My friend and colleague Terry Fitzgerald, a fine teacher of both the Alexander Technique and Ballroom Dancing, told me while attending one of his classes many years ago that “a good dance teacher can make it work for you”. It’s true! When one begins to study and practice partner dancing it soon becomes apparent that there is a communication between leader and follower which is similar in many ways to that between teacher and pupil in an Alexander lesson. Intention, typically related to familiar outcomes – be they dance steps or, in our case, the rather more prosaic movement in or out of a chair – is transmitted through movement and touch. In both cases though, all parties need a basic familiarity with both the choreography involved and the language of the leader or teacher. In finer moments of Dance the delineation of roles becomes blurred; two people move as one, moved by and moving to the music. There is neither leader nor follower – reminiscent of that moment in an Alexander lesson when “It’s just happening”.)
FM is reported to have come into the training course one day and announced to everybody that “Now I can give it to them whether they want it or not!”. Like Terry’s “good dance teacher” FM could “make it work” for his pupils.
It can be beautiful to watch gifted dancers moving together to music. Watching a couple of people performing their Alexandrian “pas de deux” can look rather bizarre, though for the trained eye there are nuances of significant change taking place.
Nevertheless, the process is largely one of becoming familiar with the nature of the messages and how to respond to them. Different lineages have different languages of touch and different choreographies, which can make it more difficult for teachers or students from one school to work with those of another than for most dancers to adapt to a new partner; it’s more like learning an entirely new dance.
Patrick Macdonald once commented that it did not matter which words one used to represent the directions, one could, for example, say to oneself “Coca Cola” instead of head forward and up – as long as the words corresponded to the experience. The teacher gives the experience and by a kind of association the words come to represent it. “Up to a point, Lord Copper,” for herein lies a trap. Unless and until pupils go through the process of rediscovering Inhibition and Direction for themselves, they will continue to seek out the sensory satisfaction that comes from the teacher’s hands. A good teacher can make it work for you, but also needs to know when not to, and when and how to help you find your own insights. Learning to respond to the teachers hands must, at some point, give way to learning to make your own decisions and respond to your own intentions.
Trying to teach without hands is fraught with difficulties as the Alexander brothers discovered in the early years. The attempt to explain everything in words can all get very complicated.
Hands-on work, the great gift of the Alexander Technique, has in some ways become its limitation. The medium has become the message. Although in its present form the Technique is indeed a boon for humanity, the evolutionary secret at the heart of it still has to be found in the depths of one’s own being, in places which cannot be touched by even the most gifted hands – but only by one’s own consciousness.
© 2018 John S Hunter
I’ve already written about the first Alexander training course in The First Training Course in 1931: a different perspective, but in this post I wish to look in more detail at some of the points made by Lulie Westfeldt in her book F.Matthias Alexander: The Man and His Work1 ) For those who are unfamiliar with this book, I consider it essential reading for anyone with a serious interest in the history and development of the Alexander Technique.
It is fascinating to read how Lulie’s attitude towards FM changed during the four years of the training course. What that says about Lulie and what that says about Alexander, the reader must decide for him or herself.
It was not until many years after I had first read that book, and many years after I first heard Erika Whitaker’s Annual Memorial Lecture (delivered to the Society of Teachers of the Alexander Technique in 1985) that I realised that, to quite a large extent, Erika was responding to much of what Lulie had written in her book.
Erika and Lulie were in different groups or factions at Ashley Place, but remained friends throughout and spent time together teaching at a girls school in the United States after their training course had finished.
The Macdonald/Westfeldt faction was certainly dominant and has seemingly won the battle for history; their version of what happened in the early 1930’s is now the conventional wisdom of how the Technique developed.
Then hereunder are some passages from both writers juxtaposed for comparison. The references to Lulie’s book are from the 1986 Centreline Press Edition. Erika’s lecture is sadly not currently in print.
It is interesting that Erika mostly defends Alexander here, although she certainly had her own critique of him, but one quite different from Lulie’s.
