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In Good Company – The Physiology of Self-Respect

In these days, I am happily at work on a book entitled, In Good Company – The Physiology of Self-Respect. In these times, this book, in itself, is good company for me. Today, the thought occurred to me to share a chapter with you.

For those of you who have studied with me in the last couple of years, this material will sound very familiar.

Whether this material is familiar or new, I would very, very much appreciate your feedback. Let me here ask you a few questions, and make one request.

One. Is my writing clear? Am I communicating my ideas clearly?

Two. Do you think a person with no experience in the Alexander Technique could understand these ideas and make use of them just from reading the book?

Three. Are the ideas too weird for the general public?

Four. What do you think of the title? Do you feel self-respect is a subject that might interest a larger audience other than people who are interested in the Alexander Technique?

Five. Any typos?

Six. Any suggestions whatsoever.

Five. (request) If you are a person who studies with me or who has studied with me and already has an “inner butler”, I would be most grateful if you wrote to me a paragraph or two describing an occasion when your butler benevolently intervened and something you were doing changed for the better. And, if this practice is new for you and if you should begin to practice it just from what you learned from the book, and if you have any experiences when your butler helped make something you were doing better, in a paragraph or two describe it for me.

Six. If any of you should be able to put me in touch with a literary agent or publishing house who might be interested in this book, please do.

Thanks.

Hoping In Good Company, is good company for you as we do our best to live through these days together.

Be safe. If there was ever a time to be OCD, the time is now.

Yours,

Bruce

In Good Company – The Physiology of Self-Respect is divided into five sections: Being and Doing, Time and Space, Rest and Support, Existence and Co-existence, Constancy and Uncertainty. This chapter, Sensory Receptivity is in the first section of the book, Being and Doing.

Sensory Receptivity

A Little Theory

We all are endowed with senses, though some of us do not have all of them. We see, hear, smell, taste and touch. We also have less known, often less educated senses that tell us about ourselves, our kinesthetic and proprioceptive senses.

There’s a very simple way to understand what happens to our senses. As our motoric activity increases, often our sensory receptivity decreases. The result is that our actions are not as informed as they could be, which often makes our actions less accurate, more effortful, less effective, and sometimes inappropriate. To add to this, a diminishment of sensory receptivity prevents us from experiencing how we are doing, what we are doing, as we are doing it, reducing our ability to delight in and appreciate life as we are living it.

It is as if, within us, there is a doer and a receiver. There is the you who washes your hair, and the you who senses and enjoys your hair being washed, or the you who does not sense your hair being washed and therefore cannot enjoy it. There is the you who is feeding you a spoonful of soup, perhaps potato leek soup, or miso soup, or lentil soup, or split pea soup, or French onion soup. And then, there is the you who is tasting it, savoring it, feeling thankful for it, or the you who is not tasting it. Reawakening the receiver within us, the one who is not putting out, not on output, but the one receiving, on input, keeps us from becoming depleted, allows us to be replenished.

A Story

It’s Wednesday afternoon. Every Wednesday at 3pm I pick up my son, Noah, at his school and, as we drive to soccer practice, I try to strike up a conversation with him, which is not easy. I then go to the co-op and pick up some food for dinner. After that I go to the barn and watch Eva, my daughter, ride. Eva spends most afternoons cleaning out stalls and caring for horses in exchange for riding lessons. Eva and I then drive to pick up Noah from practice, Eva talking non-stop, my not getting a word in edgewise. Noah and Eva both jump into the back seat and, depending on God knows what, either act as if they love each other or hate each other. We get home. I walk straight into the kitchen and start preparing dinner. That’s how it is every Wednesday afternoon.

It’s Wednesday, 2:55pm. Prying myself away from my computer, I jump into my aging Suburu and, just when I am almost at Noah’s school, I remember that this morning, as I was packing lunch for the kids, my wife and I decided that today she would take Noah to soccer practice, get some food for dinner, go watch Eva ride, and then pick up Noah, because today I needed to pick up my Dad at 3pm, take him into center city to see his orthopedic surgeon in preparation for his second hip replacement.

There I was driving 180% in the wrong direction, driving to pick up my son when I needed to be driving to pick up my dad! Not only was my car on automatic, I was on automatic, doing what I always do on Wednesday afternoons. Actually, I was unaware of driving at all. I had, for all practical purposes, become an automaton.

That’s how it is for so many of us, so much of the time, when making the bed, when taking a shower, brushing our teeth, getting dressed, eating breakfast, driving to work. We do the same things in exactly the same ways, over and over again, not only inside of our everyday activities, but within our relationships as well. The same buttons get pushed; the same reactions triggered. The eternal recurrence of the same. Groundhog Day.

Instead of going Back to The Future, we’re going Forward to The Past. Is it possible to go forward into a free future, a future not utterly determined by the past? How do we become conscious when we are unconscious that we are unconscious? How can an automaton know that it is living on automatic? When we have turned ourselves from a human being into a human doing, how can we turn ourselves back into a human being?

Playful Practices

The Butler

As difficult as it would be, if I had to choose one set of practices in this book for you to incorporate into your life, the practices that might have the most profound and lasting effect on how it feels to live your life with deep, heartfelt respect toward yourself, I would choose the practices in this section, Being and Doing. My goal is to teach them to you as thoroughly and as well as I can so that these practices become easy and fun for you. So much fun, that practice may not be the right word. It is more like an “inner playing.”

To facilitate learning about the physiology of self-respect, we are going to ask someone to help us. That someone is going to be a person to whom I refer to as, The Butler.

Before I tell you about my personal butler, let me tell you that the butler is an imaginary butler, an inner figure, a figment of our imagination, but a sane, constructive, and healthy figure. The inner butler is an alter-ego, a different version of us, our complementary opposite, someone who completes us in some way and who is a devoted friend. As a child, after my homework was done and just before dinner, my mom let me watch Superman. Superman was Clark Kent’s alter ego, his complimentary opposite. Clark Kent was meek. Superman was strong. Clark Kent was stuck behind a desk. Superman could fly. But I liked Clark Kent and I liked Superman. It wasn’t like Clark was all bad and Superman all good. Clark had his quiet strengths and Superman had his hidden weaknesses. The color orange is not bad and the color blue good. One heightens the other.

Think about children who invent imaginary friends. Dr. Laura Markam, Ph.D., author of Peaceful Parent, Happy Kids, writes, “Children are naturally imaginative, and exercising their imaginations is good for their emotional and mental health. They enjoy them, so they always have someone to play with if they feel lonely or bored… There is no evidence that they have any issues with mental health. It’s not the same as Dissociative Identity Disorder or having multiple personalities, which is extremely rare in any case. Children who have imaginary friends grow up to be creative, imaginative, social adults.” It has been found that children with imaginary friends get along better with classmates. They also know that their imaginary friend is not real in the same way as they are. But, like any good actor trained in the tradition of Stanislavsky knows, to create a convincing character one must know how to believe that an imaginary situation is true. Children who invent imaginary friends are good at this.

My experience has shown me that imaginary friends are good for adults too, good for our emotional and mental health. They give us someone to play with when we get lonely or bored, make us more imaginative and creative, better able to entertain ourselves and helps us get along with others.

Any good actor also knows that to create a character, to internalize a character, to receive a person into us, it helps to know a lot about them; their history, where and when they were born, how they grew up, what their family was like, their education. It is important to know what they looked like, how they thought and felt about everything, how they spoke, how they moved. We need to know about their dreams, their nightmares, their ambitions, their fears, their hidden strengths. Everything.

So, to create your inner butler, a person who is going to teach you about the physiology of self-respect, it is important to put in this preliminary imaginative work, which brings your butler to life.

Allow me to introduce my butler, a person whose company I have had the honor to be in for many years.

My Butler

As for my butlers’ parents, he has never spoken of them. They remain a mystery to me. I do know he is of English descent, yet there is something Asian about him. Perhaps, it is due to his having spent 20 years living in a Tibetan monastery, or there may very well be Asian ancestry in his bloodline. He reminds me a lot of Bruce Wayne’s butler, Michael Caine, in Batman, which is ironic as Alfred was his name as well, and Bruce is my name. Other parts of our stories also coincide which, frankly, feels eerie. Yet, I am nothing like Batman. My butler also reminds me a little of Anthony Hopkins in Remains of the Day because my butler is so meticulous. But his body is much more like Michael Caine’s because unlike, Anthony Hopkins whose body is a bit tight and compact, my butler’s body is very soft as is his temperament. He’s like a male mother. He rarely speaks about himself, yet over these many years I have gleaned a good bit about him.

To be honest, I envy his education. It revolved around the opening, cleansing, and refining of all his senses. He learned traditional Tibetan calligraphy, writing out long Buddhist texts by hand while illustrating them in great detail, creating the most beautiful illuminations. The one he has in his bedroom, over his desk, is every bit on par with Blake’s illuminations. At least, I think so. He created elaborate sand paintings with his fellow monks, made from crushed gypsum, yellow ochre, red sandstone, and charcoal, mixing them with corn meal, flower pollens and powdered roots and barks. These colored sands were then slowly arranged, from the center outwards, forming intricate mandalas full of symbolism only, after months and months of work, to be methodically deconstructed, collected in a jar, wrapped in silk, taken to a river where it was poured into a fast moving current, a reminder of the ephemerality of our lives and this world.

He studied martial arts and was especially adept as a horse archer. He played numerous Tibetan instruments in addition to the cello, which he learned to play as a child, the only thing I really know about his childhood. He speaks Tibetan of course, but is also a Sanskrit scholar, and fluent in Classical Greek and Latin. I can always ask him for the etymology of a word, and he always knows it. He sometimes cooked for his Tibetan community. He grew herbs not just for cooking, but for the making of medicines. When needed, he helped with the community’s bookkeeping. But mainly, he served his elderly master, day and night, keeping his master’s room and office in order. When his master was extremely old, (he lived to be 117), he bathed him and fed him.

