From Richard Valasek Aug 24, 2019
This is a long essay. No need to read if you have no concerns. Though it does include some thoughts on the nature of Ortho-Bionomy and my evolving approach to teaching.
This is in part a letter of apology and I begin by apologizing for such a lengthy letter. It is also a letter of explanation. It is too long. I cannot give it the time it needs to make it shorter. This is addressing some concerns that have found their way to me about an ad I put out for an Ortho-Bionomy residential in Australia. The dates are November 13-18, 2019. I mention this as some earlier version of ad had the wrong dates. They were correct at the time but later became wrong. Really the only ones who need to read further are those who were confused enough by it to express concern about it, but to someone else so I don’t know who or how many. Thus I send to all who got the original.
I have been told, through two intermediaries, that there are some concerns within the Ortho-Bionomy community about the residential I am holding in November, in Australia. On one hand I am pleased that attention is being paid and on the other hand why do the questions need to be triangulated. I asked that question and was told that these people are afraid of me. Please tell me more, I implored. Afraid of my bigness, afraid of my intellect, afraid of being made to feel small is the impression I got. I seriously continue to ask, whose problem is this? For every single teacher there are some who are serious fans and some who are quite the contrary. If there are any who are universally loved I suspect that teacher is not to be trusted.
I give limited apology. I can say it probably was not my intention to intimidate but we all must learn to monitor impact rather than intention. Some parts of impact are simply what my body is: a large male body. That alone has an impact which relies on others’ individual experience and history (often of abuse). I cannot know those histories other than to say, that was not me.
I have also learned, over time, that my resting affect often causes people to think I am angry. I really am seldom angry. I have searched to see if there is some suppressed pool of anger. There is none that I can find and besides that the notion is based on a false reading of the body and how it works. I am not sure how to reset my resting affect but I have developed the habit, thanks to loving feedback, of continuously reminding myself to soften it. I can also honestly report I did not feel the vaguest sense of anger when informed of people challenging how I am advertising this residential. Curiosity is mostly what I felt. And I recognized a responsibility to clarify.
A good friend, a psychologist, once told me I am sometimes unaware of my stimulus value. This is psychology lingo, telling me I am not aware of what emotional impact I have on people. He sort of meant I come off as aggressive when I am intending to do something else, when I am wanting to add an emotional element. This is curious because, as an actor, I fully understand this. I suppose I need to be more of an actor when I am being an orator. I am sorry if I scared you. I will try to do better. What do you offer in return?
The intellect. That’s a big one. What to do about that in my 80th decade? I sometimes think I may have been born feeling responsible to know things. Probably in reality this is an expectation I was subtly taught. For a long time, if I did not know the answer I could not let on that I did not know the answer or worse, I would pretend to know. The pact I would have made in exchange for my soul would have been to know everything. Now I know some things about knowledge itself (that’s epistemology). That’s very meta, knowing about knowing. And in order to know about knowing it is important to attempt to experience things apart from what I know about them; the thingness of a thing. This is called ontology. Ontology and epistemology are like two poles of the philosophy pendulum.
I do regret that I learned to weaponize knowledge. It was a choice defense against a bullying older brother. And it became a generalized response to a specific situation. I am still deconstructing that defense. I am sure apologies are due. I long ago apologized to my brother.
One thing struck me as ironic. In teaching my number one priority has been to have a safe space, safe for exploration, for asking questions, for trying things, for challenging yourself. A safe play ground. I feel confident that I have been successful at this. In part I can do this because I do have an unusually broad intellectual grounding as well as extensive experience with effectively helping in emotionally extreme situations. So I find it ironic that there are some (if I am to believe the carriers of the stories) who will not attend my classes because they don’t believe they would be safe there. If one of you happens to have read this far I just want you to know that it does not bother me at all that you won’t come to any class I teach. I would encourage you to study with as many instructors as possible but no need to study with all of us.
One thing I have been doing of late that has had some response is to use the word orthobionomy along with the title Ortho-Bionomy®. All of the direct response to this has been strongly positive. I have been told that this is not a universal response. I think it is this distinction that may lie at the root of the confusion about this particular residential. Discovering or creating the distinction is for me an ongoing process, it is in a continual state of ongoingness, which is to say it is inchoate, always in a state of becoming.
