Moshe Feldenkrais was born in the Ukrainian town of Slavuta. In 1918, he left his family, then living in Baranovichi, Belarus, to emigrate to Israel. [1] There he worked as a laborer before obtaining his high-school diploma in 1925. After graduation, he worked as a cartographer for the British survey office. During his time in Palestine he began his studies of self-defense, including jiu jitsu. A soccer injury in 1929 would later figure into the development of his method.[2]
During the 1930s, he lived in France where he earned his engineering degree from the Ecole Spéciale des Travaux Publics, and later his Doctor of Science in engineering at the Sorbonne where Marie Curie was one of his teachers. During this time he worked as a research assistant to nuclear chemist and Nobel Prize laureate Frédéric Joliot-Curie at the Radium Institute. In 1933, he met Jigoro Kano, the founder of judo, who encouraged him to continue his study of Asian martial arts. He became a close friend of Kano, and corresponded with him regularly. Kano chose him to be one of the doors through which the East attempts to meet the West. In 1936, he earned a black belt in judo, and later gained his 2nd degree black belt in 1938. He was a co-founding member of the Jiu Jitsu Club de France, one of the oldest Judo clubs in Europe, which still exists today. Frédéric, Irène Joliot-Curie, and Bertrand Goldschmidt took Judo lessons from him during their time together at the institute.
Just as the Germans were about to arrive in Paris in 1940, Feldenkrais fled to Britain with a jar of "heavy water" and a sheaf of research material with instructions to deliver them to the British Admiralty War Office. Until 1946, he was a science officer in the Admiralty working on Anti-submarine weaponry in Fairliegh, Scotland. His work on improving sonar led to several patents. He also taught self-defense techniques to his fellow servicemen. On slippery submarine decks, he re-aggravated an old soccer knee injury. Refusing an operation, he was prompted to intently explore and develop self-rehabilitation and awareness techniques through self-observation which later evolved into the method. His discoveries led him to begin sharing with others (including colleague J. D. Bernal) through lectures, experimental classes, and one-on-one work with a few.
After leaving the Admiralty, he lived and worked in private industry in London. His self-rehabilitation enabled him to continue his judo practice. From his position on the international Judo committee he began to study judo scientifically, incorporating the knowledge he gained through his self-rehabilitation. In 1949, he published the first book on the Feldenkrais method, Body and Mature Behavior: A Study of Anxiety, Sex, Gravitation and Learning. During this period he studied the work of G.I. Gurdjieff, F. Matthias Alexander, Elsa Gindler and William Bates. He also traveled to Switzerland to study with Heinrich Jacoby.
In 1951, he returned to the recently formed Israel. After directing the Israeli Army Department of Electronics for several years, in 1954 he settled in Tel Aviv where he began to teach his method full-time. In 1957, he gave lessons in the Feldenkrais method to David Ben-Gurion, the Prime Minister of Israel, enabling him to stand on his head in a yoga pose.
Throughout the 1960s, 1970s, and into the 1980s he presented the Feldenkrais method throughout Europe and in North America (including an Awareness Through Movement program for human potential trainers including at Esalen Institute in 1972). He also began to train teachers in the method so they could, in turn, present the work to others. He trained the first group of 13 teachers in the method from 1969–1971 in Tel Aviv. Over the course of four summers from 1975–1978, he trained 65 teachers in San Francisco at Lone Mountain College under the auspices of the Humanistic Psychology Institute. In 1980, 235 students began his teacher-training course at Hampshire College in Amherst, Massachusetts, but he was not able to continue with them through the end due to illness in 1981. There are well over 2000 practitioners of his method teaching throughout the world today.
Edward Bach (pronounced /ˈbætʃ/; September 24, 1886 – November 27, 1936) was a British physician and homeopath and spiritual writer, most well known for developing his titular Bach flower remedies, a form of alternative medicine inspired by classical homeopathic traditions.
