The Alexander Technique as a Tool for Dealing With Trauma

grrrby Brooke Lieb [*Please note, I am fully healed and my love of dogs is fully intact!]

The Sunday before Father’s Day in 2005, I was bitten on my right leg in three places by a bulldog in the home of someone I knew. I had met the dog before a number of times over the years, and had entered the home of her owner without waiting for the woman to come to the door without incident many times.

After the dog released me and her owner pulled her away and closed her up in a room, I noticed my habitual reaction was to immediately focus on the idea that “everything is fine.” My parents were there, having arrived before me, and they and the dog’s owner seemed ready to join me in my habit. I was able to stand and walk on the leg. I saw a long scratch down the inside of my calf, which was bleeding; and evidence of bite marks on my calf and the outside of my thigh, which was swelling slightly, beginning to turn red as bruising began; and what seemed like bleeding under the skin where there were obvious teeth marks.

As moments passed, my assessment of the situation was that I had to pursue proper treatment for myself. Those around me were already soothing themselves with the idea that I was walking and the skin was not broken, so I was OK. I first suggested that I go to the hospital, as I imagined a tetanus shot was in order. The others seemed hesitant to take me there, as the wounds didn’t seem serious enough. The owner said she didn’t think I needed to go to the hospital or that there was any worry, as the dog was up to date on her shots and the skin was not broken. (In fact, on later inspection when I got home, I discovered the skin had been broken in five places.)

I did not want to go to the hospital, but I knew that was my habit of minimizing things. I pursued the subject, insisting that I should consult with a medical professional to determine the proper course of treatment. The owner offered to try to reach her doctor on the phone. She called and I thought the line didn’t answer. My mother later told me she believed there was a recorded message with further instructions and another number to call in an emergency, but the dog’s owner didn’t pursue the course beyond her first call. I suggested I call my own doctor, who was out of town. The doctor covering for her called me back after about 15 minutes and determined that the dog and I were up to date on our shots and my concern was infection. He didn’t tell me to go to a hospital, but did tell me how to clean the wounds and what to watch for that would indicate infection.

The owner had provided me with a bottle of betadine and paper towels to clean the wounds. I asked her for some ice as I saw there was swelling, and at first she told me in which drawer I’d find a plastic bag to put the ice in before she stepped in and did it for me.

I noticed throughout that I was in mild shock. My hands were shaking, and I had lost my appetite, even though I had been hungry when I arrived. I felt an energy of wanting to move, to get away from this environment, even though I stayed where I was. I was also acutely aware that I found the behavior of my parents and the dog’s owner contributed to my discomfort. I felt a distinct attitude coming from them that the event was over and all was fine now, while I was still very shaken. I felt unsafe in their presence and that any display of upset or fear would be met with a non-reaction.

When I arrived home a couple of hours later, my husband expressed what felt like an appropriate level of horror and concern and outrage that this had happened. I knew his response had an accurate level of energy and urgency to it. It took me a couple of days to feel the full intensity of my physical and psychic disturbance, and all the while, I had to keep recognizing my habit to minimize the events, my feelings, my thoughts and use my Alexander principles of awareness and direction to keep myself in the reality of the situation. My parents also woke from their somewhat numbed reaction and became more upset upon seeing my injuries in full color, and in response to how the dog’s owner had minimized the seriousness of the events.

For a few days, whenever I thought about the actual attack, I could feel the pain of the dog’s jaw biting my leg vividly. I could feel my fear and shock setting in as I struggled on the floor, calling for help and trying to scramble away from the dog. I wondered if I would have flashbacks and residual stress from the event. That didn’t happen and I believe it was because I sought out contact with people who would express the outrage, and empathize with me, whether or not they saw the actual wounds or had ever been bitten by a dog themselves.

Acting against my habit in this case has had many benefits. I have been much more proactive in dealing with many different circumstances that I would habitually avoid or let go un-addressed at the expense of my own comfort and well-being.