When I learned that SOBI is facing an existential crisis part of me was concerned for all who have been investing in some sort of profession and part of me thought it could maybe be a good thing, or at least would have no effect on orthobionomy. Orthobionomy is that part which cannot be contained or controlled or is in some way outside the structure of Ortho-Bionomy®. Orthobionomy is not necessarily a bodywork. For me personally, I will teach as I teach whether SOBI survives or not.
As to any Residential I teach it will meet all of the sparsely defined requirements of the Ortho-Bionomy® Practitioner Program. Beyond that they meet the original intention of a residential training. My understanding, having been there when the inclusion of this aspect of training was argued for, I know that it was meant as a counterbalance in a program weighted heavily on the side of piling on technique. It was intended to be more being and less doing. Should a residential be about Nothing?
So here is this residential that I call “Metabolyzing Trauma.” It does look like it’s about learning techniques to manage trauma. It is and it isn’t.
The voices coming coming from the Media and chirping Dire Warning are growing in number and strength. Media is losing its battle to keep these warnings and this news peripheral. It does not matter a whit what you or I believe to be true about climate change there are facts, like the massive extinctions going on (including in our own microbiome—yours and mine). There is growing anxiety. Some say we are between stories or put another way, we are under a new climate regime, the old rules don’t apply. There are many examples of ways in which the old rules no longer apply. Much of our political upheaval is due to this. Work steadily, follow all the rules, and you will be guaranteed certain social securitiies, such as a pension, medical care, a nice little house in a nice little neighborhood. Oops! That was yesteryear.
It is clear to me that traumatic events are happening to many creatures on the planet. Some reliable theorists put forth strong arguments that all participate and are affected by this. There are lines of connection, very small numbers of degrees of separation. Just as “healing at any level is healing at every level” so it is true that trauma to one is trauma to all.
One curious feature of trauma is that you don’t even have to be present at an event to suffer PTSD. The subjunctive mood is enough. I could have been there, I would have been there, I should have been there: all forms of the “as if.” The body responds as if it were there. This is because of a mostly ignored fact of the body. The reason we can move and think is because we strongly exist subjunctively. Movement begins in the “as if.” This is a part of anatomy and physiology that is seldom if ever taught in any typical A&P class: how we are able to move and how we are able to think. In neurology this is called the body schema. If this range of the body is damaged the body is damaged and if it does not automatically self repair and rebalance we call it PTSD. I cannot stress this enough: if there is anticipation of horror the effect on the body is the same as if the horror happened.
Another thing to know about trauma is that continuing small trauma adds up to big trauma. Microagression is an example. Living in an atmosphere or mood of doom on the horizon is the world we live in now. This has nothing to do with what you may believe. One feature of the body schema is that it is interpersonal. We interpenetrate one another.
One more important thing about trauma. The more a person practices avoidance the more it maintains the trauma. So the massive ignoring of the ongoing trauma occurring on the planet—not so much the active denial mostly on the political right—but the simple looking away that the rest of us practice in some manner or another (when I look you realize I am participating and I don’t know how to not participate). This avoidance fuels the trauma.
For those of you who will not be attending this residential nor any class I may offer anywhere I give you the gist of it here for free.
The only thing any of us can do to prevent the dire future is to live with one another now as if it is the future we would want. I also insist that humans are not the only people. Forest, plants, animals, rivers, mountains, rocks, works of art and sacred objects also comprise “people.”
Metabolyzing Trauma is a cover story. The body naturally metabolizes trauma on an ongoing basis. How to not get in the way, how to remove obstacles to the body’s natural ability to self-regulate and self-correct: this is what I mostly teach and what I call orthobionomy. Mostly I teach through asking questions and posing “what-ifs.”
I also teach that the humanities are equal to the sciences in figuring out how the world really works. I often define orthobionomy as “meeting the world on its own terms.” Thus ortho-bionomy is en embodied method of inquiry.
Looking at how the body self-regulates in response to trauma teaches us how the body self-regulates.
Bodywork is a noble profession. It is not and never has been mine, at least never my primary profession. Pauls always stressed, as he taught bodywork, that Ortho-Bionomy is not bodywork. We were born of such contradiction. He said it’s not therapy. He said it is a way to re-educate the body. He said we get results through letting go of our attachment to results. He tried to teach us to do Nothing.