When his master died, Alfred decided to return to school. He applied to the University of Pennsylvania and though in his late thirties, was accepted. Both my mother and father were professors of medicine and research scientists at Penn. After studying with them and assisting them for 10 years in their cancer research, my mother tragically died in a plane crash. My father never recovered. A year later he died from the very cancer he was attempting to cure.

Alfred promised my father he would care for me and raise me, which he did. It was not easy. He was, at once my father and my mother. I was hyperactive, likely an ADHD kid. I had limitless attention for what interested me, and none for what did not. School was a nightmare.

As an adult, remnants still remain. I have no sense of direction. Rather than compute where I am, I get lost in the details of what’s around me, the movement of tree branches blowing in the wind, or the shape of a cloud, or the make and model of a beautiful car and then, when I look up, I am lost. I don’t know where I am.

I have trouble keeping my room in order, especially when I am absorbed in some project. I eat too quickly. I move too quickly. I make decisions too quickly. Basically, I am nothing like Alfred. Though he serves me devotedly, there is nothing subservient about him. He is the most dignified person I know. The most patient, the most poised, the most principled. Ever so slowly, through his way of being, through his calm presence, through how he lives his life, I am changing. I am sure my father knew that Alfred was the only person who could raise me and keep me in balance.

Yet, at the same time, he gives me space. He watches me from a far. Yet whenever I get frazzled, he is right there next to me. “Here, Sir, let me help you with that.” “Let, me do that for you Sir.” “Sir, I can get that for you. Let me do it.” I allow myself to receive his help. I find myself thanking him all day long.

There are weeks when Alfred is gone. He returns to his monastery. But he always comes back. Serving me seems to be his spiritual practice.

We are both getting older. I am in his company now, more than ever. As the years go by, I find myself becoming more and more like him. I am beginning to understand that, though he serves me, he has been the true master all along.

We need an inner teacher, someone who knows much more about this subject than we do. Over the next few days, find some alone time, get quiet, and begin creating your butler. Writing, just as I have done, can help tremendously.

A note. When I introduce this notion to some of my students in England, some find this exercise difficult, due to an aversion they have of the class system in their country. Many of them had to find a different role for their alter-ego, not that of a servant, but of a friend, or some protective figure, sometimes mythological. Remember, it is your imaginary figure. You want to create someone you like being around, who you are comfortable with, who, by just being with them, centers you. Someone who is always there to help you out when you are working too hard at something. Think about the films you have seen, the novels you’ve read, the fairy tales you know. Butlers can of course be of any gender, or genderless, any age, or ageless, from any place, from any time.

How Butlers Serve

There are three main ways in which butlers serve which directly relate to the cultivation of self-respect. They are what I call, Nesting, Grooming, and Feeding.

Nesting

Nesting is anything humans do that has to do with taking care of our immediate environment, so that it feels safe and homey. When I travel, which I do about 4 months a year, I move from one living space to another. The first thing I do is try to make my new place feel homey. Putting out my toiletries just so; my electric toothbrush and salt based toothpaste, skin cream from Korea for my worn out skin, medicine for keeping my Barrett’s Syndrome in check, my beard trimmer and old double edged razor that belonged to my dad, my hairbrush for brushing the few remaining hairs upon my head that have not abandoned me, and Clubman styling gel that costs a quarter of the price of other hair gels, which for my purposes works just fine. Finally, there’s my favorite shampoo from Lush packaged in cork rather than plastic and, for the same reason, lasts forever.

Then there is hanging up my shirts and pants, putting my socks and underwear and handkerchiefs in a draw, drawing up the blinds to let in some light, cracking the window open for some fresh air, putting an extra blanket on my bed. Sometimes if in a hotel, I ask for an additional pillow to put under or between my knees when sleeping or reading, and finally setting up my desk: my books, notebooks, computer, computer glasses, my favorite pen given to me as a gift from my students, my camera, my headphones, some Spruce scented incense from Japan, and finally, finding a logical place for my keys, wallet, and sunglasses.

Actually, I am not great at doing these things, but my butler is! Just like Anthony Hopkins in Remains of the Day, he attends to every detail, he takes his time, he thinks about every choice he makes both in terms of ergonomics and beauty. He is so much more precise than I am. Why not let him do it? Why not receive his help? Whenever I begin to engage in nesting activities, he mysteriously shows up and says to me, “Sir, may I help you with that? Or, “Sir, let me to do that for you.” I get out of the way and let him work.

My butler calls me Sir. This works for me. It won’t for everyone. When Alfred calls me Sir, it reminds me that I am a grown up, a dignified person and that I should conduct myself as such, not like some out of control kid bouncing off the walls. It likely would not help a person at all who is overly formal, rigid, impeccable, too serious, and unable to relax, lighten up and let go, to be called Sir. They might need to be called by some endearing or funny nickname.

There is another reason Sir works for me.

At a workshop, when I was introducing this practice to a group of students, we were searching for alternatives to Sir, ones that were gender neutral. One of my students suggested the word majesty as in, your Majesty. Though it sounded and still sounds too grand for me to use personally, when I asked Alfred its meaning he said it meant beauty, dignity, awe, power, authority, pride and glory as in, you are my pride and glory, that is, I find you worthy and you make me proud and happy. These are good qualities, qualities present within everyone, though only fully recognized and actualized by a few.

When I think of the word Sir, I think of someone like Nelson Mandela or Mahatma Gandhi, people who were treated cruelly and judged as inferior and yet, internally were majestic, full of dignity, power, authority and beauty. They are my heroes. So, when Alfred calls me Sir, he’s acknowledging and addressing these qualities within me, he reminds me of them in the way the poem, Invictus, by William Ernest Henley, reminded Mandela of his inherent worth and dignity.

Out of the night that covers me,

Black as the pit from pole to pole,

I thank whatever gods may be

For my unconquerable soul.

In the fell clutch of circumstance

I have not winced nor cried aloud.

Under the bludgeonings of chance

My head is bloody, but unbowed.

Beyond this place of wrath and tears

Looms but the Horror of the shade,

And yet the menace of the years

Finds and shall find me unafraid.

It matters not how strait the gate,

How charged with punishments the scroll,

I am the master of my fate,

I am the captain of my soul.

When Alfred calls me Sir, and kindly offers to do something for me, like folding the bath towels and placing them on the shelf in the closet, and I let him do that for me, an uncanny metamorphosis takes place. Quite suddenly, my body becomes his body, much like Clark Kent transforming into Superman, but without the need for a phone booth. Because of his training, Alfred is effortlessly and naturally upright, much more so than I am. His pace is entirely different. He never seems to hurry; he’s never in a rush. It is as if my hands become his hands. He takes over. I let him. Suddenly, I am seeing everything in more detail. My hands are feeling everything they touch and are moving much more easily and accurately. This is sensory receptivity. More detailed, accurate, and refined input. I am even thinking more clearly, or perhaps I should say not at all, because my mind has become Alfred’s mind, which simply attends to how he is doing what he is doing as he is doing it. Folding the bath towels and placing them on the shelf in the closet becomes efficient, quietly enjoyable and calming.

Grooming

A butler does, basically, all the nurturing functions that, hopefully, our parents did for us when we were babies and young children. And, even if our parents were not nurturing, were absent, or even abusive, we still can imagine what good and nurturing parents would be like. Because we are creating an imaginary person within us, that is all we need.

Parents create safe nests for their children, a comfortable place to sleep that is warm and dry and clean and a living space that is safe, where all our basic needs can be met.

Parents also do a lot of grooming. They bath us, and shampoo us, and dry us, dress us, brush our hair, cut our nails. Before going out to play in the snow, they tie our shoes, zip up our jacket, make sure our neck is warm, that we have our gloves and our hat. When we get home our parents help us warm up, wash and dry all of our clothes for us so they are fresh and clean for tomorrow.

Of course, we grow up and learn, to varying degrees, how to perform all these tasks for ourselves. But, in actuality, they are more than tasks, things that must get done, they are a source of nourishment, a source of affection, of kindness, and respect. The question is, are we performing these actions as mere tasks, or are we sensorially receiving, feeling, letting these nurturing, kind, respectful actions into our body and being.

A story.

A mother, 70, has a son with cerebral palsy. He is now 45 years old. The mother is small, and the son is not. For years the mother has lifted her son from his wheelchair to the toilet and back again. I ask her to show me how she lifts up her son. The mother moves well. She has to.

‘Chiyo-san, you do that very well. I’m sorry, but I’d like to see you do it one more time.’

‘Hai,’ Chiyo-san says, bowing quickly and sharply.

I notice an almost invisible gesture she makes as she gets ready to pick up her son. She quickly strokes the right side of her head, moving her thick, gray-streaked hair back behind her ear. I ask her to pause for a moment. I ask her if she felt the movement she just made. Chiyo says, ‘No, I didn’t do anything yet.’ I said, ‘Yes, you did.’ I tell Chiyo what she did. I ask her to do it again, very slowly, consciously. She does. I ask her to do it again, and then again. I ask her to continue, but to do it now as if her mother were brushing her hair. She continues. Soon Chiyo begins to cry.

I say, ‘Okay, Chiyo-san, go and lift up your son.’ She doesn’t move, doesn’t speak. I wait. Then Chiyo says, ‘I am too old to do this by myself. I need help.’ She turns to her younger son who is in the room and asks him if he wouldn’t mind helping her. He is happy to do it for his mom, and for his brother.

Chiyo-san stands there watching her two boys.

