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Posts tagged ‘F.M. Alexander’

New Introduction to Teaching By Hand/Learning By Heart by John Tuite

 

tuite-candid-cutdown

John Tuite

It is so deeply satisfying to know that someone understands me so completely, not just my mind, but my heart.

Introduction 

The writing in this book comes from a level of mastery that is utterly at home with itself, and thus undemonstrative. It is deceptive in the ease with which it integrates and flows. Bruce writes early in the book that becoming an Alexander teacher took him three decades. What could he mean? The formal qualification these days certainly doesn’t take so long. He points to an understanding that being an Alexander teacher is about more than accumulating a significant quantity of knowledge, techniques and students. There is a depth, and a pathway into that depth that must be walked.

You will meet so much life and such a range of people here, all immersed in worlds both difficult and rich in possibility. A blind busker who wants to learn tai chi. A woman who wants to die but is unable to loosen her ailing body’s grip on life. A Korean protester with ankylosing spondylitis. A tango couple who discover something essential about their lives. A yoga teacher who learns to see her students for the first time. You will meet a thirty something woman buried in the ‘cute’ behaviours of her 12 year old self. Two Japanese psychologists, one confronted by a raging patient and the other as imprisoned as the dominating convict with whom she works. There is a terrified divorcee who, before a judge, pleads for custody of her children. A nervous physical therapist, lonely, desperate for connection. And others. In this book, you may find yourself.

Overhearing is at the heart of the book. We find ourselves present inside of lessons and partaking in workshops. We get precise descriptions of where, how and why Bruce uses his hands and his language. We feel the student’s process. We feel the onlooker’s process. And most vividly, we feel the teacher’s process.

Although the book is written very much in Bruce’s voice, (and those of us who have attended his workshops will hear his actual voice clearly as we read), the book is also multi-vocal. There are other voices and presences too. Old teachers, philosophers, students. At two crucial, moving moments we meet Bruce’s father and his infant son.

We meet Bruce’s mentors. Some of the charm of the book is in overhearing invaluable tips given to Bruce by such Alexander luminaries as Marj Barstow. “When we are distorted, we cannot relate well to anything”. (55) We get precise descriptions of the quality of her touch and its impact. We hear the exacting Erika Whittaker: “Bruce, I enjoy listening to your voice, but I don’t want to hear your breathing. Breathing is a shared silence, between you and God.” (73) As we listen in to this first generation of Alexander teachers, Bruce brings the founder almost within touching distance. At the same time, this is an autobiographical work, tracing Bruce’s movement through decades of work. But Bruce tells his story through the stories of everyone else.

The book offers a wealth of invaluable movement metaphors, each conveying a universal principle through movement, leading to an experienced truth, a felt truth. The arm structure is a widening river. Our kinaesthetic sense, a compass. The most consistent and generative metaphor is of the body as moving earth, the Earth as body. There is a wonderful extended metaphor, structuring an entire workshop, on the body as clay in the artistic process of becoming pottery. There is a beautiful, evocative individual lesson in which the body, lying down, becomes a landscape under rain.

The right metaphor or simile can also be the key that opens the door to Bruce’s understanding of a whole person. A psychologists’ movement patterns, while listening to a difficult patient, become understandable only after Bruce sees they are like a boxer dodging punches. Or his sudden realisation that a dying woman’s body was ‘bracing for impact as if she was about to be in a head-on collision’.

For Bruce metaphor is more than an artful way of connecting two ideas together. Metaphor here arises from, and is a way of experiencing, a deep connection to the world, a profound correspondence between all the levels of life. A kinship.

It is not just that the arm structure can be imagined as a widening river, but that both of these express the same principle. They each arise as an expression of a common set of dynamic forces, an aliveness that is the same at its core. And while a good metaphor is hugely useful in the process of teaching and learning, it is this kinship, rather than just a clarifying idea, that Bruce is ultimately inviting us to experience. Living into a rich relationship with the world is what is important for Bruce. We must not just connect these metaphors to our bodies, but we must take time to live into them. In this sense these are sacred metaphors.

Yet, this kinship that Bruce kindles, is not abstract or airy. It’s not an excuse for the spiritual bypassing of our world’s actual problems and divisions. It is grounded and grounding. Bruce asks us to consider the many correspondences between the world we live in and the body we live in. Between the inequalities of attention and tonal energy in the body, and the inequalities of income and empowerment in the world. Between the denigration and denial of the body, and the denigration and denial of manual labour and nurturing work.

