Analysis of Movement and Advancement in Yoga Asana

By Carlyn Sikes, MFA, Certified Iyengar Yoga Teacher (CIYT-Junior I)

Yoga is the study of the self. Through this self-study, or analysis, a practitioner can distinguish the eternal Self from the
small self or individual ego. The practice of Yoga encourages an practitioner (sadhaka) to look within as a means of
determining how to advance. My journal here is meant to help guide one to practice and reflection. I hope the
description of my practice and sharing of my thoughts will serve others to go inward as they continue on the path of
practice towards Yoga.
1.2 Yogah citta vrtti nirodhah
Yoga is the stilling of the fluctuations of the mind-stuff.
The movements of our mind take us away from realization. Our many thoughts of what we have to do on a day to day
or moment to moment basis, how we view ourselves and the thoughts that arise from that view as well as aimless
mental wanderings clutter our minds and keep us from seeing. The Yoga Sutras are the definitive guide in outlining the
goal of Yoga and then steps to take so it is achieved.
2.29 Yama Niyama Asana Pranayama Pratyahara Dharana Dhyana Samadhayah Astau Angani
Moral injunctions (yama), fixed observances (niyama), posture (asana), regulation of breath (pranayama), internalization
of the senses towards their source (pratyahara), concentration (dharana), meditation (dhyana) and absorption of
consciousness in the self (Samadhi) are the 8 constituents of Yoga. (pg. 142)
Patanjali authored the Yoga Sutras over 2,000 years ago. Made up of four chapters this book describes the path of Yoga
as a way towards enlightenment. This Sutra is in the second chapter which is written for those just starting out on the
path of Yoga. Sutra 2.29 outlines the steps to take to build a Yoga practice that will bring one closer to the goal. Asana,
physical posture, is the third of the eight-limbed path. For exercise to be connected to the Philosophy of Yoga a
deeper perspective must come. Asana is not just throwing oneself from pose to pose without thought and in a manner
that does not encourage contemplation. For Asana to be Yoga a thought process needs to develop that can lead to a
depth of practice that is part of the transformation and union that Yoga should bring. Through these practice sequences
I noticed how a thought process did develop along with a deeper connection to not only the physical practice of the
asana, but also a more contemplative approach to the actions.
2.4 Avidya-asmita-raga-dvesa-abhinevesah klesah
The kleshas are ignorance (avidya), the sense of separate self (asmita), attraction (raga), aversion (dvesha), and clinging
to the status quo (abhinevesa) (p. 113)
In Sutra 2.4 Patanjali outlines five Kleshas (afflictions) that keep a sadhaka (practitioner) from God realization. All apply
to the analysis of the self and to the analysis of movement, but the one that plagues most is Avidya or ignorance.
Through my practice in using critical thinking to discern what is not happening physically for me in some of these poses
and then identifying the root source of my physical ignorance, I am working to dispel Avidya. It is easy to take the
attitude that physically maybe for me some of this is not possible. However, through diagnosis, thought, research into
the science of movement and then re-application of movement principles progress can be made. This is the path of
Yoga: instead of clinging to the notion that transformation will not come no matter what my efforts are. I can work with
intelligence.

We are missing the gold

If we do asanas as a physical practice only.
Geeta Iyengar
Part II
I am finding that most of the obstacles are mental.
C. Sikes, Summer, 2016

