Posture Correction Quotes

Such an Ibisian scene: both their faces were formal masks, their posture correct, pain kept inside where it cut deeper.

Serenity comes from the heart. Although the heart is often tormented by thoughts of insecurity, it knows that - through correct posture - it will be able to do its best.

Serenity comes from the heart. Although the heart is often tormented by thoughts of insecurity, it knows that —through correct posture— it will be able to do its best.

Elegance is the correct posture if the writing is to be perfect. It’s the same with life: when all superfluous things have been discarded, we discover simplicity and concentration. The simpler and more sober the posture, the more beautiful it will be, even though, at first, it may seem uncomfortable.

It felt wrong, somehow, to make such an embarrassing complaint of a woman whose posture was so very correct.

In all imaginative writing sympathy for the subject is necessary not because it is the politically correct or morally decent posture to adopt but because an absence of sympathy shuts down the mind: engagement fails, the flow of association dries up, and the work narrows. What I mean by sympathy is simply that level of empathic understanding that endows the subject with dimension. The empathy that allows us, the readers, to see the "other" as the other might see him or herself is the empathy that provides movement in the writing. When someone writes a Mommie Dearest memoir - where the narrator is presented as an innocent and the subject as a monster - the work fails because the situation remains static. For the drama to deepen, we must see the loneliness of the monster and the cunning of the innocent. Above all, it is the narrator who must complicate in order that the subject be given life.

OK, if I understand you correctly, what you’re saying is that you’d like to confess your various sins—” Evelyn’s posture, which until this point has shown her to be very relaxed and fairly detached, changes. She is now leaning toward me. “I never said anything about confessing sins. I said nothing about sins at all.

You should sit, concentrating inwardly for a while in the Nio-zazen style of Shozan,57 controlling your ch’i. This is not necessarily a matter of lighting an incense stick, fixing a time period, or sitting in the correct Buddhist zazen posture. It is just sitting in your usual fashion, in a proper posture, and enlivening your ch’i. You should train yourself to sit like this for a little while several times a day whenever you have some free time. If you do this, your sinews and bones will be measured and coordinated, your blood will flow without obstruction, your ch’i will have substance, and illnesses will disappear of themselves.

Elegance isn't a superficial thing, it's the way mankind has found to honor life and work. That's why, when you feel uncomfortable in that position, you mustn't think that it's false or artificial: it's real and true precisely because it's difficult. That position means that both the paper and the brush feel proud of the effort you're making. The paper ceases to be a flat, colorless surface and takes on the depth of the things placed on it. Elegance is the correct posture if the writing is to be perfect. It's the same with life: when all superfluous things have been discarded, we discover simplicity and concentration. The simpler and more sober the posture, the more beautiful it will be, even though, at first, it may seem uncomfortable.

We must stop even thinking of standing up straight. To think of it is fatal, for it commits us to the operation of an established habit of standing wrong. We must find an act within our power which is disconnected from any thought about standing. We must start to do another thing which on one side inhibits our falling into the customary bad position and on the other side is the beginning of a series of acts which may lead into the correct posture.[2] The hard-drinker

Along with maintaining the correct oral posture, Mike recommended a series of tongue-thrusting exercises, which he says can train us out of the “death pose” and make breathing easier. The tongue is a powerful muscle. If its force is directed at the teeth, it can throw them out of alignment; if it’s directed at the roof of the mouth, Mike believed it might help expand the upper palate of the mouth and open up the airways. The exercise, which Mike’s hordes of social media fans call “mewing,” has been popularly adopted as “a new health craze.

Among the men there would be grumbling, of course, and maybe worse, because their days would seem longer and their loads heavier, but Lieutenant Jimmy Cross reminded himself that his obligation was not to be loved but to lead. He would dispense with love; it was not now a factor. And if anyone quarreled or complained, he would simply tighten his lips and arrange his shoulders in the correct command posture. He might give a curt little nod. Or he might not. He might just shrug and say, Carry on, then they would saddle up and form into a column and move out toward the villages west of Than Khe.