Feeding

Have you ever fed a person? Many people have, but in my workshops, usually there are some who have not. We feed babies. We feed people who are ill, convalescing or dying. Some people can remember having been fed at least once in their lives. A few cannot.

Before giving you a practice for this, let’s think about the difference between eating and feeding.

Eat.  What does that word mean?

We all know that an increasing and distressing number of us have problems around eating. I don’t have to quote the statistics. They are startling, and sad. All we have to do is look around. For many of us, all we have to do is look in the mirror.

How did something as natural as eating, become so neurotic? Do non-domesticated animals have eating disorders? Do they think about how much they should eat, or what they should eat? Does a baby think about how much they should eat, or what they should eat?

Babies don’t eat. Babies are fed. Now those are two different words. And they are two completely different activities. Linguistically, eating, to my surprise, has a much more aggressive connotation. Feeding has a kinder connotation. Here is what I found when I looked them up in the dictionary. Even though I could have simply asked Alfred, I chose to look them up.

To eat: to put food into the mouth, chew it and swallow it. To consume, devour, ingest, to gobble, wolf down…to munch, chomp, guzzle, nosh, snack, put away, chow down, demolish, dispose of, polish off, pig out, scarf down…eat away at…erode, corrode, wear away, wear down, burn through, dissolve, disintegrate, crumble, decay, damage, destroy.

But it gets worse. Here’s what I found under common phrases. I am not making these up.

eat someone alive informal (of insects) bite someone many times: we were eaten alive by mosquitoes. Exploit someone’s weakness and completely dominate them: he expects manufacturers to be eaten alive by lawyers in liability suits.

eat crow – be humiliated by having to admit one’s defeats or mistakes.

eat dirt – suffer insults or humiliation.

eat someone’s dust – fall far behind someone in a competitive situation.

eat one’s heart out suffer from excessive longing, esp. for someone or something unattainable…to encourage feelings of jealousy or regret: eat your heart out, I’m having a ball!

eat humble pie – make a humble apology and accept humiliation.

eat someone out of house and home – eat a lot of someone else’s food.

eat one’s words – retract what one has said, esp. in a humiliated way: they will eat their words when I win.

have someone eating out of one’s hand – have someone completely under one’s control.

I’ll eat my hat – used to indicate that one thinks the specified thing is extremely unlikely to happen: if he comes back, I’ll eat my hat.

eat away at something – erode or destroy something gradually: the sun and wind eat away at the ice. To use up profits, resources, or time, esp. when they are intended for other purposes: inflation can eat away at the annuity’s value over the years.

eat someone up or eaten up – to dominate the thoughts of someone completely or to be dominated by the thoughts of someone: I’m eaten up with guilt.

eat something up – To use resources or time in very large quantities: an operating system that eats up 200MB of disk space. To encroach on something: this is the countryside that villagers fear will be eaten up by concrete.

Personally, reading this list made me smile just thinking about the people who compiled it, how much fun they must have had. But also, I felt a little scared at the amount of aggression hiding in that tiny three letter word, eat.  Now, this is what I found when I looked up the three letter word, fed. To feed or to be fed:

The act of giving food, or of having food given to one, receiving food…

To give food to…to supply an adequate amount of food…to derive regular nourishment…to encourage growth…to fuel…to supply power for operating…to supply water to a body of water… to provide…to nurse…to exist on… strengthen, fortify, support, bolster, reinforce, boost, fuel, encourage.

Why are these two little words, eat and feed, which technically, are synonyms, have such a different feel to them?  I have no idea. But I do know, because I have conducted countless workshops on this subject, is that when I teach people how to turn the act of eating into the act of feeding themselves, which only takes a little bit of training, the results are astonishing.

In a nutshell, we eat. Our butlers feed us. When our butlers feed us, we are in good company, even when we are alone.

Dear Alliance Trainees and Teachers – In Light of Covid-19

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Dear Alliance Trainees and Teachers,

My thoughts are with all of you as, together, we find ourselves in unknown territory. Alexander writes, “That rigid routine we refer to as habit, this rigid routine being the stumbling-block to rapid adaptability, to the assimilation of new ideas, to originality.”

This global event is shaking the entire world out of its routine. If Alexander’s work is about readiness, about being able to assimilate new information and ideas as they arise, and then to be able to adapt rapidly to ever changing circumstances, and to do so originally, that is, in ways that we have not done before, then now we are being put to the test.

John Dewey said Alexander taught him that, most of the time, all he really needed to know was where he was now, and where he was immediately going next. This seems to be all we can know for certain, given our ever changing situation – where we are now, and where we can immediately go next.  We will have to improvise. We will have to simply go moment by moment.

As F.M. often declared, “The readiness is all.”

Even if we cannot meet and work together as we normally do, it does not mean that we have to stop training. It doesn’t mean we have to stop helping one another. It doesn’t mean we have to stop studying together. We don’t have to close our doors. We have to open new ones. Now is the time to be the community/school that we are.

Robyn and Magdalena are at work on preparing for some online study. Let’s make the most of this experiment and see what we can learn from it. We will likely learn something important through the process, something we may one day make use of as teachers.

I see this time as a chance for intense self-study, self-training. This is what I am doing for myself. Here we are in a non-habitual situation. How are we reacting and responding to the “myriad stimuli from within us and all around us? How do we want to respond? How do we want to be?

For me, how do I want to be is the main question. Not so much, how do I want to respond to what is going on around me, but what is the stimulus I want to be for those around me? How do I want to be, not just for myself, but for those around me, for the people I love, for my neighbors, for my community? Now is the time to use the training we have, and to train more purposely than ever.

In this letter, I will include an essay, reminding you what our practice is at the Alexander Alliance. I suggest reading it carefully in light of the situation in which we find ourselves. Design a training program for yourself, a practice for yourself so that, every day, you are working on yourself.

At the same time, Magdalena, Robyn, Margarete, and I will be thinking about ways that we can all stay in touch and study together and virtually support one another. I think we may need to begin a Facebook page, specifically for Alliance trainees, teachers, and graduates. I just did this.

The Alexander Alliance Support Network – In Light of Covid-19

Let us remember, some of us are older than others of us. Some of us are more physically at risk than others, particularly those of us with diabetes, heart disease, lung disease, or cancer. Some of us are more financially at risk than others. Some of us will contract this virus, and others of us will not. Let’s stay in touch. Let’s help each other in every way we can.

I love and cherish our community, and all of you.

We are all in this together.

Shalom, (meaning peace, harmony, wholeness, completeness, prosperity, welfare and tranquility)

Bruce

The Alexander Alliance Europe

Curriculum

 

Personal Development

Without having spent years integrating Alexander’s work into one’s personal life, it is not possible to become a teacher of his work. Personal transformation is the basis upon which a life as an Alexander teacher is founded. Therefore, I will go into some detail as to what this transformational process entails.

Throughout the entire training, we train somatically, that is, we work on attuning ourselves physically, and we explore the relationship this physical attuning has upon our lives personally, psychologically, socially, and spiritually. Our physical attuning process is founded upon the insights and principles discerned by F.M. Alexander as to how we learn to function in accordance with our inherent coordination and structural design. 

Regardless of our personal life situation, we share a common context in which our lives take place. Alexander’s work attempts to shift, for the better, our psychophysical relationship to the contextual framework in which life happens. This shift in how we relate psychophysically to life’s contextual framework, indirectly but often profoundly and surprisingly, influences the content of our lives, the way in which our lives unfold, and how we experience this unfolding. Our training is devoted to this transformational shift.

Our Common Contextual Framework/Universal and Basic Realities

By our contextual framework, I mean basic realities that are constant for all human beings.

I divide these basic realities into ten facets. They are like facets of one diamond. The ten basic realities are: Structural Support, Ground Force, Spatial Freedom, Organ Capacity, Respiratory Restoration, Temporal Existence, Sensory Receptivity, Motoric Refinement, Uncertain Conditions, and Social Harmony/Inner Peace. In this essay I will go into detail as to what I mean by each of these terms.

Simply said, regardless of our life situation, all of us

(1) possess the same Homo Sapient structure.

(2) We live in relation to gravity and the ground.

(3) We live and move through space.

(4) We possess the same organs and they are vital to us.

(5) We breathe.

(6) We all live in time, which for each of us is finite.

(7) We all receive sensory input.

(8) We all move.

(9) None of us know for sure what will happen.

(10) And, we are all social animals.

Regardless of our culture, class, gender, age, color, profession, personality, or life situation, the context in which our lives unfold are the same for all of us. Personal Development for us at the Alexander Alliance means in depth study of our relationship to this contextual framework in which we find ourselves, in which our lives unfold, and that is equally true for all of us.

One. Structural Support

We share a common structure. We are all Homo Sapiens. At any given moment, we are using our structure in a particular way. At the Alexander Alliance, we learn how to respect and treat our structure according to its inherent design. This frees us into our natural support, allowing us to be at once, light and substantial, soft and strong, relaxed and ready, stable and flexible, peaceful and lively, receptive and generous, awake to ourselves, to others, and to the world around us.

Through Alexander’s work our personal relationship to our physical structure, to being consciously and appreciatively embodied changes, for the better.

Two. Ground Force

All of us are subject to gravity. Gravity derives from “gravis” or “gravitas”, and means heavy, weight, serious. For our purposes, gravity might best be thought of as “the law of mutual attraction” which states that bodies are drawn to each other through gravitational attraction. This force of attraction exists between any two bodies. Or, we might refer to Newton’s third law of motion, “For every action, there is an equal and opposite reaction.” When we sit in a chair, our bodies exert a downward force into the chair, while the chair exerts an equally upward force through our bodies.