In many Yoga classes music is playing or even blasting, there is excessive and unnecessary heat and other distractions
such as the promise of chocolate or wine after the practice is completed. These are examples of some of the ways
avoidance to go within is accomplished and the vrttis or mind stuff is allowed to flourish (Sutra I.2). Patanjali is
suggesting a completely different focus that brings a practitioner to one-pointed attention. Rather than an external
focus. an internal focus is suggested with instruction as to how this can be accomplished, that is, if one is willing to put in
the effort. According to Patanjali (Sutra II. 29), development in Asana is one of the constituents that when practiced
leads to advancement.
Asana, physical exercise, is the doorway through which many come to this practice. Seemingly less esoteric and more
visceral than meditating, being a good person, or practicing complex breathing techniques asana is a way that many
people are introduced to Yoga. However it is important to develop a practice that inspires deeper perspective and a
willingness to advance ones practice in asana by attempting more challenging asana.
For the past three years my asana practice has been more to re-build from an old shoulder injury, address an odd pain in
my ribs on the right side, and to avoid a knee injury. I found I was practicing poses that were challenging at some level
but not the level needed to progress further. My practice was becoming a rehab only and not bringing much in the way
of understanding or progression. Many excuses always come to mind: fear of injury, age, and a very common excuse
fatigue from my other responsibilities at home and at work. Advancement in yoga asana is always possible regardless of
any excuse I can come up with. What I needed was to make a plan and go forward with it. What follows is the plan that
I made to begin to advance in Asana. This was the objective of the movement analysis of the asanas selected. By
identifying physical tightness, weakness, lack of coordination and even fear the knowledge of what is going on at a
physical level can be a pathway forward.
To focus my own practice so as to advance I looked at what asana would be considered advanced according to the
master teacher B.K.S. Iyengar. Advancement in Yoga is not just because the body can bend but because a certain level
of skill develops as you work on progressing your practice. Many of the asana I selected I had attempted in my practice
but did not make much progress with them and did not do a good job integrating them into practice on a regular basis.
Like many of us, some of what makes these asana difficult for me is obvious. I have tight hip flexors, in particular my
psoas muscle and I have a tight quadratus lumborum which often works in tandem with the psoas. Overall my back is
stiff. As mentioned I have had some physical discomforts but thankfully few injuries. I frayed a rotater cuff tendon and
tore my subscapularis muscle in a fall a few years ago and used Yoga asana as part of the rehabilitation process along
with physical therapy. Both were essential, but it was yoga asana that brought me to a complete recovery. I have had
lower back discomfort attributed to tightness in my lower back and because the way my back is constructed. The back
pain has been easily resolved without further trauma. The most recent issue that surfaced with was my knees. There
was not anything catastrophic that happened and it wasnt outright pain but more of a general compression that made
certain advanced asanas difficult to work with. Many of the asana that I chose for this project address the knees but I
had to review the other physical problems that had occurred. I believe that part of the issue with my knees is the
tightness that I have in my back and that the compensation in the shoulders may have brought about tightness in the
back. I believe that this is all somehow connected with the root problem being tightness through the lower back and

