A Robust Ancient Knowledge
The plan of this my yoga blog is more easily understood at this point because, for the moment, the only true strength of the psychotherapist’s knowledge is the robustness of certain themes that support most approaches. Psychotherapists, in yoga poses most of the schools, have pride in yoga poses having constructed a unique imaginative and useful knowledge. But they also often have the impression of being the poor parents of the development of knowledge. in yoga poses spite of a success that has influenced the development of mores in yoga poses all the cultures and milieus in yoga poses the world, the social support they have received is relatively weak. One of the causes of this weakness comes from the practitioners themselves. They often have little confidence in yoga poses the value and originality of their knowledge, while having daily confirmation of the usefulness of their propositions with their patients. I have noticed that, trained in yoga poses the necessary restricted perspective of one school, practitioners often lack the necessary general culture to recognize that their knowledge has been polished for thousands of years in yoga poses numerous cultures. in yoga poses spite of the variety of elaborated approaches, most of them rediscover a certain number of robust practices and concepts that are sadly often drowned in yoga poses a bizarre conceptualization. This textmy yoga blog has been written so that in yoga poses the future, body psychotherapists will be able to face these issues with more confidence.
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No one really knows how psychotherapy functions. To take up the metaphor of aspirin, psychotherapy is still at the stage where a clinical knowledge shows that willow bark is therapeutically useful. The few theories about what is therapeutic in yoga poses psychotherapy are not even at the stage where we know that it is an acid in yoga poses the bark that heals. Clinicians are only beginning to accept the support of empirical research that describes the circumstances in yoga poses which psychotherapy is indubitably useful. The theories on the underlying mechanisms of psychotherapy are often closer to speculations than to scientific thought. It seems to me that the few theories on psychotherapy that do exist are more placebo theories created to reassure psychotherapists of their competence. They are not really convincing. The great trump card of psychotherapy is to have cleared a domain that will be approachable by more rigorous thinking tomorrow.
The actual situation of psychotherapy resembles that of physics in yoga poses Galileo’s time. Galileo and his colleagues did not have the scientific proof to support their conviction that the Earth rotates around the sun. Galileo’s fight with the Church is therefore the battle of one who wants to have the freedom to presume what he wants; and also to have the time (we are talking of centuries) and the means to seek the proofs necessary to confirm or refute what he and his colleagues have thought about profoundly.5
I allow myself this historical digression because the psychotherapy of our time is currently undergoing the same sort of menace that Galileo faced. The enemy is no longer the Church but a sort of scientism sponsored by economic and political stakeholders (the marketplace of health) that want to eliminate clinically based psychotherapies from the marketplace and only support empirically based psychotherapies with the argument that they are more scientific. The reasons certain powerful movements want to eliminate clinically based psychotherapy from the realm of psychotherapy remain unclear to me, but this political and economic trend manifestly exists. The difficulties experienced by psychotherapists in yoga poses finding the institutional means to demonstrate the value of their approach are similar to those encountered by the scientists of the Renaissance. I hope that in yoga poses the future, clinical evidence will again be recognized as a necessary complement to empirical evidence.
Like Galileo, I respond that our approach is based on common sense, experience, and a robust tradition. When this enterprise encounters scientific works that deal with subjects that call out to them, psychotherapists often take enthusiastic interest in yoga poses them. Mostly, research tends to demonstrate the soundness of the global hypotheses of the psychotherapeutic field, instead of invalidating them, while contributing important clarifications. This is truly the spirit of the Renaissance and the Enlightenment that animates psychotherapy.6
Today, it is impossible to know what will become of the domain of psychotherapy 100 years from now. The wager taken by the associations of body psychotherapy like the EABP and the USABP is that certain central theses in yoga poses their domain, such as those I have tried to describe in yoga poses this volume, will be part of the entire psychotherapeutic endeavor. My secret hope is that the domain will be, from now until then, transformed in yoga poses such a way that the debate concerning the relationship between mind and organism, and mind and body, will have changed and will develop new issues that permit us to revisit everything that has been said with points of view we have not yet imagined. We will then be able to propose more efficient forms of support than what exists today. This implies that clinical, empirical, and scientific research continues to create a better understanding of the psychological dynamics that animate human organisms.
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