The Fabric we are Made Of and the Garment we Become

For the most part we are unaware of what a brilliant balancing act it was and still is for our species to achieve the upright stance.

In non-existent “ideal” conditions the normal situation would be to be light, free, and unaware that we are, in fact, living, moving, breathing, 24/7 balancing acts whose stability is constantly being threatened, lost and efficiently, eutonically recovered. In ideal conditions all response option would be open to us always, so we’d be free to choose according to circumstances.

But life falls short of ideal. Although we all come with the same basic fabric design, we are born neither perfectly symmetrical, nor perfectly balanced, nor perfectly ambidextrous. 

As we choose, like and prefer some options over others, using what works and gets results fast, we pull and twist the threads of our basic design slightly askew to accommodate our tastes. This makes choosing the same option easier the next time around, till we don’t have to “consciously choose” anymore: we can reset to relative “neutral” while the fabric is still young and elastic, but our favourite choice has becomes “preset”.

The more we choose the same paths over and over, the more they become a part of who we believe we are, who we “feel” we are. Eventually the choice becomes “us”, it gets recorded in the very grain of our fabric. All the habitual twists, the stretches and pulls, the contractions and rigidities become fixed. As our fabric ages and elasticity is lost, it becomes harder and harder to reset to “neutral” and to choose and hold a different set of twists and stretches on the fabric.

As we become convinced that the twisted and stretched fabric is in effect our “neutral” and “natural” basic design, all “other” possible options fade from our awareness. As they fade from our awareness they become temporarily “lost” in that ineffable place that has become for us the “unknown”. There they will lie dormant until we choose to set out on the quest to re-awaken our potential, to map-out the unknown.

The “unknowable” will remain forever hidden from our human senses. But the “unknown” will be forever there, waiting for us to map it and thus reclaim our supreme inheritance.

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Allowing Time to Make Space for Change

Beginnings are tough for me. I’m all about order, but beginnings tend to be for me all about chaos.

Most of the chaos stems from the fact that I haven’t fully closed the previous actions. I’m dragging the dregs of yesterday into today and tomorrow, and getting them all jumbled up with the new stuff that wants to emerge.

What to do about it?

If I followed my own advice, I would quit doing stuff about it. I would find a bit of space on the floor to lie down on my back, with my head supported on a few books and my knees up. If I did this every day, morning and evening, I’d be making space for change to happen.

It’s hard to believe that just lying down like that and doing nothing will make space for things to sort themselves out. But it does. It’s a cascade of space creation: I make space in my day to stop doing; that leads to making space to lie down; lying down makes space in my body to release accumulated tension; as body tension releases, mind tension lets go too and voilá!  I have created space in my mind.

It’s all about space: time-space, environmental-space, body-space, mind-space.

There’s absolutely nothing else required but to take the time to rest in that space. Time itself will take care of the rest.

When I ask myself to start a new action, I have to allow time before saying or doing anything more. Why? Because as soon as I ask myself to do something, I start up my habitual response to any order (in my case too many frantic thoughts and thoughtless actions) and it takes a little time for me to realize this and to stop.

And it’s only when I have remembered and stopped, created space and given myself time, it’s only when the dust of the previous actions has settled and the waves have quieted in the mind-pool, that the next phase can operate.

What’s the next phase? Listening, with my whole being, for a clear and true direction.

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CHANGING HABITS FOR BEGINNERS (part 1): The 3 tools

It’s difficult to change what we don’t know exists. To change we need to know “what” to change, and for that we need to have an experience that contrasts with our habit: the experience of another possibility.

But once we have that new experience, how to we make it into a new habit? In general, the sole experience of a new possibility does not establish the change. It is necessary to record in your brain the new option as a stronger neurological connection than your old habit.

For that we need three tools: desire, inhibition, and memory.

