Seeing the Bigger Picture: Fixing the part by working on the whole

It’s a running joke with my life partner that whenever something ails him or me, physically or emotionally, I will invariably blame it on the weather or some other atmospheric and far removed factor.

It’s not so much that I’m trying to shirk off my share of responsibility for the current situation; it’s more a question of putting my troubles within the context of a wider whole, and acknowledging that everything influences everything else to some extent.

This puts power back in my hands rather than taking it away: I might be helpless about changing the particulars of my ailment, but I can sure fidget with my immediate environment or circumstances (turn up the heat, clean up the house, go for a walk, take a nap, etc.) to better accommodate myself to the current “atmospheric” conditions. Sometimes it’s by working on something seemingly far removed and un-connected to my current problem that the problem seems to sort itself out “magically”.

A similar thing happens with joint ailments.

Whenever a student comes with a shoulder issue for instance, I don’t care too much about the particulars of the injury (other than getting the basics on what the physio or doctor diagnosed as the trouble and asking the person to tell me what movements or actions increase the pain).

What I do care about is how every other part of the body is working in relation to that shoulder; for it is easy to assume that if a shoulder hurts then the problem is the shoulder and so the shoulder should be treated… But is this necessarily so?

The quick and short answer is: no, it’s not.

Moreover, sometimes the shoulder is so tender that it’s even better not to deal with the joint directly, or altogether, for that would only increase the irritation to the area and augment its already rampant hyperalgesia.

So I start by assessing movement in other joints, and how they relate to the great highway of movement-communication in the body: the spine.

You see, in the Alexander Technique, as in many other somatic movement modalities, we work from the perspective that the body is a whole (we also work from the perspective that the body and mind are a whole too… but let us leave that for another post).

Therefore, in our assessment of how a specific part of the body moves or doesn’t move, we take into consideration how all other parts move or don’t move and how that affects the part in question. In other words, all joints in the body (a joint is where two or more bones meet) are related, they all form one big “joint-family”, so if one joint has problems performing its functions (for whichever reason), all other joints will compensate in some way to keep the family going.

Take the spine for example.

There are 24+ vertebrae in your spine stacked one on top of the other in a long flexible and undulating column, hence there are 24+ joints in your spine alone. A healthy and coordinated spine can bend front, back, left, right and twist. Not all sections of the spine can move in all five directions to the same degree, but they all can move a bit in all directions.

When all inter-vertebral joints collaborate with the right amount of their available degrees of movement towards the accomplishment of any of the spine’s actions, the movement is perceived as elegant and harmonious, both by the person executing it as by those watching it.

On the other hand, when one or several inter-vertebral joints, for whichever reason, lose their ability to collaborate with their full range of mobility to the action of the spine, the slack has to be taken up by the other inter-vertebral joints (and all other joints in the body, of course). This means that some joints will move too little while others will move too much, and the end-result is a movement perceived as stiff and uncoordinated.

The problem is not an aesthetic one, for we can get used to the strangest of movement and postural fashions and habituate them even when they might at first jar with our sense of rhythm, harmony and flow.

The problem is that the more some joints compensate with hypermobility to the lack of mobility in some other joints, we eventually reach the point where no further adaptation is possible without harming ourselves in some way.

We are left with a bleak scenario: on the one hand we are stalled in our capacity to move any further in a given direction and might lose faith in our capacity for progress or improvement; on the other hand, if we press on regardless, trying to break through the (healthy) limit our body has set us, we might actually hurt ourselves, and most probably at those joints which had reached the limit of their compensatory abilities.

So, returning to our hurt-shoulder example, is the original problem in the shoulder? Probably not.

Does the shoulder need treatment? Yes, I am all in favor of seeing your physio to get treatment for the damaged tissues, so that they get a chance to heal correctly and as quickly as possible.

But, will the localized treatment cure you of your problem? And, was the shoulder the problem in the first case?

Most probably not. There is sure to be a coordination problem within the whole family of joints, of which your shoulder problem is only the visible tip of the iceberg.

I know this sounds terrible. How can you ever get all of your joints “correctly” coordinated and whoever has time for that anyway?

Fear not. Thankfully, coordination is not something we need to meddle with directly. Coordination is something our neuro-motor system does on its own with what is available to it in terms of sensory information (both from the outside and the inside), conceptual information (our subconscious beliefs about our own bodies and its movement possibilities) and the actual movement capacities of our various joints.

So, what we can do is feed our system more accurate sensory and conceptual information and restore whatever movement is still possible to all joints.

In doing so you might find, much like I find when I fidget with my environment and not with my problem directly, that by improving your use and the functioning of other parts of your body, your shoulder problem (or whichever joint is giving you trouble) “miraculously” disappears… and hopefully never returns.