specifically in the psoas and quadratus lumborum muscles. I worked from that supposition and addressed what else
becomes less functional because of that.
After I identified my particular issues, I chose the asana and then created a movement analysis table. This was based off
one I found on the internet and combined with one from the book Applied Kinesiology by Jensen and Schultz that
proved to be invaluable. The Movement Analysis Table (MAT) was a necessity in that it brought objectivity to the
practice sessions. Asanas that are difficult can create a roadblock to practice. In Light on Yoga B.K.S. Iyengar says that
if certain asana are not able to be done it will be hard to progress. Along with this comes the notion that maybe I had hit
my peak and that it was not going to be possible to advance. Thoughts such as I am too old, too stiff, too weak
surfaced. But I still have a desire to see what I can accomplish. Using an objective tool allowed me to stop the turning
of my mind towards a negative attitude and bring back a what if attitude. What if I can increase my flexibility enough
to manage Lotus Pose? What if I can increase my flexibility in my back to do Dwi Pada Viparita Dandasana? What would
that pose feel like? The MAT gave me a way to look at myself with a critical, non-judgmental mind, to analyze what
wasnt working and then to think up a reasonable solution that allowed progress. It became a tool to dispel ignorance
(Sutra 2.4Avidya).
The Asanas below formed the basis for the practice sequences. All have been difficult:
Urdvha Dhanurasanaincrease the number practiced per session and increase the length of time it can be held;
improve aspects of the pose.
Dwi Pada Viparita Dandasanapractice the variety of ways to include the chair, support at the wall and the classical
asana
Paryankasana
Kapotasanaw/support
Padangustha Dhanurasana
Eka Pada Raja Kapotasana (for fun)
Salamba Sirsasanaincrease time
Salamba Sirsasana variationsto be done after Salamba Sirsasana has been held for 5 minutes at least
Salamba Sarvangasanaincrease time
Salamba Sarvangasana variationsafter Salamba Sarvangasana was held for at least 5 minutes
Setu Bandha Sarvangasanaas part of the Salamba Sarvangasana sequence
Halasanaincrease time
Padmasanafull classical pose
Many of the asanas on the list are backbending asana that are necessary to advance in the practice. Backbends are
considered to be very transformational poses certainly at a physical level but also at the mental, emotional and psychic
level. The transformation begins largely because the physical direction the body goes is counter to the way we live our
lives. The biomechanical action is hyper-extension of the spine which is opposed to the forward flexion of the spine,
hips and shoulders that we use to maintain ourselves in to do our regular daily tasks at the computer, housekeeping,
driving, texting etc. In the Iyengar system it is urged that everyone over the age of 40 practice backbends every day to
counter the effects of daily living. I have also heard that backbends keep you young. I know that they wont reduce
wrinkles or gray hair and other effects of aging but that through a regular practice you can keep a youthful suppleness
and range of motion of your spinal column. There are many supported backbends that people of all ages and fitness
levels can execute but the subject of this practice were the active advancing backbends.
At some level there is a primitive fear response to backbending poses as they reveal all of our vulnerabilities. Much of
our life is spent in moving forward, moving forward in a job or towards an education but also physically moving forward
in how we sit and walk for example as well as in simple utilitarian tasks like washing dishes and texting on phones.
Backbending poses require a trust and an ability to become vulnerable, coupled with strength, to move into the
unknown back space. There can be fear and lack of motion but at a very basic level backbending poses expose our life
sustaining organs such as our heart, intestines etc. which can be unsettling at a very subtle level. Much the same as
certain animals do not want to reveal their underbelly to anyone humans can have the same reaction. These require
trust to advance. I began to trust more after acknowledging my weaknesses and understanding the actions of the
backbending poses through the MAT.