These forces are not grave, not serious. They are positive, interactive forces, I dare say, joyful. These forces allow objects, both animate and inanimate, to rest. The more we can rest, the more support we can receive. The more support we receive, the more we can rest, and the more grace and lightness we experience.

Through Alexander’s work our personal, physiological relationship to gravity changes, for the better.

Three. Spatial Freedom

We all live in space. There is space within. We all possess a sense of space, or a lack thereof. Sometimes, we feel trapped, or cramped, that we have no room to move or breathe. Sometimes, we feel open and free, that the future is open to us, that the horizon widens forever, that the sky is the limit, that life is deep and vast, like the ocean. Some of us seem to spread out, some squeeze in, some hold back, some thrust forward, some press down, some pull up. How to be spatially unbiased, spatially balanced, spatially omni-directional?

There is space between, between us and our smartphones, our computers, our steering wheels, our soup bowls. There is space between us and those around us, on a crowded train, in line at the grocery store, at the kitchen table.

There is space all around us, above us, below us, before us, behind us, beside us. Unbeknownst to us, often we live with blinders on, zooming in on what is in front of us, narrowing our worldview.

Through Alexander’s work our personal, physiological relationship to space within, between, and around changes, for the better.

Four. Organ Capacity

We are all organ-isms, creatures. Even though we have a sense of internal space, in reality, the space within our structural framework is fully occupied; the cranial cavity, thoracic cavity, abdominal cavity, and pelvic cavity. Again, unbeknownst to us, we impinge upon our organs, exert pressure against them, prevent them from moving. We ignore them. Sensing our organs, our organ life, reminds us that we are alive, human beings, rather than human doings.

Through Alexander’s work our personal, physiological relationship to our organ life changes, for the better.

Five. Respiratory Restoration

Unknowingly, we often interfere with breathing, without understanding how or why, or even when, we do it. It helps to become aware of the particular ways in which we interfere with breathing. Breathing responds to pressure of any and all kinds. External pressure, for example, altitude, pollution, over stimulation, under stimulation, danger, as well as safety, comfort, love, a cat resting in your lap.

Breathing responds to internal pressures as well, like exertion, hunger, fatigue, strain, disease, self-imposed standards, time restraints. Breathing responds to the entire gamut of thoughts, sensations, emotions – be they painful or pleasurable.

Breath is not an action; it’s a response. When we decide to run up a hill, we don’t stand there and breathe until we have enough air to make it up the hill. We start running. The air of the world, and our bodies reflexes, without our having to ask, help us to accomplish what we have decided to do. Just like that. Such support. Such kindness. Such faithfulness. And how often do we stop, and say thank you?

Through Alexander’s work our personal, physiological relationship to breathing changes, for the better.

The Challenge

As we improve our relationship to our Homo Sapient structure, cultivate our affinity with gravity and the ground, find space within, between, and around, as we learn how to make room for our organs, and allow ourselves to be breathed, (1 through 5), we find ourselves better equipped to deal with other basic realities, other constants, that challenge our integrity: time, work/input-output, change and uncertainty, people/ourselves, (6 through 10).

Six. Temporal Existence

We all live in time. A second is a second, a minute a minute, an hour an hour, a day a day, a year a year, a decade a decade, and yet our subjective sense of time varies. An hour can fly by in a second, an hour can feel like an eternity, for better or worse. We can find ourselves waiting, a temporal event, for an urgent phone call, for a needed document to download, for the train that is late to arrive. Then again, there is long-term waiting, for the kids to leave home, for the perfect person to come into our lives, or for when we will be earning much more money, or for when we finally retire and get to travel. Or we find ourselves rushing about, worried about being late, meeting deadlines, getting everything done that we have to do. Time pressure. Clock time.

Then, there is biological time. Pacing. Tempo. Right timing. Eating, walking, speaking. Time to think. Time to feel. Time to breathe. Time to let the beauty of the world sink in, into our bones, into our hearts. Biologically, we by nature, mature, age, die. Our lives are temporally finite. We only have so much time, so many breaths. “Number your days”, King David suggests to us in Psalm 90. Don’t waste them. Don’t miss them. Experience them. Enjoy them. Be grateful for them. Live them. Make the most of them, as he did so well. What does it mean to age gracefully? How can we best adapt to our aging bodies? What do we want to pass on, to give away?

Through Alexander’s work our personal, physiological relationship to time changes, for the better.

Seven. Sensory Receptivity

We all are endowed with senses, though some of us do not have all of them. We see, hear, smell, taste and touch. We also have less known, often less educated senses that tell us about ourselves, our kinesthetic and proprioceptive senses, senses we educate to an extraordinary degree at the Alexander Alliance.

There’s a very simple way to understand what happens to our senses. As our motoric activity increases, often our sensory receptivity decreases. The result is that our actions are not as informed as they could be, which often makes our actions less accurate, more effortful, less effective, and sometimes inappropriate. To add to this, a diminishment of sensory receptivity prevents us from experiencing how we are doing, what we are doing, as we are doing it, reducing our ability to delight in and appreciate life as we are living it. We don’t want to live unlived lives.

It is as if, within us, there is a doer and a receiver. There is the you who washes your hair, and the you who senses and enjoys your hair being washed, or the you who does not sense your hair being washed and therefore cannot enjoy. There is the you who is feeding you a spoonful of soup, perhaps potato leek soup, or miso soup, or lentil soup, or split pea soup, or French onion soup. And then, there is the you who is tasting it, savoring it, feeling thankful for it, or the you who is not tasting it. Reawakening the receiver within us, the one who is not putting out, not on output, but the one receiving, on input, keeps us from becoming depleted, allows us to be replenished.

Through Alexander’s work our personal, physiological relationship to our sensory world changes, for the better.

Eight. Motoric Refinement

We all move. We all work in some way. We all have to figure out how to survive. The question is, how well, how enjoyably, how appreciatively can we move through our daily lives? The more sensitive, accurate, and reliable our senses become, particularly our intra-senses, our kinesthetic and proprioceptive senses, the more refined our actions become, the more precise, the more efficient, the more effective, the more effortless, the more fluid, and the more beautiful. Everyday movement, everyday actions become interesting and pleasurable; walking up and down steps, riding a bike, folding laundry, cleaning the house, cooking a meal.

Through Alexander’s work our personal, physiological relationship to moving through our life changes, for the better.

Nine. Uncertain Conditions/Continual Change

When asked to say, in one word, what his work was about Alexander said, “Readiness.” Alexander felt that fixed habits prevented us from being in a condition of readiness. He writes, “…That rigid routine we refer to as habit, this rigid routine being the stumbling-block to rapid adaptability, to the assimilation of new ideas, to originality.”

Readiness helps us adapt rapidly to life’s uncertainties, to unexpected events, to the unknown.

Through Alexander’s work our personal, physiological relationship to uncertainty changes, for the better.

Ten. Social Harmony/Inner Peace

We are all social animals. Existence is co-existence. Even if we choose to live our lives as a hermit far away in a cave, in isolation, it is a social choice we make, a relationship we have with society. Most conflict that we experience happens in relation to other people. Being in social conflict is a physiological event. Fear and anger are physiological events. Everything is a physiological event. Likewise, being in social harmony is a physiological event. Love, kindness, empathy, joy are also physiological events. How we are physiologically, when in the presence of others, can dramatically influence, for better or worse, how we feel about others, and how they feel about us. Social harmony is a physiological event.

In a very real way, we also have a social relationship with ourselves. All of us live with an inner roommate. Are we living with our own best friend, and/or our own worst enemy? Do we respect and care well for ourselves, or do we disrespect ourselves and mistreat ourselves? Inner peace is also a physiological event.

Through Alexander’s work our personal, physiological relationship to others and to ourselves changes, for the better.

What Human Beings Do

When you take a look at what humans do throughout the day, physically, it is fairly simple. At any given moment we are either:

(1) Lying down.

(2) Sitting.

(3) Reclining. (a combination of sitting and lying down.)

(4) Standing.

(5) Squatting. (a combination of standing and sitting.)

(5) Leaning. (a combination of standing and lying down.)

(6) Walking. (or other gaits, such as jogging, running, sprinting, crawling.)

(7) Transitioning between the basic attitudes above.

(8) Working. When working, we are usually using our hands in some way, and usually handling tools in some way, and often we are with other people in some way, which means often we are either speaking or listening. Sometimes we are playing, which I see as working in such a way where enjoyment supersedes practicality.

This is all we do. At any given moment something is happening from (1) through (8). Many of these attitudes and abilities are somewhat particular to homo sapiens, and are what we excel at: standing, walking, using hands, using tools, and speaking. Also, evolutionarily, these abilities emerged together, and developmentally in infants they emerge together as well, so it makes sense, as adults, to continue developing them together.

Therefore, at the Alexander Alliance, we have no choice other than to work on improving our psychophysical relationship to our contextual framework in which our lives unfold when we are lying, sitting, reclining, standing, squatting, leaning, walking, working and playing, using our hands, using tools, and when we are speaking and listening and being with people, or by ourselves. At the Alexander Alliance this is what we do, and in this way our work, our training, is imminently practical and immediately applicable to life.

In a nutshell, the Alexander Alliance is a Life School. It is about how we live our lives in relation to these basic realities.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Some of Us

Alexander’s work is like a multi-faceted diamond.

Some of us become fascinated with the body, how it works, some of us specifically with how it moves, others with the natural grace and physical beauty inherent within our original design.

Some of us feel that Alexander’s work is complete within itself, all encompassing. Others of us enjoy interfacing Alexander’s work with other somatic disciplines such as Yoga, Tai Chi, Aikido, Feldenkrais, Somatic Experiencing, BodyMind Centering just to name a few.

Some of us devote ourselves to applying Alexander’s work to art, particularly the performing arts, to dance, acting, and music, and to the creative process. For others of us, everyday life becomes our art form, our vehicle through which we study and evolve.