I am very often asked why, at the age of eighty-five, I continue to practice. Tip number eighty-five (sheer coincidence that I am now eighty-five years old) begins with a simple declaration: my work with patients enriches my life in that it provides meaning in life. Rarely do I hear therapists complain of a lack of meaning. We live lives of service in which we fix our gaze on the needs of others. We take pleasure not only in helping our patients change, but also in hoping their changes will ripple beyond them toward others. We are also privileged by our role as cradlers of secrets. Every day patients grace us with their secrets, often never before shared. The secrets provide a backstage view of the human condition without social frills, role-playing, bravado, or stage posturing. Being entrusted with such secrets is a privilege given to very few. Sometimes the secrets scorch me and I go home and hold my wife and count my blessings. Moreover, our work provides the opportunity to transcend ourselves and to envision the true and tragic knowledge of the human condition. But we are offered even more. We become explorers immersed in the grandest of pursuits—the development and maintenance of the human mind. Hand in hand with patients, we savor the pleasure of discovery—the “aha” experience when disparate ideational fragments suddenly slide smoothly together into a coherent whole. Sometimes I feel like a guide escorting others through the rooms of their own house. What a treat it is to watch them open doors to rooms never before entered, discover unopened wings of their house containing beautiful and creative pieces of identity. Recently I attended a Christmas service at the Stanford Chapel to hear a sermon by Rev. Jane Shaw that underscored the vital importance of love and compassion. I was moved by her call to put such sentiments into practice whenever we can. Acts of caring and generosity can enrich any environment in which we find ourselves. Her words motivated me to reconsider the role of love in my own profession. I became aware that I have never, not once, used the word love or compassion in my discussions of the practice of psychotherapy. It is a huge omission, which I wish now to correct, for I know that I regularly experience love and compassion in my work as a therapist and do all I can to help patients liberate their love and generosity toward others. If I do not experience these feelings for a particular patient, then it is unlikely I will be of much help. Hence I try to remain alert to my loving feelings or absence of such feelings for my patients.

If I were to make a list of focus for well-being, I would begin with lifestyle (the totality of one’s circumstance and how that is engaged, including job and relationships, and proximity to nature), attending to the physical functions correctly (posture, breathing, exercise, food, rest, etc.), consistent expression of your natural range of qualities, working and playing well and hard, and designing things so that you are doing what compels you. Obviously, you can’t give this list out as a prescription for physical problems and diseases, but then again, it is probably the correct prescription. If one were to follow it, any specific problem, even extreme, would almost certainly resolve itself.

He pulled a few pages from his bag and sort them toward me, saying Here, I've been working more on this. I was disappointed to see the slightest of the poems he had given me on top, a generic hymn to a feminine ideal, full of exaggerated praise and capitalize pronouns. It was the same draft I had seen already, the page full of my corrections and suggestions, advice I feel obligated to give even unpromising student work. You corrected so much, he said, but you didn't correct the most important mistake. I looked down at the page and then up again, confused; I don't see it, I said, what did I miss? He leaned across the table, reaching his arms toward the page that his upper body rested on the lacquered wood, a peculiarly teenage gesture, I thought, I remembered making it but haven't made it for years, and he pressed his finger to the margin of the page. Here, he said, pointing to a line where the single word She appeared, I made it here and it happens several times, the pronouns are all wrong, and even in his half-prone posture I could see that his whole body was tense. Ah, I said, looking up at him from the page, I see, and then he leaned quickly back, as if released by something, and as though after his revelation he wanted to reassert some space between us. I leaned back too, and pushed the pages across to him again; it was clear that they had served their purpose.

To countermand ego, you must adopt a posture of adaptability. This means being in a state of continual learning and openness to correction. Failure is never the ultimate goal; it should be a learning experience rather than a shaming experience.

