Mainstreaming Hanna Somatic Education, part 1



Folks,

I’m too busy.

Between clients, consultations by telephone, filling orders, creating
new instructional videos, writing, answering email messages, answering
questions as a featured authority on AllExperts.com, developing new somatic
exercises and refining somatic education techniques,
my days are used up, even working as fast as I can (Imagine what that’s
doing to my Landau Reaction).  I’m getting behind on my creative work
— and on the work of mainstreaming Hanna somatic education.

— and I have the idea that it’s time for somatics to get bigger. 

After twenty years since Wave 1 students gained certification, it’s a
good time for Hanna somatic education to get “mainstream” enough to make
meaningful differences to public health and to national economics.  I
would like to see that to happen (far better than it’s happening, now).

Hanna somatic education can go beyond being a small discipline practiced
by a number of people small in comparison to the general population —
to — a discipline carried on and spread by the general
population. With certified practitioners serving those with needs beyond
what somatic exercises, alone, can do, and with us training people
embedded in special advantageous positions in mainstream culture, who
can teach somatic exercises in their own place, we can set the stage for somatics
to go “mainstream”.  Then, we can reasonably expect a stream of
referrals from somatic exercise teachers to clinical somatic education
practitioners.

I can’t bring that about, alone, and I know that a few enterprising practitioners are making some inroads.  However, I believe we could go about this in a much better organized way, generate a smooth mindset for gracefully taking our place far more deeply in human cultures, take some artful steps, end up with a much more solid standing as a discipline serving the public, and fulfill the mission Thomas Hanna envisioned.

I need more hands.

But failing that due to my own genetic limitations, I’m asking people to lend me their ears.

We have an opportunity and we face a potential danger — that being the definition of risk.

The danger?  the success of Thomas Hanna’s contribution — in other people’s hands than ours — at a lower level of contribution than we could make.

The opportunity?

The potential to have somatics integrated into mainstream culture with such poise, mastery and assurance as to take our place as a matter of course.

Why now?

Three reasons:

Thomas Hanna’s Reason

1. It’s what Thomas Hanna envisioned when he spoke of “the millions” in his
lecture to his Wave 1 students.  He was speaking of a long-term
project, since the thirty-eight people he was addressing, and the ~300
who practice, now, can hardly serve “millions”.

The Other Reasons:



2. A need exists beyond the need for people to be out of pain.  

In today’s health care system, disability, pain management, and
rehabilitation are stupendous costs to the American economy and to the
world-economy.  Somatic education can cut those costs down to size and
transform people’s health and aging expectations; it can be part of
“health care reform” (where what we have with Obamacare is “health
insurance reform”).


3. Hanna somatic education could easily be “eaten” by two teaching streams
well-established in mainstream culture:  Pilates and Myofascial Release
(Barnes) — and there’s talk in the Feldenkrais camp about mainstreaming Feldenkrais Somatic Integration, a good thing, but also a contrast to how we are handling mainstreaming.

Both teachings are close enough to Hanna somatics that the addition of
pandiculation and the “three-reflex theory” would put them well within
eating range of Hanna somatic education.  Thomas Hanna’s book, Somatics, is out there, and so is Jim Dreaver’s book, Somatic Technique, with step-by-step illustrations of Lessons 1, 2 and 3.

They wouldn’t necessarily be as good as Hanna somatics practiced
masterfully and with right understanding, but they might be close enough
to take top position in mainstream culture, doing what Hanna somatics
uniquely does best.  Remember, “The race doesn’t always go to the
swiftest, nor the contest, to the strongest.”

I have it from one of our practitioner colleagues that:


  • One school of Pilates has developed enough sophistication about
    movement and coordination that it could incorporate pandiculation.
  • John Barnes has said that his advanced training incorporates something similar to pandiculation, if not pandiculation, itself.


If we don’t overcome their advantages, Hanna somatic education could, in effect, be eaten.