Some of us become less interested in the body per se, but in consciousness, embodied mindfulness, and in sensory receptivity.

Some of us become intrigued with how we react or respond to myriad stimuli from within us and all around us, to our own thoughts, emotions, and sensations, and to the thoughts, emotions, and actions of others. We study the role habit and choice play in our lives.

Some of us become enthralled in the connection between Alexander’s work and physiology, psychology, philosophy, theology, sociology, gender studies. Some of us become intrigued by the relationship between movement and meaning, or between culture and coordination, or between physical and spiritual grace, or between science and sentience.

Some of us love and teach through procedures developed by Alexander and enjoy using his language when speaking about the work. Others of us teach through procedures developed by first and second generation teachers, or have chosen to teach through our own procedures, and prefer using contemporary language through which to get Alexander’s ideas across to others. Some of us enjoy using images and metaphors to help us when teaching, and others do not.

Some of us teach predominately through observation and language, others of us predominately through silence and touch. And many of us interweave all in the process of imparting Alexander’s work.

Some of us work more educationally and others more therapeutically. Some of us are interested in injury prevention and rehabilitation, others in learning how to be more open, open to new ideas, to acquiring new ways of perceiving and understanding ourselves, that is, in self-knowledge, in becoming freer and happier.

Some of us belong to this professional society or that professional society, others to no professional society. Some have trained within a training program structured in one way or within a training program structured in another way. Others have gone through apprenticeships, and a few of us, like Alexander himself, have trained essentially on their own. Some of us have trained through one lineage, others through another, others through multiple lineages.

Some of us teach a lot, some a little, some not at all. Some of us love Alexander’s books, and others of us find them tedious and convoluted.

This is who we are. This is our community at large. There was a time, when I was younger and full of hubris and just plain foolish, that I was convinced my training and orientation to Alexander’s work was superior to others, stemming from the one lineage that truly possessed the essence of Alexander’s work. But now, thankfully, I don’t feel that way. I have come to embrace the diversity within our community at large and to see this diversity as healthy and lively and creative.

It is so freeing to know that we can pursue our own approach to the work because so many others are pursuing their approaches to the work. For example, I can work more experimentally, procedurally and linguistically, because I know that others are preserving Alexander’s language and procedures. That is a great relief to me.

Now, after 50 years inside of Alexander’s world, I find myself for everyone and against no one. Finally, I am becoming freer and more flexible, acquiring some mobility of mind. Maybe this was precisely what Alexander was after. Maybe this was what Alexander meant by being but a signpost pointing all of us into unknown directions, and so, so many directions at that.

A good question might be, how can we transition from thinking in terms of some of us, to thinking in terms of all of us? How can we zoom out so far that, like an eagle high in the clear blue sky, we can see the finest of details and, at the same time, behold the entire field, the parts and the whole that is greater than the sum of its parts, not just one facet of the diamond, but the entire diamond, and not only the entire diamond, but the light that shines from that diamond, outwards in myriad directions into the world, and inwards as well, illuminating who we are and what we might become.

The Top Ten Myths about the Alexander Technique

A fellow Alexander teacher asked if I had a transcript of my little youtube video, Top Ten Myths about the Alexander Technique. It was somewhere in my computer. I found it and tweaked it just a bit. I added a few photos that support some of the ideas. This piece has also been translated into 17 languages. If your native language is other than English, you may find it here.

Feel free to share it. To understand these ideas more deeply, I would encourage you to read, Teaching by Hand/Learning by Heart – Delving into the Work of F.M. Alexander, a book I wrote, published by Jean Fischer at Mouritz Press.

THE TOP TEN MYTHS ABOUT THE ALEXANDER TECHNIQUE

Hi. My name is Bruce Fertman. I’m the founding director of the Alexander Alliance International.  Here are ten myths about the Alexander Technique that many people believe are true.  After 50 years of dedicated study, and after training 300 teachers, I have come to realize that these ideas are not true.

One.

The Alexander Technique is about posture. That’s a myth.

Reality. The Alexander Technique is about un-posturing. The problem is that we are continually posturing, most often unconsciously. The Alexander Technique is about becoming an un-postured person, that is, unheld, unfixed, flexible, movable, not only physically, but as a person in general.

 

Photo: B. Fertman

 

Two. 

The Alexander Technique is about uprightness. That’s a myth.

Reality. The Alexander Technique has nothing to do with standing up straight.  There is not one straight line in the body, or in the universe for that matter. The Alexander Technique has nothing to do with doing anything right, or correctly. It is about doing what we do well, efficiently, effectively, fluidly, comfortably, and pleasurably.

 

Photo by: Anchan of B. Fertman

 

Three. 

The Alexander Technique is about how we hold our head on our neck. That’s a myth.

Reality. The Alexander Technique is about how we stop holding our head on our neck. It’s about not interfering with inherent balancing mechanisms that do that for us.

 

Photo: B. Fertman – Sherry Stephenson

 

Four.

The Alexander Technique is about the body. That’s a myth.

Reality. The Alexander Technique is about us, about how we are within ourselves, with others, and in relation to the world around us. It’s about the quality of our actions and interactions. It’s about the quality of our experience. It’s about how we are being as we do what we are doing.

 

Photo: B. Fertman

 

Five.

The Alexander Technique is about becoming more symmetrical because symmetry is balanced. That’s a myth.

Reality. Nothing in nature is perfectly symmetrical, including humans. Symmetry is a concept, like a point, or a line is a concept. Buddha might look symmetrical when he’s sitting peacefully on a lotus flower but take a closer look and we see one foot on top of the other, and one hand on top of the other. Look closely at any persons’ face and we won’t find perfect symmetry. We’re after harmony, not symmetry, and harmony is not related to the shape of our body at any given moment.

 

Photo: B. Fertman

 

Six. 

The Alexander Technique is about balance. That’s a myth.

Reality. Balance for humans is impossible. We are inherently unbalanced, and this is what promotes movement. We waver toward and away from equilibrium. This is a good thing. When the wind blows, waves are generated upon the surface of a pond. The wind stops and those waves become smaller, approaching but never attaining stillness. Stillness is a concept, a beautiful one, but within stillness lies motion, however subtle.

 

Lucia Walker: Alexander teacher, Johannesburg, South Africa

 

Seven.

The Alexander Technique is about learning how to breathe correctly.  That’s a myth.

Reality. We don’t breathe. Alexander once said, “At last, I find that when I don’t breathe, I breathe.” I would say it like this. At last, I find that when I don’t breathe, I am breathed. We are breathed by forces deep within us and all around us. Do we breathe when you are sleeping?  Do we breathe when we are eating? Yes, we can take a breath. But breath is not for the taking. It does not belong to us. Breath is a gift from the world. It’s meant to be received. Breathing is responsive. It responds to activity. It is not something we do; it is not an activity, like running up a hill. When we run up a hill, do we first stand there and breathe and get enough air, and then run up the hill? Or do we run up the hill and breathing automatically and faithfully responds to our wishes, without our even having to ask?

 

 

Eight.

The Alexander Technique is about learning how to stand, how to stand on our own two feet. That’s a myth.

Reality. We do not stand on our own two feet. We stand on the ground.

 

 

Nine.

The Alexander Technique is about learning how to relax. That’s a myth.

Reality. The Alexander Technique is about readiness. The Alexander Technique is about preparing for nothing in particular, while being ready for anything that may happen. The Alexander Technique is about effortlessly returning, again and again, to a condition of alert, calm readiness.

 

Photo: Anchan – Alexander teacher: Britta Brandt-Jacobs

 

Ten.

The Alexander Technique is about proper body mechanics; learning the best way to get up and down from a chair, how to walk correctly, how to bend down without hurting yourself, etc. That’s a myth.

Reality. Human beings are not mechanical.  We are not machines. We’re organic.  We’re mammals. The Alexander Technique is about learning how we are best designed to function as Homo Sapiens.  The Alexander Technique is, in part, about questioning cultural, gender, and cosmetic concepts of the body that interfere with the functioning and beauty of our natural design.

 

 

Bruce Fertman

The Alexander Alliance Europe

Teaching by Hand/Learning by Heart

 

 

 

 

 

Living Up to Her Name

When I first saw her I did not know who she was. She was on stage, alone, dancing. Her movements were unusually clear, articulate, intelligent, lucid. Her phrasing and timing, unpredictable. “Who is that!”, I asked my new friend sitting next to me. “Do you know her name?” “Oh, that’s my daughter, Lucia, Lucia Walker.”

The year was 1994, the place Sydney, Australia, the event, the 4th Annual Congress in the Alexander Technique. Basically, I fell in love with both of the Walkers right then and there. For many years thereafter, Elisabeth and Lucia Walker taught for us once or twice a year at the Alexander Alliance in America.

Lucia Walker. Latin lucidus (perhaps via French lucide or Italian lucido ) from lucere ‘shine’, from luxluc- ‘light’. She who walks lightly in the world. Lucid; to express clearly, easy to understand, cogent, bright.

That’s Lucia. She is her name. These are the qualities Lucia embodies as she walks in the world, and this is why I am very happy to announce that Lucia Walker will be our guest teacher in Kalamata, Greece this October 10-18, 2020.

To show you what I mean about Lucia living up to her name, here are a few of my favorite photos of Lucia, some taken almost 30 years ago, some taken quite recently. Then, I will tell you much of what she has done in her life as the international Alexander teacher that she is.

 

 

 

 

 

 

 

 

Movement is Lucia’s medium. Yet, she is more than a movement teacher. She is a life teacher. Long ago Lucia gave me a book to read entitled, A Life of One’s Own, by Marion Milner. It was one woman’s exploration as to how to live a satisfying life. Marion turns toward her everyday life for answers, discerning ways of being, ways of seeing, and ways of moving that bring joy into life. This is Lucia’s larger vision of the work, which Alexander begun.

