Philosophy


An authentic, skillful and honest physical mindfulness practice is the antidote to, and the opposite of, bullying. It is self love, self care and the development of awareness outside the constructs of harm and abuse. It is different for everyone. It can be different for each person every day or every breath. For some people it is following a tradition, theory or ideal. For others it is a rebellion against all traditions, theories and ideals. It is the dissipation of cultural, national and family histories and the willful recreation of those histories in a less harmful form. Empowerment, agency, discovery, catharsis and play are all parts of a physical mindfulness practice; but for each individual there will be an infinite number of aspects. The practice questions, notices and honors everything. In some cases the practice will contain or follow a faith. In others it will not. The practice will change over time. Some practices are in relationship or community, some are not. A practitioners only responsibility is to find some kind of perfection on their own terms, not anyone else’s.   

    

    

     

Some other thoughs:

    

     

“Believe me, real joy is a serious matter.”


Letters on ethics : to Lucilius / Seneca ; translated with an introduction and commentary by Margaret Graver and A. A. Long: Chicago ; London : The University of Chicago Press, 2015.

      

     

“My role - and that is too emphatic a word - is to show people that they are much freer than they feel, that people accept as truth, as evidence, some themes which have been built up at a certain moment during history, and that this so-called evidence can be criticized and destroyed. To change something in the minds of people - that's the role of an intellectual.”


Truth, Power, Self: An Interview with Michel Foucault - October 25th, 1982. From: Martin, L.H. et al (1988) Technologies of the Self: A Seminar with Michel Foucault. London: Tavistock. pp.9-15.

      

      

“Focusing on bodies and pleasures allows one to make spaces in the present where one may see connections with the past or future, but one is not obligated to do so. It allows one to be surprised, to find pleasures in unexpected places, to disrupt narrow, normative views of sexuality and identity.”


Rehn-DeBraal, M. "Translating Foucault: A Critique of Sexuality for Trauma Survivors." philoSOPHIA 3.1 (2013): 69-83. Project MUSE. Web. 17 Jun. 2016

 

 

"Freedom for Foucault necessitates a letting go of the solidity of a determined identity, community, values, and practices. It requires an intimacy with uncertainty."

Dankel, Tara Marie. 2015. To Become Again What We Never Were: Foucault and the Politics of Transformation. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences.   http://nrs.harvard.edu/urn-3:HUL.InstRepos:14226059