Lulie: p42 “One other thing that took place in this first series of lessons was an emotional scene…..Since I simply didn’t know what F.M. meant me to do, I wavered, hesitated and tried one possible alternative after the other. We had reached a total impasse. I got more and more frantic and he got more and more furious. Finally he burst out ‘You make me feel like a fool’. It surprised me that this should be his main concern and the cause of his anger.”
Erika: “…then one day there would be a slight stir in this quiet series of lessons, and if you were in the room next door you would suddenly hear FM say “You will do it, you will do it”, and this would mean that the pupil had suddenly got himself into a bit of end‑gaining trouble. And if the pupil then protested and said they didn’t intend to do it they were really in trouble and FM would say “Of course you intended to do it, otherwise you wouldn’t have done it”. So as I see it now FM chose the right moment to make a pupil aware of his reactions; probably he had changed the pupil’s condition subtly to a point where it was safe to make the pupil aware of his reactions.”
Lulie: p50: “…..we were like the élite of all the earth. We admired F.M. uncritically and wholeheartedly, and he basked in our admiration……. We began to have grave doubts about the other human beings outside our orbit.”
Erika: “I began to feel that there seemed to be a tendency at Ashley Place to have the attitude that we were the clever ones and the people out there don’t know anything. And I began to want to be with friends who knew nothing about the Alexander work, who did interesting things and I wanted to find out what else was going on in the world.”
Lulie: p50-51: “Anthony Ludovici2 … was going to write a book about the work: Miss Lawrence3 , the former head of the Froebel Institute, was planning to buy a house and start an Alexander school for small children…
…another opportunity that seemed most promising was the interest of an American foundation…
…F.M. had a way of killing an opportunity, although in the beginning he apparently accepted it and rejoiced in it.”
Erika: “ When (his well-wishers) decided to help him and wanted to set up schools or institutions, any sort of organisation to keep his work going, he was flattered by the periodic attention from these well-wishers and enjoyed it for a while, but then he realised that he was being pushed in the opposite direction to what he believed in, and he refused to be fenced in, and withdrew. Naturally, those many good friends were often puzzled and sometimes offended.”
Lulie: p56: “There were frequent periods in the training course when F.M. was extremely bored….It was a shock to discover that F.M. could get bored teaching – especially teaching us, the future custodians of his work.”
Lulie: p56: “You simply did not get what you needed when you asked him. The answer didn’t meet the question and often mystified you further. If questions were pressed, he would get irritated and behave as though he felt himself persecuted.”
Lulie: P57: “…he was not interested in training. He did not believe anyone could get it.”
Lulie: P59: “I began to see that the fault lay with FM rather than with myself.”
Erika: “Some students complained that FM didn’t explain enough, or that he kept things back, or worse, that FM seemed sometimes a bit bored with his students. Now when we come to explaining, I remember Eliza Doolittle’s plea in ‘My Fair Lady’: “Don’t expline, show me!” Well, FM showed us, day in day out, with his hands, gave us new experiences; as we changed. So it seems now that FM would say he was showing us. That he was bored, I can now understand much better! We couldn’t see the wood for the trees, because we were end‑gaining like all students.”
Erika: “And I began to see more clearly why FM had resisted all attempts to categorise our progress and had such problems answering questions that seemed to him irrelevant and strange, since he put his working principles plainly before us. It was a case of the Chinese saying: ‘There are answers to questions that are never asked'”.
1. F. Matthias Alexander: the Man and his Work, Lulie Westfeldt, p 135. Published in 1986 by Centerline Press, California. First published in 1964. Currently in print published by Mouritz; (back to text).
2. Anthony M. Ludovici (1882 – 1971) (see Wikipedia) went ahead and wrote his book about the Alexander Technique entitled “Health and Education through Self-Mastery”: Published by Watts & Co (UK): 1933; (back to text).
3. Esther Ella Lawrence (1862–1944) was a well-known figure in Education having been involved for many years in establishing in London the work of the German Educationalist and founder of the Kindergarten system Friedrich Froebel (see Wikipedia). According to Lulie Miss Lawrence went as far as buying a property for her planned Alexander school, but FM withdrew from the project at some point and the house was later sold. Earlier (in 1926) Miss Lawrence had sent Margaret Goldie, then one of her young teacher-trainees at Froebel College, to have lessons with Alexander; (back to text).