Some details: Lucia qualified as an Alexander teacher in 1987, after 3 years of training with her parents, Dick and Elisabeth Walker, in Oxford, England, and spent many years assisting in her parent’s training program. Currently, Lucia teaches in South Africa, England, France, Germany, the USA, Argentina, and Japan.

A fascination in the relationship between vision and movement led to Lucia becoming part of ALTEVI, (ALexander TEchnique and VIsion.) Communication being essential to good teaching, Lucia has trained in Non-Violent Communication. She has been part of the Contact Improvisation community for 28 years. Since 2015, Lucia and Sharyn West have been co-directing Alexander Learning and Teaching Programs in Durban and Johannesburg.

It’s an honor and a pleasure for us to have Lucia join our faculty for our international gathering in Greece., October 10-18, 2020. If you have never studied with Lucia, here is a great opportunity to do so, along with all the directors of training at the Alexander Alliance International.

Very Early Bird Discount available until January 25, 2020.

https://www.alexanderalliance.org/greece-2020-join-us

 

40-blue-caves-on-zakynthos-island-3096

 

The Evolution of an Ever Changing Curriculum

Photo: B. Fertman

 

Part One

What Alexander’s Notion of Personal Use Mean for us

 at the Alexander Alliance International

 

Currently, our curriculum is two-fold, personal and professional.

First. Without having spent years integrating Alexander’s work into one’s personal life, it is not possible to become a teacher of his work. Personal transformation is the basis upon which a life as an Alexander teacher is founded. Therefore, I will go into some detail as to what this transformational process entails.

Personal Development

Throughout the entire training, we train somatically, that is, we work on attuning ourselves physically, and we explore the relationship this physical attuning has upon our lives personally, psychologically, socially, and spiritually. Our physical attuning process is founded upon the insights and principles discerned by Alexander as to how we learn to function in accordance to our “original blueprint”, our inherent cognitive-neuro-muscular/fascial-skeletal design. 

Regardless of our personal life situation, we share a common context in which our lives unfold. Alexander’s work attempts to shift for the better, our psychophysical relationship to the contextual framework in which our lives unfold. This shift in how we relate psychophysically to life’s contextual framework, indirectly but significantly, influences the content of our life, the way in which our lives unfold, and how we experience this unfolding. Our training is devoted to this contextual shift.

Our Common Context

Pedagogically, I divide our life context into nine facets: Structural Support, Ground Force, Spatial Freedom, Organ Capacity, Temporal Existence, Respiratory Restoration, Sensory Receptivity, Motoric Refinement, and Social Harmony/Inner Peace.

One. Structural Support

We share a common structure. We are all Homo Sapiens. At any given moment, we are using our structure in a particular way. At the Alexander Alliance, we learn how to respect and treat our structure according to its inherent design. This frees us into our natural support, allowing us to be at once, light and substantial, soft and strong, relaxed and ready, stable and flexible, peaceful and lively, receptive and generous, awake to ourselves, to others, and to the world around us.

Through Alexander’s work our personal relationship to our physical structure, to being consciously and appreciatively embodied changes, for the better.

Two. Ground Force

All of us are subject to gravity. Gravity derives from “gravis” or “gravitas”, and means heavy, weight, serious. For our purposes, gravity might best be thought of as “the law of mutual attraction” which states that bodies are drawn to each other through gravitational attraction. The strength of their attraction is greater if they are close together, and lesser if they are more distant. This force of attraction exists between any two bodies. Or, we might refer to Newton’s third law of motion, “For every action, there is an equal and opposite reaction.” When we sit in a chair, our bodies exert a downward force into the chair, while the chair exerts an equally upward force through our bodies.

These forces are not grave, not serious. They are positive, interactive forces, I dare say, joyful. These forces allow objects, both animate and inanimate, to rest. The more we can rest, the more support we can receive. The more support we receive, the more grace and lightness we experience.

Through Alexander’s work our personal, physiological relationship to gravity changes, for the better.

Three. Spatial Freedom

We all live in space.

There is space within. We all possess a sense of space, or a lack thereof. Sometimes, we feel trapped, or cramped, that we have no room to move or breathe. Sometimes, we feel open and free, that the future is open to us, that the horizon widens forever, that the sky is the limit, that life is deep and vast, like the ocean. Some of us seem to spread out, some squeeze in, some hold back, some thrust forward, some press down, some pull up. How to be spatially unbiased, spatially balanced, spatially omni-directional?

There is space between, between us and our smartphones, our computers, our steering wheels, our soup bowls. There is space between us and those around us, when on a crowded train, when waiting in line at the grocery store, when sitting at the kitchen table.

There is space all around us, above us, below us, before us, behind us, beside us. Unbeknownst to us, we live with blinders on, zooming in on what is in front of us, narrowing our worldview.

Through Alexander’s work our personal, physiological relationship to space within, between, and around, changes, for the better.

Four. Organ Capacity

We are all organ-isms, creatures. Even though we have a sense of internal space, in reality, the space within our structural framework is fully occupied; the cranial cavity, thoracic cavity, abdominal cavity, and pelvic cavity. Again, unbeknownst to us, we impinge upon our organs, exert pressure against them, prevent them from moving. We ignore them. Sensing our organs, our organ life, reminds us that we are alive, human beings being, rather than only human doings doing.

Through Alexander’s work our personal, physiological relationship to our organ life changes, for the better.

Five. Temporal Existence

We all live in time. A second is a second, a minute a minute, an hour an hour, a day a day, a year a year, a decade a decade, and yet our subjective sense of time varies. An hour can fly by in a second, an hour can feel like an eternity, for better or worse. We can find ourselves waiting, a temporal event, for an urgent phone call, for a needed document to download, for the train that is late to arrive. Then again, there is long-term waiting, for the kids to leave home, for the perfect person to come into our lives, or for when we will be earning much more money, or for when we finally retire and get to travel. Or we find ourselves rushing about, worried about being late, meeting deadlines, getting everything done that we have to do. Time pressure. Clock time.

Then, there is biological time. Pacing. Tempo. Right timing. Eating, walking, speaking. Time to think. Time to feel. Time to breathe. Time to let the beauty of the world sink in, into our bones, into our hearts. Biologically, we by nature, mature, age, die. Our lives are temporally finite. We only have so much time, so many breaths. “Number your days”, King David suggests to us in Psalm 90. Don’t waste them. Don’t miss them. Experience them. Enjoy them. Be grateful for them. Live them. Make the most of them. as he did so well. What does it mean to age gracefully? How can we best adapt to our aging bodies? What do we want to pass on, to give away?

Through Alexander’s work our personal, physiological relationship to time changes, for the better.

Six. Respiratory Restoration

Unknowingly, we often interfere with breathing, without understanding how or why, or even when, we do it. It helps to become aware of the particular ways in which we interfere with breathing. This, it turns out, is not so easy. As soon as we begin to set about studying our breath, this very act of studying it begins to change it. Immediately, we want to breathe right, or well, or fully. Instantly, we superimpose our attempt to breath better, whatever our idea of that is, on top of our habitual way of breathing.

Seeing that breathing defies being studied directly, our only recourse, if we want a way into the mystery of breath, is to study it indirectly. This means looking at the conditions that surround breathing. Breathing responds to pressure of any and all kinds. External pressure, for example, altitude, pollution, over stimulation, under stimulation, danger, as well as safety, comfort, love, a cat resting in your lap.

Breathing responds to internal pressures as well, like exertion, hunger, fatigue, strain, disease, self-imposed standards, time restraints. Breathing responds to the entire gamut of thoughts, sensations, emotions – be they painful or pleasurable.

Breath is not an action; it’s a response. When we decide to run up a hill, we don’t stand there and breathe until we have enough air to make it up the hill. We start running. The air of the world, and our bodies reflexes, without our having to ask, help us to accomplish what we have decided to do. Just like that. Such support. Such kindness. Such faithfulness. And how often do we stop, and say thank you?

Through Alexander’s work our personal, physiological relationship to breathing changes, for the better.

Seven. Sensory Receptivity

We all are endowed with senses, though some of us do not have all of them. We see, hear, smell, taste and touch. We also have less known, less educated senses that tell us about ourselves, our kinesthetic and proprioceptive senses.

There’s a very simple way of speaking about what happens to our senses. As our motoric activity increases, often our sensory receptivity decreases. The result is that our actions are not as informed as they could be, which often makes our actions less accurate, more effortful, and less effective. To add to this, a diminishment of sensory receptivity prevents us from experiencing how we are doing, what we are doing, as we are doing it, reducing our ability to delight in and appreciate life as we are living it. We don’t want to live an unlived life.

It is as if, within us, there is a doer and a receiver. There is the you who washes your hair, and the you who senses and enjoys your hair being washed, or the you who does not sense it being washed. There is the you who is feeding you a spoonful of soup, perhaps potato leak soup, or miso soup, or lentil soup, or split pea soup, or French onion soup. And then, there is the you who is aware of receiving this soup, tasting it, savoring it, feeling thankful for it, or the you who is unaware of receiving the soup and who is not tasting it. Reawakening the receiver within us, the one who is not putting out, not on output, but the one receiving, on input, keeps us from becoming depleted, allows us to be replenished.

Through Alexander’s work our personal, physiological relationship to our sensory world changes, for the better.

