Tag Archives: feldenkrais

Feldenkrais and Tai Chi: Are You A Fan?


My center of gravity has shifted slightly to the left. The tonus in my entire left side has increased – from my feet and toes up through to my legs, stomach, chest, shoulders, and neck. I somehow “live” or have more presence throughout my left side and entire body. As I walk, I feel my stomach protruding quite a bit, as if the muscles in my “core” are no longer chronically contracted. As I move, I am shifting my weight left-to-right much easier. I also feel much more in contact with the ground as I walk. I feel stronger.

Am I describing the changes in myself after doing some Feldenkrais sessions?

No.

What I am describing are some changes in my self and experience after doing several hours of Tai Chi spread out over the course of a few weeks. Such large changes are a bit hard for me to believe. At first, it freaked me out a bit. Now, I am fine with it.

I am curious if you have had similar experiences…from either direction. Perhaps you are a Feldenkrais Practitioner who experiments with Tai Chi or another martial art? Or perhaps you practiced Tai Chi for many years and then began to do Feldenkrais?

Feldenkrais, “Sleep”, and Inhibition

I am in the process of reworking, expanding and soon (I hope) re-recording one of my Feldenkrais mp3 series for eventual sale on iTunes and Amazon. The series consists of short lessons done while sitting. One of the great parts about creating a Feldenkrais product for sale is the RESEARCH!! You know, doing lots of Feldenkrais. Yipee!

As I listened to and redid my sessions, sitting on a chair in front of my computer, I found myself wanting to stop and take a nap. It was a strong urge. I gave in. Begrudgingly. Falling asleep during a Feldenkrais session is something I am quite familiar with. But what surprised me is how quickly the urge to sleep came upon me. I’m doing a session in sitting for ten minutes and I want to sleep?! How odd. But why? The night before I had gotten plenty of sleep and had not used alcohol. I wasn’t sick.

I have not been satisfied with the explanations that people have put out for “why” people sleep during Feldenkrais sessions. So I did a quick search of my digital collection of all things Feldenkrais (and many things not) to see what the old guy had said on the topic. I found the following quote by Moshe from the San Franciso training in 1975. Perhaps it can shed some light on the issue.

“A student has told Moshe he feels very inefficient because he’s always sleeping in class.”

Moshe answers to the class.

“He (the person who asked the question) is very incorrect. Falling asleep like that just shows he has a healthy brain…When you work and try to bring perfection to it, you are bound to make useless effort and that is tiring. Doing the differentiation we did shakes up all the useless patterns, frees the cortex from all fixations and compulsive attitudes. The cortex becomes free of points of excitation, over-excitation, inhibition — everything is level. One of the first things that happens is that you feel like falling asleep. I think it’s a compliment to my teachings. See, everything is the opposite of what you expect. Of course, if everyone fell asleep, it would not be a compliment…You will never sleep for more than ten to 20 seconds. Yet, you have the impression that you were sleeping a week. If you do that, your body will feel clear, calm and quiet.” The San Francisco training, June 19, 1975 (beginning of tape 13A)

Kind of cool. So Moshe’s idea is that during a Feldenkrais session sleep comes about, however briefly, from the relaxation of chronic excitation. In my own case, I can say that my posture and movement at the computer can be quite rigid at times. I am constantly changing the height of monitor and how and where I sit to overcome this. But without regular Feldenkrais, I get tight, sometimes even have pain. I do lie down to do Feldenkrais sessions on a regular basis. However doing sessions directly in my work space and work chair quickly and efficiently “shook up” my sitting patterns and, I believe, instantly released some holding patterns and made me feel sleepy. That will be my working theory for now.

Do you have similar experiences? What is your working theory about it?

Available Now: Feldenkrais Classics Volume 2

Ryan Nagy, Feldenkrais Classics, Volume 2

They say that sometimes you eat the bear, and sometimes the bear eats you…but this time, I seem to have eaten the bear! Earlier today, I posted that in several days I would be ready to release Volume 2 of my “Feldenkrais Classics” series but I was able to get it all pulled together much quickly than I anticipated. Uhm…that rarely happens, but I won’t complain.

I have had both a great deal of fun and exasperation pulling these sessions together. The exasperation was related to construction that was done about two blocks away from me, leading to a re-routing of several hundred buses to pass directly in front of my house everyday…for more than two weeks! It was almost impossible to record.