Pauls had more than one vision for Ortho-Bionomy. One was Ortho-Bionomy for all. He gave himself the middle name of Lincoln as an expression of his democratic vision (he also shares his birthday with Lincoln and Darwin). He also had a vision of Ortho-Bionomy as a profession. With most of his original set of Instructors SOBI was organized to make manifest this vision. SOBI cannot be faulted for not following the other vision.
The very nature of what Pauls named Phase 7 diagrams the relationship between holding on and letting go. Holding on is structure. SOBI is the structure part of the relationship. It is a structure that recognizes the need for resistance to structure. It is this that generates the spiral.
Not everyone wants to be a bodyworker. Orthobionomy has more to teach than how to be a bodyworker. But is is still through the body that it must be taught. For those on a professional program track it will certainly connect, deepen, and broaden their Ortho-Bionomy skills. For those who have no interest in becoming bodyworkers will learn the principles of orthobionomy and test a broad range of real-life applications. They will become introduced to Ortho-Bionomy from a more holistic starting point. I learned appreciation of the residential as a possible bookend to learning Ortho-Bionomy/orthobionomy from studying adult learning theory of Malcolm Knowles. He referred to it as the “whole-part-whole” model of learning. First the student is presented to the whole of what they will be learning. Next it is broken down into teachable modules (there is no right way to break it into parts). Finally the student experiences the topic from a holistic point of view.
Having run my residentials (and all my other classes as well) for many years with a mix of beginning and advanced together has more benefits than I will list here. I have encountered no downside. It does require a certain set of skills and these skills are teachable. I include this in the Instructor Training Seminars I lead.
There are things about Ortho-Bionomy® that scare people off. Sort of like how there are things about each of us (or usually not about us at all but more about the scared people) that will scare some people off. One is the confusing jargon, making it clear that communications are coded and there are insiders and outsiders. I think that all do not feel welcome in the world of Ortho-Bionomy. Some prescreening may be useful. So I try to find ways of saying to people on a practitioner track that this will indeed count and minimize the Ortho-Bionomy® up front. I acknowledge that I have not always gotten the balance right and I keep trying. This will be followed by another “ad” that will be closer.
I also observed something that I should have expected but was still surprised. When I write about Ortho-Bionomy, describing the principles as they might be in various other disciplines I think many people within Ortho-Bionomy think it is something else I am doing. So if words like ‘Phase’ is replaced with scope, scale, version, etc. do not make some think of ‘phase.”
But one challenge SOBI is facing is to find ways to communicate with a larger audience and particularly a younger audience. So I try different ways of talking about orthobionomy. I “raise it up the flagpole and watch who salutes.” I have for many years seen this as necessary work. It is neither promoted nor forbidden by SOBI; mostly tolerated.
The SOBI board has a huge task at hand. The financial crisis may end up being a blessing. Now the board recognizes some urgency in doing some major redesign, possibly a top-to-bottom makeover. Being under a new Regime, or between stories, forces a new way of searching for the elusive Laws of Life.
Happy to share my Bibliographies with any interested. It would just be some of the highlights though.
"When shall we open our minds to the conviction that the ultimate reality of the world is neither matter nor spirit, is no definite thing, but a perspective?" --José Ortega y Gasset
“…there is no greater intellectual crime than to address with the equipment of an older period the challenges of the present one.” —Bruno Latour
Looking forward to Richard Valasek (Ortho-Bionomy® Advanced instructor) coming to Orange Park the weekend of July 13-14, 2019.
Richard is traveling in from Hawaii…so this is a special opportunity. Follows is excerpt from a letter he sent …
Scroll down for different bits on Body Schema....
When: July 13 & 14, 2019
Time: 9am - 6pm
Where: Orange Park, Florida
Cost: Early Bird until May 1, $300, $350 after.
Register: Cathy Krenicky, 904-673-9630
I will be traveling to the continental US June-July. I will be in the Pacific Northwest in June, Portland OR for sure and attending a conference Spokane WA. Then I will be going on to the East Coast in July, specifically Florida and the DC area. I have a venue in Portland and a venue in Florida. I open to considering further invitations to teach in these areas.