When one of my teachers Manouso Manos began to strengthen his hips he told us that then the back problem he had
returned. Next his knees began to ache again then it was his neck. He shared this story to illustrate that the physical
body is interconnected. Manouso has also said that there is a primal fear that strikes us with regard to our knees. He
postulated the idea that perhaps when we were a tribal people, speaking to my Irish and Scottish ancestry, if you
couldnt walk you couldnt easily move with the tribe and would perhaps be left behind. So the health of the knees
could have been a life or death situation. That would still be my fear as so many of the activities that I enjoy, such as
walking, horseback riding and Yoga asana practice would be limited by a knee injury for a time or permanently.
I have read that lotus pose or Padmasana is one of the most desired for meditation. Physically lotus brings a firmness to
the body, supports the extension of the spine which in turn brings a quietness to the mind and composure to the body.
This posture does not allow one to be sloppy. The erect spine keeps the mind alert and attentive. (P. 170 A Gem for
Women; G. Iyengar). However there is a difficulty for some in learning Padmasana. This pose definitely brought my
own knee discomfort to my attention and has been a troublesome pose for me to work with. Said best by the master
B.K.S. Iyengar:
After the initial knee pains have been overcome Padmasana is one of the most relieving poses. The body being in a
sitting posture is at rest without being sloppy. The position of the crossed legs and the erect back keeps the mind
attentive and alert. (p. 137 Light on Yoga; Iyengar)
And
People not used to sitting on the floor seldom have flexible knees. At the start they will feel excruciating pain around
their knees. By perseverance and continued practice the pain will gradually subside and they can stay in the pose
comfortably for a long time. (p. 131 Light on Yoga; Iyengar)
The above excerpts from Light on Yoga spell out the learning curve but also encourage us to persevere as Padmasana
as a seated pose is one of the best Asana for meditation. At one time I could do this pose and some of the variations
easily. For a few years though it has become impossible without feeling an impact in my knees. This seemed to be a
backward progression and was very disappointing.
I prepared my MAT for Padmasana and from there developed practice sequences that would increase the range of
motion in my hips so the effort was not felt in my knees. On a purely physical level the way the legs are arranged in the
pose requires flexibility in the hips and ankles. This can be achieved by standing poses and by a litany of seated and
seated forward bends to include Virasana and Siddhasana. These asana also begin to increase the range of motion in
the back, which oddly does restrict range of motion in the hips and ankles. Once the legs are positioned in Padmasana
they bring a stability to the pelvis. When the pelvis is stable, a greater support for a lift of the spine is established. As
the spine extends there is a greater potential for room in the chest so the breath can circulate more freely. This asana
thus creates an inner attentiveness.
As mentioned above, the benefits of the asana help to encourage the work to achieve the pose. Padmasana is one of
those asana that requires mobility in the hips and ankles so the knees do not take the hit. On further examination
through the movement analysis as well as practice experience the lack of range of motion in my knees, flexing and
extending without pressure, was tied into my hips, my left hip in particular and then traced to the tightness in my back.
In developing the sequences for Padmasana I had to work with how I felt in terms of tightness and range in my hips on
the day of the practice. I utilized various seated and supine asana as well as standing poses in the sequences. I tried to
work all aspects, or directional potential of my hip and think more deeply about the root of the tightness. I was pleased
with my progress in getting into Padmasana in every practice where it was the main pose.
The next class of asana included were inversions and specifically increasing the time in each of the inversions. Inverted
poses are considered to be very important Asana because of the many health and psychological benefits they bring. My
teachers have told me that even if I cannot practice any other asana during a day then it is essential to at least make the

time for headstand and shoulderstand. I have also been taught that for the inversions to have the positive effects
described below they must be held for at least 5 minutes, and some authorities say 10. I know that many of my
colleagues in Yoga are constantly working to build their time in this important group of asana.
The inverted asana are:
Salamba Sirsasana (head balance) and variations
Salamba Sarvangasana (shoulder balance) and variations
Halasana
Viparita Karani
Setubandha Sarvangasana (as part of the shoulder balance cycle)
Salamba Sirsasana and Salamba Sarvangasana are respectively considered the Father (King) and Mother (Queen) of all
the asana for the many positive benefits they bring. Head balance and Shoulder balance are complementary to each
other and one cannot be practiced without the other. If so, and a practitioner neglects Sarvangasana and only practices
Sirsasana (which sometimes happens as Sirsasana appears easier) it creates an ill temper. These asana individually and
when practiced together bring a positive impact to the following systems of the body:
Endocrine
Circulatory
Pulmonary
Nervous
Digestive
Eliminatory
Salamba Sirsasana is said to bring fresh blood to the pineal gland which in turn influences the working of the entire
physiological system. Because the brain is bathed in fresh blood this pose also improves brain function. Regular
practice of Sirsasana develops the body, disciplines the mind and widens the horizons of the spirit. One becomes
balanced and self-reliant in pain and pleasure, loss and gain, shame and fame and defeat and victory. (p. 190, Light on
Yoga; Iyengar)
Salamba Sarvangasana rejuvenates and revitalizes this asana strives for the harmony and happiness of the human
system. (p. 212 Light on Yoga; Iyengar). Shoulderstand is said to improve function of the ductless glands and the
thyroid because of the architecture of the pose. Like in headstand, fresh blood is made to circulate in the region of the
throat where the thyroid resides. Healthy blood is directed to this region to circulate around the neck and chest
relieving breathlessness, symptoms from the common cold and other throat ailments. This Asana soothes the nervous
system, the digestive system and brings renewed vitality and energy.
Halasana or plough pose brings the same benefits as that of Sarvangasana. In addition during the practice of Halasana
the abdominal muscles are contracted which will aid in the digestive and eliminatory process. This pose, if practiced
appropriately is good for people with high blood pressure.
Setu Bandha Sarvangasana practiced on its own or as part of the shoulder cycle brings a backward movement to the
spine which can relieve the strain on the neck caused by the various actions in shoulderstand. This also brings a health
and flexibility to the spine which indicates a healthy nervous system. If the nerves are healthy a man is sound in mind
and body. (p. 230, Light on Yoga; Iyengar)
*For a complete list of benefits for Salamba Sirsasana, Salamba Sarvangasana, Halasana and Setu Bandha
Sarvangasana see pgs. 189-190; 212-213; 219-220; 230, Light on Yoga; Iyengar
There is willpower beyond the intellect B.K.S. Iyengar
In Salamba Sirsasana (headstand) the problems are not physical. My physical tightness is not as noticeable in this asana
as it is in others and it is not physical discomfort that comes in this pose. An uncomfortable mental state sometimes
arises when I practice headstand. I have thought it could be that I am a little bit claustrophobic and this pose feels very