Most powerfully, in a world increasingly marked by rigid separation and border walls, Bruce asks us to consider the bioregions of the body, also artificially divided through isolationist thinking. The neck doesn’t stop at the collar. The belt doesn’t actually divide the legs and lower abdomen from the upper body. Our living, vertical musculoskeletal connections, running north-south reveal such constructed horizontal borders to be faulty, mythical mis-readings, resulting in a loss of global unity and wellness. Bruce asks us “Where do we place our false boundaries. Our false borders?” What we have done to ourselves we have done to the Earth, and what we are doing to the Earth we are doing to ourselves. How could it be any other way?”

It is this widening sense of kinship, so damaged by the ways in which we are presently forced to live, that we most long for, and which we respond to in the book, kinship with others and with the world. There is kindness here.

At one moment in the book, Bruce writes about how it is straightforward to teach his trainees about their bodies, and how to use them. Using their hands is more challenging.  But enabling them to ‘see people in their entirety’ has been surprisingly difficult. (129) “I want you to begin by seeing, not a body, but a person, how a person is being in their entirety.” Bruce calls this empathic appreciation of another, ‘beholding’. I might use an unfashionable but vital term and call it an act of solidarity, a joining with another in the shared condition of being human in a difficult world.

How does one read this book? I have read it six times now. Does one read it all the way through, in as few sittings as possible, responding hungrily to the ease and richness with which experience and wisdom are communicated? (I have done that.) Does one take it chapter by chapter, with breaks in between to live into, practice and embody its lessons? (I have done that too.) Or does one take it even slower, sentence by sentence with long gaps in between? (This, I have also done.) The book both pulls you in and pushes you out. You may feel divided between reading on and leaving the page just to look around, to look at people appreciatively, to engage with people in new ways, untried.

My only answer is… all of the above. It is a book to be read as many times as needed.

But a warning! Though you will gain enormously by reading this book, deepen your practice, and your teaching (if that’s what you do), the generative heart of the book may elude you.

There is an understanding in my tradition of Chinese martial arts that, though the teacher may teach you the content, methods and practices of an art, its essence cannot be given. It must be stolen from the teacher. This book is rich with possibilities, ideas, metaphors, examples, and most of all, full of vivid people and encounters. They are all there waiting for you. Waiting to expand your experience of yourself and the world.

But stop a moment and feel your way towards the source of this richness. You will find ‘a little bit of nothing’ (150), a field of generative spaciousness. I believe that, along with kinship, it is this great spaciousness that is the true essence and heart of the book. These two, kinship and spaciousness, are what the writing arises out of and points toward. These two cannot be given to you. These you must ‘steal’. Because, while this is a book to be read, over and over, it is actually, quietly, a book to be slowly, gently, lived. Over time, and through tribulation or triumph, darkness and light. And it is only in the living of the book that its essence will be internalised, or perhaps simply recognised as already gathered in your own heart. Because this is a lifelong process, a path rather than a destination. When people ask me, what was the impact of this book, I am tempted to answer, “It is much too soon to say!”

John Tuite

Founder of the Centre for Embodied Wisdom

London, England

Teaching By Hand/Learning By Heart

 

The Alexander Alliance International – Loving the Work, Living the Work, Teaching the Work – Kalamata, Greece – October 10-18, 2020

Our Retreat Center in Kalamata

Join us in celebrating our 40th birthday in Kalamata, Greece!

Everyone is welcome: Alexander students, High Touch students, Alexander trainees from any Alexander teacher training program, all Alexander teachers worldwide, all Alliance Alliance post graduates, all Alexander Alliance alumni including alumni from the Alexander School and the Alexander Foundation.

Directors from all of our Alexander Alliance schools will be teaching: Robyn Avalon, Midori Shinkai, Sakiko Ishitsubo, and yours truly, Bruce Fertman. Our entire Alexander Alliance faculty will be on hand to teach as well.

We are busy working out all the details now. But I wanted to let you know the dates, so you can reserve them.

If you are interested, even if you are not certain you can make it, just send me an email to bf@brucefertman.com telling me you are interested. I will then put you on our mailing list and keep you informed all along the way.