In 1917 Bach had a malignant tumor removed from his spleen. It was predicted that he had only three months left to live, but instead he recovered. Bach died in his sleep on November 27, 1936 at the age of 50.[1]
Starting in 1919, he worked at the London Homeopathic Hospital, where he was influenced by the work of Samuel Hahnemann.[2]p. 186 In this period, he developed seven bacterial nosodes known as the seven Bach nosodes, which have received only limited recognition. Their use has been mostly confined to British homeopathy practitioners.
These Bowel Nosodes[3] were introduced by Bach and the British homeopaths, John Paterson (1890–1954)[4] and Charles Edwin Wheeler (1868–1946)[5] in the 1920s. Their use is based on the variable bowel bacterial flora associated with persons of different homeopathic constitutional types.[6]
In 1930, at the age of 43, he decided to search for a new healing technique. He spent the spring and summer discovering and preparing new flower remedies - which include no part of the plant but simply what Bach claimed to be the pattern of energy of the flower. In the winter he treated patients free of charge.
Rather than being based on medical research, using the scientific method, Bach's flower remedies were intuitively derived[7] and based on his perceived psychic connections to the plants.[2]p. 185 If he felt a negative emotion, he would hold his hand over different plants, and if one alleviated the emotion, he would ascribe the power to heal that emotional problem to that plant. He believed that early morning sunlight passing through dew-drops on flower petals transferred the healing power of the flower onto the water,[8] so he would collect the dew drops from the plants and preserve the dew with an equal amount of brandy to produce a mother tincture which would be further diluted before use.[9] Later, he found that the amount of dew he could collect was not sufficient, so he would suspend flowers in spring water and allow the sun's rays to pass through them.[8]
Rather than recognizing the role of germ theory of disease, defective organs and/or tissue, and other known and demonstrable sources of disease, Bach thought of illness as the result of "a contradiction between the purposes of the soul and the personality's point of view." This internal war, according to Bach, leads to negative moods and energy blocking, which causes a lack of "harmony," thus leading to physical diseases.
Bach advertised his remedies in two daily newspapers, but since his practices did not follow any scientific protocol, and his methods were not understood, the General Medical Council disapproved of his advertising. For example, in his treatise Heal Thyself he wrote:
- "Disease will never be cured or eradicated by present materialistic methods, for the simple reason that disease in its origin is not material . . . Disease is in essence the result of conflict between the Soul and Mind and will never be eradicated except by spiritual and mental effort."
The trustees and helpers at the Bach Centre continue to make and provide the mother tinctures for the Bach flower remedies, according to the specific instructions left by Dr. Bach.
In the 1980s, when increasing worldwide sales and new regulatory requirements made it impractical for the Bach Centre to continue producing the remedies in-house, they invited Nelsons to take over full distribution. This was initially through a dedicated bottling plant in Abingdon and later moved to Wimbledon.[11] The relationship between Nelsons and The Dr Edward Bach Centre continues to this day.[11]
Milton Hyland Erickson, (5 December 1901 in Aurum, Nevada – 25 March 1980 in Phoenix, Arizona) was an American psychiatrist specializing in medical hypnosis and family therapy. He was founding president of the American Society for Clinical Hypnosis and a fellow of the American Psychiatric Association, the American Psychological Association, and the American Psychopathological Association. He is noted for his approach to the unconscious mind as creative and solution-generating. He is also noted for influencing brief therapy, strategic family therapy, family systems therapy, solution focused brief therapy, and neuro-linguistic programming.[1]
Erickson grew up in Lowell, Wisconsin, in a modest farming family and intended to become a farmer like his father. He was a late developer and was both dyslexic and color blind. He overcame his dyslexia and had many other inspirations via a series of spontaneous autohypnotic "flashes of light" or "creative moments", as described in the paper Autohypnotic Experiences of Milton H. Erickson[2]
At age 17, he contracted polio and was so severely paralysed that the doctors believed he would die. In the critical night when he was at his worst, he had another formative "autohypnotic experience".