© 2015 John S Hunter
FM Alexander seemed at certain times to favour the word “orders” to describe processes involved in his technique of re-education and at other times “directions”; he also used both words as, for example, here:
“…if we are going to do, not a mechanical exercise, but something real that matters, you have to think out beforehand the means whereby you have to do it, and give the directions or orders for these means whereby, in the form of a wish, as it were, and keep that wish going all through the activity.” [i]
He sometimes also used the term “directive orders”.
Walter Carrington often referred to “wishing” and “willing”; Margaret Goldie spoke of “brain-thought-messages”; Patrick Macdonald preferred “think up”; Marj Barstow, somewhat controversially, talked about “moving up”; and Erika Whittaker said it was really about “decisions”.
In this article I would like to consider particular emphases which are brought out by the words “orders” and “directions” in the English language in order to explore how the nuances of meaning might inform our ways of using these words in our work on ourselves and in our teaching.
The following list is doubtless not exhaustive, but gives some sense of the breadth of meaning that can be found in these words. Some of the elements listed hereunder will be very familiar to most people interested in Alexander’s work and have perhaps already been written and talked about sufficiently. Others are certainly worthy of further exploration and I will dedicate future posts to that endeavour.
- Order as the opposite of chaos
The above meaning of the word “order” – found, for example, in the expression “order your thoughts” – is not so apparent in “direction”. Its clearest application is in trying to calm a disordered mind. Dr Wilfred Barlow, in his thoughtful letter to Father Geoffrey Curtis, writes:
“… it is useful to tell pupils that for a short period at the start of the lesson they should, as you [Fr Curtis] put it, ’give their orders and not do anything to implement them’. I would call this ‘first stage ordering’. This period of directing at once begins to calm the mind, and such initial calming is not very different from the calming effect which might be achieved by meditation or prayer or some other repetitive mental discipline.” [ii]
All that is required is to say the words to oneself, like a mantra, without trying to link the words to parts of the body or to any kind of sensory experience. A mind that is saying the orders can less easily be thinking about to-do lists or various worries that may be circulating the mental landscape.
One of FM’s aphorisms also refers to this “first step”:
“When you get to the point of giving an order and hoping to God that it won’t be carried out, you are making the first step forward.” [iii]
- Order as sequence, e.g. “in a certain order”.
The sequence is important. For example, in order to carry out an activity (or not carry out an activity) most likely involving arms and/or legs, we want the movement to be supported by a lengthening and widening back; the back cannot lengthen and widen to its optimum if the head is pulling back and down onto it; therefore we want the head to go forward and up and take pressure off the cervical spine; the head can’t go forward and up if the neck is stiff; therefore we want the neck to be free. Hence the sequence, “Let the neck be free in order to allow the head to go forward and up in order to let the spine lengthen and the back widen in order to … (carry out whatever activity one has chosen). Each stage can liberate the possibility for both subsequent and preceding ones to progress. Therefore as they connect and integrate, they become one.
“The phrase ‘All together, one after the other” expresses the idea of combined activity I wish to convey.” [iv]
- Order as command
Both “orders” and “directions” carry the meaning of “commands”.
Many teachers use the example of a ship’s captain or a Duchess ruling her estate to make clear the distinction between giving a command and trying to carry it out. A ship’s captain who, having ordered “full steam ahead”, then runs down to the engine room and starts shovelling coal into the boiler, would be considered mad. Similarly a Duchess, having commanded that something or other be done in her household, has the expectation that her orders will be carried out. In the psychophysical realm too, trying to carry out an order when that work belongs to another function, or constantly checking out whether something is happening or not, is as counterproductive in the human organism as on the ship or country estate.