Eight. Motoric Refinement

We all move. The question is how well, how enjoyably, how appreciatively? The more sensitive, accurate, and reliable our senses become, particularly our intra-senses, our kinesthetic and proprioceptive senses, the more refined our actions become, the more precise, the more efficient, the more effective, the more effortless, the more fluid, and the more beautiful. Everyday movement, everyday actions become interesting and pleasurable; walking up and down steps, riding a bike, folding laundry, cleaning the house, cooking a meal.

Through Alexander’s work our personal, physiological relationship to moving through our life changes, for the better.

Nine. Social Harmony/Inner Peace

We are all social animals. Existence is co-existence. Even if we choose to live our lives as a hermit far away in a cave, in isolation, it is a social choice we make, a relationship we have with society. Most conflict that we experience happens in relation to other people. Being in social conflict is a physiological event. Fear and anger are physiological events. Everything is a physiological event. Likewise, being in social harmony is a physiological event. Love, kindness, empathy, joy are also physiological events. How we are physiologically, when in the presence of others, can dramatically influence, for better or worse, how we feel about others, and how they feel about us. Peace is a physiological event.

In a very real way, we also have a social relationship with ourselves. Are we our own best friend, and/or our own worst enemy? Do we respect and care well for ourselves, or do we disrespect ourselves and abuse ourselves? Inner peace is also a physiological event.

Through Alexander’s work our personal, physiological relationship to others and to ourselves changes, for the better.

 

For the Love of Pedagogy

Robyn Avalon and Bruce Fertman

 

“Give a man a fish, and you feed him for a day. Teach a man to fish, and you feed him for a lifetime.”  – Anonymous

Robyn Avalon and I, being the co-directors of the Alexander Alliance International, and collectively having taught for over a century, are joyfully obsessed with pedagogy, to the point where I think we would proudly pronounce ourselves as pedagogical nerds. We love continually experimenting, figuring out, and endlessly fine tuning how we can help people move toward an embodied understanding of what we now know, while giving them the tools to help others to do the same.  We are hoping some of them become nerdy pedagogues like us. We are true blue educators. We don’t so much train people to become teachers, like people train horses or dogs, as impressive as that skill is. Conditioning and education may overlap, but are not the same. We educe, that is, we draw out the bodily, emotional, intellectual, and spiritual clarity within our students. We inspire them to study together, and most importantly, to study on their own. Out of our love and enthusiasm for the work, we generate love and enthusiasm in our students. It’s contagious. As the years go by, our students train themselves.

Both Robyn and I were trained dancers, Robyn, a former professional tap dancer, and I, a professional modern dancer. We spent lots of time in well structured classes that created beautifully kinetic and kinesthetic educational experiences.

This was invaluable for both of us, as the Alexandrian pedagogues we were to become. I also learned a great deal about beautiful kinetically and kinesthetically structured classes through taking countless classes in Ballet, Tai Chi, Aikido, Chanoyu, Tango, and Kyudo. There are a lot of masterful teachers out there to be found. Robyn too studied modalities, too numerous to mention, within the healing professions.

Take the basic structure of a ballet class. You come early and warm up. My ballet teacher, Stella Applebaum, would lock the door at 8am sharp. Warming up was not a social event. The ballet studio was what I would call a sacred learning space.

Classes began at the barre, with plies, of course, our morning prayers. An organically logical barre sequence unfolded until we were pliant and centered, much like how a potter prepares their clay, by wedging it, putting it on the wheel, and bringing it up and down, until it is in a perfect condition to be thrown. In dance, the dancer is both the clay and the potter, both the dancer and the dance, whirling into existence a piece of non-material, ephemeral art, not for the keeping.

Then, class moved into the center of the space, where we now integrated many of the movements practiced at the barre, using them in combinations, much like how writers integrate their vocabulary into sentences, phrases, and paragraphs.

Then, an adagio sequence followed. Slower is not easier; it is harder, just like all my musician friends tell me when it comes to playing instruments. Balance, line, precision, strength, fluidity is all challenged.

Next, allegro. The body is now finely tuned, strong, centered. Time to work on small, rapid movement, and big movement, movement that gets us high into the air. And finally, these rapid, large, powerful, airborne movements are practiced moving boldly through space.

Finally, there was reverence; bowing, circling back to prayers of gratitude for ballet, for the accompanist, for our teacher. I’ve been in classes where after the group reverence we would get in line and approach our teacher individually, bow, and listen to particular criticism or praise, in preparation for the next class. Usually we’d leave class feeling great physically and emotionally, much better than when we walked in, energized, exhilarated and in love with dance.

Figuring out how, as an Alexander teacher, to structure an individual lesson, a 3-hour class, an 8-hour teaching day, a 9-day, 50-hour retreat, and 100-hour professional development program, a 200-hour post graduate training program, and a 4-year training program, is Robyn’s and my idea of a good time. How do we get our students, in the end, be it after a class, or after a 4-year training program to feel great physically and emotionally, much better than when they first walked in, leaving them feeling energized and exhilarated and in love with Alexander’s work?

It’s important to know of the pitfalls to structuring a good Alexander experience. One can do too much of something, or too little, or leave important things out entirely. One can make things too hard, or too easy, cover too much material, or too little, go too fast, or too slow, etc. What follows are some of the elements I consider important to track as an Alexander teacher when structuring and offering an Alexander experience.

Language

It is fatal to talk too much in a class. At the same time, if you don’t explain what you are doing and why you are doing it, your students walk away mystified as to what is going on, and this too is fatal.

I attempt never to use jargon. I search for simple words, common words, everyday language and expressions, understandable images and metaphors. Simplicity, clarity, succinctness, only speaking about what is pertinent to the subject at hand. Avoiding tangents. (Challenging for me.)  Rarely do they help. Stay on point.

Get your students to write about their experiences. Encourage them to read and search for Alexander’s principles within Alexander’s books, in books written about Alexander’s work, in books written about related somatic fields of study, within science, psychology, theology, literature and poetry.

Invite them to ask questions. Encourage them to express themselves in their own words, so that you can get to know who they are, how they think, how they perceive the work and the world. Include some time for students to talk inside of a large group, in small groups, and in pairs. Alexander teachers must be articulate, not just physically, but linguistically, not just physically fluid, but linguistically fluent.

Well timed humor is also partly a linguistic skill and priceless when it comes to teaching.

Silence

Sound arises out of silence and returns to silence. Alexander work is more about nothing than something. It’s more about what is going on in the background than the foreground. “All I want is to show you a little bit of nothing. You are all doing something, and that something is your habit,” I can hear Marj Barstow saying to us. If the silence within us and around us is deep and beautiful then, when we do speak, we will be heard. Silence before a sentence, and after a sentence. Using commas and periods when we speak. Not rattling on and on.

Allow for times when the whole room is working in silence, or when everyone is alertly resting together in silence. Ideas, sensations, new experiences often settle in at such times. Making time for reflection, contemplation, meditation.

Observation

Years ago, I was too full of myself as a teacher. I liked to talk, to expound, to embellish. I liked demonstrating, showing off a bit. When it was time for my students to do something, I often did it with them, and talked them through it, which meant I was not really seeing my students. But no matter. I would say things like, “Good, very good. That is coming along.” But honestly, I was not watching anywhere nearly close enough.

Fortunately, that changed. At some point, I decided to speak less. Now I demonstrate, making sure everyone is  watching only me, not doing anything with me. Then I sit down, (that is important), and sit back, close my mouth, relax my tongue, and do absolutely nothing but watch my students, each and every one of them. Then, I say the one thing they need to hear next, stay on point, answer a question succinctly if asked. I demonstrate once again, having everyone watch, in silence. I sit back down, lean back, and watch again. And so on.

Observation. Teaching people how to see. Find out what they see. Listen to them. Find out what they are not seeing. Teach them how to see what a moment ago they could not see. I remember Marjorie often saying, “Did you see that?” In the beginning, I didn’t. After some years, I did. It’s important for students to see themselves, for students to watch a teacher, for the teacher to watch the students, for the students to watch one another, and for teachers to watch other teachers. Teachers watching fellow teachers is an important element in Robyn’s and my pedagogy. At least once a year, all the directors of Alexander Alliance trainings will be in the same room together with all the students in the school, and we will watch each other lead the group. In this way, we see and appreciate how each of us is skilled in particular ways. We also see each other’s blind spots and can fill them in for one another. We become stimulated and inspired by watching each other. New ideas bubble up when we are team teaching. We are like a jazz ensemble who have been improving together for decades. We also encourage our students to team teach.

Non-Observation

There’s a time for not observing your students, a time for not looking over their shoulders, as we say. We want our students to become conscious of themselves without becoming self-conscious. In Marj Barstow’s summer retreats, which were large, Marj would sometimes break the participants into smaller groups, assigning each group to one of her apprentices. Then, Marj would casually make the rounds, poking her head in for a minute and then be on her way. Mostly, we were on our own. That was important learning time. It’s like raising kids. Sometimes you have to trust them and let them do things and figure out things on their own. Let them make their own mistakes, let them learn through their own successes and failures. After all, we want them to become self-reliant.

Cheng Man-Ching, my Tai Chi teachers’ teacher, used to tell her, (Maggie Newman), “When you come to my class, no matter how much you know, no matter how long you have studied, come to class like a beginner. And no matter how little a student may know, no matter how briefly they have studied, tell them that when they practice on their own, to practice as if they were a master.”

And, though much of the Alexander world disagrees with me, (That’s okay. I don’t take it personally.), I believe there is a time for us to lower our eyelids, quietly, softly, and drop inwards, which for me is like being part of the night sky, resting within my own inner planetarium. There’s a time to turn out the lights, to learn to see in the dark, to see what cannot be seen, only known. In-sight.

Movement

A class needs to keep moving. It can’t run out of gas. It can be beautiful to slow a class down, to even allow it to come to a stop, but the motor must still be running, the car must still in gear, never in park, alway humming, ready to move.