Of course, we will have one day off to explore Kalamata. A native Alexander teacher writes:

Kalamata, as I’m sure you already know, is well known for its olive trees and the unique olive oil it produces. The local food is to die for. The hotel is a 14min drive away from the airport and a 10min drive from the main town. The sea in Kalamata boasts of some of the clearest waters in the country – you will see for yourself once you swim well away from the beach at approximately 1mile inside, an adventure worth to be done solo (provided one can swim well) where one can experience the awe of being in the middle of nowhere, totally unprotected yet still floating. It’s magical. No sharks. In general, a great advantage is that Kalamata is not your average touristy location – more of a preferred site for locals. It is likely to be exactly what you need for a peaceful retreat. Greeks prefer to visit Kalamata in May, June or September. I would highly recommend experiencing local olive oil poured on to freshly baked local bread…the purest form of the local natural flavours. Meat and fish for non-vegetarians will be an experience they will never forget. Likewise, the tomatoes, olives, cucumbers and green peppers will also be a flavour that vegans and vegetarians will cherish for the rest of their lives. The local desserts are very dense jams of local fruits and vegetables (there’s the famous aubergine jam!). Herbal teas are unique in Kalamata, with some protagonists being marjoram, sage, camomile and sideritis (known as mountain tea). For coffee lovers, Greece is a paradise.

Please consider joining us to celebrate the Alexander Alliance and the work of F.M. Alexander.

Begin by simply sending me an email to bf@brucefertman.com, letting me know you are interested.

October 10-18, 2020.

Put in on your calendar!

Yours,

Bruce Fertman, for the Alexander Alliance International

 

 

 

Etwas Leichtigkeit – Übersetzung: Matthias Liesenhoff

Herr Yamamoto hatte einen langen Tag.

Endlich am Ende angelangt, steigt er auf sein Fahrrad und schlängelt sich durch enge Straßen, gesäumt von alten, staubigen Läden und verwitterten Holzhäusern. Es ist Winter, 18:30 und bereits dunkel. Schwere weiße Schneeflocken fallen in Zeitlupe durch einen indigoblauen Himmel, so wie sie es in Kyoto seit 1400 Jahren tun.

Aus den Nebenstraßen des alten Kyoto taucht Herr Yamamoto auf wie in eine andere Welt; weite Straßen voller vertikaler Neonreklamen, große LED Werbeflächen, Hochhäuser von Finanzinstituten und teure Kaufhäuser. Er hält an vor einem 7-Eleven, schnappt sich ein Bento und eine Packung Butterkekse zum Teilen während der Pause, steigt wieder auf sein Fahrrad und bemerkt, dass er spät dran ist.

Herr Yamamoto ist ein 50-jähriger Mathelehrer an einer Oberschule, der vom Ruhestand träumt. In seiner verschlissenen Leder-Aktentasche, die nun scheinbar erschöpft in seinem Fahrradkorb ruht, sind die Klausuren seiner Schüler, die er später in der Nacht noch benoten wird, denn an diesem Abend wird er selbst an einem Unterricht teilnehmen, einer Klasse für sich selbst.

Herr Yamamoto hofft, mehr über seinen Körper zu lernen. Er möchte mehr Energie haben. Er möchte etwas Spaß haben, sich etwas Gutes tun. Der Empfehlung eines Freundes folgend, hat er sich gegen seine Vernunft angemeldet für eine Reihe von Stunden in Alexandertechnik.

Etwa zwölf Schüler haben sich versammelt, Männer und Frauen, alte und junge, größtenteils Menschen, die sich einfach lebendiger fühlen wollen, ein bisschen leichter, ein bisschen glücklicher.

An diesem Abend habe ich mit den Schülern gearbeitet an Tätigkeiten, die sie im Beruf ausführen müssen; an Dingen, die sie nicht gerne tun. Ich arbeitete mit einem Mann, der Telefonanrufe von verärgerten Kunden annimmt, die sich beschweren über das, was sie gerade kauften und es zurückgeben möchten. Ich arbeitete mit einer Frau, die auf Händen und Knien einen Holzboden schrubbt. Ich arbeitete mit einem Mann, der sich morgens als erstes von seinem Boss anschreien lassen muss.

Nun ist Herr Yamamoto an der Reihe. Er öffnet seine Aktentasche und lässt  den Stapel unbenoteter Klausuren herausgleiten. Er geht hinüber zu einem Schreibtisch in der Ecke, setzt sich hinter den Schreibtisch, wirft den Stapel Papiere auf den Tisch, zieht einen Bleistift aus seiner Hemdtasche, seufzt tief, und beginnt.