- Order: a request to make, supply, or deliver food or goods
This is an interesting one; to “place an order” – as, for example, in a restaurant – has a very different emphasis from “order” as “command”. There is still the distinction between the one who gives the order and the one who carries it out, and the same expectation that the request will be met. However, there is more the sense of a contract rather than of a duty. It’s worth experimenting with this nuance to see how it changes your experience.
- Order: a situation in which everything is arranged in its correct place
The expression “the natural order of things” comes to mind. We are not trying to impose a different system of organisation on ourselves but rather we are trying to stop interfering and uncover “the natural order”. I like this quote by Donald Curtis.
“Relaxation means releasing all concern and tension and letting the natural order of life flow through one’s being.” [v]
- Direction as aim or purpose
For example, “she had no direction in life”.
In this regard the word “direction” has a different sense than “order”. One can have order in one’s life (timetables, structure, etc.) but have no sense of a life-purpose. Similarly one can have a sense of one’s life leading in a certain direction, in terms of career or personal development, and yet in many aspects be very disorderly.
- Direction as orientation
“Modern man, when in activity, has very little awareness of such simple directions in space as backwards and forwards, and up and down, in relation to his own body…” [vi]
This meaning is not found in “ordering” but it is a vital aspect of sending directions. To lend meaning to the words ‘forward’, ‘up’, ‘back’, etc. it is important to relate these words to a direction in space. Muscle, as Hellstromists [vii] know, is very sensitive to directional thinking.
Patrick MacDonald comments in The Alexander Technique As I See It that:
“The science of physiology has not yet got round to recognizing this factor of orientation, even though it is the fundamental on which everything else depends.” [viii]
Once a state of mental calm has been achieved, or at least approached, it is time to let the ordering or directing relate more intentionally to the physical body; Dr Barlow’s “stage two ordering”, whereby:
“…the teacher…teaches the pupil the bodily meaning of the orders and how to put them together in relationship to his body.” [ix]
In my experience an essential element of this is to relate directions to orientation in space; to be aware of where “up” is (the virtual continuation of the spine); to be aware of where “forward” and “back” are.
- Directions as a description of expansion
The directions are specific to our human musculo-skeletal system. For a hypothetical spherical entity, for example, the directions would be something like “let every point on the surface move away from the centre”. A description of what happens when the human musculo-skeletal frame expands is that the head tends to go forward and up, the spine lengthens, the back widens and the knees go forward and away.
- Direction as relationship between parts
Although it is an essential aspect, it is often forgotten that the directions are about the relationship between parts of the body: for example, head forward and up in relation to the neck; head away from hips, knees away from hips. The relationship is one of opposition (Alexander used the term “antagonistic pulls”).
The late Sir George Trevelyan put it thus:
“I think ‘head forward and up – but my head can’t go forward and up because my back is going back – but my back can’t go back because my head is going forward and up – but my head can’t go forward and up because my back is going back ….etc. etc.'” [x]
- Direction as instructions (how to do)
We are all used to reading instruction on packaging, and the directions can also be thought of as instructions how to do something; means-whereby. For example, in order to type these words I am going to let my neck be free in order to allow my head to go forward and up in order to allow my back to lengthen and widen in order let my shoulder widen and my arm lengthen in order to move my fingers towards the keyboard etc. etc.
- Direction as movement
Marj Barstow’s use of the word “move” (as, for example, in her use of the words:
“… you move your head delicately upwards” [xi] )
– rather than “direct”, “order” or “think” caused a great deal of controversy. I must say though that the experience under her hands was by no means one of an ordinary muscular movement, but rather one of allowing the head to be carried upwards by a kind of inner buoyancy, so the difference for me was only semantic.
- Direction as a flow of energy
“It is not enough to just give the orders. You must also conduct the energy there” [xii]
In many cultures and in many epochs of history there has existed a “science of vital energy”: qi, prana, vitalism, animal magnetism, odic force and orgone – to name but a few. Did Alexander find something similar though his work with projected messages?
Patrick MacDonald refers to:
“…sending a flow of force to alter the condition of a part or parts.” [xiii]
This is an important and subtle aspect of Direction and one which I will write more about in a separate article.