The lower brain—including the pons and the brain stem—is primarily responsible for our “subconscious” processes, those many activities which are more complex and integrated than cord reflexes, but of which we are seldom aware. To begin with, many more sequences of simple reflexes are possible if the pons and the stem are left intact with the cord. The lower brain clearly assists the cord in fine-tuning responses, and in arranging them in the appropriate order so that they produce more integrated behavior. The complicated sequences of muscular contraction necessary for sucking and swallowing, for example, are monitored at this level. These are skills with which a human infant is born; their underlying circuits—and even more importantly, the correct sequence of operation of these circuits—is a product of early genetic development, not individual experience and learning. In general, the lower brain seems to share many of the “hard-wired” features of the spinal cord. Axons and synapses form organizational units that appear to be consistent for all individuals of the same species, and their activation produces identical, stereotyped contractions and motions. But the additional complexities of the lower brain appear to enable it to pick and choose more freely among various possible circuits, and to arrange the stereotyped responses with a lot more flexibility than is possible with the cord alone. For instance, it is in the lower brain that information from the semi-circular canals in the inner ear—the sensory organ for gravitational perceptions and balance—is coordinated with the cord’s postural reflexes. A stiff stance can be elicited from these postural reflexes by merely putting pressure on the bottoms of the feet; by adding information concerning gravity and balance to this stance, the same reflex cord circuits may be continually adjusted to compensate for shifts in equilibrium as we tilt the floor upon which the animal is standing, or as we push him this way or that. A rigid fixed posture is made more flexible and at the same time more stable, because compensating adjustments among the simple postural reflexes is now possible. The lower brain coordinates the movements of the eyes, so that they track together. It directs digestive and metabolic processes and glandular secretions, and determines the patterns of circulation by controlling arterial blood pressure. And not only does it give new coordination to separate parts, it influences the system as a whole in ways that cannot be done by the segmental arrangement of the cord.

Be an opportunist: Keep your eyes open for gaps in time and place where you can move your body. Seize the moment. Make stuff up: You don’t need to know specific routines, traditional postures or biomechanically-correct exercises. Start with some reaches, some pushes, pulls and steps. The right way is the way that feels good. Bend your knees: Your legs are powerful pumps. Use them to promote circulation of fluid throughout your body. Do some squats, take the stairs. Bending your knees helps to integrate the entire system. Reverse gravity: Many hours at a desk and in the car will deform your posture and pull your upper body towards the earth. This wreaks havoc on your upper back and neck. Counteract this tendency with intentional anti-gravity movements: stretch, reach and move toward the sky. Extend your back and adopt a posture of exuberance and vitality.

He lurched forward to correct the slant of her glass. She seemed unaware of anything beyond the sexual energy blazing between them. She blushed at his action and straightened against the gold upholstery. He was a cad to delight in her confusion, but she had him in such a maelstrom, he was devilish tickled not to suffer alone. Her eyes were glazed, her cheeks flushed. She licked her lips, leaving them glistening and, oh, so kissable. Her voice was husky. "Sir, I..." Damn this. He stood and prowled across to retrieve her glass before she spilled brandy over her pretty dress. Her fingers trembled as she pulled free. "Shh." He placed the glass on the side table. Ignoring her discouraging posture, he started to take down her hair. She batted at his hands. "Merrick! Stop it." "Calm, bella." He stood before her, blocking any escape. "I won't be calm," she snapped, trying ineffectually to stop him spreading the mane of hair over her shoulders. It crinkled after its confinement and caught the firelight, shining gold and brown and red, the rich colors of autumn.

Walking through the halls of my son's high school during lunch hour recently, I was struck by how similar it felt to being in the halls and lunchrooms of the juvenile prisons in which I used to work. The posturing, the gestures, the tone, the words, and the interaction among peers I witnessed in this teenage throng all bespoke an eerie invulnerability. These kids seemed incapable of being hurt. Their demeanor bespoke a confidence, even bravado that seemed unassailable but shallow at the same time. The ultimate ethic in the peer culture is “cool” — the complete absence of emotional openness. The most esteemed among the peer group affect a disconcertingly unruffled appearance, exhibit little or no fear, seem to be immune to shame, and are given to muttering things like “doesn't matter,” “don't care,” and “whatever.” The reality is quite different. Humans are the most vulnerable — from the Latin vulnerare, to wound — of all creatures. We are not only vulnerable physically, but psychologically as well. What, then, accounts for the discrepancy? How can young humans who are in fact so vulnerable appear so opposite? Is their toughness, their “cool” demeanor, an act or is it for real? Is it a mask that can be doffed when they get to safety or is it the true face of peer orientation? When I first encountered this subculture of adolescent invulnerability, I assumed it was an act. The human psyche can develop powerful defenses against a conscious sense of vulnerability, defenses that become ingrained in the emotional circuitry of the brain. I preferred to think that these children, if given the chance, would remove their armor and reveal their softer, more genuinely human side. Occasionally this expectation proved correct, but more often than not I discovered the invulnerability of adolescents was no act, no pretense. Many of these children did not have hurt feelings, they felt no pain. That is not to say that they were incapable of being wounded, but as far as their consciously experienced feelings were concerned, there was no mask to take off. Children able to experience emotions of sadness, fear, loss, and rejection will often hide such feelings from their peers to avoid exposing themselves to ridicule and attack. Invulnerability is a camouflage they adopt to blend in with the crowd but will quickly remove in the company of those with whom they have the safety to be their true selves. These are not the kids I am most concerned about, although I certainly do have a concern about the impact an atmosphere of invulnerability will have on their learning and development. In such an environment genuine curiosity cannot thrive, questions cannot be freely asked, naive enthusiasm for learning cannot be expressed. Risks are not taken in such an environment, nor can passion for life and creativity find their outlets. The kids most deeply affected and at greatest risk for psychological harm are the ones who aspire to be tough and invulnerable, not just in school but in general. These children cannot don and doff the armor as needed. Defense is not something they do, it is who they are. This emotional hardening is most obvious in delinquents and gang members and street kids, but is also a significant dynamic in the common everyday variety of peer orientation that exists in the typical American home.