Last year I took off from teaching, a sabbatical you might say, having been asked to be King Lear in the Hawai’i Shakespeare festival. It was a deeply rewarding experience. I pick up now, not where I left off but further along the road.
If you are interested in attending any of my classes during this trip or if you want to consider making a proposal email me, email@example.com.
The emphasis of my engagement with the world through orthobionomy is summed up by the words of the Spanish philosopher José Ortega y Gasset:
“I am I and my circumstance; if I do not save it I do not save myself.”
For more than forty years I have been an instructor of Ortho-Bionomy® and what has pushed out of that for me is orthobionomy. I think of orthobionomy as, among other things, a mode of inquiry, which is to say a lens. Through doing the praxis of Ortho-Bionomy® I have come to find the line between living things and other objects becoming increasingly thin and wavering. Looking at the world through this lens I see the world filled with multitudes of different people; different kinds of people, human people mixed among the throng.
Ortho-Bionomy® and orthobionomy have a lemniscate (figure 8) relationship, each bends back and feeds into the other.
My teaching has been moving more in the direction of orthobionomy. It is a study of how the world seems actually to work and Ortho-Bionomy® I continue to find is remarkably consistent to that. Orthobionomy encourages exploration, play, imagination, and invention. Always at the base is the forging of the ethical relationship, which is the same as aesthetic relationship. I believe it was Gregory Bateson who said the win/lose always becomes lose/lose. Humanism has pretty much always been about humans winning at the expense of other kinds of people.
I once thought of Ortho-Bionom® as a sustainable technology. We cannot afford to settle for sustain. We must each insist on thrive. I want to taste thrive as the major taste component in the food I eat. I don’t eat nutrients nor am I put together from parts. The notion of thrive for me is entirely anchored in the here and now. It is the fullest expression of self in the moment, moment by moment. It is not future focused.
All of the classes I am most interested in teaching are aimed at a wider audience, do not have any prerequisite. For those who are following the Ortho-Bionomy® Practitioner Program the classes will deepen understanding and lead to integration of the parts, which can often be experienced as unconnected to one another. Credit can be applied to fulfilling Program requirements.
"When shall we open our minds to the conviction that the ultimate reality of the world is neither matter nor spirit, is no definite thing, but a perspective?" --José Ortega y Gasset
“…there is no greater intellectual crime than to address with the equipment of an older period the challenges of the present one.” —Bruno Latour
The Body Schema
I start with a story.
Once upon a time (some time before I knew about the body schema and how movement happens) a woman came to see me because she had stumbled and injured her foot. She lay on my table and I gently held her foot. Inside myself I asked, if I were to move this foot which way would it most readily go. In my mind I tried different movements (all while cradling the foot, holding it still. I could call this “pure” movement, with no involvement of the flesh. Soon there was a clear preference (mine or hers, don’t know, don’t care). The movement came to rest.
At that moment she exclaimed, “You have my foot in the same position it was in before they put me in braces!” I asked her to look at where the foot actually was, held at about a right angle to the table. She felt that it was rotated out, almost flat on the table. She then told me the rest of the story. She had actually tripped herself, further she said she was often stumbling on her own feet. I was able to feel where she felt her feet to be. Where her body felt her feet to be was not where the flesh of her feet were. At first I thought of this in terms of proprioception. As I later learned to put it, the doctors, using braces, had corrected the flesh of her feet to be where they thought they should be but did not change the body schema. They had created a split in her body.
How is it that I was able to feel the “pull” within her body. I had long been playing with “as is” movement, to simultaneously hold still and move. I now realized there is an “as if” body.
This (and many similar experiences led me to studying what we know (scientifically speaking) of how movement happens, how it is initiated. I can describe the sliding fiber muscle mechanism in molecular detail but I realized movement is prior. It is movement itself that is the first cause.
The body makes a model of itself (so say the constructionists). More than one hundred years ago neurologists gave this model the name Body Schema (1911, Henry Head). In dense language it is said of the Body Schema that it is “an innate system of motor functions that involves a set of tacit performances, preconscious, subpersonal processes that play a dramatic role in governing posture and movement.” (Maxine Sheets-Johnstone, The Primacy of Movement).