- Ordering or directing as wishing or willing
I find it helps pupils a great deal to remind them that they should:
“… give the directions or orders for these means whereby, in the form of a wish …” [xiv]
“Wishing” and “willing” are, of course, very different inner processes and are both worthy of further exploration.
- Direction as “brain-thought-messages”
This was the expression favoured by Margaret Goldie. She did not speak of either “inhibition” or “direction”, but of “stopping” and “thinking” – and the thoughts were not speculative or reflective but were “brain-thought-messages” which connected with the physical body.
- Direction as “decision”.
Alexander, as recorded by Ethel Webb, told a pupil:
“You only do what you decide to do” [xv]
Both Erika Whittaker and Margaret Goldie stressed the importance of really making decisions. This aspect of Direction connects with Intention. [xvi]
- A Directive State
Dr Barlow’s “third stage of ordering” is, he says, akin to:
“… a state of ‘grace’, in which the ‘words’ and the ‘flesh’ are one and the whole organism is in a ‘directive state’.” [xvii]
To conclude, I have added to the footnotes a list of synonyms for Order and Direction – which may provide further food for thought. [xviii]
[i] An Unrecognised Principle in Human Behaviour: Address given to the Child Study Association, F M Alexander, 1925. Articles and Lectures, Mouritz (1995)
[ii] More Talk of Alexander, Chapter 18, Ed. Dr W. Barlow. Victor Gollancz Ltd 1978.
[iii] 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).
[iv] Use of the Self, F M Alexander, Chaterson 1946
[v] Donald Curtis (1915-1997) was an American writer and speaker on New Thought (see http://cornerstone.wwwhubs.com/Donald_Curtis.html). I know nothing about him or his writings, but I stumbled across the quote and find it very apt.
[vi] The Alexander Technique As I See It, Patrick MacDonald. Chapter 3: Why We Learn the Technique. Published by Rahula Books, 1989.
[vii] “Hellstromism” or “Muscle Reading” is a technique used by mentalists to create the illusion of mind-reading by detecting involuntary movements or changes in muscle tone in response to stimuli (see http://en.wikipedia.org/wiki/Muscle_reading).
[viii] The Alexander Technique As I See It, Patrick MacDonald. Chapter 3: Why We Learn the Technique. Published by Rahula Books, 1989.
[ix] More Talk of Alexander, Chapter 18, Ed. Dr W. Barlow. Victor Gollancz Ltd 1978.
[x] In his Memorial Lecture to STAT in 1992, Sir George shared with us his way of using directions with the sense of what might be described as an “oppositional, non-doing relationship” between parts of the body.
[xii] This very interesting remark by FM was told to me by the late Tony Spawforth.
[xiii] The Alexander Technique As I See It, Patrick MacDonald. Chapter 4: Teaching the Technique. Published by Rahula Books, 1989.
[xiv] An Unrecognised Principle in Human Behaviour: Address given to the Child Study Association, F M Alexander, 1925. Articles and Lectures, Mouritz (1995)
[xv] 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).
[xvii] More Talk of Alexander, Chapter 18, Ed. Dr W. Barlow. Victor Gollancz Ltd 1978.
[xviii] Lists of synonyms:
|Synonyms for order:||Synonyms for direction:|
© John Hunter 2014
(This article was first published in ExChange: Journal of Alexander Technique International, August 2013, Volume 21 No. 2)
Human nature being what it is – ever subject to the same laws – it is not to be wondered at that the followers of F M Alexander are facing the same difficulties as have countless followers of countless innovators in every sphere of activity throughout human history. Did we really expect to avoid the fate that beset Sunnis and Shiites, Papists and Lutherans, the rightful heirs or the usurping pretenders, the guardians of tradition or the great reformers?
To give a context to a discussion about tradition and innovation we should, I think, also consider two other pairs of contrasting terms: form and content, orthodoxy and heresy.
Beginning with the last, we might say that orthodoxy represents an acceptance of Alexander’s primary tenets; use affect function, the necessity of saying ‘no’ to a stimulus, the capacity to direct, the unity of the organism, recognition of the force of habit, non-doing, the Primary Control, the means-whereby principle rather than end-gaining. Heresy would be to deny or ignore these principles in applying and/or teaching the Technique which bears Alexander’s name.