Ich schaue nur, fühle was er fühlt, spüre was geschieht durch meinen gesamten Körper, so wie ich seinen gesamten Körper betrachte. Unter dem Tisch sehe ich seine Füße und Beine einwärts gedreht, besonders sein linkes Bein. Sein Becken rollt zurück. Sein Magen ist eng. Seine Brust ist eingesunken. Sein Kopf sinkt und neigt sich nach links. Sein Körper sieht aus, als würde er weinen, aber Herr Yamamoto weint nicht. Dann sehe und fühle ich es: stumme, verzweifelte Resignation.

Herr Yamamoto kritzelt etwas auf die erste Klausur. „Wie hat Ihr Schüler abgeschnitten?“ frage ich. „D. Nicht gut.“ Herr Yamamoto macht weiter. C. D. C+. F. Er schüttelt seinen Kopf. Er altert vor meinen Augen.

„Herr Yamamoto (so nennt ihn jeder), wie wäre es, wenn ich Ihnen ein wenig helfe?“ „Onegaishimasu“ sagt er, sich leicht verbeugend. „Bitte helfen Sie mir.“ Ich gehe hinter ihn, lege sanft meine Hände an beide Seiten seines Nackens und führe sachte seinen Kopf zurück nach oben. Sein Körper steigt, wie ein Mann, der lange unter Wasser war und endlich hochkommt, um Luft zu holen. Seine Brust schwillt, sein ganzer Körper dehnt sich reflexartig in alle Richtungen. „Zen, zen chigau, waaaaa“ sagt Herr Yamamoto mit einem Ausdruck von Ekstase auf seinem Gesicht. Alle lachen. Ich kann fühlen, wie sehr alle ihn mögen.

„Okay, Herr Yamamoto, zensieren Sie weiter ihre Klausuren und wir schauen, was passiert.“

  1. Alle lächeln, bis auf Herrn Yamamoto. B+. Eeeeeeeeh!?, ein aufsteigender Klang, zu hören, wenn Japaner angenehm überrascht sind. Mehr Lächeln und etwas Lachen, aber nicht von Herrn Yamamoto.
  2. A. A+. A. Nun rollen sich alle buchstäblich vor unkontrollierbarem Lachen auf dem Boden. Es ist nicht zu unterdrücken. Herr Yamamoto jedoch bleibt still und ausdruckslos. Ich bin nicht sicher, was er fühlt. Ich tue mein Bestes, bei ihm zu bleiben, aber das ungezügelte Lachen im Raum ist zu ansteckend. Ich falle ein.

Und plötzlich lacht auch Herr Yamamoto. Er lacht so sehr, dass Tränen seine Wangen hinabrollen. „Vielleicht haben diese verrückten Buddhisten recht“, sagt Herr Yamamoto. „Vielleicht ist die Welt nichts als ein großer Spiegel.“

„Mit dieser Bemerkung lasst uns schließen.“ sage ich. Rasch setzen sich alle in einem Kreis auf den Boden, kniend in Seiza, und verbeugen sich tief. Immer noch von Ohr zu Ohr grinsend rufen wir laut „Domo arigato gosaimashita.“ Vielen, vielen Dank. Wir sind dankbar für das Zusammen­sein, dankbar für unser Lernen, dankbar für etwas Leichtigkeit in unserem Leben, dankbar für Herrn Yamamoto.

Herr Yamamoto wirft sich seinen Schal um den Hals, wirft seine Aktentasche in den Korb, und springt auf sein Fahrrad. Die frische Nachtluft füllt seine Lungen. Der Schnee sieht weißer aus. Er wirbelt; er fällt aufwärts.

 

Japanische Wörter und Phrasen

Bento: eine Sushi-Box zum Mitnehmen

7-Eleven: eine japanische Supermarktkette, geöffnet von 7 bis 23 Uhr

Domo arigato gosaimashita: vielen Dank

Onegaishimasu: bitte hilf mir, bitte nimm dich meiner an

Seiza: traditionelle und förmliche Sitzhaltung, auf dem Boden kniend, Beine eng gefaltet unter den Oberschenkeln, Po auf den Fersen

Zen chigau: völlig anders.

 

Original: Bruce Fertman, aus „Teaching by Hand, Learning by Heart“ Seite 100, „A Little Lightness“

Übersetzung: Matthias Liesenhoff 2018-10-21

A Reading By Jenny Quick – The End of the Road – Written by Bruce Fertman

Photo: B. Fertman

We teach what we most need to learn. At least that is how it is with me.

