The “work” we must do is to practice with dedication, consistency, and an open mind.

When the bandha is perceived as the linking together of complementary patterns, then the foreground and background come into full relationship. The sense of effort and tension initially involved in the production of the bandha melts away, and the bandha transforms into a whole-body pattern and movement.

In all twists, there should be a feeling of dignity in the final pose—as though you are growing longer up through the center of the spine and out through the crown of the head.

if we can imagine the feeling of extension up through the core of the body from the chest (or better yet from the pelvic floor through the chest) and out through the crown of the head, we can begin to avoid dropping the head back unconsciously and overextending the cervical spine.

The context and content of our thoughts form patterns of tension and movement in and around the eyes.

We may have a moment of insight, but then the mind leaps back into “understanding” (its job), the ego function perks up to identify with the insight (its function), and we latch on to the story line; this process reinforces the saṁskāra.

the sequential joining together and separating of complementary opposites as a means of staying present, mindful, and alert to the feelings, thoughts, sensations, and insights that may—or may not—arise.

It is particularly important in terms of satyam to keep questioning ourselves and our motives.

Feeling the pouring of the apāna into the prāṇa and the prāṇa into the apāna is contemplative, subtle, and wonderful. This is prāṇāyāma practice; the whole thing is right there.