The tool of desire moves us to recreate the new experience, even when it would be “easier and more comfortable” to indulge in our habit. Change is destabilizing. Therefore we need to become familiar with this power of “I want”: What do I want? Why do I want it? How do I achieve what I want? What consequences would come with getting what I want?

The tool of inhibition allows us to choose which actions to allow manifestation and which to deny said permission. Inhibition is intrinsically linked to desire, for it implies “saying no to” that which we don’t wish for anymore, and being able to “say yes to” to the new wish. You need to know “what things” to inhibit. Therefore we need to know: What elements make up my habit?

The tool of memory allows us to remember what we want and what we don’t want when it really matters. The ability to recruit your desire and your power of inhibition to change your habits rests on your ability to remember. F.M. Alexander once said that our greatest problem when it comes to changing habits is that “we forget to remember.”

Remembering what we want depends, above all, on 2 factors: the strength of our wish and external conditions that help us to remember our wish. How can I be more mindful of my wish throughout the day? How can I make it easier for me to satisfy my wish instead of my habit?

To sum up, the first step to being successful in changing habits is to become familiar with your three basic tools: Desire, Inhibition and Memory.

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Keys of the Alexander Technique (part 3): Powering up your THINKING

To “think ourselves into movement” we first need to clarify our thinking.

This means first stopping to give ourselves the chance to “say no” (inhibit) to our habitual way of moving and reacting. This habitual way is made up of our ongoing and ingrained tension patterns which make for an inefficient “starting place” or “set point”. 

So, after recognizing the stimulus to action, you give yourself a little pause, some space to stop your habitual reaction and really consider “how” you want to respond.

What you want is a better starting place; so you get your “primary movement” going. This “primary movement”, which concerns itself with the dynamic relationship between head & spine, leaves you in the best possible conditions for any action: a dynamic sense of poise and balance.

Still, you haven’t yet gone anywhere. And it’s the getting going, and the continuing to go, in the manner you decided that is the issue at stake here.

You’ve got to get the primary movement going first. But then you need to keep it going as you go into movement, when your brain recognizes what you’re up to and wants to insert the old habit of tension.

So how do you keep the primary movement going during all subsequent movements? You need to use your mind: mindfulness of movement and awareness of the body as a whole throughout all movements. In Alexander jargon this is called: “keeping your primary directions going”. F.M. Alexander himself once said, “You think that the Alexander Technique is a physical thing; I tell you it’s the most mental thing that’s ever been discovered.”

It’s a persistent, continuous state of monitoring progress, of mindfulness of movement and awareness of yourself and your relationship to inner and outer space. You want to catch yourself when the habit pricks up its ears, so you can let it go before it completely takes over your system. Your persistent, continuous monitoring gives the drive, the force, the energy to the new way.

This is how you build a new “habit”.

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Keys of the Alexander Technique (part 2): THINKING yourself into Movement.

The Alexander Technique deals first with clearing your thinking so that you are able to move in the direction that you wish to move, and not where your unconscious habit would take you.

So, before setting out, you pause to remind yourself to let go of your habitual tension patterns. And then, after the pause, it is a matter of committing to your new direction.

Ultimately, direction is a movement from point A to point B. But, in the Alexander Technique, we’re much more concerned with how we travel that distance.

In bodily terms this “how” is determined by a “primary movement” that comes before any actual step we take in the direction of point B. This “primary movement”, which has its definite physical manifestation in the dynamic relationship between head-spine-ribs-girdles-limbs, is governed by two “mind” aspects.

The first “mind” aspect is body awareness (body map). During lessons we strive to raise our sensory appreciation of our body parts, and their relationships to each other and to the whole.

The second, and most important “mind” aspect, is perhaps unique to the Alexander Technique.

Having determined "how" we want to travel from A to B, the Alexander Technique concerns itself with making sure we start and keep moving in said direction in the manner that we decided. What we don’t want is our habitual tension patterns to sneak in on us the moment we spring into action and undo our “primary movement”.