Pain comes only when the body does not understand how to do the asana, which is the case in the beginning. In the correct posture, pain does not come. To learn the right posture, you have to face the pain. There is no other way.

Noyce was indeed the son and grandson of Congregational ministers, as Tom Wolfe correctly emphasized. But Rock hated hierarchies with at least as much passion. He was the bullied, Jewish, physically insecure boy in a small town. He was the youth who despised the ranked rigidity of the army. He was the man who liberated himself from the corporate establishment of the East Coast at the first opportunity. In his laconic, just-the-facts, plainspoken lucidity, Rock was as hostile to posturing and pretension as Noyce was. If Tom Wolfe had written an epic profile of Rock rather than Noyce, the origins of Silicon Valley’s egalitarian culture might be ascribed not to the entrepreneur but to the financier.

What I remember now, years afterwards, is that I rather liked strutting around, and so, I feel sure, did most of my fellows.' Marching aimlessly about on the drill field, swaggering in conformity with prescribed military postures, conscious only of keeping in step so as to make the next move correctly and in time somehow felt good. Words are inadequate to describe the emotion aroused by the prolonged movement in unison that drilling involved. A sense of pervasive well-being is what I recall; more specifically, a strange sense of personal enlargement; a sort of swelling out, becoming bigger than life, thanks to participation in collective ritual.

Sitting is one of the four dignified postures: walking, standing, sitting, and lying down. Zen is one of the six stages of spiritual perfection: dedication, commandments, perseverance, progress, meditation, and wisdom. Zen is clearly known as dhyana, a Sanskrit word for meditation. In Chinese it is translated as ching-lu, meaning quiet contemplation. It means to become stable and then quiet, to become peaceful after becoming quiet, and finally to contemplate carefully. For this reason the former four dignified postures and the six stages of spiritual perfection all arise from quiet contemplation. In Zen Buddhism, Zen combines the above six stages of perfection. In order to train in Zen it is proper to sit in meditation according to prescribed form. Therefore, sitting is regarded as correct for Zen training. For walking there is the method of kinhin or walking meditation. For standing there is the dignified manner of refinement in speaking and being silent in daily life. For lying down there is the way of reclining like a lion. These serve as variations of meditation. Therefore, it is said that in Zen Buddhism one of the four dignified postures is meditation. Thus there is a start and a finish in things, and a beginning and an end in matters; and if one knows where front and rear are one is near the Way. Students, please quietly contemplate this very carefully.31

Don’t sweat the small stuff: Small things like correcting your child’s posture or telling them to stop doing something can easily escalate into a big argument. Avoid getting into these pointless arguments

As you’ll see, different movements require different positions to build true strength. But these four habits always apply to get you into ideal alignment: 1.  Keep your feet parallel to each other. Make sure your toes do not point out at all. Imagine a line going from the center of your heel to the center of all five toes. Place your feet so these lines run parallel. This may feel strange at first, but it’s vital to proper alignment. 2.  Keep your knees pointing in the same direction as your toes. (These two control your hips, ensuring they are neutrally rotated, meaning neither externally rotated nor internally rotated, which is essential to safe and efficient locomotion.) 3.  When your legs are elevated, fully dorsiflex your ankles (pull your feet and toes toward your face). (This allows you to more easily see whether or not your feet are parallel. It also strengthens your shin muscles while improving ankle mobility.) 4.  Maintain a long, neutral spine. (A neutral spine is in the middle, neither flexed nor extended.) Don’t worry, we’ll get you into correct posture step by step. You’ll soon have an intuitive understanding of where the middle is and how to get there.

