THE HUMAN BODY IS NOT A MACHINE THAT CAN BE TAKEN APART AND MOVED IN ISOLATION WITHOUT CONSEQUENCES.
If you understand a tree by taking it into the laboratory and studying it there, separate one joint from another, train only fixed movement patterns, take movement or knowledge out of context, - you are old. This thinking is a sign of ageing, loss of the imagination to see EVERYTHING IS TOGETHER. Life is complex. There is so much more we do not know, than we know. That’s the beauty of it. We simplify to begin to grasp complexity.
THEN NEED TO MEET LIFE IN ITS FULL COMPLEXITY.
Understand how the joints are working
IN COLLABORATION NOT ISOLATION.
Understand how you work with other people, things, places
IN COLLABORATION NOT ISOLATION.
Understand NOTHING SHOULD BE ISOLATED THAT HAS TO BE INTEGRATED.
WE CANNOT NOT COMMUNICATE
maybe it isn't what you think it is.
Each discrete sensory record of a particular gesture or series of gestures is called a sensory engram, and once the feeling of it is firmly established as a clear, recallable memory, this engram works something like the templates which produce different stitching patterns in a sewing machine. When a person wishes to accomplish some act, the first recalls the sensory engram associated with past repetitions of the act. That is, he begins by remembering how it felt to do it. The motor systems are then set into motion to reproduce the remembered sequence of sensations laid down in the engram.
The translation of an engram into motion involves the entire collection of sensory and motor apparata that we have examined up to this point – the skin and joint receptors, the deep tissue pressure receptors, the Golgi tendon organs, the stretch receptors of the spindles, the reflex of internuncial circuitry of the spinal cord, the stereotyped sequences of reflex responses organized in the brainstem, the gamma motor system, the alpha motor system the cerebellum, and the successively more conscious centers of choice and voluntary sequential integration – the thalamus, the hypothalamus, and the cortical regions. The sensory cortex has memorized the feel of a gesture or a series, and each time it is recalled for the purpose of repeating the action the proprioceptive feedback of all the body parts is comparted against that memory for each step of the intended repetition, and cerebellar corrections are made automatically and unconsciously. And of course, this translation of desire into movement must all take place within the context of the overall levels of tonus, the characteristic postures, the chronic limitations, and prevailing state of mind of the actor. Any template can only function within the range of possibilities inherent in the sewing machine as it presently stands.
We do not know just what an engram is physiologically, nor where it is located anatomically. The sensory cortex appears to be crucial to their organization, but not exclusively so. Some theorists hold that each memory 'bit' is specific to a single cell or reverberating loop of cells. Others maintain that memory is stored in a more holographic manner, such that all of the cells of the sensory system participate in some way in all sensory memories.Whatever their actural form of storage, their existence and their control of motor behaviour cannot be doubted. The 'learning' of a new motor skill is the process of establishing a new series of sensory engrams, and the ability to repeat that skill depends absolutely upon the preservation of the intact sensory engram.
Motor elements merely supply the motion; it is the sensory side of the nervous system which establishes the control of that motion.
The impulses carrying the information contained in sensory engrams are fed out to the muscles through various routes contained within the direct corticospinal path and the multineuronal path in the spinal cord. These pathways are themselves organizational features of the nervous system, each coloring in a specific way the translation of sensory memory into muscular activity. Some of them make direct uninterrupted connections from the cortex to the skeletal motor units (the direct corticospinal path); these have the advantage of producing almost instantaneous effects upon the muscle cells from cortical activities. Some synapse onto many internuncial reflex circuits on their way down the spinal cord (the multineuronal path), and these have the advantage of utilizing fixed, inherited reflex movements in order to build up more complicated sequences. Still others pass through the brainstem and all the basal ganglia, and hence can use the reptilian brain's entire vocabulary of stereotyped gestures and fixations in order to carry out still more complex commands.
– taken from Deane juan, Job's Body
.Mysore Style Ashtanga Vinyasa Yoga
.Asana als Mudra – Fuß fassen und tonische Funktion in den sitzenden Haltungen
yoga to the people.
'Mushin' in Japanese and 'Wuxin' in Chinese (無心 "no mind") is a mental state. Zen and Daoist meditators are said to reach this state, as well as artists and trained martial artists. They also practice this mental state during everyday activities.
The term contains the character for negation, "not" or "without" (無), along with the character for heart-mind (心). The term is shortened from mushin no shin (無心の心), a Zen expression meaning the mind without mind and is also referred to as the state of "no-mindness". That is, a mind not fixed or occupied by thought or emotion and thus open to everything. It is translated by D.T. Suzuki as "being free from mind-attachment".
Mushin is achieved when a person's mind is free from thoughts of anger, fear, or ego during combat or everyday life. There is an absence of discursive thought and judgment, so the person is totally free to act and react towards an opponent without hesitation and without disturbance from such thoughts. At this point, a person relies not on what they think should be the next move, but what is their trained natural reaction (or instinct) or what is felt intuitively. It is not a state of relaxed, near-sleepfulness, however. The mind could be said to be working at a very high speed, but with no intention, plan or direction.
Some masters believe that mushin is the state where a person finally understands the uselessness of techniques and becomes truly free to move. In fact, those people will no longer even consider themselves as "fighters" but merely living beings moving through space.
The legendary Zen master Takuan Sōhō said:
The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. In the case of the swordsman, it means death.
When the swordsman stands against his opponent, he is not to think of the opponent, nor of himself, nor of his enemy's sword movements. He just stands there with his sword which, forgetful of all technique, is ready only to follow the dictates of the subconscious. The man has effaced himself as the wielder of the sword. When he strikes, it is not the man but the sword in the hand of the man's subconscious that strikes.
However, mushin is not just a state of mind that can be achieved during combat. Many martial artists train to achieve this state of mind during kata so that a flawless execution of moves is accomplished — that they may be achieved during combat or at any other time. Once mushin is attained through the practice or study of martial arts (although it can be accomplished through other arts or practices that refine the mind and body), the objective is to then attain this same level of complete awareness in other aspects of the practitioner's life.
Turnstunde Intensive in Ulm
.mysore style ashtanga vinyasa yoga
.foundations of orientation in breathing and movement
.finding opposing patterns in hatha yoga practice
.organizing around the central axis of the body
Proprioception (/ˌproʊprioʊˈsɛpʃən, -priə-/ PRO-pree-o-SEP-shən), from Latin proprius, meaning "one's own", "individual", and capio, capere, to take or grasp, is the sense of the relative position of one's own parts of the body and strength of effort being employed in movement.
In humans, it is provided by proprioceptors (muscle spindles) in skeletal striated muscles and tendons (Golgi tendon organ) and the fibrous capsules in joints. It is distinguished from exteroception, by which one perceives the outside world, and interoception, by which one perceives pain, hunger, etc., and the movement of internal organs.
The brain integrates information from proprioception and from the vestibular system into its overall sense of body position, movement, and acceleration. The word kinesthesia or kinæsthesia (kinesthetic sense) strictly means movement sense, but has been used inconsistently to refer either to proprioception alone or to the brain's integration of proprioceptive and vestibular inputs.
Shoshin (初心) is a word from Zen Buddhism which means "beginner's mind". It refers to having an attitude of openness, eagerness, and lack of preconceptions when studying a subject, even when studying at an advanced level, just as a beginner in that subject would. The term is especially used in the study of Zen Buddhism and Japanese martial arts
The phrase is also used in the title of the book Zen Mind, Beginner's Mind by the Zen teacher Shunryu Suzuki, who says the following about the correct approach to Zen practice: "In the beginner's mind there are many possibilities, in the expert's mind there are few."