And then there are the various things that can make Feldenkrais-based sessions so challenging (to me at least) such as occasional changes in sleep and emotions and thinking when recording, editing and experiencing complex Feldenkrais sessions. And I am a firm believer in the “non-habitual non-habitual” which means doing Feldenkrais sessions in a variety of unique environments such as late at night, in the early morning, in bed, and occasionally trying on pieces in public such as at a coffee shop or restaurant. That is not to say that I have been on the floor doing sessions in public, but people do look at me strangely when I take off my shoes, hold a foot and pass the knee inside and outside my arm. Somehow I seemed to do more of that than usual when pulling together these particular sessions. Have you ever tried non-habitual Feldenkrais? Sounds paradoxical? It’s not. There are patterns within patterns within patterns that we can play with. For me it has been life-changing and hope that it continues to be so. And not just for Ryan.

It may take a while to get these on iTunes and Amazon as I have some issues to work out on the CD cover. But you can purchase the full series from me, right now. Including:

1. A brief 5-minute introduction

2. Rhythmic Tapping

3. Lifting on The Stomach

4. Rotating Your Spine Through Your Legs

5. Differentiating Your Hip Joint.

6. Four Points Classic or Four Points of Support on Your Hands and Feet

7. Crawling” as in Crawling on Your Hands and Knees.

Enjoy!

Please note: You CAN do these sessions even if you have not yet done Volume 1.


Feldenkrais Classics, Volume 2, $9.99

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I stand behind what I sell. If you are not satisfied with the material, you will get your money back – no questions asked.
* I have not done transcripts with this volume. Quite frankly, creating them for the last version was an ungodly amount of work and I am not quite ready to pay to have someone create them for me just yet. I will likely have someone create transcripts of these sessions in several months, though I cannot guarantee it. Will let you know.

Your Brain On PseudoScience (Feldenkrais Style To Come Later)

I am about to head out the door for a long weekend at the beach (Playa del Carmen to be exact) and don’t have too much time to contextualize this. However, given the recent gaga (not Lady) over “neuroscience” that seems to be sweeping certain (ahem) communities, I thought perhaps the article below could provide some food for thought. Calling something neuroscience perhaps does not make it so.

“Having outlined your theory…you can then cite a finding from a neuroimaging study identifying, for example, activity in a brain region such as the insula . . . You then select from among the many theories of insula function, choosing the one that best fits with your overall hypothesis, but neglecting to mention that nobody really knows what the insula does or that there are many ideas about its possible function.”

If you are interested:

Your brain on pseudoscience: the rise of popular neurobollocks

New Feldenkrais Trainings: What Comes Next?

A few minutes ago I found a new Feldenkrais Method video online. It was promoting a Feldenkrais Training. I watched it, took some mental notes, and then prepared a blog post about it. But as I looked at the website of the training institute, I saw some of the same old names – Denis Leri, Aryln Zones – And I thought to myself, “Do I really want to support these people?” The answer is no. In a split second, I deleted the post.

It seems to be me that if the work of Moshe Feldenkrais is going to get better known, and if it is going to be a tool for meaningful societal change, someone will have to come up with and implement a model that respects the rights of practitioners to use and benefit from the work. The Guild system does not do that.

Do people realize that when they take a Guild training they are supporting a trainer monopoly? Do they realize that prices are artificially inflated by limits placed on the number of people who can become trainers? Do they know that the “trainings” have no demonstrated efficacy and the current training model is little more than a mimicking of the training Moshe did before he died? Do they know, that as Guild-Certified Feldenkrais Practitioners they are – by definition – becoming second class citizens of the system they are joining? There is no path to independent trainings, there is no path to new training models. A Guild-Certified Feldenkrais practitioner has no political control over his own work. And if one wants to do what Moshe Feldenkrais did and begin a process of learning and teaching one’s work according to one’s inclinations and interests (God forbid!), one is immediately branded a traiter…

What do we create next?

There is lots of good stuff going on in the Feldenkrais community right now. People are taking tentative (and not so tentative) steps toward creating their own trainings and training models. I suppose the question at this point is how can we support that process and support those people? What type of new organization can arise bottom-up from this process?

If you are looking for answers from me, you might want to stop. My life as a self-identified Feldenkrais person is nearly at an end. I’m living in Mexico, studying spanish and moving strongly into other areas. But the need is there.