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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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Change is Bred in a Context

A blog about the importance of giving yourself space 

Hello. Nice to see you here!

Today I’m starting a new series of blogs in which I mean to elaborate on the 6 principles that I work from.

This is why, in order to honor this new beginning, let’s take minute to center ourselves and return to the present. With closed eyes let’s slowly and deeply breathe in and out.

Today’s purpose is precisely that: to talk about this action of centering and returning back to yourself. I’d like to communicate to you a bit about how powerful and integrative this simple act of returning to your body before every new action can be.

We’ll therefore talk about the Principle of Context and Content.

And since we’re going to be talking about returning to our bodies, it’s a good idea to feel it a bit to begin with.

I invite you to yawn and stretch, move your joints a bit. Whatever makes you become aware of the physical presence of this fabulous container: your body.

Ready? Great. First the theory.

Principle of Context and Content:

Context determines your experience of the content.

This means that how you do something has a direct influence on how you live it. In other words, the conditions in which you perform the action are fundamental to your opinion of said action.

In terms of your body-mind, context is determined by space.

It’s quite different to perform a physical movement with space in your joints, than to do so in a state of compression and collapse.

It’s quite different to make a decision when you give yourself space for thought, than when you’re hurried.

It’s a quite different emotional experience to get in a tiny lift by yourself or with a close friend, than to do so with a stranger.

Minding the context does not mean ignoring the content; rather it means giving the content the best conditions for its manifestation.

The content (your ends) are the reason why you do stuff. If you go to a talk on a subject that interests you, you do so because of the information that will be imparted. In order to take full advantage of said content, know yourself, know what suits you and what doesn’t, mind your conditions.

Coordinating your context is the first step in every action.

First we need to organize ourselves both internally and externally; then we take action in the world. Certain people are born with natural inner coordination. If, like me, that is not your case, learning to coordinate and integrate your mind-body functioning should be a priority.

Enough theory, let’s get practical.

But first, let’s move a bit, shall we?

Interlace the fingers of your hands, rotate the palms outwards and stretch your arms forward and up. Release the fingers and let the arms come down slowly, drawing big semi-circles down your sides. Close your eyes and shake your arms and shoulders.

Great. Let’s move on.

Today’s practical bit has 2 components:

1. Creating a Safe Space.

2. Stopping and Remembering Myself.

1. Creating a Safe Space.

a) Physical Space:

The place where we perform our activities is importante for our sense of confort, security and freedom. All our senses are involved in this.

- Look around and check if what is in your visual field is pleasing to your eyes. What about the sounds? And the physical sensations? Smells? Company? Adjust whatever you need to feel safe and at ease.

b) Body and Mental Space:

Your skin, your muscles, your bones, your organs, all of them give you consistency, limits and support, as well as fill up your internal spaces. Learn to become aware of them with any of the following ideas:

- Feel your skin by caressing it all over your body, in all the nooks, crannies and crevices. Alternatively you can do so by showering, taking a bubble bath, or standing in the breeze.

- Check out some anatomy images where you can get a general idea of your bones, muscles and organs. Give yourself a loving massage while you palpate the different bits, becoming aware of their consistency, elasticity, density.

- Alternatively, try out some of the self-observation exercises I give in this blog, or this one.

Your thoughts also have a quality and consitency, get to know them and note their effects in your body.

- An excelente practice to discover the workings of your mind is to try a simple mindfulness meditation, following your breath.

c) Personal Space:

The space that surrounds you is also part of your personal space. It pays to recognize it and inhabit it.

- Notice how it expands and contracts depending on the circumstances. What determines its expansion or contracting? Can you do so voluntarily?

- If you are sitting, note how you can integrate the chair to your sensory system and “feel” where its legs touch the ground.

- With your feet on the ground, note how you can be aware of the floor not only right under your feet, but also around your feet. How far can you “feel”?

d) Shared Space:

We share our spaces with living and non-living things.

- Note how you react when something or someone comes into your personal space.

- Note how others react when you invade their personal space.

- Note if it makes a difference when permission to share space is requested and granted, both in yourself and in others.

- Ask someone you feel comfortable with to take your arm and move it around, while you keep your awareness in your inner and outer spaces. Do you contract away from the contact at any point?

- Switch roles and move your friend’s arm around. While you do so, be aware of your inner and outer space, integrating your friend’s space in your movement.

2. Stopping and Remembering Myself.

During any of the above practices you’ll notice that at times your attention has wandered off the task at hand. When you do so it’s time to stop and come back to yourself.

Returning to yourself is returning to your inner and outer spaces, it’s creating space for yourself and being aware of it.

Returning to yourself is how you take care of your context, so that your experience of life’s contents is as enjoyable as possible.