Form I see as the ‘procedures’; semi-supine, chair-work, monkey, lunge, hands on the back of a chair, going onto the toes, whispered ‘ah’, squatting – largely accepted by STAT and the Affiliated Societies as the bedrock of learning and teaching the Technique.
Content is, for me, experiencing a free attention and the consequent physical liberation in an actual moment of inhibition and direction in oneself, be that in a lesson or – more significantly – in Life.
Tradition for me refers to that which is handed down from generation to generation. It is what we learned from our teachers and can be traced back to Alexander. It is connected with a line or lines of transmission (though some have been so dominant that others are almost disregarded).
Innovation is the introduction of something new or making changes to something already established; a change nevertheless consistent with the essential principles, hence not a heresy.
It can be helpful to look at any differences between teachers, teaching styles or even organisations in the light of the above criteria. Does the innovator enrich our understanding because he or she sheds light from another angle on the timeless truth of the formless content, or is it the indulgence of a strong personality, down-playing one or more of the principles in order to avoid some personal difficulty, or to appeal to those who want an easier, more marketable, version?
Is a ‘traditionalist’ rediscovering moment by moment – in the best tradition of the early teachers – the ‘inner work’ that can be accessed through a conscious use of the procedures, or merely hiding behind the safety of ‘form’, churned out day after day in some well-rehearsed routines devoid of any spark?
Then how to avoid having fixed ideas about being free?
Professor Bryan Niblett shared a story about F M Alexander and Professor John Dewey at a talk he gave a few years ago to the Friends of the Alexander Technique. Alexander sent the text of Constructive Conscious Control of the Individual to Dewey, asking him to write an Introduction. Dewey complained about the length of the title, asking FM to drop “of the Individual”. FM’s response was that that would be to leave out the most important word. So it is a path of individuation. I tried to express this in a lecture I gave some years ago:
It is good to admire and respect our teachers; to be in a line of transmission. But then we have to find something for ourselves. What does all of this mean to me? How can I make something of these ideas? Alexander said to his students: “Don’t do what I do.” In other words, don’t be an imitator.
I have always been struck by the fact that the first generation of teachers, to whom we all owe so much, are so different from each other – and yet true to a principle. These people all found something for themselves. Coming afterwards, as we do, there has been a tendency, perhaps inevitable, to fix the form in the way that we each received it. To an extent that is understandable, but a lot of the life, the sense of discovery, can be lost. We must be careful in setting up this huge infrastructure – necessary though it may be – of lessons and teachers and pupils and training courses and students and “bodies” – that we are not just creating an artificial, rather precious environment in which certain experiences can be repeated as ends in themselves: a kind of “Alexander virtual reality”. We need to take this new knowledge about use and put it to the test in our own lives. This is the link that needs to be made. To inhibit the desire to get in or out of a chair is one thing. But then we have to take that into the real world and find out for ourselves what is really going on.
Then, as Miss Goldie would put it “You’ll be making discoveries, and …you’ll be surprised at what you find”.*
* Making the Link: The F M. Alexander Memorial Lecture, delivered to the Society of Teachers of the Alexander Technique, July 2002. (First published in The Alexander Journal No 19)
© John Hunter 2013
“They will see it as getting in and out of a chair the right way. It is nothing of the kind. It is that a pupil decides what he will or will not consent to do” 1
In contemporary times, particularly in the West, many people have a sense of entitlement; the words ‘human rights’ are heard all too often. But what about ‘human responsibilities’? Not on a global, national, regional or even local level, but on a deeply personal level. Am I or could I be responsible for myself?
Take some situation in your life about which you find yourself inwardly complaining. (Best to start with something small.)
Consider your options! Doing nothing at all, carrying on in the same way or what I call “The Monty Python Option”, i.e. doing something completely different.
You may think you have no options, but try and find some- even ones that you would in no circumstances do such as, perhaps, letting people down or being reckless (if you need some help with this you could always read The Diceman).