About a month later, on July 7, 2005, I was watching a film clip of a man injured in the subway bombings in London. As I watched the police help him walk and saw the cuts on his face and his bandages, I recalled the shock and mild trauma that I had experienced from the bite, and felt I could empathize much more fully with the pain, fear, and shock he must be feeling. I could touch into those feelings, while not re-living the moment as real or losing my present self in the memory. I fully credit my skill in the principle of the Alexander Technique with my ability to feel more fully and know I was safe.

[author] [author_image timthumb='on']http://www.acatnyc.org/main/wp-content/uploads/2014/01/Brooke1web.jpg[/author_image] [author_info]N. BROOKE LIEB, Director of Teacher Certification since 2008, received her certification from ACAT in 1989, joined the faculty in 1992. Brooke has presented to 100s of people at numerous conferences, has taught at C. W. Post College, St. Rose College, Kutztown University, Pace University, The Actors Institute, The National Theatre Conservatory at the Denver Center for the Performing Arts, Dennison University, and Wagner College; and has made presentations for the Hospital for Special Surgery, the Scoliosis Foundation, and the Arthritis Foundation; Mercy College and Touro College, Departments of Physical Therapy; and Northern Westchester Hospital. Brooke maintains a teaching practice in NYC, specializing in working with people dealing with pain, back injuries and scoliosis; and performing artists. www.brookelieb.com[/author_info] [/author]

The Alexander Technique and Yoga: Parallel Inquiries Into Freeing The Self

by Witold Fitz-Simon On the face of it, Yoga and the Alexander Technique would seem to be two completely different disciplines. Comparing them would be like comparing a dog with an iPad. Although they originated in very different times from very different cultural traditions, and would appear to have emerged out of very different intentions, thematically, they do have a lot in common. In a lecture given in 1985, John Nicholls—a senior teacher of the Alexander Technique—sought to put the work in a larger context of world traditions that aim to delve into the deeper nature of humanity. He identified seven general themes common to abroad array of such traditions, including disparate bodies of work as Freudian psychology, Osteopathy and Zen Meditation. The full text of his lecture can be found here.

The seven themes he identified are these:

  1. Consciousness becoming conscious of itself and the unconscious/subconscious
  2. Need to understand and control our reactions
  3. Being out of touch with feelings
  4. The integration of the body and mind
  5. The search for natural functioning (non-interference)
  6. Search for a central core to integrate the parts, a Center, Self or "I"
  7. Renewed interest in "vital force", bio-energy, Chi, Prana, etc.

A quick overview of how these themes interweave through Yoga and the Alexander Technique reveals that, although the terminology and the larger philosophical frameworks of each system might be different, the underlying concerns and observations are quite similar.

1. Consciousness Becoming Conscious of Itself and the Unconscious/Subconscious

The fundamental cause of human suffering from the perspective of both Yoga and the Alexander Technique is an essential misunderstanding of who and what we are. We act and react mindlessly and instinctively to the stimuli of life without clear, conscious reasoning. Each time we do so, we further ingrain the habits, misperceptions and faulty assumptions that have led us to where we are in the present moment.

Both systems hold that the only way to rectify our tendency for this kind of automatic behavior is to undertake the task of self-knowing. In Yoga, an awakening is necessary to discern what is real from the unreal in order to transcend the endless wheel of suffering in birth, life, death and rebirth. In the Alexander Technique an awakening is necessary to become aware of restrictive habits of mind and body in order to create the freedom and wellbeing of proper functioning of the human system. For both, this means, delving into that which is initially obscured from mundane waking consciousness. Both offer clear, well-considered practices and procedures to the student, giving them a framework With which to explore themselves in a formal setting and in the chaotic and uncontrollable outside world.

2. The Need to Understand and Control our Reactions

Both systems understand that it is not so much the doing of things that gets us into trouble as it is the underlying frame of mind that does the damage. In Yoga, every action has a consequence (the law of karma). Each of these consequences further deepens our suffering, be it physical, mental or existential. Some of these consequences will not necessarily come to fruition in the present lifetime, thus hurtling us forward into further births. We must learn the underlying causes of our actions in order to learn to act in such a way that we undo the harm we have done to ourselves.