Have you noticed it’s relatively easy to make good use of Alexander’s work when we are doing well, but nearly impossible when confronted with something truly challenging or threatening? How can we practice sticking to principle under emotionally charged circumstances, when relating to family members, when encountering problems at work, while coping with physical injury and pain, when overwhelmed by stressful thoughts and emotions? LifeWork is a procedure I developed, slowly, over the past 40 years. That is to say LifeWork is a “way of proceeding,” to teach people how to employ Alexander’s teachings when under trying conditions and when faced with harsh realities.

Enjoy listening to Jenny Quick. I do.

A Reading by Jenny Quick – The End of the Road

Text

A Reading: The Lost Procedure – The Gift of Rotation and Spiraling In Walking

“So we saunter toward the Holy Land,

till one day the sun shall shine more brightly than ever he has done,

shall perchance shine into our minds and hearts,

and light up our whole lives with a great awakening light,

as warm and serene and golden as on a bankside in autumn.”  

Henry David Thoreau

Walking

08 Swing and Sweep_1 copy (2)

Photo: B. Fertman – Trevi Fountain

 

A Reading by Jenny Quick

Text

The Grandfather and His Four Grandchildren

Post-Congress Musings

In Honor of All Those Doing Their Best to

Train Future Generations of Alexander Teachers

Part III

Maybe I will figure this one out before I die. I hope so. I may be getting close. In fact, by writing this very essay I may find my way through to the answer.

Here’s the problem.

People want to join the Alexander Alliance Europe, our community/school, which promotes itself, though not exclusively, as a teacher training program in the Alexander Technique, which means we are responsible for training people who enter the school to become Alexander Technique teachers.

In our website we write:

Who We Are – We are an intergenerational, multi-cultural community / school dedicated to creating a safe and loving environment where, through Alexander’s work, people can learn how to become at once, relaxed and ready, soft and strong, light and substantial, stable and flexible, peaceful and lively, receptive and generous, awake to themselves, to others and to the world around them.

Our Mission – Our mission is to train skillful and compassionate Alexander teachers, which we have been doing ceaselessly and enjoyably for 35 years. Together we learn to free ourselves and our students from stasis, restriction, and fixation. We accompany our students into their fluidity, spaciousness and poise, while ensuring their feet rest comfortably upon common and solid ground. We awaken ourselves and our students to a sensory world full of simple pleasures. Our art is human touch, an inexhaustible resource for education, nurturance, and growth. Our job is to gently un-harness deep, naturally organized patterns of vitality within ourselves and our students. This groundswell of energy strengthens our will to live, love, learn, and work generously and freely.

But here is the rub. How can we know if someone has the ability to become an Alexander teacher? The answer to that question is easy. We can’t. At least I can’t. Do we just accept anyone? Yes, almost. I have seen people walk through our doors who I am quite sure will grow into good teachers, and for one reason or another, don’t. And I have seen people who I predict simply do not have the capacity to become Alexander teachers who become very good teachers. And so I accept anyone into our school who is socially mature, self-motivated, and who loves the Work.

So what happens when four years have flown by and it is time for a person to graduate and I feel, for one reason or another, that they do not have the skill to teach the Alexander Technique? And even more perplexing, what criteria do I establish for determining if someone is now ready and qualified to teach others about Alexander’s work? After all, I am the guy who signs their certificates, which read:

germany-certification1

For 35 years I have been pondering these questions. And now I am close, very close to the answer, not for the entire Alexander community, but for me and for our community/school. The answer is to be found in the word “impart”. Impart means to make known, to communicate, to pass on, to convey, transmit, spread, disclose, to reveal. It doesn’t say to teach. Hmm…

Okay, what are we responsible for imparting? What are the concepts my trainees must understand and which principles need they be able to impart, in some way, to others to merit graduating from the Alexander Alliance Europe?

Here are the basic concepts, which must be understood, and the basic principles, which, to a significant degree, must be embodied to graduate from the Alexander Alliance Europe:

One. Working with a person in their entirety, with body and being, with movement and meaning.

Two. Sensory Consciousness/Appreciation

Three. Use, Functioning, Structure, and Integration

Four. Alexandrian Inhibition, Directionality, and Primary Movement/Organization/Control.

Five. The Means Whereby/ Ends and Means.

