The Physical

The body has been dismembered and dissected, disassembled into its mere constituent parts, and divorced from the mind; thus, an individual’s physique can no longer be (reasonably) assumed to provide information about their life or character. Bodily movement is, now, merely one of the many ways wherein individuals can modify, or remodel, themselves.

– Justin Lim

Physical movement is primal.

Before the infantile cries and unintelligible utterances of babies and toddlers develop (through education, mimicry, etc.) into linguistically recognizable patterns of speech, it is the initial development of psychomotor skills – the initial exertion of control over their bodily movements – that first enables children to truly assert themselves. Infantile expressions (e.g. giggling, wailing) provide some assertive and expressive ability, but a child’s first conscious bodily movements empowers them, and eventually enables them, to direct, and transport, themselves toward what they want and need (or away from what they do not).

A child’s development of psychomotor skills allows them to independently act upon their fight-or-flight response.

Before the industrial and technological revolutions induced our current, ever increasing, human disembodiment, an individual’s physical body was (more often than not) a representation of their livelihood; and thus, could, presumably, offer some insight into their character. Certain physical characteristics (e.g. calloused hands, strong arms) indicated engagement in certain kinds of labour (e.g. honest, hard work); upon which assumptions could be made about the individual to whom those physical characteristics belonged (e.g. honorable character, good work ethic). Technological advancements have encouraged and enabled our modern-day sedentarity; consequently, an individual’s physique has now become an ambiguous representation of things that may or may not have anything to do with bodily well-being or fitness (e.g. vanity, cosmetic surgery, psychological issues regarding the body).

Contemporary physical movement culture largely consists of attractively (re)packaged, and distinctly branded or codified, modalities that are (often) comprised of different kinds of exercises (or sequences of such exercises) that collectively possess no overarching cohesion beyond a rudimentary “total body workout”, and bear no holism in terms of the peculiar dualism of mind and body, contained within the singularity of the practitioner.

The body has been dismembered and dissected, disassembled into its mere constituent parts, and divorced from the mind; thus, an individual’s physique can no longer be (reasonably) assumed to provide information about their life or character. Bodily movement is, now, merely one of the many ways wherein individuals can modify, or remodel, themselves.

Regardless of the cohesion (or lack thereof) of a particular sequence of exercises, any vigorous bodily activity that challenges the muscular and cardiovascular systems increases blood circulation and oxygenation, activates the lymphatic system, and releases endorphins. Physical activity can be transformative; its positive (and negative) bodily effects can strongly influence an individual’s mood, which, in turn, can affect that individual’s efficiency and productivity. Exercise does not merely develop our physical bodies; as we build up our physical bodies, we forge a personal mental image of who we are; as we shape our physicality, we fashion our sense of self; as we change the way we physically inhabit the world, we modify how we are in the world – we change, or come into, some semblance of a sense of our being.

Since what we do with our bodies impacts our minds with such profundity, the exercises within a sequence should nurture the body’s potential, and be purposed toward the maintenance and increase of bodily awareness and dexterity. Such exercises should inculcate within their practitioner discernment, and ability, for biomechanically sound movement patterns that consider the body as a single unit composed of several interdependent parts (as opposed to a collection of independent parts). A good sequence of exercises should teach the parts of the body to move harmoniously in tandem with one another, and produce a holism in bodily movement that will serve the longevity of its practitioner’s body; which, in turn, potentially, serves the longevity of their mind; and, thus, possibly, serves their own notion of being, their sense of self.

Experiencing equanimity, centeredness, and even confidence, through the physical exertion and alignment offered by a bodily movement practice can positively affect our short-term and long-term psychology; the way we enter, and exit, situations and exchanges –how we react to them– which, to a certain extent, affects how others respond to us. A holistic bodily movement practice reveals that our being resides equally in our mind, as in our body, and provides a tool wherein we can healthily observe, reasonably maintain, and adeptly fortify this symbiotic coupling of mind and body, as embodied in the individual.

Justin is a Sculpt, Barre, and Yoga teacher based in New York City. Various nerve injuries, debilitating chronic pains, and postural problems, led him to yoga and pilates; which profoundly impacted his body and mind. Cognizant of the relation between the physical, psychological, and emotional, Justin has a deep love for creative yet sound movement patterns that nurture proprioception and mobility, cultivate strength and balance, and instill fluidity and adaptability.