted, all the structures of the feet are involved in providing a stable base. Here we begin with a wide stance, 3- 4 ft apart, or about the length of your legs, so you create a triangle with the two feet and the base of the spine as the three corners. Because side bending of the spine is much more natural than in the pelvis, the yogis adapted the triangle by turning one foot 90 degrees out (the front foot) and one 60 degrees in (the back foot). See photo.

Now imagine your tail is long like a fish, extending to the floor between your legs. Keeping your legs relatively straight, as best you can swing the tip of your tail toward and beyond the back leg and let the pelvis follow along an arc, when you get to the end of the movement, pause and return back to the beginning, like the swinging of a pendulum. Repeat again several times and then change sides. Be careful of the front knee. Do not try to ‘square the hips’!! You will damage your sacro-illiacs sooner or later. Liberate your fish tail instead.

Parsvakonasana and Virabhadrasana II

The next posture is a continuation of the trikonasana action with an additional piece. As you swing the tail and let the pelvis follow, allow the front knee to bend, moving on a straight line toward the front foot. The tarsals and metatarsals of the front foot ground the energy firmly into the floor, with almost no weight on the hell. This will protect the knee. Also, the front knee should never extend beyond the ankle and should not wobble or veer inward. This is the fork in the road between two more challenging postures, the side angle pose and warrior II. Beginners can pause here and then reverse, moving as smoothly and slowly as possible in and out of the pose. Repeat the action several times and then change sides. This brings us back to our first asana mantra which is “Not the Knees!” As mentioned before we all have an unfortunate tendency to use the knees inappropriately. Let the knees be receptive and supported by the feet.

More experienced students can explore the side angle pose by deepening the circular action of the groin so that the whole torso drops onto the front thigh. The arms can extend as seen, or explore other possibilities, such as imagining picking up a sock from the floor with your hand, and then placing it back down again.

 In Virabhadrasana II we find the third pose in this grouping of fish body postures. It begins with the trikonasana action of extending into the back leg and the parsvakonasana action of simultaneously extending the front groin. Then, instead of going deeper into parsvakonasana by lengthening the groin even further, we circle up and out from the groins through the arms, like a fencer or an archer. Again, to learn the healthy action, do not stay in the pose but slowly, gracefully, effortlessly move in and out of the pose. Notice the break of energy along the deep front line of the right side between the groin and torso in the student on the dock.

Ardha Chandrasana Coming into the half moon pose or ardha chandrasana involves a continuation of the actions of trikonasana and parsvakonasana. The primary fulcrum or hinge is the front leg hip joint. The supporting energy flow comes from the standing foot. Then we find the see saw action where the action of the back leg extending balances the torso.  
From triangle, release the front knee forward like parsvakonasna, extend the front hand out while simultaneously lengthening out through the back leg. A simple pivot brings you into the pose. Practice coming in and out, staying low to the ground, in the beginning. Find the balance and fluidity. In figure skating, this is called a forward spiral, here down by Tara Lipinsky. We will use ardha chandrasana as the starting pose for our exploration of twisting poses in the next lesson.


Vrksasana

Tree pose is another fish body pose. (Thanks to Rodney for an elegant demonstration.) Because the front or bent leg is turned out as in the previous poses, the bent leg foot can provide leverage to open the pelvis sideways. To find balance the weight has to shift slightly to the left and this can open the left groin. Notice the nice long line of energy from his inner left foot to the inner left palm. Tree pose can be used to learn the deeper action in trikonasana because the leverage in triangle is where the foot presses the thigh in tree.

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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