There are reasons why Hanna somatics isn’t already mainstream, and I’ll
address those in a future message.  They surface when we ask, What would
happen if Hanna somatics went mainstream?

Meanwhile, I’ll leave you with, “I need your help.”

MORE TO COME

What You Can Do Right Now:


  1. Feel whether you agree with the gist of this message.
Add your comment — what you would like to ask or tell.

SOMATOLOGY | The Physical Body, The Field of Mind, Memory and The Great Mystery

Though it may be taken to be otherwise,
what we call, “body”
is a resonant field
imbued with feeling (sentience)
the property of occupying space
the capability of movement,
and with the ability to move among other resonant fields
living beings.
It is what we mean by, “soma”.

Our minds are not entirely our own,
but resonate with the field of all minds
modulate that field of thought and feeling
through interaction with memory and original activity
and reflect it back into the field of all minds
transformed.

What we call, “body”
is really, “soma”,
sentient,
resonant in the field of all minds,
responsive,
initiatory,
remembering,
intelligent,
changing,
accelerating the process of change
occurring in and as the Field of All Possibility.

Physiology resonates and physically manifests
the ways of mind.

The ways of mind
are not “the” mind,
since there is no fixed identity
no permanent identity
to earn the appelation, “the”
(though personal names imply such a permanent identity).

There is only a persisting and yet changing process
constantly inscribing upon memory
endless moments of time
connected by memory
or disconnected in amnesia.

The amnesia shows up,
somatically,

as awkwardness
both in terms of clumsiness of movement
and in terms of dis-ease or disgrace,
as discontinuity of feeling during movement
as lack of sensibility during action,
of which we are unaware, oblivious,
since a long-term lack of sensation goes unnoticed

as lack of fluidity,
a kind of stodginess in certain movements, such as walking
slowed walking or unsteady walking

as dis-comfort in certain positions

as somewhat crude control of movements,
so that they’re “all on” or “all off”,
but not so well controlled in “the in-between”

This is part of clumsiness.

Elite athletes excel in “the in-between” between “all on” and “all off”,
and not just in “the extremes” of high performance
and so exhibit uncommon grace.

The amnesia, the obliviousness
shows up as habits of behavior and memory
which we take to be ourselves
and which others recognize as ourselves

all lumped into one as our way of moving
and of going into and coming out of rest,

Psychology and the physiology are the same one
perceived from two different viewpoints.

Psychology is the experience of physiology
and
physiology is the play of psychology as living matter.

Experiential memory holds them as one.
Conceptual memory holds then as two.

We, somas, are the musical instruments that play
the Music of the Spheres,
the “music” (and noise) of the centers of influence we all are
resonant fields apparently centered as “selves”
located by others
and experienced by ourselves
as centers of memory

memory, embodied physiologically
memory, resonant with the Field of All Minds
the Field of All Possibilities
ever-changing
ever appearing to persist as a center-self
a resonant field of mind
transforming physiologically and psychologically
as changes of our level of rest or activity
as changes of our state of attention,
as changes of our muscular activity
of our neurology,
as hormonal changes
and changes of our blood pressure and breathing rate.

Thought is the flickering of attention among memory patterns
among arousal states
inscribed upon memory
as things sensed
things felt
and impulses to act or react
to feel or not to feel,
all inscribed upon memory
with gaps of amnesia,
things forgotten

like a Hitchcock tale.

Emotion is the tension set within which thoughts occur.

Emotion gathers related, mutually triggering memories
together

into a state of suspense

that may persist or that may change
over short or very long periods of time.

The physiology gets stabilized at a certain pattern of homeostasis
or “best approximation of ‘home'”
which, as we know
has gaps and deviations

both physiologically (as perceived from one perspective)
and psychologically (as apperceived from another).

