Micro-Practices and Representations
It is mostly the nonconscious mechanisms that structure the body’s micro-practices. They are often activated outside of conscious thoughts without any awareness on the part of conscious thoughts. Even when a conscious motive expects the appearance of a sensory-motor schema, the mind cannot become aware of how these thoughts managed to activate the relevant habitual behavior. The patient may have to learn how to become conscious of his bodily practices, and accept that he cannot always understand them. Downing gives the following example from the research of psychologist T. G. R. Bower (1978).
Vignette on a motor evaluation and a conscious evaluation. Bower gives a child a typical Piagetian test. He presents a clay cylinder to the child. The child takes the cylinder in yoga poses his hands. Then, in yoga poses front of the child, Bower transforms the cylinder into a ball and asks the child if the ball weights more than the cylinder. The child answers that it is heavier. Bower hands him the ball.
Bower filmed this interaction. On the film, he notices that the child takes the ball in yoga poses the same manner that he took the cylinder, as if the spontaneous muscular preparation of the arm expected an identical weight.
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Adam Kendon (2004, 81) develops this analysis when he quotes research studies that show that the motor responses of a child who tries to solve a problem, such as those presented by a Piagetian test, seem to envision other strategies than those the child describes verbally. Thus, in yoga poses observing the options initiated by the gestures, an individual is able to discover other strategies than those that he imagines at the level of the thoughts that can be verbally expressed. (Emmorey and Casey, 2001; Goldin-Meadow, 2003). This research trend confirms the hypothesis that I have previously formulated in yoga poses other sections, according to which thinking while moving or thinking while talking does not necessarily generate the same strategies.
The notion of automatic preparation of an action has its importance. The organism that initiates a propensity automatically mobilizes the physiological, vegetative, sensorimotor, and affective necessary support. Someone who is going to run experiences a rise of sympathetic activation that increases respiration and the irrigation of the peripheral arteries. This implies evaluating which resources to mobilize and activating what Merleau-Ponty calls a motor project. in yoga poses this sense, psychologists analyze gestures and physiology to evaluate what an organism expects. It then becomes possible to distinguish an automatically activated dimension (getting the arm ready), that Downing simply identifies as bodily, and a conceptual dimension that is animated by different processes (the verbal response of the child). Such a distinction between bodily and conceptual reactions is often pedagogically useful. It highlights the assumption that our organism follows at least two ways of treating information, which follow different algorithms. Each mode has its strong point and its limits. For example, consciousness can only be aware of conscious perceptions. Therefore, it cannot perceive the motoric evaluations of reality and the way they sometimes contradict what is thought.24 However, a person can learn to develop an intuitive sense of what his nonconscious processes are trying to achieve.
When Downing draws the patient’s attention to a small gesture that has many implications, the expression “body micro-practices” immediately speaks for itself. The fact that the reaction is of the body, not of the mind, indicates very well the impression that this type of gesture regulates itself independently from what is thought. The patient may feel relieved to learn that this is a “normal” mode of functioning. The therapist may then co-construct a therapeutic alliance with the patient that permits a better perception and identification of the underlying stakes involved in yoga poses a habit. Both individuals consciously explore what can be learned concerning a shameful or overvalued practice and what can be done about it. I have often noticed that in yoga poses this type of work, the patient is afraid the therapist will reproach him for having made a gesture of which he is not aware. The patient concludes that he “ought” to have been conscious of it. It is important not to transform this type of intervention into a way to torture the narcissism of the patient. The spirit in yoga poses which this type of analysis is carried out is consequently very important. It demands immense tact and sometimes a form of constructive humor.
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