“Realizing that our minds control our bodies while our bodies reflect our minds amounts to understanding the most fundamental aspects of ourselves. It further equals a comprehension of the relationship between our “tools.” And since the mind and body are interrelated, this understanding makes it easier to see why coordinating them is a practical way of using these tools to greatest effect—a way of using the mind and body to live our lives as art.”
― H.E. Davey, Japanese Yoga: The Way of Dynamic Meditation

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“While we can learn or study techniques for almost anything we might want to accomplish, real understanding is not the mere accumulation of knowledge. Understanding cannot be realized by listening or reading about the realization of others. It must be achieved firsthand via substantive, direct perception in the moment.”
― H.E. Davey, Japanese Yoga: The Way of Dynamic Meditation

No art takes places without inspiration. Every artist also needs effective knowledge of his or her tools (e.g., does a certain brush function well with a particular kind of paint?). What’s more, artists need effective techniques for using those tools.

Likewise, to express ourselves skillfully with maximum efficiency and minimum effort, we need to investigate the most effective ways of using the mind and body since, in the end, they are the only “tools” we truly possess in life.

H. E. Davey, Japanese Yoga: The Way of Dynamic Meditation

An Excerpt from Chapter Two: Introduction to Mind & Body Unification

As human beings we seek freedom—political freedom, religious freedom, freedom from discrimination The free use of our minds and bodies—freedom of action in general—is an innate urge.

Each action we take is an act of self-expression. We often think of large-scale or important deeds as being indications of our real selves, but even how we sharpen a pencil can reveal something about our feelings at that moment. Do we sharpen the pencil carefully or nervously so that it doesn’t break? Do we bother to pay attention to what we’re doing? How do we sharpen the same pencil when we’re angry or in a hurry? Is it the same as when we’re calm or unhurried?

Even the smallest movement discloses something about the person executing the action because it is the personwho’s actually performing the deed. In other words, action doesn’t happen by itself, we make it happen, and in doing so we leave traces of ourselves on the activity. The mind and body are interrelated.

How do you feel when you’re unable to express yourself? Imagine you couldn’t speak or in some other way communicate. An extreme example perhaps, but how would it feel? In the same way that we suffer if we’re unable to express ourselves, we also languish when we cannot, for whatever reason, assert ourselves skillfully. Self-expression is natural, even inevitable, for all of us; and skilled, efficient self-expression goes beyond mere activity and enters the realm of art.

For instance, many of us realize that our handwriting tends to reflect our personalities or at least our state of mind at the moment we put pen to paper. However, when we become conscious of our handwriting as an act of self-expression, when we allow our creativity to flow through the brush or pen in a way that’s not only efficient but also coordinated and dexterous, we call what we’re doing calligraphy—the art of writing.

Just as writing can become calligraphy when it’s creatively, skillfully, and consciously performed, so can all other activities become art. In this case, we are reflecting upon life itself as an artistic statement—the art of living.

Nakamura Sensei and his Artwork

Every new day alive is a gift from the universe, but some people begin what could be their last day by complaining. This not only wastes the day, it weakens the subconscious mind.

Nakamura Tempu, founder of the Shin-shin-toitsu-do system of Japanese yoga & meditation

We are never separate from the infinite and eternal life of the universe. Within this eternal process of existence is life and death. Regardless of whether we’re alive or dead, we are always part of this immense course of existence. Though we may change form between living and dying, we’re never separate from the endless process of life that is the universe.

Before we were born, we were in the womb of our mother. And before we were in her womb, we were in the life of our father. Before we were in our father's life, we were in the great life of the universe. From this point of view we can conclude death is nothing but a return to our original state. We could perhaps also say death is what changes our present life into a new life. We return to the infinite and eternal life of the universe when we die.

So our minds must transcend both birth and death, being attached to neither. In a way, this is to go beyond rejoicing in birth and lamenting death. Thus we should ask ourselves if there’s any real reason to fear death. We must never fear death without a reason.

Nakamura Tempu, founder of the Shin-shin-toitsu-do system of Japanese yoga & meditation