How can we know what we don’t know?

Larry Goldfarb

Larry Goldfarb

· 7 min read
Mind in Motion - How can we know what we don’t know?

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The only real mistake is the one from which we learn nothing.
— Henry Ford

The other day, the 8:00 AM Pacific Time meeting of the international peer Awareness Through Movement (ATM) study group did Alexander Yanai (AY) lesson number 28, ‘Legs crossed and expanding the chest and abdomen,’ together. We identified that steps 6 and 6A are incorrect. In them, the students have their right legs crossed over their left legs, and the instructions tell them to tilt their legs to the left.

This Awareness Through Movement class is a variation on the classic Coordinating Flexors and Extensors lesson. Actually, it’s a combination of that ATM with See-Saw Breathing, another paradigmatic Feldenkraisian creation. In that lesson, the student almost always tilts the legs in the direction of the crossed-over leg.

Moreover, AY 28 consistently asks students to switch from one side to the other, and this direction doesn’t align with the overarching structure of the lesson. While it’s not uncommon for the founder to introduce a surprising or unexpected new way of moving into a sequence, the overall composition of his lessons remains consistent and congruent.

It’s one of those “if you know, you know” situations where familiarity with Moshe’s methodology makes it crystal clear that these instructions just don’t make sense.

Did the error arise in the original Hebrew transcription of the reel-to-reel recordings or their translation to English? Or did Moshe misspeak? All of these are possible. No matter the source, should the flaw be continued?

This instance is not an isolated one. I’m raising a broader concern about the accuracy of these vital documents. Wouldn’t it be worthwhile to have a repository where we could collect corrections?

While some argue that the transcripts should be left as they are, meaning as historical documents, problems arise when a mistake gets introduced after the fact. Over the years of teaching and discussing these lessons, we have discovered that this is often the case. As useful and significant as this precious collection of Moshe’s creativity and insight is, these transcripts are inaccurate. These errors aren't just a minor detail; they can directly impact how teachers teach and, more importantly, what and how students learn, potentially leading to confusion, injuries, and a diluted, distorted understanding of Moshe's brilliant work.

Wouldn’t it be worthwhile to collect these corrections? Perhaps they could be reviewed and vetted by a trusted group of colleagues so that we don’t inadvertently introduce new errors. I can’t help but think that it would be valuable to have a resource, perhaps a new, updated edition, where these mistakes have been identified and rectified.

It’s not just that truly knowledgeable people would know what’s really going on in these documents. What about these transcripts being of use to historians, future teachers, interested students, and colleagues in the moving arts and sciences, all of whom may not be familiar with the rigor and structure of Moshe’s approach?

What about any sections of lessons that have gone missing? I’m not talking about the ATMs that weren’t recorded from the beginning, or where the ending was obviously lost. I’m referring to sections that were never transcribed and, therefore, couldn’t have been translated. I am referring to sections that, at one step along the way or another, for reasons I can’t fathom, disappeared. How would you, or I, or anyone else know that they’re gone?

For instance, I learned ahead of reading Alexander Yanai lesson 24, ‘The body image, a lecture,’ that the final paragraphs don’t appear in the text. A stalwart member of the group, Yaelle Kestin, discovered that the talk went longer than the transcript when she listened to the Hebrew recording.

Yaelle was kind enough to share this section with other members of the group. With her permission, I’ll share it with you:


The teacher is standing and looking. He sees a man swimming, so he says to him: "Look, you are trying, you make an effort with your neck, you are trying to let your head out of the water. You are holding your head by efforting, which is why you cannot swim." The man is not only not aware of it. The moment he distinguishes that this is true, he starts floating differently. The same thing happens with his legs.

He thinks he is closing his legs, that he is pushing them together, both of them, but in fact, he is only making a push with his legs as if to jump, and he continues doing this for a very long time.

If the teacher has no brain and does not understand that the man cannot realize what he is doing, and does not teach the man to become aware of what he is doing, the man will never learn to swim. Of course, after some time, he will float, he will advance. But it is not . . . With the whole amount of energy that he puts in, he could have swum like a world champion. But in fact, he advances like a turtle.

Because, of course, when a man gets used to the water a little bit, some of these images become a little more known, they become clearer.

So, this is the aim behind the exercises that we did a moment ago. And now, we will try to do them with you. So that you can see — so that you will realize for yourselves — that just as much as you get to know these images, just as much as the images become clearer, something changes in the organisation of the muscles of the body, in the organisation of the face, in the movement organisation, the breathing organisation, and in the sensation of the relationship between the body and the space around it, and this, of course, is something very important.


No transcription or translation is perfect. Why can’t we have a way of correcting and refining these central documents for our benefit as well as for the good of those who will come after us? Isn’t it our responsibility to ensure the accuracy and integrity of these documents, as they are crucial for preserving the legacy of the Feldenkrais Method? If not us, then who?

Feldenkrais often spoke about learning not happening all at once, but instead requiring recursive approximations. Without a repository of corrections, without a way of collecting and sharing these rectifications and restorations, we will be poorer as a community, and the depth and meaning of Moshe’s work will be diminished forever.