And the posture of the older oak trees reaching toward this sky had a jut, a wildness and entitlement, predating permanent settlement; memories of an unfenced world were written in the cursive of their branches.

Besides having been identified recently as the single most important factor in what men find sexy in women, the list of how correct posture influences internal organs and systems, and also mood and general energy, is very long indeed. Your internal environment depends on the efficiency of the flow of elements within it. Obviously, this includes oxygen, blood, hormones and nutrients, but also all interaction between nerves and the brain. The spine, which is your foundation and support, has a natural position that guarantees the efficiency of movement and interaction of the related elements. Your internal organs are all right alongside the spine and depend on its correct position to function well. Any prolonged restriction or deviation from this natural position will result in some, at least partial, dysfunction. Over a long time, the results can be devastating.

I tell you why you are here,” he said. He stood and corrected his posture as if readying himself for a speech. “Almost three decades ago—” “I don’t care!” I yelled. I jerked my shoulders and tried to break free. “Help!

Mr. Italia sat belching under a pair of oval-framed photographs of parents hairier, if possible, than himself. His wife was dead, but there was a picture of her, too, in her casket, gazing out at us with an eerie simulacrum of motherly love. Dark-complected Mr. Italia was indeed, with handle-bar mustaches of a size that might have made him topple forward out of his chair were it not for the posture seemingly aimed at correcting the leverage in his favor. He drank beer after thrusting into my hand a bottle of soda pop of marked but unidentifiable flavor, pale yellow in color, and lukewarm.

Good posture is the correct alignment of body parts supported by the right amount of muscle tension.

Rebecca’s image of herself had been stamped in puberty, tall and gangly, skin hyper-pigmented with spots, and soda-bottle bottom bifocals to correct eyes that had crossed at age five. Now thirty-seven years old, she stood a full six feet, with erect posture and a decisive stride. Her fiery red hair, dramatically set off against a canvas of what now registered as sparkling freckles, as the result of a recessive gene on chromosome sixteen. With high cheekbones, a narrow nose, flush lips, she presented a striking image. Her brown, almond-shaped eyes, surgically uncrossed at age twelve, shimmered when she smiled.

Another insight from this passage is an example of appropriate posture before the living God. Many times in Sacred Scripture when people encounter an angel, their immediate instinct is to throw themselves on the ground, prostrating before the angelic messenger. But the angels usually counter with a correction of some sort, clarifying that they are not God, merely messengers of the Most High. Now if this is the reaction of human beings in the presence of an angel, how much more reverent should we be in the presence of Almighty God! Bowing and kneeling, which are standard postures at various points in the Mass, are also appropriate at times in our Eucharistic adoration. We can see in a number of biblical passages that this expression of reverence for God, which symbolizes submission to His will, has been practiced by God’s people since ancient times, even in the Old Testament era: “O come, let us worship and bow down, / let us kneel before the LORD, our Maker! / For He is our God” (Ps 95:6–7). “I bow down toward Thy holy temple / and give thanks to Thy name for Thy steadfast love and thy faithfulness” (Ps 138:2). “For thus says the LORD, . . . To Me every knee shall bow” (Is 45:18, 23; see also Rom 14:11; Phil 2:10–11). Lessons

If you posture defiantly, it tells me that you have not learned the skill of recognizing when you are running awry, and correcting yourself. And you must leave my house in that case, for such people only go further and further astray until they find destruction. But if you take this opportunity to consider where you have gone wrong, and to adjust your course, it tells me that you shall do well enough in the end.

To countermand ego, you must adopt a posture of adaptability. This means being in a state of continual learning and openness to correction. Failure is never the ultimate goal; it should be a learning experience rather than a shaming experience.