The Alexander Technique also holds that every action has a consequence, although the consequences F. M. Alexander was concerned with were all of them much more immediate and written on the body. Every reaction based on habit, or the result of the sympathetic nervous system’s startle response, is a compression and a restriction that puts more stress on the body and mind of the individual, that contributes to greater discomfort and deterioration of proper functioning of the person’s entire system, edging them closer to the possibility of emotional upset, injury and disease. Only by learning to observe and inhibit our reactions, and to project specific intentions for more organized, balanced functioning can we avoid and retrain ourselves to greater ease and wellbeing.

3. Being Out of Touch with Feelings

Both yoga and the Alexander Technique have an interesting relationship to the senses of the body. Both are of the opinion that the way we use the senses causes us more harm than good. In Yoga, the thought is that paying attention to the senses draws us away from the Self, where the important knowledge lies, into the outside world. The Alexander Technique shares that thought, positing that we are too quick to respond to the stimuli that the senses bring us. Both believe it necessary to create a dispassionate distance between the object of the senses and the awareness so as to watch and direct the reactions of the self. The Alexander Technique even recognizes an additional sense, kinesthesia (the “feeling” sense), which needs to be regarded with a healthy degree of skepticism for the faulty impressions it can bring.

4. The Integration of the Body and Mind

Both Yoga and the Alexander Technique recognize that there is no separation between body and mind. They are two aspect of the larger whole of the Self. The body can be directed to influence the mind just as the mind can be directed to influence the body. The two must come together and work in unison to create the desired change in the individual.

5. The Search for Natural Functioning (Non-Interference)

In the Indian philosophical tradition, the human body is made up of a network of 72,000 subtle energy channels. These channels feed into seven wheel-like energy centers, or chakras, that align along a central column running from tail to head. If these channels are open, and the wheels are spinning freely as they should, then the snake-like spiritual energy known as kundalini coiled at the bottom of the spine will be free to rise and higher consciousness will be achieved. The goal of a physical yoga practice is to purify and open all these channels so that spiritual energy can flow freely.

From the Alexander Technique perspective, the human system is pretty much perfect when we are young children. Having emerged from the womb a largely blank slate of potential, the infant develops naturally, learning to push and pull, to lift its head, reach and grab, eventually learning to pull itself upright to stand an move about. It is only as it gets older that the child starts to learn bad habits that pull it away from the perfect poise of the toddler. The Alexander Technique aims to undo all the interferences and to get the individual back to that state of wasteful poise.

6. and 7. Search for a Central Core and Renewed Interest in Vital Energy

In some ways, these final two themes are where Yoga and the Alexander Technique are perhaps the most closely aligned. Both gave a strong sense of rising energy along a central channel with the head playing an important role in the final integration of body and mind.

In Yoga, the kundalini energy is encouraged to rise up the central subtle energy channel, the sushumna nadi. When it reaches the head, it blossoms out of the energy wheel at the top of the head and joins with the energy of the universe around it. In the Alexander a Technique, the upward flow of energy is directed through the torso along the lengthening and widening spine where the head is encouraged to balance in a poised state of freedom, leading the movement and subtle functioning of the whole system.

This post originally appeared on Witold Fitz-Simon's blog.

[author] [author_image timthumb='on']http://www.acatnyc.org/main/wp-content/uploads/2014/01/After-crop1.jpg[/author_image] [author_info]WITOLD FITZ-SIMON has been a student of the Alexander Technique since 2007. He is certified to teach the Technique as a graduate of the American Center for the Alexander Technique’s 1,600-hour, three year training program. A student of yoga since 1993 and a teacher of yoga since 2000, Witold combines his extensive knowledge of the body and its use into intelligent and practical instruction designed to help his students free themselves of ineffective and damaging habits of body, mind and being. www.mindbodyandbeing.com[/author_info] [/author]

"Physical Expression on Stage and Screen: Using the Alexander Technique to Create Unforgettable Performances" by Bill Connington

conningtonby Helen Farmer When I moved to New York after completing my MFA in acting I bought several books that claimed to be New York actor survival guides how to build your career, how to audition etc. I quickly realized little information that help me in the way I needed. I was tense, unsure, and had no idea how to make use of my training when I was sitting in a casting office or worse, waiting for the phone to ring. I wish I had been able to carry Bill Connington’s "Physical Expression on Stage and Screen" with me then. For, Mr. Connington has written a book that both educates and inspires. Working through this book an actor will not only find their feet on the ground and their head moving forward and up, but they will reignite their creative fires and empowered to be the artist they want to be. A true ‘survival guide’ if there ever was one.