Image

This photo comes from AXP Photograph. I found it on www.pexels.com.

A tip of my hat to Yaelle Kesten for graciously, generously translating the original recordings of the AY lessons and sharing them with the community. She provides us with an invaluable connection to Moshe’s original work.

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Responses:


  • Richard Adelman -July 31, 2025

    "If not us, who?"-- I love that. It resonates with "If not now, when?" For some reason it reminds me of another Talmudic bit, "If a man saves one life it is as if he saved the whole world." Many years ago I learned from Gilad Atzmon, an ex-Israeli philosopher and outstanding sax player (and who identifies as "a proud self-hating Jew") said that the original quote in Hebrews means if some saves a Jewish life it is as if he saved the whole world. Given the last few years of history, if not back to 1948, this is a meaningful difference.

    Hello Richard - Great to hear from you! Love that you recognized the resonance with Hillel's now-famous question: "If not now, when?" Your musings on the quote about saving one life remindedme of the line from the TV series, 'Heroes:' "Save the cheerleader, save the world." ;-) -



  • Sandi Goldring -July 31, 2025

    1. Thanks for sharing the completion of the transcription 2. Preserving history is always a great idea. (The original recordings already serve as the most authentic historical record.) But, history has a way of accumulating peculiar errors, especially where language translation is involved. (e.g. Michaelangelo's depicting Moses with horns, due to a mistranslation of Biblical Hebrew, plus a subsequent, widespread, enduring belief by many that all Jews have horns.) History is always perceived -- and often revised -- through a cultural perspective, and it provides a sturdy foundation for dogma. 3. Yes, we should be identifying the errors and compiling the corrections.

    Hello Sandi - I did the easy part. Yaelle deserves the credit for having the initiative and taking the time to translate the missing section. Thanks for adding your voice to mine. Yes, history is indeed often distorted. Moshe's elliptical approach to presenting his methodology encourages a certain accumulation of well-meaning, peculiar, and incredibly off-base errors. Unless we make an effort now to elucidate Feldenkraisian reasoning, to make the congruent, rigorous, and open-ended structure of his approach explicit and accessible, it may devolve into the dogma to which you refer. -



  • karin -July 31, 2025

    This is such a wonderful idea – to collect real and perceived errors and/or omissions and have a compendium of corrections and options. As you say, this keeps the learning and the lessons alive. It also shows a deeper engagement than appreciative acceptance on its own. And it would be so incredibly useful historically. I hope your idea becomes real! I particularly love your surmises on passages that have ‘for reasons I can’t fathom, disappeared. How would you, or I, or anyone else know that they’re gone?’ This is so fascinating! I guess there are different categories: eg a) obvious ones such as ‘left’ instead of ‘right’ b) possible ones where there’s an anomaly in relation to the usual directions where it’s likely to be ‘wrong’ but in some cases maybe not? c) gaps where it feels like something is alluded to that hasn’t been clearly stated. And I’m sure there are more. Personally I’ve found it instructive to be very aware of category a) which both affects me in the moment in a lesson (often like the irritation of a fly buzzing by my ear) and outside of the lessons through this noticing, which affects how I communicate in other environments and my heightened awareness of my accuracy/inaccuracy or clarity/lack of at times. I also find it interesting relating to category b) examples which, if I notice them, can create anxiety, uncertainty, confusion that takes me out of the moment in a lesson and into what may be habitual responses. I think I am most fascinated by category c) generally and in relation to Feldenkrais. It is also fascinating also to track how errors arise – sometimes it’s simply a moment of distraction for the speaker (I notice this all the time in myself!), other times it’s getting confused especially with an imagined physical movement and losing lefts and rights, other times it’s technical as you suggest, omissions from transcripts etc, or things getting lost. I love this kind of detective work. Thank you for this – what a gift to your readers on your birthday! PS I love Yaelle Kestin’s translation and what it offers.

    Thanks, Karin - For your acknowledgment and support. I, too, hope that my suggestion instigates some real-world action. As for what has disappeared, when Moshe's apartment was robbed at some point (I think in the 60s), some of the recordings were taken. I've also heard that folks also "borrowed" books, recordings, etc. when they visited him at the end of his life. So what's missing is a poignant question! Thank you for your categorization of errors: a) R-L confusions b) Anomalies in usual directions c) Gaps where a topic is alluded to but not clearly stated a) It's common for most of us to occasionally confuse right and left when guiding students. Because this can be quite significant for the progression of the lesson, these are not trivial distinctions. b) Because Moshe often taught many variations of similar lessons and because he intentionally broke protocol (and his own "rules), anomalies in instruction are quite common. They can prove challenging to discern from errors; a clear understanding of the deep structure and learning logic of ATM is required to sort these situation and make sense of them. c) There are many examples of Moshe alluding to ideas and approaches without delineating or clarifying them, especially because he often explains using metaphors. This domain is in need of rigorous investigation and scholarly consideration. It also highlights the need for developing explicit, shared, and multidimensional models of Moshe's methodology. (I love this kind of detective work - and sharing what I learn, especially with colleagues and fellow somanauts, too!) -


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