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INTERVIEW FRAGEN:
- Wie sind sie/bist du zu der Middendorf/ Rosen Methode gekommen?
- Was veranlasst dich/ treibt dich an, dabei zu bleiben?
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- Ilse Middendorf sprach davon, dass man den Atem kommen lassen “muss”, dass sich der Atem dem Willen entzieht. Für mich ist es in den Sitzungen immer wieder eine Herausforderung den Atem “von allein” kommen zu lassen ohne bewusstes Zutun/Einlenken von mir selbst. Wenn ich spüre, dass der Atem von alleine kommt, fast schon autonom geworden ist, ist es jedes mal ein Wunder. Worauf ich hinaus will: wie kann ich den Atem als etwas eigenes/ unabhängiges bemerken und denken gleichzeitig wissen, dass er nie unabhängig von mir selbst existieren kann (würde ich so denken- Erstickungstod?)
- There is this famous saying by French philosopher Gilles Deleuze “What a body can do, meaning that we do not even know what a body is capable of and “We do not even know of what affections we are capable, nor the extent of our power.” And I like to extend this thought also on breath(ing). It is something that we as humans do automatically all the time often unnoticed, yet there seems to be a great potential in the different ways we engage in/with breathing. In the perceptible breath work i.e. by Ilse Middendorf there is the idea of not only “doing” it (the breathing), but also “letting it happen”. For me thisidea goes a bit in the direction of Deleuze quote: that we are not even aware of what breathing is capable of and also that each body or person or entity has their own breathing and we have to learn to attend to it. Could you say a bit from your perspective: What can breath(ing) do?
- Letztes mal mit Martial: haben wir über Body expansion gesprochen und dass der Körper sowie alle Organismen sich in einer stetigen Expansion befinden - der Atem dehnt sich auch aus auf den ganzen Körper…..
Jana, 1.3.21 extending from miriam s question in regards o deleuze (what can breath(ing) do?) i am curious to ask “how come one knows that one is breathing?” - so, i am interesting in the epistemology of breathing. what kind of knowing does breathing produce and how do we recognize this?
which brings me to anotehr question/curiosity: i have the feeling that there is more literature about rosen method than about middendorf. I wonder whether is partially because rosen method is a body or body-psyche-work that is taught truly internationally. there are kind of “rosen-headquarters” in many countries. Maybe that in return has something to do with rosen having left germany; she was forced to leave germany; living in the end in the us. middendorf always stayed in germany. (something is also curious how middendorf experienced Nazi-Germany; she is born in 1910 so she was a young woman when Hitler came to power; marion rosen is born 1914 and she had to flee).
back to my initial interest of a question: taking off from the epistemic concern of the bodywork of both middendorf and rosen, i realize that i find it much easier to ask questions on rosen-work because i have a sense (i might be wrong) that there is more literature that speak explicitely about trauma etc. rosen bodywork covers more other fields. but maybe this is just because people wrote more about it. i ask myself then how to identify knowledge that is not verbalised? This sounds like a banal question: I am aware about the dicourse on tacit knoweldge etc. but maybe it is less the question of how in artistic research things have been labeled already, but i am inetrested how you as practitioners speak how this knowledge that is pre-verbal emerges; how do you identify it.
i am also interested in speaking about trauma and childhood. In rosen there is much talk about how early childhood is very relevant to how one later, when being an adult has trouble with tensions. I can´t stop feeling attracted and repulsed by this idea about direct link to childhood. One side in me says: yes! sure. I totally see that. I see it in myself as I see it in others, but one part in me is also scared of this type that everything comes from early early on. can we talk about that?