E: As I lay in bed that night, I overheard the three doctors tell my parents in the other room that their boy would be dead in the morning. I felt intense anger that anyone should tell a mother her boy would be dead by morning. My mother then came in with as serene a face as can be. I asked her to arrange the dresser, push it up against the side of the bed at an angle. She did not understand why, she thought I was delirious. My speech was difficult. But at that angle by virtue of the mirror on the dresser I could see through the doorway, through the west window of the other room. I was damned if I would die without seeing one more sunset. If I had any skill in drawing, I could still sketch that sunset. R: Your anger and wanting to see another sunset was a way you kept yourself alive through that critical day in spite of the doctors' predictions. But why do you call that an autohypnotic experience? E: I saw that vast sunset covering the whole sky. But I know there was also a tree there outside the window, but I blocked it out. R: You blocked it out? It was that selective perception that enables you to say you were in an altered state? E: Yes, I did not do it consciously. I saw all the sunset, but I didn't see the fence and large boulder that were there. I blocked out everything except the sunset. After I saw the sunset, I lost consciousness for three days. When I finally awakened, I asked my father why they had taken out that fence, tree, and boulder. I did not realize I had blotted them out when I fixed my attention so intensely on the sunset. Then, as I recovered and became aware of my lack of abilities, I wondered how I was going to earn a living. I had already published a paper in a national agricultural journal. "Why Young Folks Leave the Farm." I no longer had the strength to be a farmer, but maybe I could make it as a doctor.[3]Recovering, still almost entirely lame in bed, and unable to speak, he became strongly aware of the significance of non-verbal communication - body language, tone of voice and the way that these non-verbal expressions often directly contradicted the verbal ones.
I had polio, and I was totally paralyzed, and the inflammation was so great that I had a sensory paralysis too. I could move my eyes and my hearing was undisturbed. I got very lonesome lying in bed, unable to move anything except my eyeballs. I was quarantined on the farm with seven sisters, one brother, two parents, and a practical nurse. And how could I entertain myself? I started watching people and my environment. I soon learned that my sisters could say "no" when they meant "yes." And they could say "yes" and mean "no" at the same time. They could offer another sister an apple and hold it back. And I began studying nonverbal language and body language. I had a baby sister who had begun to learn to creep. I would have to learn to stand up and walk. And you can imagine the intensity with which I watched as my baby sister grew from creeping to learning how to stand up.[4]He began to recall "body memories" of the muscular activity of his own body. By concentrating on these memories, he slowly began to regain control of parts of his body to the point where he was eventually again able to talk and use his arms. Still unable to walk, he decided to train his body further, by embarking - alone - on a thousand mile canoe trip with only a few dollars. After this grueling trip, he was able to walk with a cane. This experience may have contributed to Erickson's technique of using "ordeals" in a therapeutic context. (See below).
Erickson was an avid medical student, and was so curious about and engaged with psychiatry that he got a psychology degree while he was still studying medicine.
Much later, in his fifties he developed post-polio syndrome, characterized by pain and muscle weakness caused by the chronic over-use of partially paralyzed muscles. The condition left him even more severely paralyzed, but having been through the experience once before, he now had a strategy for recovering some use of his muscles, which he employed again. After this second recovery, he was obliged to use a wheelchair, and suffered chronic pain, which he controlled with self-hypnosis:
It usually takes me an hour after I awaken to get all the pain out. It used to be easier when I was younger. I have more muscle and joint difficulties now... Recently the only way I could get control over the pain was by sitting in bed, pulling a chair close, and pressing my larynx against the back of the chair. That was very uncomfortable: But it was discomfort I was deliberately creating.In the early 1950s, anthropologist/cyberneticist Gregory Bateson involved Erickson as a consultant as part of his extensive research on communication. The two had met earlier, after Bateson and Margaret Mead had called upon him to analyse the films Mead had made of trance states in Bali. Through Bateson, Erickson met Jay Haley, Richard Bandler and John Grinder, amongst others, and had a profound influence on them all. They went on to write several books about him.
In 1973, Jay Haley published Uncommon Therapy, which for the first time brought Erickson and his approaches to the attention of those outside the clinical hypnosis community. His fame and reputation spread rapidly, and so many people wished to meet him that he began holding teaching seminars, which continued until his death.