These are two very different stories. Andrew likes Matthew’s story because it features Peter’s passion and intuitive understanding of who Jesus is. I prefer Luke’s version with its more gradual relationship-building process. Both are in the Bible. The question is which path should Joe have taken? Matthew’s or Luke’s? If he had followed Matthew, he would have left immediately without telling anyone, and set out for Georgia. Had he followed Luke’s model, Joe would take several months of waiting and watching before he made his journey. For Joe, the question was whether or not he was correctly discerning God’s call to a kingdom journey. My advice to him was that hearing God can be a hard habit to start. If we’re ever going to learn to hear God, we have to give him the benefit of the doubt. Since Jesus already commanded his disciples to go out into the nations, our posture should be one of leaning forward, assuming that Luke 10 applies to us, too. At the same time, we should seek confirmation from other believers who hear the voice of God, that’s always wise. Joe didn’t quit his job and start hitchhiking to Georgia that day, but the seed of kingdom journey was planted in his soul. A few months later, he came to a conference that our organization hosted in Georgia. Several months after that, Joe left for a year-long trip around the world knowing he was finally following God’s call. Joe was right when he e-mailed me. He sensed the Gift of Restlessness — God’s call to leave everything. Mirroring the path we see in Luke’s version, however, he had to get more confirmation.

Most often the ability to combine the correct tone, inflection, and volume (TIV) with your words is natural and easy in everyday life. But when we’re in an uncomfortable situation, our emotions can get the best of us and cause the combination to be off-balance. Although the words we choose are important, the way we say them can be more important. Our body language also plays a big part in the message we convey. A great example of how all of these pieces (voice [TIV], words, body language) play a role in our demeanor is to observe how a child responds to a situation. It’s so easy to tell when children are mad, sad, or happy. They absolutely wear their emotions on their sleeves. Your collective demeanor (body language, eye contact, facial expression, voice [TIV]) should match the message you want to convey in all situations. 1. Body Language: Posture should be relaxed, but alert and confident. Stand with your feet slightly staggered (one foot slightly ahead of the other) about shoulder-width apart, with your weight evenly distributed over both feet. Keep your back straight, your head up, and your hands up in front of you in some fashion. Avoid folding your arms or having your hands in your pockets. Also avoid shifting your weight from side to side or pacing because this conveys you’re nervous. 2. Eye Contact: Maintain eye contact—not a hard gaze, which can be threatening, but look people in the eye. Avoid averting your gaze, which can be interpreted as an expression of fear, lack of interest, disregard, or rejection. 3. Facial Expression: Keep a relaxed face and a composed expression. A calm, attentive expression reduces hostility. Conversely, looking bored or disapproving could increase hostility. 4. Voice: Correct use of tone, inflection, and volume is essential to convey the right message of confidence or assertiveness as needed.

No sooner did Hide have this thought than he rejected it. He could no longer indulge in self-doubt. His lord had appointed him to this post. To doubt his ability to carry out his duties was to doubt his lord. Loyalty demanded that he believe in himself because the lord believed in him. When he experienced one of his many faults, he must not endeavor to correct himself, to become the man his lord saw within him. Such was his obligation. He stood. His posture straight and confident.

As he continued to practice, he also became aware of how bad his posture was. Qigong gave him the heightened awareness to gradually correct himself from inside out simply by checking for internal tension (a key skill in qigong). By improving his posture in this way, he not only relieved his neck and shoulder pain but also his chronic tension headaches.

We’ve all seen what age can do to posture; as muscles tighten, shoulders round. But it’s not inevitable. Like a lot of things, good posture just takes more effort as you get older: more attention (are the settings on your work chair ergonomically correct?); more breaks (take a walk, cop a squat, shake out your arms); more movement all day long; more stretching, more foam-rolling, more strengthening. And more awareness, so you notice when you’re slumping and correct it. It’s worth it.

