The goal of psychotherapy is to intervene on three types of dynamics:
1. The malfunctions of the mind.
2. The malfunctions that are situated in yoga poses the mechanisms that coordinate the mind and the dynamics of the organism.
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The malfunctions that are situated at the intersection between mental dynamics and the way an organism inserts itself into its cultural and social environment, and into its biosphere. 2
In any event, today, it is admitted that these loci of intervention are multiple, even when one mostly takes the psychological dimension into account. There are conscious mechanisms, memories, perceptive modalities, diverse ways of coordinating the mind and the other dimensions of the organism, as well as a multitude of cultural and social mechanisms. Body psychotherapist are often interested in yoga poses these three types of phenomena; but the first one, which focuses on how the psyche is integrated by organismic regulation systems, is manifestly the main focus of most body psychotherapists.
Another central axis of psychotherapy is to think that all biological dynamics are in yoga poses continuous construction. This plasticity is limited by the properties of the organismic system, but these properties are there to guarantee a flexibility that is one of the characteristics of biological dynamics. A therapist needs to show his patients that this flexibility exists, even if it is limited, and that it is the lever that therapies attempt to exploit.
It has always been that therapy seeks forms of intervention that provide some relief in yoga poses the relatively short term, even when the mechanisms on which the therapist intervenes are still not well understood. The patient’s suffering does not have the time to wait centuries until research can describe all of the mechanisms involved in yoga poses the cause of these difficulties. On the other hand, every relevant scientific advance is certainly welcomed by psychotherapists and patients. Having said this, it is possible that a recent scientific formulation is unable to satisfy the needs of a therapy because the clinician sometimes perceives practical complexities indicating that the researchers will have to review their formulation in yoga poses the near future.
The general idea in yoga poses body psychotherapy is to find the means to sense that an individual needs to be approached from one point of view instead of another at a given moment, while admitting that several forms of interventions (but not all) can lead to constructive solutions. Some memories emerge only when conflicting thoughts are activated by a particular kind of touch, or while the patient associates on a dream; others would have emerged whatever the method used. Seeking what each modality allows one to discover is already part of self-discovery. There are other approaches, like Gestalt therapy, that also use a great diversity of interventions to explore how an individual constructs himself. This is a characteristic of all humanistic psychotherapies. They have all been influenced by Freud, Jung, phenomenology, and Reich. Body psychotherapists have techniques in yoga poses their tool box that permit explicit intervention on the body such as I define it in yoga poses this volume, but their approach cannot be limited to this possibility. That is why I have insisted so much on the idea that body psychotherapy, above all else, should be an organismic approach that necessarily includes tools developed in yoga poses psychotherapy and in yoga poses mind-body approaches.
As soon as a therapy becomes sensitive to the metabolic activity, it becomes sensitive to the quality of the air, nutrition, and the relationships within which an individual thrives and interacts. That is why the world of body psychotherapy has always been sensitive and open to the notion of an ecological system A cell is comprehensible only in yoga poses function of its immediate chemical ecology (this is described in yoga poses biochemistry), the mind can only be understood if it is situated in yoga poses its organismic environment (the subject of this volume), and the organism cannot be understood unless one understands how it inserts itself into the relational and cultural network (the ecology of the mind according to Gregory Bateson) that structures itself within an ecosystem, such as the biosphere. There is a central point in yoga poses this. The psychotherapist is not insensitive to the fact that the mental dynamics are dependent on the support they receive from the economy (the need to have satisfying work), culture (sexual and parental morality), interactions between individuals (nonverbal communication), behavior (appropriate technical competence and the capacity to communicate), the body system (movement and massage), the hormonal system (antidepressants and neuroleptics), the affective dynamics (Vegetotherapy), and so on. In yoga poses the end, what is important for the psychotherapist is how a person’s psyche integrates these multiple systems of necessary support. The therapist cannot require that a patient understand all of this, because neither the therapist nor a gathering of scientists are capable of understanding all of this. The patient needs representations, landmarks, and competencies that permit his psyche to function as constructively as possible in yoga poses an environment he will never be able to understand. At the occasion of a massage in yoga poses body psychotherapy, the psychotherapist helps the patient become more explicitly conscious of certain aspects of his relationship with his body. To know how to relax a muscle (this could be done by a physical therapist at another time) is not what is essential for the body psychotherapist. He wants to help the patient develop nonconscious and conscious mental modes of functioning that allow him to refine his perception of the body and be less afraid of interacting with his body from the point of view of his thoughts. The nonconscious mental know-how formed during these sessions can be supported by useful metaphors that allow the patient to find more comfort and efficiency in yoga poses his organism and in yoga poses his environment.