Milton H. Erickson died in March 1980, aged 78, leaving four sons, four daughters, and a lasting legacy to the worlds of psychology, psychiatry, psychotherapy, hypnotherapy, pedagogics and communications.
Erickson is noted for his often unconventional approach to psychotherapy, such as described in the book Uncommon Therapy, by Jay Haley, and the book Hypnotherapy: An Exploratory Casebook, by Milton H. Erickson and Ernest L. Rossi (1979, New York: Irvington Publishers, Inc.). He developed an extensive use of therapeutic metaphor and story as well as hypnosis and coined the term brief therapy for his approach of addressing therapeutic changes in relatively few sessions.
Erickson's use of interventions influenced the strategic therapy and family systems therapy practitioners beginning in the 1950s among them, Virginia Satir and Jay Haley. He was noted for his ability to "utilize" anything about a patient to help them change, including their beliefs, favorite words, cultural background, personal history, or even their neurotic habits.
Through conceptualizing the unconscious as highly separate from the conscious mind, with its own awareness, interests, responses, and learnings, he taught that the unconscious mind was creative, solution-generating, and often positive.
He was an important influence on neuro-linguistic programming (NLP), which was in part based upon his working methods [5].
Erickson was an irrepressible practical joker, and it was not uncommon for him to slip indirect suggestions into all kinds of situations, including in his own books, papers, lectures and seminars.
Erickson also believed that it was even appropriate for the therapist to go into trance.
I go into trances so that I will be more sensitive to the intonations and inflections of my patients' speech. And to enable me to hear better, see better.Erickson maintained that trance is a common, everyday occurrence. For example, when waiting for buses and trains, reading or listening, or even being involved in strenuous physical exercise, it's quite normal to become immersed in the activity and go into a trance state, removed from any other irrelevant stimuli. These states are so common and familiar that most people do not consciously recognise them as hypnotic phenomena.
The same situation is in evidence in everyday life, however, whenever attention is fixated with a question or an experience of the amazing, the unusual, or anything that holds a person's interest. At such moments people experience the common everyday trance; they tend to gaze off to the right or left, depending upon which cerebral hemisphere is most dominant (Baleen, 1969) and get that faraway or blank look. Their eyes may actually close, their bodies tend to become immobile (a form of catalepsy), certain reflexes (e.g., swallowing, respiration, etc.) may be suppressed, and they seem momentarily oblivious to their surroundings until they have completed their inner search on the unconscious level for the new idea, response, or frames of reference that will restabilize their general reality orientation. We hypothesize that in everyday life consciousness is in a continual state of flux between the general reality orientation and the momentary microdynamics of trance...[7]Because Erickson expected trance states to occur naturally and frequently, he was prepared to exploit them therapeutically, even when the patient was not present with him in the consulting room. He also discovered many techniques for how to increase the likelihood that a trance state would occur. He developed both verbal and non-verbal techniques, and pioneered the idea that the common experiences of wonderment, engrossment and confusion are, in reality, just kinds of trance. (These phenomena are of course central to many spiritual and religious disciplines, and are regularly employed by evangelists, cult leaders and holy men of all kinds).
Clearly there are a great many kinds of trance. Many people are familiar with the idea of a "deep" trance, and earlier in his career Erickson was a pioneer in researching the unique and remarkable phenomena that are associated with that state, spending many hours at a time with individual test subjects, deepening the trance.
That a trance may be "light" or "deep" suggest a one dimensional continuum of trance depth, but Erickson would often work with multiple trances in the same patient, for example suggesting that the hypnotised patient behave "as if awake", blurring the line between the hypnotic and awake state.
Erickson believed there are multiple states that may be utilized. This resonates with Charles Tart's idea (put forward in the book Waking Up) that all states of consciousness are trances, and that what we call "normal" waking consciousness is just a "consensus trance". NLP also makes central use of the idea of changing state, without it explicitly being a hypnotic phenomenon.
And....Rav Berg. Discover his books for yourself.
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| Moshe Feldenkrais |
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| Dr. Edward Bach |
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| Pot! |
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| Milton Erickson |
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| Rav Berg |