Now, through what means do we as Alexander teachers impart these concepts and principles? We impart them through:

Being – how we are being within ourselves and with our students, physically, psychologically, socially, and spiritually. “The only thing you have to offer another being, ever, is your own state of being.” — Ram Dass

Observation – how we are perceiving ourselves and our students.

Language – how we listen and speak to our students.

Movement – how we move, act, and interact with our students.

Touch – how we physically touch our students.

Let’s put this together now, and in doing so we may just answer our original questions; What happens when four years have flown by and it is time for a person to graduate and I feel for one reason or another that they do not have the skill to teach the Alexander Technique? And even more perplexing, what criteria do I establish for determining if someone is now ready and qualified to teach others about Alexander’s work?

First, I realize that being able to teach the work to someone is one way of imparting the work, but that teaching is not the only way of imparting the work.

If teachers are to be able to impart the work to others via being, observation, language, movement, and touch, do they have to be accomplished at all of these means to be able to impart the work? Based upon my 35 years of training people the answer is, no.

Let me explain why. People enter our community/school with different inherent talents, with different acquired skills, at different ages, and with different life experience. Some are artists, some movers, some healers, and some seekers, or some combination thereof. To use Howard Gardener’s categories, some possess Linguistic Intelligence and are able to find the right words to express what they mean, some possess Logical-mathematical intelligence and are able to quantify things, make hypotheses and prove them, some possess Musical Intelligence and are able to discern sounds, pitch, tone, rhythm, and timbre, some possess Spatial Intelligence and have the ability to visualize the world in 3D, some possess Bodily-kinesthetic Intelligence and are able to coordinate their mind and heart with their body, some possess Interpersonal Intelligence and are able to sense people’s feelings and motives, some possess Intrapersonal Intelligence and have deep understanding of themselves in touch with what they feel and what they want, some possess Naturalist Intelligence and are able to understand living things and can “read” nature, and some possess Existential Intelligence and are able to contemplate questions like who we are, why we live, and why we die. I would add a category, Sensory Intelligence and include Bodily-kinesthetic intelligence within this larger category, thus allowing also for Tactual, Visual, Auditory, Olfactory and Gastronomical Intelligence.

So a student may enter the Alexander Alliance Europe with high bodily-kinesthetic, tactual, interpersonal and existential intelligence and pretty much sail through their training. They find themselves having to work hard to acquire the linguistic intelligence they need, but have enough going for them that makes them able to impart the work to others.

You may have another student who enters our community/school with very low bodily-kinesthetic intelligence, low tactual intelligence, but very high intrapersonal, linguistic and visual intelligence, and so if they become able to impart the work to others they will end up finding a very different way of doing so. They do their best to learn how to move well and develop good tactual skills and they make some progress, which proves very important for them personally, but they still fall well short of becoming a person with high kinesthetic and tactual skills.

So the question becomes, “Does this person have the capacity, in some way, to impart the work to others?”

If a man who graduates our school who takes care of his four grandchildren, and who possesses deep inhibitory power while with his grandchildren, and who is by his very being able to calm them down, and is able to create harmony among them, and if he developed these capacities through the course of his training, is he imparting the work to his grandchildren? I would say yes. I would say that counts. Big time. Is he teaching them? No. Is he modeling the work, embodying the work, passing on the work? I would say yes. Should this man who doesn’t move well, whose posture is not great, who hands are not great graduate? I would say yes.

New questions arise. Should we limit our work to that of a profession? Should we have vocational schools, teacher training programs, and/or should we have Life Schools and think of our work not only as a profession but as  ‘a Way’, as Aikido is a Way? Aikido literally means, the Way of Harmonizing Energy. Sounds familiar.

For me this is the difference between a Teacher Training Program and a Community/School. It comes down to how we define the word ‘vocation’. In the narrow definition of the word, it means an occupation, a trade, a profession, but in the broader sense of the word it means a calling, a mission, a path. A Way. A Way of Living.

I have chosen to create a Life School, a community/school. Perhaps I am not training teachers, but “imparters”. Maybe there is a difference. And maybe that difference makes all the difference. And maybe it is the answer to my question: What criteria do I establish for determining if someone is now ready and qualified to teach others about Alexander’s work? When I change the word teach to impart I believe I have criteria, valid criteria. Can that criteria be measured? Is there a test?

