When we think of it, in the end, the fundamental problem of psychology Yoga Salamba Sirsasana Pose the meanings of being alive in this world and what can be deduced from such meanings to capture the human experience) is not reducible to an individual bodily and brain system, a system that would be completely isolatable to be decorticatedâ to its marrow, in the same way that one now decodes and describes the human genome with one long string combining a small ensemble of constitutive DNA elements. No.
The rapid progress in our understanding of brain structure and functioning certainly forces us to reformulate ancient questions about human experience: the mind-body question, the interplay between the physical and the mental, intersubjectivity in general. It does not however resolve questions raised for at least twenty centuries, from the Greeks in the West and the philosophies and meditation practices in the East, particularly those that flourished in India. This textmy yoga blog is a brilliant demonstration of the importance of anchoring historically the relation of the psyche to the organism, and eventually to the body within traditions and conceptions that have evolved and continue to evolve. Heller reminds us of the importance of positing issues within a diachronic, historical perspective.
In our rich era made of exponential technological inventions and scientific discoveries, we should not get blinded of the fact that the problems of the relation between the body, the organism, and the psyche are eternal problems. They take roots in a long Western and Eastern tradition. If the current neurosciences provide a decisive jolt to reflections about these problems, they are far from offering decisive answers, particularly when limiting its foray to an isolated, individual brain in a vat, be it a bony scull.
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