confining to me. I also have a very sensitive head and sometimes this pose feels like there is an undue amount of
pressure in my skull. The difficulty in the practice of Sirsasana is definitely more mental than physical. I manage this by
how I prepare for the pose each day. It becomes a contemplation of what is happening on a day-to-day basis and then
preparing accordingly. I find if I am more attuned to myself then I am able to be more successful in meeting my goal of a
longer stay in the pose. And in staying longer in the pose I was able to experience, if even momentarily, the effortless
effort described in the Yoga Sutras.
Salamba Sarvangasana has a different impact. When I hear it described as a mother I think of kindness and compassion
with a certain amount of softness in how my own mother would gently say that everything will be alright. However, I
dont always experience the pose like that. Sometimes it is very harsh and punitive which makes it very difficult to build
time and in fact interest in practicing this pose. It is truly willpower and the fact that it brings so many benefits that
keeps me working on this pose. The Sanskrit translation is all limb pose which means the entire body is working to
achieve this pose. The benefits come as alignment is attained. The vertical lift that is necessary in this pose is very
difficult with my back, shoulder and hip flexor tightness. Everything that I have earmarked as problematic shows up in
this asana. In research through the MAT but also in reading Light on Yoga my time and experience in the pose
improved when I did the variations in Sarvangasana. The variations bring relief but also develop skill in holding
shoulderstand proper. This remains a difficult pose but as I continue to practice it I have a better understanding of what
to implement and will always include the variations.
Setu Bandha Sarvangasana as a variation from Sarvangasana became a saving grace. Setu Bandha is a backbending
asana and helped me to find a better placement when returning to Sarvangasana. I found that this backbend practiced
during the shoulderstand brought improvement to my practice of shoulderstand. Halasana also worked to improve my
time in Sarvangasana.
It is very easy to allow Avidya, ignorance, to take over. I was way laid by certain injuries and discomforts that became a
distraction from moving forward in Asana practice. I also allowed myself to believe that age, as I am no longer in my
twenties, was now going to be a limiting factor. The first week of these more challenging practices was difficult but also
showed me that I can do the asana, some more completely than others but the ability is there. This advanced practice
experiment has brought renewed enthusiasm to my daily practice and has brought back determination as well as drive
to continue to improve. I have a deep desire to know what they feel like and what the overall impact is beyond what I
might experience in my muscles. There is a tie in to the promise of Yoga Philosophy, of union, and that is ultimately
what I am seeking through my asana practice. I hope these reflections on my experience will help you on this journey as
well.

References
A Gem for Women; Iyengar, Geeta; Timeless Books; 1990, 2012
Applied Kinesiology: The Scientific Study of Human Performance; Jensen, Clayne R. and Schultz, Gordon R.;
McGraw Hill Book Company; 1977
Light on Yoga; Iyengar, B.K.S.; Schocken Books; 1977