7. The closer we are to Self-realization, or enlightenment, the more ordinary we become. Only seekers striving for liberation as if it were a trophy glamorize the yogic process and themselves. They want to be extraordinary, whereas liberated beings are perfectly ordinary. They are as happy washing dishes as they are sitting quietly in meditation or teaching their disciples. For this reason, Yoga has from the beginning celebrated not only the path of the world-renouncing ascetic (samnyāsin) but also that of the world-engaging householder (grihastha) who uses the opportunities of daily life to practice the virtues of a yogic lifestyle. 8. In all Yoga practice, there is an element of pleasant “surprise” or favorableness. In the theistic schools of Yoga, this is explained as the grace (prasāda) of the Divine Being; in nontheistic schools, such as Jaina Yoga or certain schools of Buddhist Yoga, help is said to flow from liberated beings (called arhats, buddhas, bodhisattvas, tīrthankaras, or mahā-siddhas). Also, gurus are channels of benevolent energies, or blessings, intended to ripen their disciples. The process by which a guru blesses a disciple is called “transmission” (samcāra). In some schools, it is known as shakti-pāta, meaning “descent of the power.” The power in question is the Energy of Consciousness itself. 9. All Yoga is initiatory. That is, initiation (dīkshā) by a qualified teacher (guru) is essential for ultimate success in Yoga. It is possible to benefit from a good many yogic practices even without initiation. Thus, most exercises of Hatha-Yoga—from postures to breath control to meditation—can be successfully practiced on one’s own, providing the correct format has been learned. But for the higher stages of Yoga, empowerment through initiation is definitely necessary. The habit patterns of the mind are too ingrained for us to make deep-level changes without the benign intervention of a Yoga master. All yogic practices can usefully be viewed as preparation for this moment. 10. Yoga is a gradual process of replacing our unconscious patterns of thought and behavior with new, more benign patterns that are expressive of the higher powers and virtues of enlightenment. It takes time to accomplish this far-reaching work of self-transformation, and therefore practitioners of Yoga must first and foremost practice patience. Enlightenment, or liberation, is not realized in a matter of days, weeks, or months. We must be willing to commit to an entire lifetime of yogic practice. There must be a basic impulse to grow, regardless of whether or not we will achieve liberation in this lifetime. It is one of Yoga’s fundamental tenets that no effort is ever wasted; even the slightest attempt at transforming ourselves makes a difference. It is our patient cumulative effort that flowers into enlightenment sooner or later.

In his book The Art of Yoga, B. K. S. Iyengar calls Yoga a “disciplinary art which develops the faculties of the body, mind and intellect” and whose “purpose is to refine man.”4 Initially he practiced Yoga for health reasons, but gradually he developed the yogic postures into an art form bringing “charm and delicacy, poise and peace, harmony and delight in presentations.”5 Undoubtedly he relates in this artistic way to the rest of Yoga as well. At the same time, Iyengar—whose method of āsana practice is the most exacting of all—makes it clear that the yogic techniques, if practiced correctly, have predictable results. Iyengar sees the relationship between art and science as follows: “Art in its initial stages is science; science in its highest form is art.”6 That is to say, at first the artist must master technique (the scientific part of art), just as the scientist who wants to master science must see beauty in truth. The delight and awe of mathematicians when looking at a particularly concise formula is a well-known manifestation of artistic sensibility. Long ago, Pythagoras knew of the meeting place of science (in the form of mathematics) and art (in the form of music). Even before him, the Indians had discovered the same connection, as expressed in their Shulba-Sūtras. Yoga practitioners look upon their own body-mind as an artistic instrument that can be explored fairly precisely by carefully observing the timehonored rules of the yogic heritage. This effort yields what the Western esoteric traditions call the “music of the spheres”—the mystical sound om reverberating throughout the cosmos followed by the wondrous realization of absolute oneness (ekatva) beyond all qualities.

Foucault’s description of an eighteenth-century soldier is also an accurate portrait of the typical citizen of District 13. The District 13 citizen is 'something that can be made; out of a formless clay, an inapt body, the machine required can be constructed; posture is gradually corrected; a calculated constraint runs slowly through each part of the body, mastering it, making it pliable, ready at all times, turning silently into the automatism of habit.' If you enact this process on the scale of a whole society, you get a populace that literally embodies obedience.

Leverage everyday activities. The most irritating kind of injury comes from doing something that shouldn’t cause injury. Mowing the lawn, a project at home, picking something off the floor. But all too often, these are the exact things that get people hurt. It’s not supposed to be this way—even with advanced age. When you train with optimal posture and alignment, learn to stabilize your core, and use correct form when performing movements like hinging at the hips, squatting, pulling and lifting—you can translate those movement patterns to real life. Now, a movement or project that would typically cause pain serves as a type of fitness supplement, reinforcing proper mechanics. Hobbies like golfing, going for a hike, or even doing chores around the house are no longer activities that ache your joints but varied movements that give your body the exact physiological nourishment it needs to stay healthy and pain-free. Getting to this level takes a three-pronged approach: (1) mastery of the basic human movements with focused load training, (2) posture awareness, and (3) translating correct body position and movement quality (from exercise training) to everyday activities.

physical therapist, or other certified corrective exercise specialist. Tell them you would like a functional movement screening, postural assessment, and written plan for optimizing your posture.

explained that the first step to improving airway obstruction wasn’t orthodontics but instead involved maintaining correct “oral posture.” Anyone could do this, and it was free.