The growth of The Feldenkrais Method depends on creating a system that is focused on the needs of practitioners and the work itself. A growth model is needed. To me that means, at minimum, not supporting the old guard and not promoting their trainings and workshops. Why put money in the hands of people who are actively working against your success? But that does not answer the question of what to create now. And how to start.

What comes next in the evolution of a dynamic system? What do you need?

Working ON Your Practicing and working IN It

The last several weeks I have had the pleasure of not only finding a “local” (expat Canadian) programmer to help me with my various web projects that I do from Mexico, but also finding a true local (Mexican) assistant who has been able to take many repetitive office and computer tasks off my hands. Having a bit more free time has reminded me of the critical self-employed skill of knowing when to:

1) Work within your practice as a Feldenkrais Practitioner. This is, engaging in your practice and evolving your skills as a practitioner.
2) Work on your business itself, giving it what it needs – as an entity – to evolve and grow.

Just a thought. Very often working on our practice and working within it are two separate functions. Both seem to be necessary for continued development.

Organizing From The Ground Up

I have been thinking more and more about how a humane Feldenkrais organization could evolve. An organization built to serve the needs of practitioners and those who want to experience and develop from the work. One flexible enough to grow organically. One that can incorporate new ideas and not reject them reflexively. One that can serve the needs of people. An organization built not to serve an ideology, and however unconsciously, to make people the slaves of legal and historical artifacts. But rather to help each person open up to his or her own ideas of how they want to evolve.

What would it look like? How would it evolve? What would be the first steps toward?

To a certain extent, I don’t really want to know what it would look like. Why should I limit myself to what I can imagine now? On the other hand, surely there are principles that can be elucidated.

Edward Yu: What is Feldenkrais? What is learning?

Edward Yu, Radically Transformative Fitness

The article below is from Edward Yu of Radically Transformative Fitness. I hope you find it as enjoyable and though-provoking as I did. If you would like, you can also download the article as a pdf and read it offline: What_Is_Learning_Edward_Yu

What is learning?

What is improvement?

What is Feldenkrais?

Most people spend their whole lives using their strengths to cover up and hide their weaknesses. But if you surrender to your weakness therein lies your pathway to genius. -Moshe Feldenkrais

To a worm in horseradish, the world is horseradish. -Yiddish expression

The Feldenkrais Method could be considered the art of learning how to learn or, put another way, the art of learning how to improve. Feldenkrais is in this manner a radical departure from conventional approaches to learning and improving because where Feldenkrais emphasizes exploration, thereby encouraging people to learn how to learn and learn how to improve, conventional approaches focus on mimicking and performing, which commonly results in trying to learn and trying to improve.

Cultural misconceptions

Our dominant culture posits that trying harder, whether in academics, athletics, dance, artistic endeavors, work, spirituality, emotional growth, parenting, relationships—indeed any subject you choose—leads to improvement. Consequently, it is easy to assume that improvement is commensurate to the amount of effort you exert. In other words, the harder you try the more you stand to gain—“No pain, no gain,” as my track coach was all too fond of saying. According to this model, people who try harder improve more and are therefore more likely to succeed. Conversely, those who do not try as hard do not improve as much and are therefore less likely to succeed.1

Of course, improvement alone doesn’t guarantee success. There is the added factor of talent, which supposedly plays a central role in the matter. We typically view talent as a head start or entitlement of sorts which endows the “talented” with special abilities. In contrast, we see a lack of talent as a handicap which forces the “untalented” to work harder just to keep up. Unlike effort, which is a choice, talent is “God-given,” genetically endowed or otherwise immutable: we are born with some measure or lack of talent and there is nothing we can do about it.
Thus, the simple equation for success is as follows: Success = Talent + Effort. The assumption here is that highly successful people: 1) are more talented, 2) try harder or, 3) are more talented and try harder. Of course this also means those of us who are not as successful are either not as talented, not trying hard enough, or lacking both talent and willpower.

Learning versus talent.

He was just ordinary, and I doubt whether any scout would have thought much of him in his first year. -Joe Martin, Muhammad Ali’s first boxing coach

How is it possible that I could share the classroom with a future Rhodes Scholar or run on the same track team as the eventual state champion, yet still perform so far below their standards—even while working just as hard? Their relative success must be due to superior talent—unless we acknowledge all the learning and improvement that has taken place outside of the classroom and off the track.2

To begin with, the theory of talent assumes that those with superior ability were born with it and those who are less talented must exert more effort to acquire a similar stature. Unheeded in this assumption is the fact that without hours upon hours of learning, superior ability would not exist. This is to say, much of what we deem superior ability via talent is actually superior ability via learning.

