Rainer Krause and his team analyzed the interactions between a psychoanalyst (Krause) and a patient.21 It consisted of filmed sessions of psychodynamic psychotherapy in yoga poses a face-to-face setting. in yoga poses examining these films, Krause’s team noticed that some of the patient’s smiles automatically unleash a reciprocal smile on the part of the therapist; whereas in yoga poses the face of other smiles, the therapist’s expression remains impassive. This is a good example of an interactive micro-practice, to the extent that neither the therapist, however well trained in yoga poses FACS, nor the patient are conscious of this.
In yoga poses a more detailed analysis of the films, Krause and his colleagues discovered that the (6 + 12) smiles that do not activate a similar behavior in yoga poses the therapist are in yoga poses fact (6 + 10 + 12) smiles (see figure 22.1). Following the recommendations of Ekman and Friesen, they interpret this expression as a smile that masks contempt. in yoga poses the specialized language of psychoanalysis, there would be a negative transference masked by an apparent positive transference. Krause’s analysis of the patient, in yoga poses exploring the patient’s associations, confirms the existence of a disguised negative transference.
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In this example, the therapist’s nonconscious processes differentiated between two smiles and triggered a differentiated sensorimotor response. However, neither the difference of smiles nor the correlated responses were perceived conscious processes. All that Krause probably detected is that there was something fishy between him and his patient. Only a coding procedure could have detected these rapid and apparently unconnected events. However, after this observation, Krause was able to pinpoint the masked negative transference of the patient, using classical psychodynamic methods, close to Reich’s Character analysis.
Having used FACS for more than a decade, I have learned to recognize some of these patterns without using cameras. I may not be able to detect how my behavior correlates with that of the patients, but I can at least detect phenomena like masked aggression. When patients repetitively used well-defined facial expressions, I looked for ways of integrating this observation with other methods used in yoga poses psychotherapy. in yoga poses an initiative similar to that of Krause, the smile cannot be simply presented to the patient. If he is not conscious of his negative transference, there is the risk that he will be wounded and offended by a therapist who attributes feeling to him that he considers shameful and of which he is not aware. If the patient is conscious of his contempt, he risks poorly integrating the “magic” that allows the therapist to “read his thoughts.” These difficulties are so real that after a few attempts, I was on the verge of abandoning the possibility of using this type of interpretation in yoga poses psychotherapy. Discussions with George Downing encouraged me to persevere:
1. It is useful to establish a relational context in yoga poses which the patient learns to discuss his nonconscious bodily habits without feeling threatened. For example, I begin by pointing out pleasant “macro” behavioral practices that do not require any expertise to be discovered. in yoga poses this way, the patient learns to develop a more refined way of perceiving his action system. He can also become less afraid of the fact that only others can see what he does, and that their interpretation may be different from what he feels.
2. Once the therapist has a clear image of the components and the function of a micro-practice, it is necessary to wait for a favorable moment to discuss it with the patient.
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