Well, that’s all for today.

Today’s was a longish blog. If you’ve read this far you surely need to move a bit your body again. Let’s yawn, stretch and shake like a wet dog one last time.

That’s better. As usual, any doubts, questions or comments you are welcome to leave them in the space for comments below.

Let’s breathe together one last time. In… Out… Ah!

Thanks for stopping by.

See you next time.

Victoria

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The 5 Fundamental Ideas behind the Work of Changing Habits

A blog about the basis of the work in the Alexander Technique

 

Hello. Welcome to the blog.

Before we begin, take a few seconds to get comfortable to read.

Ready?

Good. Now, close your eyes and allow a deep inhale to happen, filling you up with air, and exhale, long and sweetly, emptying your lungs of all residual waste. Repeat the cycle 2 more times.

Now we’re really ready. Let’s begin.

Today’s blog is about the 5 fundamental ideas (or beliefs) that explain the work we do with the Alexander Technique.

My objective is to share these ideas with you in the briefest and clearest way possible.

But before you go on reading, consider:

What do you want to get out of this blog? Is your objective aligned with what I am offering?

The Alexander Technique has its own fundamental principles (the full list appears at the very end of this blog). All these principles are in some way included in the 5 key ideas I will explain. Working with these ideas as a platform implied a particular “way of being and perceiving” in this world.

The 5 key ideas are:

1. The indivisible unity of the organism.

2. Use is a constant that affects the structure and its functioning.

3. The right thing does itself if you remove the interferences.

4. Use improves by improving the quality of perception.

5. Change happens when we understand the mechanism and force of habit.

Let’s explain the reach of eash idea.

1. The indivisible unity of the organism.

- Body and Mind are inseparable.

This implies that what happens in the body is a reflection of an idea, and vice-versa.

- You cannot change a part without altering the whole in the process.

This applies both to the interrelationship between body and mind, and to the interrelationship between parts of the body itself, or between ideas.

2. Use is a constant that affects the structure and its functioning.

- We use ourselves (body and mind) constantly.

Living means using our body and mind all the time. “Using” yourself implies “directing” the functioning of the structures in your body and mind, (in much the same way that “using” a pencil” implies “directing” its trajectory along a surface).

- The way we use ourselves changes us (for good or evil).

The way we use our bodies and minds affects their functioning and their structures.

3. The right thing does itself if you remove the interferences.

- The structural “design” of our body-mind system is “coherent” for the functions it has to perform.

That is, everything in your body-mind system has a reason for being there, an inherent logic. The most efficient thing to do is to use the structure according to its “design-logic”.

- Given the correct conditions, the design works efficiently and effectively.

When we give ourselves conditions that favour the logic of our design and we use ourselves respecting that logic, we do not waste energy in unnecessary actions that do not server our main purpose. We therefore have all our energy available to achieve that which we really want.

4. Use improves by improving the quality of perception.

- Perception is an act of consciousness which associates and idea to a sensation.

This means that a big part of our problems of functioning and of structure have their root in an incorrect interpretation of sensory data. We are ignorant of our own design. If we work on this coordination of ideas with sensations, we have a chance of improving our use.

- The way we perceive (interpret) quickly becomes a habit (automatic response), and stops requiring our conscious processing of sensations.

This  means that the basis of any work in chaning our use is to first make conscious that which has become unconscious. In this way we are able to uncover which ideas and sensations (interpretations) are at the foundation of our reactions.

5. Change happens when we understand the mechanism and force of habit.

- Habits are strong because they require no conscious thought-energy to be executed.

Habits are an automatic, a pre-set, ready-to-be-used response for specific stimuli. Habits of thought and action make up our lives and guide our daily actions.

- To overcome a habit, conscious thought-energy has to be applied every time we encounter the stimulus to action.

In order to do so, one has to first be aware of the habit, and then apply enough conscious thought-energy to undo the automatic response and guide the new response. One has to be ready to do this every time the stimulus presents itself; so patience, self-compassion and the ability to laugh at oneself are requisite. 

This is all for today.

Any questions, comments or doubts, you can write them down in the space for comments below, or send them to me in an email to vstanham@gmail.com

See you next time.

Victoria

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List of the Principles of the Alexander Technique

• Psychophysical Unity & Unity of the Organism
• Use of the Self affects Functioning of the Self
• Inhibition & Direction
• The force of Habit & The Necessity of Saying ‘No’ to a Stimulus
• The Primary Control
• Unreliable Sensory Appreciation
• The Means-Whereby Principle rather than End-Gaining & The Principle of Non-doing
• Recognition of the need for Constructive Conscious Control of the Individual and of Use as The Universal Constant in Living to achieve Man’s Supreme Inheritance

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