In simpler words, movement is initiated in the Body Schema (or, the “as if” body moves first and then the flesh follows). To effectively change a posture of the body you change the Body Schema.
Without even knowing explicitly about the Body Schema much of Ortho-Bionomy teaches skills to work directly with this aspect of the Body. We could call it “body-schema-work.”
Teaching in Australia I have had some opportunity to teach in Aboriginal communities. The many Aboriginal cultures have been almost irretrievably disrupted by colonialism but there remains some traditional knowledge. Searching the literature I came upon many references to healers claiming to reconnect the spirit with the body. Reading the French-Egyptian ethnopsychiatrist Toby Nathan (Doctors and Healers, with Isabelle Stengers) I found similar language being used by African traditional healers. I have encountered this idea of a split of the spirit from body in some Native American healers. Western Science it seems is late to the game.
For twenty years I worked for the US Army as a psychiatric nurse specialist. My specialty focus was addiction, traumatic stress injury, and pain. The Body Schema system plays a dramatic role in survival of trauma and subsequent recovery (or failure to recover). Coming to an understanding of the properties of the Body Schema dramatically improved my effectiveness as a clinician.
Jean Piaget was a brilliant Swiss biologist specializing in mollusks. He also considered leaning and mind to be a biological process. To make the case he turned his attention to human infant development and this is what he became famous for, not snails. Piaget showed that human infants inhabit a different world than adults. One thing that stands out for me was his demonstrating that infants do not perceive boundaries between people. Much more recently it is likely there is a fetal Body Schema; it is not something that appears later, sometime after birth. The Body Schema does not recognize boundaries between individuals.
Trauma separates and isolates; it can be seen as an injury to the Body Schema.
Some is now known about the development of the Body Schema. It has been found where in the brain it is instantiated. It is known that input from the feet into the vestibular system is foundational. The Body Schema is demonstrates a clear connection to place. It makes sense that traumatic stress injury disrupts even a person’s basic sense of “what place am I?”
In the Anatomy and Physiology for Ortho-Bionomy that I teach (I call it “Coloring Outside the Lines”) we study the Body Schema (call it spirit if you prefer) in some detail. This knowledge and awareness of how this system works is far more useful than being able to name muscles and bones. As far as Ortho-Bionomy, study of the Body Schema crosses several course boundaries, relevant in Phase 5, Isometrics, Self Care, Phase 7 being the most obvious.
There seems to be some interest in this topic of Body Schema, this I wrote a couple months ago, a correspondence to a neuroscientist friend in Australia.
Trauma and the Body Schema
A body does things. Some of the things it does are what can be called vegetative. These things have to do with growth, maintenance, reproduction.
A body also thinks and feels, plays games and makes cultures.
Necessary to all of the above are some basic function.
A body moves, purposefully moves, not flailing and random.
So prior to moving it must sense. It must locate. Judgements, discernments, measurements, computations and predictions must be made.There must be a sense of place; it must locate. It has ubiety, a whereness. Me, here. That, there. All this is part of, necessary to, moving.
A body holds, practicing stillness in an active way.
Not moving may be holding, it may be stillness. Not moving is akin to interrupting, which can be suppression of the urge to move or stopping the course of movement.
Holding may be defensive or predatory, the hunted and the hunter.
Stillness may be contemplative or restorative or simply being.
When practicing stillness, not-doing, there are always still things being done (e.g., connecting).
A body needs to connect to other bodies (a body lacks singularity but is always a collective).
These things a body does are mediated through the body schema. We know we know the world only secondarily. We know the world through changes in our own state. We construct a model of the world and part of that model of the world is a model of our body. Probably different kinds of models. Movement by the body is initiated by the body imagining the movement or emulating the movement, i.e., it moves the body schema. The body adheres to where the body schema is placed. Posture is maintained by means of this body schema.
Have you ever experienced a smash of body? Bones broken, flesh torn, fibers overstrained, skin scraped? It focuses attention. Pain is a call to attention (dolor). Circulation gets shunted: redness, swelling, and heat (rubo tumor, calor). The posture of the entire being becomes about the injured part (posture is aboutness). For a period of time there is a loss of function (functio lease) in that part. It is protected, held splinted, taken out of the game, put on the bench. If full-bodied (i.e., not alone) others get recruited for support (connection).
