Being with Erika: #01, London 1985 – Annual Memorial Lecture
In 1985 Erika Whittaker was invited to give the STAT Annual Memorial Lecture, a very popular event which took place in the Autumn each year, quite separate from the Annual Conference, in St. Wilfrid’s Hall at the Brompton Oratory. It seemed that the Alexander world was beginning to knock on Erika’s door. I believe it was Jean Clarke who sought her out in Melbourne and suggested she give the Annual Lecture. During Erika’s time in the UK she also visited several training-courses and met two generations of teachers to whom she was quite unknown.
I had been qualified for just over a year and, having recently started taking lessons with Margaret Goldie, was very curious to see another ‘grand old lady’ of the Ashley Place days.
John Nichols, the Chairman of the Council at that time, was already sitting on the stage to introduce her in a rather formal way. Then this relatively youthful looking woman came bounding onto the platform and began to speak.
I was initially rather confused. I wondered who this person was, why she was talking to us; and when the ‘grand old lady’ was going to come on stage. It took a good couple of minutes for me to actually realise that this was Erika.
One of the first things that registered was when she said that anyone who looked as though they were practising the Alexander Technique was not. I looked around the lecture hall and saw practically a room full of people who looked very much as though they were practising the Alexander Technique. Not only that, they were sitting in little enclaves, depending on where they had trained, and were practising the Alexander Technique in the ‘house style’.
My interest was piqued. I wanted to know more about this very unusual woman.
A few days later I was talking to a colleague about Erika and the lecture. “I had a lesson with her” she said. “It was very interesting.”
It had not occurred to me that she may be teaching while in London, but now I was hoping that I could get to see her before she returned to Australia. She was staying in another teacher’s flat in Earls Court. I contacted her and asked if I could have a lesson. “I’d be pleased to meet you” she said. A couple of days later I rang the doorbell and Erika answered. I knew straightaway that there was something different about her which, at that time, I could only express to myself as she allowed herself to ‘live her personality’. There was no ‘imposition of a technique’, no sense that she was ‘the teacher’, and one felt immediately at ease with her.
Because of a mix-up over times, the teaching-room was in use so she took me into another room and we sat down and began to talk. Well mostly she began to talk and I listened. After a while I began to realise that what she was talking about was actually very relevant to me. She had quickly got the measure of me and was giving me some insightful advice in a very indirect way.
After a little while the other room became free and we moved in there. In front of the chair she constantly kept my attention engaged so that I did not interfere. It never became ‘chair work’, but I soon found myself sitting down; and a few moments later I was standing up again – though I did not know ‘how’. She invited me to lie on the table and made minimal contact with her hands, but kept talking to me all the while.
Then she said she had another appointment and I had to leave. I asked her what I owed her. “Oh no!” she said. “You are a teacher aren’t you, so we are just ‘exchanging’. The next time will have to be in Australia.”
And so I left. I went and sat in a cafe to have a coffee, feeling somewhat similar – and yet very different – to when I had my first lessons some seven years earlier. Similar in that I was experiencing myself in a new way; but different – very different – because this had come about with hardly any ‘hands-on’ work. Something very important had happened. Erika had got inside my head. She had changed my thinking.
© 2013 John S Hunter
Other Posts on Being with Erika:
#02, Brighton 1988 – Key Note Address
#03, Melbourne 1991 – “Come for lunch!”
#04, Melbourne 1991 – Tea Ceremony
#05, Melbourne 1991 – Jean Jacques by the Sea
#06, Back in Melbourne, 1992
#07, “Where did you train?”, London, 1993
#08, “It’s all the same”, London, 1993
#09, “Making the Link”, London, 1993
#10, A Lesson in Stopping, London, 1993
#11, Hands, London 1994
#12, “Yes, but you’re worrying!”, London, 1993
#13, “Nothing special”, London, 1994
Tips4Pupils – Spontaneity
…the thing we are trying to kill in you is what you think is your ‘individuality’ 1
FM Alexander
Whilst visiting a training course some years ago I was asked a question by one of the students. She said that she was walking home through a park, feeling lively and energised after a morning in class, and saw a group of children playing with a ball. She felt a strong impulse to go and join them and just throw a ball around for a few minutes with some of the neighbourhood kids. But then – remembering that she was training to be an Alexander teacher – she decided that she really ought to inhibit this “inappropriate response” and, instead, attend to her Primary Control. What, she asked me, is the relationship between inhibition and spontaneity? 2 Does the former necessarily block the latter?
I found this question, and the example she gave, intensely interesting.
The way I see it is like this.
