I was born in New Westminster, a municipality of the Greater Vancouver Regional District. I live on Indian Arm in North Vancouver. This area offers a variety of recreational actiivites, including kayaking and surf skiing, mountain biking, trail running, and snowshoeing and skiing in the winter. I enjoy some of these activities with my girlfriend.
In the future I hope to yoke joy to sobriety while performing a music genre called Guitar Yoga, which accords with Robert Moore and Douglas Gillette's description of “an individual Ego" reaching "the sober but joyous realization of its noncentral position in the psyche and in the wider universe.” (The Warrior Within, 29) This consciousness transcends Northrop Frye's complaint, “We are ashamed of our bodies, and though the shame itself is shameful, particularly when we realize that they are the forms of our souls, it is there, and it is hard to love a Creator who could, for instance, make our ‘places of joy & love excrementitious.’ [Marg to Watson, 3; K2, 156].” (Fearful Symmetry, 40)
Georg Feuerstein explicates “the term hatha-yoga, which is esoterically explained as the union [yoga] between ‘sun’ and ‘moon,’ the conjunction of the two great dynamic principles or aspects of the body-mind.
The life force (prana) is polarized along the spinal axis, where the dynamic pole…is said to be at the base of the spine and the static pole…at the crown of the head. The hatha-yogin’s work  consists in uniting [the poles.]…The syllable ha in the word hatha represents the solar force of the body; the syllable tha represents the lunar force. The term yoga stands for their conjunction, which is the ecstatic state of identity between subject and object….the exoteric meaning of the word hatha is ‘force.’ Hatha-Yoga is a forceful enterprise in which the body’s innate life-force is utilized for the transcendence of the self.” (Yoga as Spiritual Alcheny: Hatha Yoga; from Yoga: The Technology of Ecstasy, 286-87; see also The Yoga Tradition, 390)
Michael Holquist: “there is no politics without society, there is no society without human subjects, and human subjects – for all their differences – have in common the fact of material embodiment: the body is therefore a most potent force in ideology, for it is the one home we share in the world’s diverse materiality.” (Bakhtin and Beautiful Science; from Dialogue and Critical Discourse, 224) Holquist: “embodiedness – in the first of several important features it shares with language – not only joins us, but separates us as well. Politics, as the means by which claims to authority and ascriptions of responsibility are negotiated, requires a space that is social in the degree to which it is composed of interacting individuals who can figure authority and responsibility because they are simultaneously the same and different. At its most basic a head is needed to anoint when a king is crowned, and a head is needed to chop off when a king is deposed….
The condition of being in a body is similar to the condition of being in a language insofar as in both cases the relation between one and many, self and other, us and them, is primary. Desire and its ideologies are not individual phenomena, any more than words and their meanings can be unique. But the effects of desire are no less known in particular, separated bodies than words that belong to every speaker, and yet which are uttered by particular, separate speakers. We are texts insofar as the world writes on our bodies its judgments concerning our assumptions about it….the very separateness of our bodies is the one thing we all have together. What we share is uniqueness.” (225)
Baltasar Gracian (Schopenhauer’s favorite writer and admired by Yehudi Menuhin): “The divine philosopher [Plato?] was right to compare the human body to a resonant, living instrument. When it is well tuned, it makes marvelous music, and when it is not, it is all confusion and dissonance. It is composed of many, very different strings, incredibly hard to adjust to one another, and its pegs are always slipping. Some have called the tongue hardest to tune, and some the covetous hand. One person says the eyes, which never see enough vanity, another the ears, which cannot get their fill of flattery and gossip. Some say it is the fancy; some the insatiable appetite;  some the deep heart or bitter gut.” (Moral Anatomy; from A Pocket Mirror for Heroes, 86-87)