There are infinite ways of getting from A to B. The “primary movement” ensures that we do so in such a way that we’re not interfering with our natural postural reflexes. Alexander called it “lengthening (and widening) in stature” which is akin to “decompressing your joints for movement” or “creating space for movement to occur.”

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Keys of the Alexander Technique (part 1): Clearing up your THINKING

Two of the top benefits of the Alexander Technique are health and posture. These are, however, not exclusive to the Technique.

The objective of the Alexander Technique could be described as “lightness and freedom of movement with minimum effort.”  But here once again the Alexander Technique does not hold a monopoly.

What distinguishes the Alexander Technique from other mind-body disciplines isn’t so much what comes at the end of the process, but rather the emphasis it puts on how we get there. And the key is in the THINKING PROCESS involved.

During Alexander Technique lessons you get to learn some of the anatomical and physiological aspects of movement, but this is not where the true core of the work lies. When we think about the structures that we’ll be moving, we’re not as interested in the actual movement as we are in the clarity of the thought and intention behind the movement.

The learning process in the Alexander Technique centers on clarifying the thinking process that gets you into movement. Alexander called it “quickening the conscious mind.” It’s about working with the reasoning, discriminating, creative and decision making capabilities of our minds.

If our bodies are not responding to our conscious wishes perhaps it isn’t because they are structurally unable to do so, but rather because we’re having unconscious wishes that conflict with our conscious ones. These “unconscious wishes” are made manifest in our muscle tension patterns.

We fail to realize this because the unconscious wishes have been there for so long they have become part of our “self-definition.” To go in a new conscious direction, we must first become aware of what direction we’re already unconsciously heading in… and let go of the conflicting wish.

This is really what the Alexander Technique is about: If you wish to go left, you’ve got to first pause and remind yourself to stop your habit of always going right. Because if you rush left without thinking, that is, without “inhibiting” your tendency to go right, you’ll end up going nowhere fully or satisfactorily.

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POSTURE FOR BEGINNERS (part 2): An (un)learning process.

Most sports and art forms have an “ideal posture” to practice them. Books and articles on them will describe this ideal posture, and sometimes offer muscular exercises that will help you achieve it.

However, if visually identifying what we need to change and doing muscles exercises to correct deviations from perfect form were enough, we’d all have good posture and no one would have back pain from bad postural habits.

This visual and muscular take on posture presents 3 problems.

Firstly, it assumes that he who receives the instructions knows his own body (has a clear body map) and can adopt the recommended posture without undue tension.

Secondly, it assumes that he who gives instruction and he who receives it, both interpret the concepts in the same way. Truth is we all have our own conceptual and sensorial definitions of our different body parts (“the neck” might not be exactly the same in my body map as in yours).

Thirdly, it assumes that we have to “work our postural muscles” with specific exercises, otherwise we’re bound to “go downhill” with gravity and age.* 

This view does not recognize that it is our heritage as homo sapiens sapiens to be proudly erect without undue effort if we do not interfere with the postural reflexes of our elegant design.

If instead we adopt the view that nature made us upright bipeds, and did so quite satisfactorily, then we shouldn’t so much “learn” to stand upright as “un-learn” to stand crookedly.

As homo sapiens sapiens we’re inheritors of a basic “software” that enables us to stand on our two feet in easy balance. This “software” is made up of a set of reflexes that we integrate, with greater or lesser success, during our early development. Since we all have the software, perhaps all we need is a little re-programming.

Hence, the best way to work on your posture is first to recognize what you must “stop doing.”

We must go to the deeper causes, to what is under the surface and cannot be seen with the naked eye. Self-knowledge is at the base of good posture.

* I don’t mean by this that you should not do exercise to correct muscle weaknesses that go hand in hand with bad posture and lack of joint mobility. What I do encourage you to do is to work those muscles ‘functionally’ and considering your body as a whole unit. You should be conscious of the balance and integration of your whole body during movement, and not just work the “weak muscles” in isolation.

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