No, I don’t think so. But to witness over four years a students deepening, this maturing into the principles underlying Alexander’s work can be observed and felt by teachers who spend time with their students. A teacher ‘knows’ when their student is now living the work, the teacher knows when their student can impart the work through who they are, through how they are; they know it viscerally; they can feel it in their bones. It is not something that can be measured objectively, only subjectively. Some graduates will be able to impart the work through teaching and through who they are. Others perhaps only through who they are. The world needs both.

I am well aware this is not a popular point of view within our Alexander Community. For those who are fighting so admirably and intelligently to establish our work as a profession; I offer my apologies. I don’t mean to hamper your work.

What I do mean to do is to open a conversation amongst teacher trainers as to what we are really doing, how we want to do it, how we want to frame what we are doing, and on how we want to evaluate what we are doing. I don’t want to see Alexander schools closing. I want to see them full of students eager to learn, as my community/school has been for 35 years. I don’t want to see schools closing. I want to see them opening, and healthy. Opening up this conversation may help.

I welcome your feedback.

The Nine Peas of Progress

Post-Congress Musings

In Honor of All Those Doing Their Best to

Train Future Generations of Alexander Teachers

Part II

Green-peas-in-a-podThe Nine Peas of Progress

As a little girl my daughter loved peas. But she would not merely eat them. First she would arrange them on her plate in pattern after pattern. Then she would eat them, like a raccoon, slowly, one by one.

Why the letter P arose as my letter of alliteration in the attempt to organize my thoughts on how we can save our teacher training programs within our Alexander community from extinction, I do not know.

I do know that the mysterious symbol of the enneagram has on many occasions helped me to organize my thoughts on diverse subjects and difficult processes, and I will use it here as well.

Enneagram_Symbol_-_Simple.svg

My premise is that in order to survive, in order to get off of the endangered species list, we need to think outside the box, to become more creative, more experimental. Our professional societies play an important role but ultimately, it is society at large that gets the final vote; that runs the show. It is the public that ultimately assesses us, recognizes us, approves us, qualifies us and supports us. Or doesn’t.

The survival of our work rests squarely upon the shoulders of our directors of training. Because it is we who train the teachers and it is the teachers who disseminate the work. The buck stops with us. Alexander cannot save us. Our professional societies, as wonderful as they are, cannot save us. Our splendid Alexander Congresses cannot save us. It is up to the directors of training to figure out ways of being successful, of filling up their own schools.

Here are the nine Peas of Progress I think are worth thinking about slowly, thoroughly, and creatively if our training programs are to survive and thrive. They correspond to the points on the enneagram, which I will elaborate on in this hopefully helpful essay.

Point One – Principles

Point One is about principles, standards, dignity and decency. Actually, it is the only point that I feel must be common to all our training programs. In Body Learning, Michael Gelb succinctly articulates what every training program must address.

Use and Functioning

The Whole Person

Primary Control

Unreliable Sensory Appreciation

Inhibition

Direction

Means Whereby

Every training program must have high standards, whether they are the exact standards agreed upon by a professional society, or their own personal and professional standards. Directors, teachers, and trainees must do their best to honor, respect and act benevolently toward one another. Upon graduating new teachers must commit to doing so toward their students.

Point Two – Pedagogy

Point Two is about pedagogy, and love, and service. Pedagogy means to lead a child, that is, to guide a child, to raise up a child. Pedagogy, in my opinion should differ from school to school. Procedures are part of a teachers pedagogy. Which procedures teacher trainers choose to transmit Alexander’s principles through should be up them. How they integrate observation, language, movement and touch should be up to them. Alexander implored us, “Don’t teach how I teach; teach what you know.” Our trainees are not children, but in comparison to their teacher trainers, they are young to the work. They need to be raised up with the love and attention all children deserve.

Point Three – Profit

Point Three is about profit, about having the executive wherewithal to make a living. Many training programs are closing because they cannot make ends meet. Most people who begin training programs are not independently wealthy and need to earn a living. If they can’t, they have no other recourse than to close up shop. Point Three has to do with image, with appearance, with promotion, with being able to sell the work, make it attractive, relevant, appealing. This means beautiful, classy websites full of great images and contemporary language that speaks to people in their own language. It helps to know how to teach in groups and how to appeal to many different populations. Teacher trainers must possess some business acumen or get help from people who do. This may mean designing effective training structures that make it possible for more people to train, as so many universities have done by creating itinerant programs. How directors succeed in making a living should not be the same. Social, cultural, and economic factors must be taken into consideration, and respected.