Mr. Connington begins as many Alexander teachers do with the story of F.M. the way he tells sets tone for the book to follow. He is not interested in being mired in the past. He touches briefly on the history of AT as well as his own experiences. These sections serve to contextualize the work, making it more someone who has never heard of Alexander or this kind of work. But this is a book for actors, not necessarily Alexander practitioners Mr. Connington moves quickly into the heart of the matter. With the suggestion that the results he has seen are: “Unique, surprising and unexpected” from an approach described as “organic, non-judgmental and open”, I would defy an actor struggling with any kind of block in their creativity to not dive right into the this book.

Basic Principles Brought to Life

In the early chapters Mr. Conninton begins to explore some basic Alexander concepts such as proprioception, end-gaining and startle response. Each explanation if followed by a clearly laid out experiential exercise that the actor can do on their own or with a friend. These exercises allow concepts to become integrated into the actor’s process. Being able to fully blend the Alexander technique into the daytoday lives of the actors and have it be relevant is clearly important to Mr. Connington and is manifested in several interesting ways. The most striking being the of the Alexander principles: Sensory Awareness, Inhibition, Direction, and Constructive Conscious Control. Instead Mr. Connington gives us: Sense, Poise, Flow and Choice. Reading this language I felt as if someone had opened a window in a musty room and let a little light in. The principles are all present, but the shift to less arcane language encourages a kind of accessibility I really responded to. The classical Alexander ‘directions’, become ‘flow thoughts’ and are dropped into the subsequent exercises that investigate both everyday (sitting, talking on the phone, typing) and more expansive activities (walking and talking, balancing, stillness), as well as breathing. Mr. Connington describes this work as: “a multi-platform self-improvement program” and through these exercises he offers concise, simple ways for the actor to gain more self-knowledge and freedom in their work.

Had the book stopped there it would be an excellent introduction to Alexander technique, but it is the second and third sections that truly set this book apart for an actor. In the second section Mr. Connington asks the actor to come out and play or as he puts it: “stimulate and develop your imagination and emotion.” While never losing sight of the principles, the second series of exercises gives the performer the opportunity to explore character building, vocalization and movement in an enjoyable non-judgmental way. Mr. Connington asks the reader to do everything from chanting, to creating a silent movie, to reciting Emily Dickinson. Drawing on such influences as Michael Chekov and Stanislavski, Mr. Connington clearly demonstrates through this expansive and fun section that the Alexander technique is not a stand-alone aspect of theatrical training, and can be used to broaden the range of an actor’s work.

Practical Advice

In the third section Mr. Connington gets down to the nitty-gritty, how an actor is going to use the Alexander technique outside of the studio. This is an essential and oft-missed element of actor training; how do you take the creative exploration of rehearsal or class and put it to work in an audition or performance? Mr. Connington’s vast experience as an actor and working with actors is clear here. Using the Alexander principles he offers exercises that an actor can use in the mundane everyday work of being an actor. Exercises that will get one comfortable with a cold reading (essential if you want to audition for film and TV), or will warm up you up in three minutes or less (great if you are running audition to audition), or will allow you to let go and get some sleep at the end of the day (in case you ever want to play Hamlet). Moreover, he introduces the concept of constructive conscious control, or as he calls it ‘choice’ and offers it to his reader as the ultimate gift. As an actor it is easy to feel like you are not the one in control of your destiny. To be reminded that everything is a choice and that the ability to change lies within their grasp is a very empowering message and one every artist should hear.

It is that message of empowerment I take away from this book. Mr. Connington is offering to every actor a simple, concise, and fun way to fully realize their potential as artists and as healthy happy human beings, an incredible gift to say the least.