Too much sitting. Too much standing. Too much lying down. Too much watching. Too much talking. Too much listening. Too much of the same movement, over and over again, too much time in the same gear, going at the same speed, down the same road. Too much is too much.

Movement is how we stir the soup. How we keep a class fluid and flowing, so that stasis does not set in.

Not just mobility of body, but mobility of mind, of which Alexander spoke. Not only the students’ body, but the students’ mind and imagination must remain engaged. The heart also needs to be opened and moved. Tapping into the student’s inner child, into their sense of play, helps a great deal.

Posture is the antithesis of movement. It is frozen movement, movement under a spell.  How to give an Alexander experience that is truly a moving experience and not a postural experience. No small task. It has taken me a lifetime to figure this one out. I have made profound progress, but honestly, I am still not quite there.

Tragedy is when in the pursuit of something, we arrive at its opposite. Oedipus wants not to kill his father and marry his mother. Traveling toward Thebes, he encounters Laius, his father, who provokes Oedipus. Oedipus kills him. Continuing on his way, Oedipus finds Thebes plagued by a Sphinx, who has put a riddle to all passersby, destroying everyone unable to answer correctly. Oedipus alone solves the riddle. The Sphinx kills herself. As a reward, Oedipus receives the throne of Thebes and the hand of the widowed queen, his mother, Jocasta.

We want to free ourselves and our students into their inherent, naturally and fluidly organized coordination and support, and sometimes we end up with just the opposite, feeling bound, unnatural, artificial, and stiff. Just what we don’t want.

It’s not easy being an Alexander teacher. Marj used to say to us, “This work is too simple for you.”  She said simple. She didn’t say easy. True simplicity is more difficult than sophisticated complexity.

Stillness

And, there is a time to stop stirring the soup.

“Do you have the patience to wait till your mud settles and the water is clear?  Can you remain unmoving until the right action arises by itself?”

Lao Tzu/Stephen Mitchell

 

At the still point of the turning world. Neither flesh nor fleshless;

Neither from nor towards; at the still point, there the dance is,

But neither arrest nor movement. And do not call it fixity,

Where past and future are gathered. Neither movement from nor towards,

Neither ascent nor decline. Except for the point, the still point,

There would be no dance, and there is only the dance.

I can only say, there we have been: but I cannot say where.

And I cannot say, how long, for that is to place it in time.

The inner freedom from the practical desire,

The release from action and suffering, release from the inner

And the outer compulsion, yet surrounded

By a grace of sense, a white light still and moving,

Erhebung without motion, concentration

Without elimination, both a new world

And the old made explicit…”

(Erhebung: rising, uplift, ennoblement, elevation.)

T.S. Eliot: Burnt Norton, Four Quartets

Touch

Within our Alexander community at large, we have teachers who don’t use their hands when they teach. We have teachers who are physically in touch with their students through an entire lesson.

We have teachers that rarely talk, rarely explain, who choose to work in silence and let their hands do the talking.

We have teachers who rely a great deal on observation and language. Teachers who rely a great deal on movement. Teachers who work with people mostly in stillness, for example when giving a table lesson. We have teachers who teach through classical procedures, and others who work through what I would call modern or post-modern procedures. We have teachers who teach through writing about the technique, through just sharing their ideas. We have teachers who incorporate technology into their teaching, videoing and online teaching, and we have teachers who don’t. We have teachers who use mirrors and teachers who never use them. I had a ballet teacher who, four days a week, drew the curtains over the long wall of mirrors, allowing us to use them only on Fridays. He said there were no mirrors on the stage.

Personally, I have come to see this variety of teaching pedagogy within our profession as all good. When I was younger, and more foolish, and arrogant, I was convinced that certain ways of working were right and others wrong, some ways superior and other ways inferior. But now, I see it all as worthy research. After you have been around for a century of teaching, as Robyn and I have, you have seen people do all of the above well, and finally the heart and the mind open up to their being many doors into the holy city.

Our way, our research at the Alexander Alliance, (we consider ourselves, not a conservatory, but a research school), is to see what happens if we work for an integration, a beautiful and effective braiding of language and silence, movement and stillness, observation and non-observation, and tactual and non-tactual teaching. What happens if we work with the entire spectrum, the whole palette?

I see these ways of teaching as different channels through which we can receive and impart information, information absolutely unique to each channel.

What I will say here about touch, is that I am so grateful that Alexander began using his hands to teach, and that Marj too was masterful with her hands. She loved using her hands and did so morning till night for the many years that I studied with her. Yet, ironically, perhaps because she did not spend a lot of time teaching us how to use our hands, and because we spent so much of our study time watching her work, and describing what we saw, we got very good at seeing the work and speaking about the work.

But I was enthralled with Marj’s touch, with what she could bring about through her hands. I vowed to myself to have hands like hers, and to pass on this part of her work. And now, some 43 years later, I can say, this vow, I kept.

We live in a western world that for thousands of years has separated and ranked, from top to bottom, the spirit, mind, heart, and body, in that order. Working with one’s hands, manual work, is somehow beneath mental work. Part of what Alexander began to do was to reintegrate these aspects of ourselves into a non-hierarchical working whole. How apt that he began to touch people, that he developed and elevated touch, a touch that promoted healthy development, a touch full of knowledge and nurturance.

Non-Tactual Teaching

What Robyn and I often do first, is to see how much a person can do on their own. We observe. We then might make verbal suggestions, and then watch some more. Once we are clear on how their “kinesthetic compass” is off, once we can discern how they are kinesthetically a bit flat or sharp, we can help fine tune them, tactually, only as much as is needed. Then, it’s back to watching and seeing how they are doing on their own.

So, there is this weaving back and forth between working tactually and non-tactually. After all, we want people to be able to bring about all of these positive changes, without our help. They must learn how to work from the inside out, how to use their own minds to change their own bodies, they need to find their “inner hands”, their hands that guide them from within.

Sensory Integration

Part of our job, as I understand it, is sensory integration. For me, this means integrating our intra-senses, the senses that grant us awareness and information about ourselves, kinesthesia and proprioception primarily, and our inter-senses, that grant us awareness and information about our world, seeing, hearing, smelling, tasting, touching. As intra-senses integrate with inter-senses, we become increasingly able to be simultaneously aware of ourselves in relation to our environment, that is, we learn to appreciate how we are being within ourselves and within the world as we are living our lives. Hildegard von Bingen said it like this. “Within, but not enclosed, Without, but not excluded.”

Tracking this integration of the senses throughout the course of a class, or through the course of a training, is important. We want our students leaving class with an expanded and unified field of attention. We want them not only more aware of themselves and the world; we want them to feel that they are within the world, and that the world is within them. This is what I mean by a unified field of attention. Ramana Maharshi’s deep understanding of this unified field is apparent when he was asked, “How should we treat others.” He replied, “What others.”

My experiences of sensory integration happened most often, and most dramatically, after a three-hour Chanoyu, or Japanese Tea Ceremony class. A tea class is centered around the making and serving of tea. So, scent and taste are part of the experience, the taste of Japanese sweets and matcha tea, and the scent of very faint incense evoking the freshness of pines and the feel of the forest. Movements are very specific; how one walks, bows, how one cleans, carries and uses objects. Great attention is given to moving easily, fluidly and clearly. There is much to see; kimonos, tea bowls, flowers, a hanging scroll, the play of light and shadow, steam rising out from the top of the iron kettle. And, much to hear, feet sliding along tatami mats, doors gliding within their wooden grooves, the whisking of vibrant, green matcha, the sound of hot water boiling reproducing the precise sound of the wind through the pines. Chanoyu is a pre-technological, multi-sensorial experience practiced and enjoyed by millions of people.

As I left that magic tea space and entered back into the world from which I had come, I found the world totally altered as if someone had cleaned it, put it into high resolution, and into finer focus. Also, it was as if the stereo system had been radically upgraded. I could hear omni-directionally and more distinctly. I could hear the different sounds that the wind made through different trees. I could feel the ground rising up under my feet. I could feel the beating of my heart. A harmony of the senses, another element to track in the creation of a good Alexander experience.

Indeed, there is much to track in order to teach a well-balanced Alexander class: the balance between language and silence, observation and non-observation, movement and stillness, tactual and non-tactual teaching, and intra and inter-senses. Still, there is one more element that I think important and would like to mention.

Systems of Support

One of my secrets for avoiding the tragedy of Alexandrian artifice, of postural stiffness, starchiness, crustiness, is to balance what I call, “tensegrity support”, the hallmark support system found within Alexander’s work, with other forms of support, namely, ground, spatial, and organ support. When this balancing of support systems appears, Alexandrian artifice disappears. We’re being supported from the inside out, and from the ground below, and from the world around us, so there is no need for a postural exoskeleton. It falls away. We molt.

I find, if and when I bring into an Alexander experience a balance of these support systems, my students leave the lesson or the class, or the program, or the school un-postured, with an embodied understanding of inherent organizational forces that are “in process and not super-imposed”, to use Alexander’s words.

To be able to do this, of course, you have to know what these systems are, and be able to access them in yourself, and know how to access them in others. That is a subject for another time, and best learned via a teacher well versed in all of them.

Glenna Batson, who graduated from our school, and who taught for our school for many years, once told me that, for her, composing a class was like writing a poem. She felt that the writing of the last line was often so difficult, and so wonderful when you found it.

Bread in the Pockets of the Hungry

“Poetry is a life-cherishing force. For poems are not words, after all, but fires for the cold, ropes let down to the lost, something as necessary as bread in the pockets of the hungry.”

Mary Oliver

And so should an Alexander experience be, like a poem, not words, after all, but fires for the cold, ropes let down to the lost, something as necessary as bread in the pockets of the hungry.