This is all about trauma and how the body manages trauma. The word trauma has taken on different shades of meaning in recent years. Now we say words like ‘trauma’ and ‘traumatic’ and we tend to think in terms of psychological or mental injury. The term posttraumatic stress disorder was coined by psychiatry and is defined in their book, the DSM. The institutions of psychology and psychiatry are founded on an unspoken assumption of body-mind dualism. Yet it is apparent that the pattern of response is traumatic stress is the same as that of frank injury or trauma to the body. Attention must be paid.
Some time after a part is broken and the body has held in a protective posture there is a gradual letting go. Movement and function tentatively return and eventually, it is to be hoped, full function. Sometimes we are left with some restriction. This lessening of function may be anatomic. Some part or parts have a permanently changed shape or are simply not there and the body must adapt and accommodate to this new shape as best she can. In most cases the decrease in function is physiological. Letting go is not complete.
The holding of the body is managed through the body schema. The functioning of the body is essential to managing a response to trauma survival and recovery. It is how the body focuses attention. When the attention is held very strongly the letting go, which is the normal part of the recovery phase, does not happen. The body attention locks on and holds on to that particular time and place. An essential part of the body remains stuck in the time and place of the trauma. The body is fractured.
Because of an implicit dualism in how we view the body PTSD is classified as a “psychologic disorder.” It is not correctly viewed as injury to the body. This incorrect view is so strongly held that the medical world does not readily recognize that these people have a large increase in chronic, multi-system, medical problems. The body abandoned by its schema goes off the track.
Neuroscientist have identified a number of features of the body schema. Three of these are particularly relevant. It is multimodal (i.e., information from many different systems feed into its construction), it is continuously updated, and it is interpersonal.
The foundation upon which the body constructs the schema is the sense of place, its connection to the earth herself. The body is situated. Connection to others is likely the second most important aspect. This is that “interpersonal” quality of the schema. The body’s first place is another person. When the brain of the body is not engaged in solving problems, when we are not busy doing, when the body and its brain are still the brain goes into what neuroscientist call its “default mode”. Connecting with others is what the brain is mostly about when in the default mode. This goes on somewhere below conscious awareness. All functions of the body that are most important and essential to survival are not allowed into the conscious room of the brain. The conscious room is like a playpen. Toddlers are given to play with only those things that are safe for them to play with. Social connection is crucially important. Social connection is also multimodal. Many of our senses are exquisitely attuned to one another—the quality of touch; the slightest change in color, expression, posture; intonations of the voice; the molecular aura beyond the sense of smell—all these avenues lead to a deep knowing of one another. This engagement with others in turn triggers basic life mechanisms. This is natures way of enforcing social behavior. We are by nature social animals and when we stop being social we sicken and die.
To say that the body schema is interpersonal is to say we share our bodies with one another. Others are involved in the construction of my body and I in theirs. I am in your body and you are in mine. How the body actually works runs counter to the narrative of the separate in integral individual. This separation from the group and isolation of the individual under a regime of dualism makes it difficult to see some of the underlying sources of problems resulting from traumatic stress.
Not being consciously aware of how we are connected, not being “in the room where it happens”, gives an aura of mystery to relationship. We talk of a “sixth sense.” While there may very well be undiscovered senses (I would vote for a bodily sensitivity to the earth’s magnetic field) we do not require any added senses to understand what is happening. Most behavior is simply not consciously driven. Sensory information comes in, motor action, behavior goes out. Only a tiny fraction of the incoming information is allowed to filter into the room of conscious awareness.
We can justifiably say that all the rest is “of the spirit”. Spirit comes from the earth. Spirit moves between us. Spirit does does not rest comfortably in the body. Spirit becomes transfixed, fixated. Referring to these processes, which can be elucidated by neuroscientists under the name body schema, as Spirit is equally as valid and perhaps more accessible to the average person to develop effective technologies of healing.
The “As If”” and the “What If” or “Hey, Peter Pan, Sew Your Shadow Back On”
(This may give some sense of part of what the upcoming Phase 5 class in Berkeley March 9-10 will be covering.)
Motor emulation is the more technical term. When you want to move, the “as if” makes the first move. Little risk. If you need to hold still the “as if” freezes first.