ACAT and Bill Connington will celebrate the publication of "Physical Expression on Stage and Screen: Using the Alexander Technique to Create Unforgettable Performances" with a one-time, free event for Alexander Technique teachers and trainees, performers, and their guests on Friday, September 19, 2014, 7-9 pm at ACAT, 39 West 14th Street, Suite 507. Space is limited.  Reserve your place by e-mailing connington@acatnyc.org
[author] [author_image timthumb='on']http://www.acatnyc.org/main/wp-content/uploads/2014/09/helen-farmer.jpg[/author_image] [author_info]HELEN FARMER is originally from Calgary, Canada. She holds a B. A. in Theater from the University of Guelph and an M. F. A. in Acting from Rutgers University. A professional actress, she currently teaches acting at Rutgers in the BA faculty and lives with her husband in Manhattan. Helen first experienced the Alexander Technique while working with Kelly McEvenue at the Stratford Festival and continued to study with Greg Seel at Rutgers. She is entering the third year of the ACAT Teacher Training Program.[/author_info] [/author]

Comedy and Tragedy: Performance and the Alexander Technique

red-curtain-1374248-mby Brooke Lieb This summer, I decided to check some items off my bucket list while I am healthy, happy and had time. I spent Tuesday afternoons in "Acting for the Camera" in the afternoons, and in a Stand Up Comedy class in the evenings. Although I have a Bachelor's Degree in Musical Theater Performance, I haven't worked on a text or studied acting technique in over 25 years. I have never done Stand Up. The first point at which my AT skills kicked in was the act of registering. I tend to think inhibition is about overtly stopping from impulsive and habitual behavior. In this case, inhibition helped me override the habit of keeping in my comfort zone, to do something new, different and unknown.

Tragedy

I had a chance to observe the on-camera acting class before I registered. I noticed my first impulse as I watched the teacher, Karen Ludwig, work with her students, was to run as far in the opposite direction from this class as I could. As I thought about being in the class, I found a number of rational reasons not to register. I also had the chance to observe my thinking from a new vantage point and understood that my love of acting is the reason I am afraid. I care about learning and doing well. The paradox is that doing well requires me to take my attention off the result so I am present, focused, specific and connected to the reality of the circumstances of the scene. I have to do what I am doing, in as heightened a state of reality as possible.

We have had 9 classes so far, and I've seen my work played back on the camera 4 times. I also have the chance to watch my classmates, working live and on camera. It's much easier for me to hear and see what the other actors are doing well and need to work on. I have a bit of a blind spot watching my own work, so my first order of business is just to be able to see and hear my own work on playback. I haven't seen anything in my performance that horrifies me or makes me go running from the room, even if I'm not satisfied with the reality.

The work I'm doing in class reminds me of my early Alexander lessons. I feel like I have little or no experience, I don't know what I'm doing, and this will be a long and deep process. My relationship to studying acting is much more loaded than my relationship to studying Alexander Technique. I am having to deal with a much stronger stimulus to end gain, i.e., produce a successful result. I feel like a rank beginner and I have to learn how to balance my passion to learn; the vulnerability of being watched and judged; and the need to give myself time and space to explore, be curious, make mistakes, and play.

I have decided to register for the class and continue this upcoming semester. It is so challenging and I am so out of my comfort zone, that I know I need more time and opportunity to practice the craft.

Comedy

I have always been curious about stand up comedy, and comedy improv/sketch comedy. I love to tell jokes, and friends and family have always told me I have a good sense of humor. I didn't really consider that in stand up, it isn't only a matter of one's ability to deliver the punchline, you must be a writer. I have done a lot of improv (where I always have a scene partner and someone to play off) over the years. I had never done stand up before. I admired brilliant stand up comedians over the years, and their creativity and ability to craft stories out of life's foibles.

I didn't really think it through when I signed up, which was a good thing, because I might not have done it otherwise. It ended up being easier to write my material than I expected. I was fully prepared to find out I had no skill in this area. Unlike acting, with which I have a long history of failure and success, I had no attachment to being any good at stand up. Also, knowing that I wasn't going to be forced to perform at the graduation show made it easier for me to give it a go.