That we overemphasize the role of talent and willpower may have to do with the fact that so much learning and improving occurs outside of conventional settings such as the classroom or practice field (in the case of organized sports), even though these are the arenas where most of our learning and improving are supposed to occur. By focusing almost exclusively on talent and willpower, conventional approaches tend therefore to ignore what could be the most crucial factor in improvement.

Largely unacknowledged is the fact that every single human undergoes an enormous amount learning before reaching the age of five. And while it is true that even young children exhibit differences in abilities that we often associate with talent, it is also true that such abilities could not emerge without the gradual refinement of sensorimotor skills—otherwise known as learning—that occurs during early childhood. This is of course not to say that learning and improving end on your fifth birthday. There are enormous possibilities for learning throughout our entire lives—all the way, in fact, until we die—and it is the great ones who capitalize most fervently on these possibilities.

Even child prodigies like Wolfgang Amadeus Mozart aren’t simply born playing piano concertos. While they appear, within particular domains, to be more advanced than their peers, their abilities do not emerge out of thin air as genetic determinists would have us believe, or operant conditioning as behaviorists would lead us to think, but rather a complex interplay of genetics and the environment in which the individual plays a crucially active part. Prodigious ability therefore, has as much to do with self-directed exploration—in a word, learning—as it does with either genetics or environmental conditions. And this means that anyone, including a prodigy, who wants to extend her learning to a master level, must spend several years beyond early childhood crafting her skill. Mozart himself did not complete his first masterwork until the age of 21—that is, after having spent over 15 years behind the piano and over 10,000 hours meticulously exploring music. So while he did exhibit precociousness in the field of music, he would never have come close to achieving what he achieved without having spent countless hours exploring and learning—even well after his fifth birthday.

Likewise, Michael Jordan who was viewed as the NBA’s most dominant player for several years, put himself through a rigorous self-learning program just to make his high school varsity basketball team (he was cut the first year he tried out). Despite this, little press is given to the extensive and painstaking explorations he undertook in his teens—explorations without which he would never have come to dominate the world of professional basketball.

Thus, in two renowned masters, Mozart and Jordan, we see a world of learning that has occurred in at least two stages: 1) early childhood and 2) some time later in life. Neither stage, however, has been given much attention.

Propensity and circumstance (otherwise known as luck)

Each of us is wholly unique, and our genetic inheritance lends powerfully to the adult we grow up to be. Yet as mentioned above, genetics is merely a foundation from which any organism develops. Along with DNA, innumerable circumstances contribute to the shaping or our person and thus, the honing of our so-called talents. And aside from circumstances under our direct influence, there are ones over which we have little or no say, such as who our parents are, where we attend primary school (if we attend school at all), or whether or not we have access to a piano or a basketball during our formative years.3 Without a supportive environment a person’s talents may never have the chance to emerge, much less flourish.4 Thus, even if we are supposedly predisposed from birth to conduct the Vienna Symphony Orchestra or lead a basketball team to its first national championship, external circumstances may prevent either from occurring. If Mozart, for example, were born into serfdom, it is unlikely that he would have played a single instrument, much less rocketed up the short list of “world’s greatest musicians.” This is for the obvious reason that serfdom does not generally afford opportunities for learning music. Similarly, if Jordan were born to upper middle class physicians, he would more likely have ended up working for the AMA than setting records in the NBA.5

Of course, highlighting external conditions does not exclude the fact that from birth, all of us exhibit propensities toward certain areas of development. Innate talent, in this regard, exists. Yet it cannot be extricated from learning, which at each and every moment of life—from birth all the way to death—continues to shape the way we move, sense, think and emote. Thus, no matter what so-called talents we exhibit we can continue to learn and thereby experience profound and often surprising changes throughout our lifetime.6 This means that while it remains nigh impossible to alter either our DNA or the social class into which we were born, we nonetheless have the option of learning at each and every moment in life. Learning, or lack thereof, consequently plays a never-ending role in the growth, decline, or stagnation of our abilities and our person as a whole.