We need to differentiate between what might be termed “real spontaneity” and what is actually nothing more than self-indulgence in certain superficial and not always wholesome personality traits. The latter are habits, just as much as pulling the head back while sitting down. They are what Alexander was referring to in the above quote.
Real spontaneity comes from a deeper, more real impulse – which it would be unhelpful and unhealthy to suppress. There is a danger that this suppression can masquerade as inhibition.
However, there is a way in which inhibition and spontaneity can connect. When an impulse to act is felt, then there can – in some people – be a tendency to block it which is habitual. It is not the impulse which should be inhibited, but the thing that blocks both it and the flow of energy which becomes available to carry it out.
If we try to notice where our impulses come from, we can distinguish between what is reactive “old stuff” endlessly repeating, and what is a fresh, appropriate and “spontaneous” response to a situation.
And sometimes we will be surprised at what we find!
1. Teaching Aphorisms: The Alexander Journal No 7, 1972, published by the Society of Teachers of the Alexander Technique. Also published in Articles and Lectures by Mouritz (1995).
2. From Late Latin spontaneus “willing, of one’s free will,” from Latin (sua) sponte “of one’s own accord, willingly;” (see Online Etymology Dictionary).
© 2013 John S Hunter
Equilibrium: Aimless and Purposeful
“Whatsoever your hand finds to do, do it with your might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, where you go.”
Ecclesiastes 9, 10
What are the values of contemporary society? On the one hand there are the so called “high-achievers”, bent on material gain, political power or sporting glories; on the other hand there is a culture of being ‘laid-back’, ‘hanging loose’ or ‘chilling out’. Where does one find valued for their own sake being purposeful, alert and engaged.
In AT circles, has the rejection of a “driven” attitude to life caused a drift away from the purposeful towards aimlessness? Do muscular release and saying “No” become new habits which generate a kind of lassitude?
What did Alexander have to say on this subject?
“We must cultivate, in brief, the deliberate habit of taking up every occupation with the whole mind, with a living desire to carry each action through to a successful accomplishment, a desire which necessitates bringing into play every faculty of the attention.” 1
Primary Control gives a direction – internally – but this new inner organisation needs a purposeful application; an engagement with life. This can help us develop other faculties and possibilities.
Not end-gaining does not mean giving up ends. Without an end, how can there be a means-whereby one can achieve it? “Non-doing” should not become “nothing-doing”.
1. Man’s Supreme Inheritance, FM Alexander, Chapter VI Habits of Thought and of Body. Published by Mouritz, London 1986.
© 2013 John S Hunter
Tips4Teachers – “…not to do…”
“When you are asked not to do something, instead of making the decision not to do it, you try to prevent yourself from doing it. But this only means that you decide to do it, and then use muscle tension to prevent yourself from doing it.”1
FM Alexander
How fortunate that Ethel Webb, whose ear was attuned to when FM Alexander said something worth taking note of, recognised the significance of these words spoken by him to a pupil during a lesson and wrote them down so that they could be preserved as one of the “teaching aphorisms”.
FM’s pupil, although he or she might have been saying inwardly the words “don’t do it, don’t do it!”, nevertheless had the intention to do it, and the body responds to intention not words.
One way I explain it to pupils is as follows:
The physical body is analogous to a well-trained animal, always listening to it’s master’s voice, waiting to be told what to do, wanting to obey and carry out what is asked of it. However, the language that we use for our inner and outer talking is not one either the animal or the physical body understands very well. In the case of the latter, every time we feel an impulse to act in some way we begin to stimulate neural activity, and muscles get ready to do work. The trouble is that we are so often very unclear about what we want, or don’t want, to do. The poor body gets contradictory messages and, like the animal in our analogy, begins to get stressed.
By making a decision and having a clear intention, the body begins to respond in a quite different way; sometimes mind and body can, like horse and rider, be as one. We are moving in the direction of greater integration.
This is not easy. Many people avoid making decisions, little realising the psycho-physical consequences thereof. Making decisions means taking more responsibility: it also means confronting the very deep-rooted patterns of so-called individuality to which we are very attached.
Fortunately there is another “individual” waiting to be discovered, but more on that another time.
Erika Whittaker told me once, much to my surprise at the time, that what Alexander really wanted from his pupils was that they would learn to make their own decisions. Over the years, this has come to mean more and more to me.
1. Teaching Aphorisms: The Alexander Journal No 7, 1972, published by the Society of Teachers of the Alexander Technique. Also published in Articles and Lectures by Mouritz (1995).
© 2013 John S Hunter
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