The kicker is that apperception (the perception of self-soma by self-soma)
has amnesias and unawakened potentials
and so soma-self’s image
is subject to
“The ‘not-knowing” of all I never knew I didn’t know.” (oblivious ignorance)
and
“All the ‘knowing’ that I’ve forgotten that I know, that’s still running the show.” (amnesia and habit)
— in other words,
incomplete and inconclusive
beset by seemingly hidden influences,
but seeming, because of memory,
to be complete and conclusive,
present as physiological states of readiness
to take actions remembered
toward different things as they are happening, now.

And they call that maturity.

But it’s incomplete.

The perspective of “the other”, another person,
another viewpoint toward oneself that one is capable of taking in,
may reveal the hidden memories and blind spots
that have been running the show from behind the scenes.

And the two somatic perspectives,
from outside
and
from within
give a more complete view,
but still,
always,
incomplete and inconclusive
subject to
“The ‘not-knowing” of all I never knew I didn’t know.” (oblivious ignorance)
and
“All the ‘knowing’ that I’ve forgotten that I know, that’s still running the show.” (amnesia and habit)
— whatever we may know in memory
and mistake for the present moment.

Lawrence Gold is a certified clinical somatic educator who has been in practice since 1990. His clients are typically people in pain who have not gotten help from standard therapies. Contact Lawrence Gold, here. Read about his background, here.

This article was reprinted from Full-Spectrum Somatics with permission from the author.

 

Add your comment — what you would like to ask or tell.

Mainstreaming Hanna Somatic Education | 5: Transforming the Mood of Western Medicine

Now, here’s the thing about mainstreaming Hanna somatic education:  It promises to change the tenor or emotional climate of whatever scenario is involved.


Case in point: The Medical Profession

Anyone who’s been involved in mainstream medicine has experienced the brutality of it.  Procedures (and sometimes examinations) hurt.  The examination room contains instruments made of metal that promise to hurt, when employed, and prompt patients to fear, every time the doctor or attending nurse goes to that little table at the back of the room, what medical torture may be about to ensue.  Many drugs have side effects and those taken orally taste bad. Surgeries, however necessary, leave patients with a painful recovery and often, limiting after-effects. Therapy is expected to be painful.  Pain management is part of the speciality, anaesthesiology.  That, alone, is telling:  a person has to cease to feel to feel an approximation of, “ok”.

Enter somatic education.

Our clients actually do feel better.

What would (or will) happen when clinical somatic education infiltrates the medical profession?

Our entry point may be nurses, who experience the brunt of difficulty serving patients.  Lifting injuries are common.  Stress and burnout are also common.

I imagine what happens as a nurse gets the relief from somatic education that she hasn’t gotten from physical therapy.  She actually feels better.  She now knows that there’s something available that can help not only her and her colleagues, but also the patients who come through their care.  The reputation spreads: At the end of the “tunnel” of medical treatment, they know, is a process that can rapidly still the anxiety of their patients, restore their comfort, leave them feeling whole, ready for life.  The medical procedure has resolved into a great calm that leaves them feeling OK, instead of feeling as if they’ve been through a war.  We are first a resource that helps the most beleaguered in that profession, the nurses.  Then, on to physicians’ assistants and nurse-practitioners, who are very influential.

Am I exaggerating?  I don’t believe so.  What do you feel?

Now, what happens within the larger medical profession, as not only word, but reputation and regard for somatic education spreads?  After the initial skepticism and dismissiveness and results have had time to show themselves, some of the emergency mood of medicine dissipates.  A kind of reassurance develops in the background, underpinning mood of the profession.  Why?  Better outcomes.

And what happens in the attitude of the general public?  They come to regard medicine as more nurturing, more humane because even though medical procedures may still be traumatic, the overall outcome is better, calming, reassuring because things actually turned out well — and cost less, too.

Any improvement over the status quo has its beneficial effects.  Someone with vision can foresee them.

WHAT YOU CAN DO:

  1. Daydream the scenario I just described.
  2. Write to me.

Add your comment — what you would like to ask or tell.