Then make a choice!
You may find that you choose to do the thing you are already doing, but now you are doing it because you chose to do it and, hopefully, in a more coordinated way. No one else to blame. Your choice, your responsibility!
This experiment can be a step towards taking responsibility.
It’s so interesting that in English we have this expression “take responsibility”. In all Romance Languages it is “assume responsibility”. The language reminds us that it calls for something active.
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).
© 2014 John S Hunter
To begin this essay I will say something about “feelings”.
In English the word can refer to either emotional states (I feel happy, angry, jealous, joyful, sad, etc., a discussion of which will not form part of this essay) or sensations (I feel cold, pain, ease; this feels rough, smooth, sharp, blunt, etc.). Mostly when referring to “feelings” Alexander means “sensations”, for example:
What you feel is doing is “undoing”.
You are not making decisions: you are doing kinaesthetically what you feel to be right.
If your neck feels stiff, that is not to say that your neck “is” stiff. 1
A sensory system is a part of the nervous system responsible for processing sensory information. A sensory system consists of sensory receptors, neural pathways, and parts of the brain involved in sensory perception. Commonly recognized sensory systems are those for vision, auditory (hearing), somatic sensation (touch), gustatory (taste), olfaction (smell) and vestibular (balance/movement). In short, senses are transducers from the physical world to the realm of the mind where we interpret the information, creating our perception of the world around us.2
When you get to the point of giving an order and hoping to God that it won’t be carried out, you are making the first step forward.3
Trying to sense what is going on means attending to incoming messages. The brain of course processes these messages (perceptions) and the more accurate the information is, the better the processing. But this is not direction. Direction is the mental activity, with or without words, which can – indirectly – activate certain outgoing pathways. If and when the message gets through to muscle, muscle will respond and some sensory feedback may be registered, but the mental processes themselves have no sensation – or at least not what is normally meant by sensation.4
The nature of these outgoing messages needs some consideration. In my experience they involve many degrees of subtlety. The quality of these messages are palpably different in someone who has a great deal of experience of Alexander work (or certain other mind/body or spiritual disciplines) from someone who has none. And even amongst all of the above there are great variations according to either the innate sensitivity or the unresolved blockages, or a mixture of both, of each individual. It is doubtful that neuroscientists yet have either the equipment to measure or the conceptual basis to understand the subtle energies which gradually reveal themselves to the patient practitioner.
Sensation should not be ignored. It is not unimportant. How could it be! It exists for a purpose. It informs us. We do not, however, need to seek out sensation as an end in itself.
Patrick Macdonald give us an example:
Teacher, tapping pupil on shoulder: “Did you feel that?”
Teacher: “Did you try to feel it?”
Teacher: “In the same way, when I coordinate you with my hands, you need not try to feel what I do. If you try, you will only interfere with what you ought to be registering.”5
When the time comes that you can trust your feeling, you won’t want to use it.6
In a key passage from Man’s Supreme Inheritance, FM warns us about the danger of indulging sensations:
Bad habits mean, in ninety-nine per cent of cases, that the person concerned has, often through ignorance, pandered to and wilfully indulged certain sensations, probably with little or no thought as to what evil results may accrue from his concessions to the dominance of small pleasures. This careless relaxation of reason, in the first instance, makes it doubly difficult to assert command when the indulgence has become a habit. Sensation has usurped the throne so feebly defended by reason, and sense, once it has obtained power, is the most pitiless of autocrats. If we are to maintain the succession that is our supreme inheritance, we must first break the power of the usurper, and then re-establish our sovereign, no longer dull and indifferent to the welfare of his kingdom, but active, vigilant, and open-eyed to the evils which result from his old policy of laissez-faire.7
Trying to work with only sensory awareness leads to a constant attempt to ‘feel’ oneself in a certain posture or tonal state: another path to the classic “Alexandroid syndrome”.8
Cutting off from sensory awareness in the belief that one should work only with thought, in an intellectual and formulaic way, leads to something equally undesirable; a kind of desensitisation or disconnection from the body, and often one which is vigorously defended by argument.