There is a requirement to minister before God before one ministers to men, and if we lack the sense of the sacredness of God, which is to be found only in the holy place by those who have the posture of the priest, that is to say, prostrated as a dead man before Him, then there is going to be something brittle, something lacking, something untempered and something plastic in the correct thing that we bring.

The countess's dispassionate gaze fell on Cassandra first, and she motioned for the girl to approach. "The posture is merely adequate," she observed, "but that can be corrected. What are your accomplishments, child?" Having been prepared for the question in advance, Cassandra replied hesitantly. "My lady, I am able to sew, draw, and watercolor. I play no instruments, but I am well-read." "Have you studied languages?" "A little French." "Have you any hobbies?" "No, ma'am." "Excellent. Men are afraid of girls with hobbies." Glancing at Kathleen, Lady Berwick remarked in an aside, "She's a beauty. With a bit more polish, she'll be the belle of the season.

What we can be sure of is that the gun debate is a boon for politicians on both sides of the aisle. Whether they are pro- or anti-gun, politicians get to use this emotionally charged issue in their bids for office. And they need never fear that the issue will go away because data suggest that the solution they debate – restricting access to guns – has no effect one way or the other. The short, but real lesson here is that even when we commit to using the powerful tool of coercion, even when we are convinced its use is utterly warranted, we might not get anything resembling the results we intended. Coercion is not a magic wand, it is simply a tool. If there is actually no effect one way or the other, as the data indicate here, the only effect coercion achieves is to limit people’s freedom. Where gun violence is concerned, coercion is simply not the correct tool for the job, and emotive posturing will never change that.

In this sense, my proposal coincides with the posture of conservative Christians in that we affirm our specific identity. It coincides also with that of progressive Christians in its political commitment on behalf of the impoverished. I would like to urge the former to refrain from isolating themselves in their identity ghetto, and I urge the latter to avoid diluting themselves and letting themselves be swept away by currents that are culturally dominant and politically correct. Both sides need to go beyond the false conservative/progressive dichotomy, without falling into the error of a centrist theology that leads to naive idealism, mediocre praxis, and, implicitly, a defense of the status quo and the interests of the powerful. Indeed, mine is a radical theology. It does not water down the Christian position or renounce anything positive in that position. I affirm both extremes at the same time. I invite the one side to take seriously the church, the body of Christ, our most authentic root. I invite the other side to opt with radicality for the poor and to struggle for justice. My proposal may perhaps sound excessively radical to those who (consciously or unconsciously) maintain alliances with the powerful, and excessively Catholic to those whose affection for the church has been seriously eroded. However, we will be faithful to the tradition we have inherited and to the challenges of our world only if we live firmly rooted in Jesus Christ, giving fleshly substance to a radical alternative to the dominant world system.

When posture is wrong, you'll always be perceived to be an enemy or judge. When your posture is correct, you'll be perceived to be an advocate, a person who supports and speaks in favor of or pleads for another.

As usual, the mass media’s thoughts on oil’s ‘demise’ have been facile and incomplete. It is never (or almost never) correct to see a big event through the lens of only one or even two changing conditions, and the 2014 oil crash had five huge distortions that I saw converge at once. We need to understand each of them before concluding how the ‘new oil market’ will impact shale production in the future and the viability of “Saudi America.” In no order of importance, I see the top five reasons for the collapse of oil prices in 2014 as: 1.   The rise of the U.S. dollar. 2.   The defensive market share posture of Saudi Arabia inside OPEC. 3.   The increasing production in U.S. shale and the resultant ‘oil glut.’ 4.   The continuing malaise of China and European economies. 5.   The demise of U.S. investment banks’ commitment to oil marketing—the hiatus of the “endless bid.