Trying harder leads to…

If trying hard didn’t work. Trying harder is doing more of what didn’t work. -Charles Eisenstein

Even if we ignore the influence of so-called talent and circumstance we might conclude that over-achievers like Mozart and Jordan try harder than most people and this is why they are able to reach such great heights. Yet learning/improvement and trying to learn/improve are not equivalent. Ironically, trying harder often sabotages learning and improvement because it often means doing more of the same, or in other words, practicing old habits—whether physical, mental or emotional. From a neurological standpoint, trying harder can mean traversing already well-established neural pathways rather than creating new ones. In simple terms, trying harder is often doing more of what you are already doing. And while it may lead to some gain, your improvement will be minimal compared to what is possible. Trying harder then can be equivalent to trading the certainty of minimal improvement for the possibility of maximal improvement. It is in a sense, bypassing possible discoveries and thereby mortgaging your potential in order to experience instant (and often meager) gains. It is like stepping ever harder on the gas pedal while never leaving first gear: beyond a certain speed, adding more gas will do little but yield more strain on the engine.

What is learning?

When the mind is confronted with more information than it can absorb, it looks for meaningful and usually confirmatory patterns. As a consequence, we tend to minimize evidence that is incongruous with our expectations, causing the dominant worldview to bring about its own reaffirmation. -Frank Sulloway, Born to Rebel: Birth Order, Family Dynamics, and Creative Lives

Many people make the mistake of confusing information with knowledge. They are not the same thing. Knowledge involves the interpretation of information. Knowledge involves listening. -Henning Mankell, “The Art of Listening,” New York Times, Sunday, December 11, 2011

From a conventional standpoint, learning is something we do in school, and something that we can measure through standardized testing. It is something we exhibit by knowing the correct answer to the question, as exemplified by what happens on TV quiz shows. It is, in short, an accumulation of facts, otherwise touted as knowledge.
Yet what is the nature of this knowledge? Is it absolute and binary, as normally presented in classrooms, on television, or by the State Department? If so, how could the world have been flat yesterday and round today? Will it take on another shape tomorrow?

If we abide by convention, the more we supposedly know, the less room we have for uncertainty, wonder and doubt. And this can lead to unforeseen problems. When Galileo proposed a helio-centric world, for example, the all-knowing (and therefore, “learned”) Vatican knew, with no amount of wavering, that he should be put under house arrest. Likewise, when the New York Times, Fox News, or US President declares into existence “weapons of mass destruction,” politicians “know” without hesitation that the correct response is to carpet bomb another Third World country.
Uncertainty.

The scientist has a lot of experience with ignorance and doubt and uncertainty…we take it for granted that it is perfectly consistent to be unsure—that it is possible to live and not know. -Richard Feynman

From a Feldenkrais standpoint, learning relies on wonder, curiosity and uncertainty. Each member in this triumvirate serves as a visa into unchartered territory, thereby allowing us to assume new and unpredictable positions—whether physical, emotional or intellectual. Learning from this perspective, means leaving behind certainty so that we can become more aware of ourselves, and consequently, the world around us.

From a neurological standpoint, learning is the process of creating new neural pathways through play and exploration—both of which by definition involve wonder, curiosity and uncertainty. Learning from this perspective happens only minimally in conventional educational settings, all of which tend to extinguish play, exploration, curiosity and uncertainty in favor of imitating and performing. In this manner, conventional settings tend to trade uncertainty for certainty, exploration for rote, imagination for being “right,” and learning for obedience.

Learning and constraints.

Feldenkrais trainer, Frank Wildman, often points out the difference between what a student needs to learn in order to serve the purpose at hand, and what she is able to learn. The two are rarely congruent and the conventional approach of holding tightly to the former generally confounds the majority of students. This is because what the teacher thinks the student needs is not necessarily what the student truly needs at any particular moment. And what she truly needs relates to how she is able to process information into useful knowledge—how, in other words, she is able to make sense of the virtually limitless amount of information both impinging on and available to her at any time.

Whether consciously or unconsciously employed, constraints are necessary for learning to occur in any field, from fine arts to theoretical physics to basketball to plumbing. In the broadest sense, constraints are the particular conditions under which we find ourselves (or our test subjects) at any given moment. Yet the conditions need not be accidental. We can deliberately choose our constraints as do researchers attempting to test out hypotheses, or children inventing rules to a game. Choosing our constraints narrows the field of virtually limitless information so that researchers, children, and the rest of us, can more easily make sense of and thus, organize incoming information. It follows that constraints are precisely what make both research and learning possible (and what prevent games from turning into random acts of chaos).