Making the distinction between thought and sensation is not always apparent to pupils. Constantly asking them to ‘think about’ body parts can even encourage them to seek out sensations. Bringing to their notice some change of tone or release of tension has a place, but not at the expense of ‘dynamic brain-work’.9
What we seek is the capacity to make reasoned choices, in response to stimuli, which generate appropriate, coordinated responses modulated by more accurate sensory awareness which can inform us about the wrong.
In recent years in the contemporary Alexander world, the cultivation of sensory awareness has tended to dominate – to the extent that it is now practically the norm – with the consequence that Alexander work is largely thought of as one of many somatic disciplines, from which perspective it arguably has less to offer and is less successful than some others.
The current interest in Mindfulness gives us perhaps an opportunity to reclaim that “supreme inheritance” to which FM was referring in the above passage from MSI, but only if we re-examine what he meant by that and do not try to pass off sensory awareness in its place.
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). (back to text).
2. John Krantz. Experiencing Sensation and Perception. “Chapter 1: What is Sensation and Perception?” pp. 1.6 (back to text).
3. 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). (back to text).
4. Experienced practitioners report being able to sense a quality of energy in and around the head which they associate with a certain psycho-physical state. At a certain point it can become difficult to separate the mental and the sensory; it is as if both are subject to the same “willing”. (back to text).
5. The Alexander Technique As I See It, Patrick MacDonald.. Notebook Jottings. Published by Rahula Books, 1989. (back to text).
6. 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). (back to text).
7. Man’s Supreme Inheritance, FM Alexander, Chapter VII Notes and Instances (response to question III). Published by Mouritz, London 1986. (back to text).
8. Although there exist, in certain spiritual traditions, exercises which involve working directly with ‘sensation’, such exercises have another purpose. They should not be confused with “giving directions”, “sensory awareness” or any other aspect of Alexander work, and neither are teachers trained in the Alexander Technique qualified to guide people through the experiences for which such spiritual practices were developed. (back to text).
9. One of Margaret Goldie’s favourite expressions whilst she was teaching was “The brain-work more dynamic than ever!”. I thought she might have been quoting FM but I never heard another first generation teacher say it. (back to text).
© 2014 John S Hunter
After Christmas and New Year with her family in Edinburgh, Erika had a few more days in London before her flight back to Australia. The book she gave me as a Christmas present reflected many of our conversations about Taoism and Zen over the past weeks. She was particularly fond of the story about the Taoist master who – when asked, “What is the Tao?” – replied, “It’s nothing special”.
It’s time to drive her to the airport and we are, for some reason, behind schedule. Before I know it she is off downstairs with her heavy suitcase.
“Erika!” I exclaim, “Let me carry that for you!”
“It’s all right” she replies. “I’m not carrying it. It’s just hanging from my arm.”
Then we are in the car and up onto the flyover of the motorway.
I’m anxiously checking the time and calculating how long it will take to get to the airport, find a parking space and walk to the terminal. Erika is watching the planes flying parallel to us on their approach to Heathrow.
“Erika, don’t you get nervous when you are late for a plane?” I ask her.
“What’s to be nervous about? I am just sitting in a car watching the traffic or the planes … and that’s all!”
A couple of weeks later I was very surprised to receive a phone call from her in Melbourne. She was a wonderful correspondent and I am one of several people with a great collection of letters from her (will they ever be published?) but, calls being still very expensive at that time, she practically never phoned.
“That book I gave you…” she said, “…it’s on page 29. That’s what Alexander was trying to teach us. You can’t separate things.”
I found the quote and read it over to myself, recalling several conversations we had had about making the link between Alexander work and daily life. They are words I often come back to:
“All practices are carried out at once: there is no before or after, and no in between.” 1
1. Zen Dawn: Early Zen Texts from Tun Huang, translated by J. C. Cleary, Shambala Publications Inc, London and Boston, 1986, p29
© 2013 John S Hunter
Other Posts on Being with Erika:
#01, London 1985 – Annual Memorial Lecture
#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