My Alexander tools seemed to be the most useful when it came to relating to the audience. During my 5-minute set, I started out focusing on remembering my script and not starting the next line until the laughs died down. (Yes, I managed to get plenty of laughs!) As I realized they were enjoying the material, I started slowing down mentally, talking to the audience and relating to them as I would in a real conversation. Pacing took care of itself, and I really enjoyed myself. One caveat: this was an invited audience of friends and family of everyone from our acting class, so they were pre-disposed to like us, support us and laugh at our jokes. I must attend some open mics to get a better sense of what it's like to connect (or not) with a roomful of strangers (many of whom are drinking.) I haven't encountered any hecklers, so that is uncharted territory.

All in all, the stand up comedy experience was easy, fun and fulfilled a curiosity I've had for a long time. My whole attitude about it was one of curiosity and play. The nerves I felt getting up to try out new material every week in class, and at performance, was attached to excitement, without much fear. It is a stark contrast to my acting class.

How can you apply Alexander Technique tools to your performance?

In addition to the more physically based tools of freeing your breath, slowing down, taking time to see, hear and choose how you might respond in the moment, you can work with your thinking and internal dialogue.

1. Get clear about your level of desire to be there, doing it, especially if you are particularly afraid or indifferent. Most of us understand the idea that we get performance jitters. Fear makes sense. Apathy doesn't make as much sense, but sometimes a strong desire can trigger apathy as a protective mechanism.

2. Ask yourself:

  • Am I doing this because I want to, and I am invested?
  • Am I doing this because I think I should; or have I internalized the voice of someone else telling me I should do this?
  • Can I tolerate any discomfort long enough to get some experience and see if there is satisfaction or pleasure from this experience?

3. Talk to people who are doing what you want to do. Ask them about what kinds of fears, doubts, experiences they have had. Ask them how long it took for them to feel better, or get to a point that they knew they were going to show up and keep going. Talk to a number of people, and notice how varied their advice and stories can be. We all respond to desire and passion in different ways. Some performers seem fearless and outgoing, others seem crippled by doubt, others seem blasé and indifferent, like it's no big deal. Where do you fall on that spectrum?

[author] [author_image timthumb='on']http://www.acatnyc.org/main/wp-content/uploads/2014/01/Brooke1web.jpg[/author_image] [author_info]N. BROOKE LIEB (ACAT, '89) is the Director of ACAT's Teacher Certification Program. She has a Bachelor of Professional Studies in Musical Theater Performance from Empire State College, and maintains a private practice in New York on the Upper West Side, and in Pipersville, PA. Her clients include performing artists, people dealing with chronic and acute pain, and those living with scoliosis. Brooke will be performing another set Monday, September 22 at 7:30 - doors open at 7 at Caroline's Comedy, 1626 Broadway between 49 and 50 - call (212) 757-4100 to make reservations and mention you are coming to see Brooke - if you mention her name, your cover is only $5! www.brookelieb.com [/author_info] [/author]

10 Potential Pitfalls in the Studying the Alexander Technique and How to Avoid Them

ACAT, American Center for the Alexander Technique by John Austin

Studying the Alexander Technique can seem like a never-ending road filled with mysterious obstacles and seductive bunny trails that often lead to dead-ends. However, it can be less so if you become aware of these potential pitfalls:

1) Doing the directions

Alexander called the directions “preventative orders” because they are meant to stop you from actively shortening your stature, narrowing your back, and pulling in your limbs. Any new found expanded state is a result of getting out of the way of natural upright. You can’t do an undoing, so don’t force yourself to lengthen or widen. Think (wish, intend, imagine) the change you’d like to see happen and then allow yourself to breathe. Repeat.

2) Relaxing (releasing all muscle tone)

The Alexander Technique is about finding an easeful way of balancing, moving, and being; where your mind and muscles work for you, not against you. We are looking for healthy muscle tone without excess, thinking without effort; that doesn’t mean no work. Don’t let non-doing become nothing doing.