Here’s something curious: The “as if” moves before you know you want to move. It’s what gives you the idea that you want to move.
Dive into the subjunctive: here comes some “what iffing.” What if you could, like Peter Pan grabbing hold of his shadow, what if you could intentionally grab and move the “as if” in you?” And what if the “as ifs” of others felt an urge to “as if” with you? (“As if” is another name for body schema.)
Neuroscientists say that the body schema (aka the “as if body”) is interpersonal. That is to say, in some sense shared. One can influence the other. (Maybe this is how we recognize other members of our “tribe,” those people who feel more like real people than other people, those you know—without knowing how you know, a knowing from someplace deeper than bone—are from the home planet.)
Implication: “you” is always a plural. What if: The various “people” that comprise “you” all not all human people? (At the level of the microbial we can guarantee that.)
Now comes the kicker, the big What-If:
One important way we know Ortho-Bionomy to be so marvelously effective is that when you engage with another person, that connection automatically switches on innate, internal repair programs. Sort of like a self-cleaning oven (but nowhere near as hot). Neuroscientists call this social homeostasis. Or, hook someone up to the bigger system (systems being self-organizing) that someone is hooked up to the self-organizing action of the bigger system and self-organizes. Whee!
Unless you are new at this (and I hope you are because the first excitement of finding this is the best) you have recognized the reciprocity of this style of healing. It runs on a gift economy. Both in this dyad, this pair relationship, get the benefits. It is not an exchange of “energy.” The energy of the bigger system does not get drawn down. It is not a battery. It gets stronger.
What if the key to connection is to aggressively do nothing? Do you know what your brain does when you are doing nothing? Your brain that is always busy full bore, even when you are unaware, gets very busy connecting. Thank you, neuroscientists, for naming this brain state as the default mode network. That suggests how important connecting is to the brain. Remember what a brain is for? The main reason for a brain it to build a world for you to live in.
Maybe you are of the few who have noticed that there is a correlation between our planetary ills and the growing exclusivity of membership in the club of people. I see more than correlation; I see causation.
“Do nothing… The best and easiest way to get a forest to return to any plot of cleared land is to do nothing. Nothing at all.” (The Overstory: A Novel, Richard Powers). But Marina Abramović warns us (The Artist is Present) that doing nothing is almost the hardest thing there is to do.
What if all you need do to live best in however the world presents is to connect it? What if the best thing you can do to help life thrive (no, not sustain, but thrive) is to live best in the world as it is. Reciprocity can be felt flowing in the dyad of a “session,” in that structured healing moment. When two connect Healing happens in both. It is a necessary, day-by-day, minute-by-minute connecting/healing, following the Law of Reciprocity. What if that healing that happens through connecting has its own Law of Reciprocity?
To help a person heal connect the person outward, plug into the next level up of the system, the next turn of the spiral. Recoprocity says that simultaneously helps the world to heal. Maybe the least of what you can do is as close to Nothing you can get. Maybe this is the biggest part of what can be done.
You belong, prodigal child, come back home. If the World hadn’t wanted you here She wouldn’t have put you here. So be here. That’s how to make a world that is a world you really want to live in. As If… What if….
posted on Facebook Feb 28, 2019
Ortho-Bionomy con Grazia Sardegna
shared a post by Bianca Luce
" Psyche and body are inseparable, they are only two different ways of naming the same entity, as in modern physics wave and particle are distinguished only for the different way we observe them but express ultimately the same reality.
Today Neuroscience is proving, with impressive continuity and consistency, the fact that Reich, Lowen and many other clinical clinical were fully right in asserting the identity the between mind and body, although the clinical strategies developed over the years by these authors and their Disciples, they may appear irreconcilable with the bon ton counseling who wants patient and therapist comfortably motionless on their armchairs intent to speak the first, to to the second. At the most looking fleetingly in the eyes. It doesn't matter that the patient's quality of life changes for real, the important thing is that you think you understand the origin of your malaise and, at the most, that you can attempt some cognitive strategy prepacked by the therapist..." extract for the readers Impetuous and sincere contribution by Luciano Marchino at the university bicocca in Milan on the occasion of the conference "interpersonal contact in the era of virtual connectivity"