Point Four – Profundity

Point Four is about profundity, about deep insight, about transformative experience, about getting to the source, to the core of the self. Has our profession reduced itself to the body, to posture, to movement? Is that what the public thinks our work is entirely about? Do they have any idea that our work is more about being than it is about the body, more about meaning than it is about movement, more about how it feels to be alive than about use and functioning, more about the quality of experience than about effectiveness and efficiency? Why are we afraid to speak publically about the spiritual depth of our work? Why are we selling ourselves and the work short?

Point Five – Philosophy

Point Five is about philosophy, and about the love of truth, whether we look for that truth through science, or psychology, or theology or art. We need to be able to think intelligently about the work and to be able to speak intelligently about the work. We have to be able to understand and speak about our work as a unique field of study, as Ted Dimon so eloquently does. We need to become physio-philosophers. We teacher trainers need to continue studying, questioning, learning, experimenting, and not just within our own discipline but across disciplines. David Moore is a good example.

Point Six – People

Point Six is about people and about community. Abraham Heschel writes, “To be is to be with people. Existence is co-existence.” People seek community, a place to belong. I cannot tell you how many Alexander teachers have told me how isolated they are as Alexander teachers. They have no web of support. They graduate and they are on their own. They sink or swim. There is no lifeguard, no buddy system. My experience tells me we need to create not only teacher training programs, but Alexander communities, communities that continue to support their graduates. We need Alexander refuges where teachers feel welcomed and supported, sanctuaries where they can be reinvigorated and re-inspired. What I see is that the schools that survive and thrive are most often the schools that are community/schools and not merely vocational schools.

Point Seven – Planning

Point Seven is about having a plan, a vision, not a narrow vision but an expansive vision, and a joyful vision. It’s about seeing possibilities. It’s about dreaming. And it is about having fun along the way, about not just studying and practicing the work, but celebrating the work. But it is also about planning out how to turn our visions into a reality. Point seven is also about communicating that vision to others. This requires, as Marjorie Barstow once told me, “a little bit of showmanship.” Directors need some charisma. Some pizzazz. They need to put themselves out there. It takes chutzpah. It takes courage, confidence, guts, but without it having a thriving school is hard to make happen.

Point Eight – Politics

Point Eight is about politics in the original sense of the word, about the city and citizenship, and about governance. We teacher trainers need to know how to govern, how to lead. We need the courage to use our peaceful power to serve others. Here is a piece I wrote, now long ago, that still rings true. This is my personal manifesto as a teacher and director of training.

A Teacher Who Doesn’t Teach

Many teachers teach what they know.
Teachers of the Way,
Teach what they do not know, and need to understand.

Some teachers think highly of themselves.
Teachers of the Way,
Think highly of their students.

Many teachers teach to their students.
Teachers of the Way
Study with their students.

Some teachers teach to be the center of attention.
Teachers of the Way
Teach centered in attention.

Many teachers teach to escape.
Teachers of the Way
Teach for entrance into existence.

Some teachers want to be worshipped.
Teachers of the Way
Teach as a way of worshiping.

Many teachers need to prove they are the best.
Teachers of the Way
Teach not needing to prove or reprove.
They approve.

Some teachers teach mainly for money.
Teachers of the Way
Freely choose what is required of them,
Doing so with gratitude and pleasure.

Many teachers teach to be seen as attractive.
Teachers of the Way
Teach because within everyone
There is beauty longing for itself.

Point Nine – Peace

Point Nine is about peace. Peace is the absence of war, but not only the absence of war. In times of peace resources become available for education, for science, for the arts, for social services, for infrastructure, and for recreation. A teacher trainer is responsible for creating a peaceful environment conducive for learning, for research, for contemplation, for fun, for creativity, for maturation and for fellowship.

There You Have It

There you have it, the nine peas of progress. Progress means to walk forward. If we are to walk forward with vitality into the future, as a community, if our teacher training programs are to survive and thrive, we teacher trainers need to rise up to our task, which is a formable one. We need to show up. Big time. Directing a successful school requires much more than a deep understanding of Alexander’s work and the ability to skillfully pass on that understanding. My 36 years of training teachers, of running a thriving community/school tells me that we must know how to create peace and kindness, we must know how to build community, and we must change with the times.

It is worth the effort. I know, because I have had the good fortune of having lived my entire adult life within a creative and caring Alexander community. Looking back, it has been one of the greatest blessings in my life.

May this blessing be bestowed upon us all. And in the meantime, let’s make it happen.