3) Letting your feelings guide your movements

If we do what feels right, we are doing our habit. A general rule of thumb: if it feels right, it’s wrong; if it feels wrong, it’s new. This is different from learning to recognize your habit(s), which we all must do. Eventually your kinesthetic sense does become more reliable, but we must move out of the realm of feeling and into the realm of thought to improve even then. Alexander once said, “When the time comes that you can trust your feelings, you won’t want to use it [kinesthetic sense].”

4) Trying to levitate

No matter how much up direction you give yourself, you must still be grounded for it to be useful. A lengthening of the body comes from the ground and goes up. Don’t be so concerned with your head going forward and up that you lift your feet off the ground.

5) Focusing on specific parts without relation to the whole

Concentrating often narrows our view, not allowing us to see the entire system we are affecting. We then start “fixing” specific problems only to move on to the next problem that we faultily perceive to be independent of the last one. We then feel like we’ve accomplished something by “fixing” many little things, but in reality we haven’t achieved anything useful if we don’t account for part’s relation to the whole; in fact, you even run the risk of destabilizing the entire system.

The most common example of this I see is “putting the head forward and up” as if forward and up were a position of the head, not a relationship of the head to the whole body. When we perceive a problem, it’s best to take a wider view of the area surrounding the problem rather than directly fixing it.

6) Believing that the startle pattern is a habit

We go into the startle pattern (head and limbs pulled into the torso like a turtle going into it’s shell) because we are afraid of something. Whether it’s stage fright or fear of falling on the ground; the startle pattern is a reaction to a thought or feeling; either of which can be habitual. If we don’t want to startle, the thing to do is find the thought/feeling that is causing the startle pattern and inhibit (say no to) it. This is not to say that you won’t have to explore why you are having those thoughts or feelings.

7) Inhibiting doing the activity instead of inhibiting the thought of doing the activity

This sounds complicated, but it’s actually very simple. Inhibiting (or saying no) can end up being plain old stiffening if we are not clear about what we are inhibiting. Are we saying no to the thought (and therefore the habitual reaction) of sitting or standing while doing chair work, or are we saying no to the activity and muscling through? It is helpful to ask, “What am I inhibiting?” then “How am I doing that?”

8) Mind-wandering

Going inside to try and figure things out, thinking about what you’re going to do later, or anything other than what’s going on in the moment (being present and aware of your thoughts, seeing the room, hearing, and feeling your contact with the ground) just gets in the way of your goal. Even if you are planning for a future event, it’s not helpful to leave the present while thinking about it.

9) Trying to get it right

One of the most powerful experiences in my practice of the Alexander Technique was in a chair turn with Barbara Kent where I realized that no matter how hard I tried to get it right, I couldn’t sit in the chair without stiffening and plopping down into the chair. Barbara picked up on this and said, “Let’s try it again and this time, let’s both be wrong.” I then effortlessly made it to the chair with no plop. Barbara then followed up with a smile, “It’s never going to be perfect, so there’s no point in trying to be.”

10) Being hard on ourselves

Our habits have gotten us to where we are in life. Thank them, and then gently let them know that they are no longer needed. For every action there is an equal and opposite reaction- therefore the more effort we exert in trying to overcome our habits the more difficulty there will be in doing just that.

In my experience it’s much easier to tell when we are headed in the wrong direction than when things are going well. This list is far from exhaustive, but if kept in mind it provides clues about when we’ve fallen off the straight and narrow path and makes the difficult journey of personal transformation easier to navigate.

This post was originally published on alexanderviolist.wordpress.com.

[author] [author_image timthumb='on']http://www.acatnyc.org/main/wp-content/uploads/2014/02/headshot.jpg[/author_image] [author_info]JOHN AUSTIN started pondering and pontificating on the probable and possible reasons for the tragic loss of joy in himself and his fellow musicians as he approached his breaking point in a music conservatory. In fact, he was nearly a casualty of the music “busi-ness" when he stumbled on the Alexander Technique. Since then he's been inspired by his training at the American Center for the Alexander Technique to write in an attempt to better understand what was happening to himself and others. Mr. Austin has an active performing career, blog, and teaching studio in West Harlem, Manhattan.[/author_info] [/author]