Albert Einstein, who fundamentally altered the Western view of the science, nature and indeed, the entire cosmos, could not have done so without carefully choosing his constraints. His creative genius could in fact be attributed to both a consistent and eminently novel use of constraints. One of his most famous thought experiments, for example, involved “constraining” the speed light to a constant velocity, thereby allowing for variations in time, space and mass. Einstein’s constraint led, over the course of ten years, to the Special Theory of Relativity.
Einstein is not alone.

Progress in any field relies on the continual invention or identification of new constraints, the illumination of old, forgotten ones, and the discarding of ones that no longer serve the purpose at hand.7 Progress in human development also relies on the ability to use, change and (re)invent constraints. Our use, in fact, begins at birth as each infant adheres assiduously—albeit unconsciously—to the constraints laid down by Newtonian physics (or God, depending on your point of view). Doing so makes it possible, over the course of months, for each child to learn how to crawl, stand and eventually walk.

What do you do in Feldenkrais?

In the Feldenkrais Method, practitioners carefully choose among a virtually limitless number of constraints in order to better address what students are able to learn at any given moment. And when students run into difficulties, practitioners will often alter the constraints, seeking a better match between their needs and abilities. In this manner, practitioners afford students more opportunities for discovery and learning.

Concretely, Feldenkrais classes normally involve slowing down and exploring movement to the degree that students can sense and therefore move themselves in fundamentally new ways. This process of methodical exploration and learning is what practitioners of the Method refer to as gaining awareness through movement. And the approach stems from the notion that learning is the process of becoming aware of what a moment ago, we were not aware of. Learning, from this perspective, could be considered the act of increasing awareness.

In light of this, Feldenkrais could be considered the art of bringing awareness to the process (i.e. exploring), rather than simply focusing exclusively on the end result (i.e. mimicking or performing). From this standpoint, improvement is not so much proportional to the amount of effort you exert or the number of facts you can recite, as it is to the amount that your awareness increases each time you explore a particular activity. By awareness, I am speaking of what you actually sense and feel in your body. I am speaking, in other words, of an increase in sense-ability. And because sense-ability generally increases with diminishing effort, improvement normally occurs most rapidly when you exert less effort rather than more. You could consequently say that improvement is inversely proportional to the amount of effort you exert. And from this standpoint it would be more apt to say, as Feldenkrais Practitioners often do, “No pain, more gain.”

Of course, this is not to say that you should never try harder, but rather that doing so as we are taught—that is, exclusively and therefore without attending to sense-ability—strictly limits improvement. And this brings me to the crux of the matter: if the greatest improvement occurs through increasing sense-ability, then it behooves us to make increasing sense-ability rather than increasing effort our main focus.

Learning can be involved in any activity

The aim is a body that is organized to move with minimum effort and maximum efficiency, not through muscular strength but increased consciousness of how it works…What I am after is more flexible minds, not just more flexible bodies. -Moshe Feldenkrais

“Improve at what?” you might ask. Anything. When you bring awareness to process, you instantaneously create new neural pathways outside the realm of habit. Over time, you will likely improve in ways that you never imagined possible and in places that you might never have considered (and by the way, imagination tends to be largely constrained by shared cultural values—but I’ll save this discussion for another article). It doesn’t matter who you are or where your so-called talents reside.

Feldenkrais: Skeleton And Consciousness


I hesitated in posting the video below as the topic is not one that particularly resonates with me at this very moment. But I really like the idea of more and more people creating their own compilations and “mash ups” related to Moshe and his ideas.

Below we have a video and thoughts compiled by Helen Workman. I hope she creates some more to share. The voice you hear near the end is John Chester, MD. John took some time during and after his training to triangulate the ideas he learned in his Feldenkrais training with what he called, “the functional neurology of the skeleton.”

For me, written, audio and video representations of what Moshe said or did are nothing more than a potential source of ideas. And Moshe himself could do no more than attempt point to an idea through his words and movement. But they can, at times, be a useful place to begin:

skeleton_consciousness_wellbeing from helen workman on Vimeo

Download the video to your computer: Feldenkrais Video Skeleten And Consciousness.

Special thanks to Lea Kauffman who made me aware of the above video through an email promoting a workshop: Alan Questel, Skeletal Power (In Mexico).