Medicina Natural (Medicina Cuerpo - Mente nº 1) (Spanish Edition)

Información de enfermedades, síntomas y tratamientos

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Structural neuroimaging of social cognition in progressive non-fluent aphasia and behavioral variant of frontotemporal dementia. Is there a concreteness effect in semantic dementia patients? Cognitive and Behavioral Neurology , 27 1 ,. Available for download now. There's a problem loading this menu right now. Get fast, free shipping with Amazon Prime. The relationship between executive functions and fluid intelligence in schizophrenia. Frontiers in Behavioral Neuroscience , 24 8 , Cognitive but not affective theory of mind deficits in mild relapsing-remitting multiple sclerosis. Cognitive and Behavioral Neurology , 27 1 , How do you feel when you can't feel your body?

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La Fascinante Medicina Mente-Cuerpo (Spanish Edition)

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Its purpose is to synthesize the studies' results on a certain theme, be it a conceptual definition, a methodological analysis or a review of theories.

As regards to step a , the theme was to find out if and how AP and CAM were linked and shared common ground. So step b consisted of the following search strategy: Lastly, Jungian Psychology and mindfulness was searched for in both databases, so the totality of combinations added up to A new and identical search was performed in November , in the same databases, and no new papers on the subject were found. Concerning step c the definition of the information to be extracted from the selected articles, the purpose was to identify if and how CAM was intertwined with AP, the circumstances and the possible outcomes.

Using the above-mentioned search criteria references were retrieved, among which were excluded. Only nine articles and one book met the inclusion criteria. The following Figure 1 illustrates the outcomes: Coming back to step d of the ILR, the evaluation of the included articles, the 10 studies included were read from beginning to end in their full version and, as regards the type of article, one is a literature review itself.

It is noteworthy that all studies but one use qualitative methodology, all were written in English and published between and Five articles were published in the Journal of Analytical Psychology and three appear in journals which are not specific for AP: The latter is the only journal not directly associated with the psychological field and is closer to CAM.

Moreover, it is important to emphasize that only one reference stems directly from CGJ himself, which is the book The Psychology of Kundalini Yoga. The list of the selected studies is presented in Table 1. Concerning the interpretation of the results mentioned in step e , the outcomes are mixed. According to the authors of the selected articles, there is no absolute consensus about the concepts and practices of healing in analytical psychology as described by Jung.

On one hand, for instance, according to Whitmont , homeopathy deals with "transmaterial principles as a priori constituents of matter", which Jung could not come to terms with, therefore he tried to explain the alchemist's procedures in terms of "projections upon matter which needed to be taken back and be recognized exclusively as aspects of the human psyche" Whitmont, , p.

Furthermore, Whitmont affirms that complementary modalities e. Boechat retrieves Jung's concept of the psychoid archetype related to the mind-body wholeness. Bleuler had used the term as a noun to signify a region of the central nervous system which is responsible for the establishment of phenomena of apparent psychic origin, being the phenomena in fact of central origin. Jung used the expression in a different setting, as an adjective, meaning a characteristic of all archetypes which are always psychoid, that is, almost psychic and, at the same time, almost material, situated at a frontier region between psyche and matter.

This concept highlights both Bleuler's and Jung's concern with the mind-body phenomenology. Later, after the studies on synchronicity were performed, the notion of the psychoid was extended to the limits of matter in general. The psychoid characteristic of the archetype is fundamental for a comprehensive mind-body approach, because only synchronicity can explain certain psychosomatic phenomena which cannot be understood by a causal perspective.

Zhu postulates that, according to Cleary , R. Wilhelm's version of the Daoist text, Secret of the Golden Flower , which Jung had read, was a later text than was firstly acknowledged and that it had been corrupted. He also points out that Jung missed the point when he tried to draw a parallel between the Western unconscious and states of higher consciousness in Eastern meditation practices. On the other hand, Ma , in her clinical work, integrates physical exercises, healing sound, visualization and breathing techniques with psychology work, and she believes that it is possible to equate the Chinese notion of Tao with Jung's concept of the unus mundus , the unity of existence which underlies the duality of psyche and matter.

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Interestingly, although Jung was conscious of the mind-body functioning he did not incorporate any mind-body practices into his clinical work, although he himself practiced yoga for a while. Yet mind-body exercises were frequently used by his followers. Farah quotes most of Jung's excerpts on the body and the anatamophysiological structures and processes. Zimmermann used meditative dance and sand play as an experiment to help integrate symbolic processes. Sassenfeld stresses the need for a balance between the psychological and bodily side to attain completeness in analytical psychology.

We agree with Sassenfeld , p. Two of the selected articles deal with specific therapeutic techniques, such as the drawing of mandalas by children who suffer from PTSD Henderson et al. In both cases, the authors are convinced that the applied techniques allow for patients to access a symbol making process which alleviates trauma and promotes wellness. Likewise, Koss presents a comparative study in which he equates a Puerto Rican spiritist ritual drama with analytical psychology in the sense that both fulfill the objectives of promoting the dialogue with inner self.

Many spiritist venues also offer purifying herbs baths and spiritual blessings to cleanse the being of possessive spirits. Here the difference in comparison to the two former articles is that they work with artistic and more culturally neutral resources whereas Koss's study is bound to a religious setting. Interestingly, it seems that different paths can achieve the same results. Maaske's study on spirituality and mindfulness is somewhat similar to Bonadonna's on meditation, except that the former is purely theoretical and binds together shamanistic traditions and contemporary trends in psychoanalysis; human longing for transcendence; and psychoanalysis and meditative traditions, emphasizing that "psychoanalysis sees only a regressive merger that is negative in light of the goal of psychic autonomy, where spiritual and relational traditions see positive transcendence that does not preclude healthy ego functioning but rather informs it".

Some may argue that Maaske's article is not specific enough about AP and CAM, but it was included because it helps to articulate the issues of symbolization, institutional religion and the personal experience of spirituality, which are core experiences for many CAM users.

Bonadonna focuses on meditation as a CAM intervention in the health field, in chronic illness, and describes Zen Buddhist meditation, transpersonal psychology and Wilber's concept of the spectrum of consciousness, underscoring the importance of consciousness in the healing process. Groesbeck illustrates how Jung acted according to a shamanic archetype, giving practical examples of his biography, and already in the eighties he expressed his worries about the divisions of what he coined as the modern, priestly, medical and true Jungians.

He considers the latter the ones who function as shamans and "produce a transformational healing experience" Groesbeck, , p. What Jung does all through his lectures which comprise this book is try to find common ground between Tantric Yoga and alchemistic philosophy, especially when he mentions the transformation of gross matter into the subtle matter of the mind.

The specific passage Lectures 3 and 4, p. The world itself becomes a reflection of the psyche". Here he leaves no door open for the concept of a pre-existing and independent world a priori. Moreover, when Jung mentions the last chakra sahasrara , he affirms it is "beyond any possible experience", "it is nirvana" and that it "is an entirely philosophical concept" and "is without practical value for us" Paragraph - Lectures 3 and 4, p. So if Tantric Yoga apparently is equivalent to the alchemistic approach and analytical psychology to the latter, in some ways, the end product for individuation would be a state hard to define.

The closest we would get to it would be liberation, a release from suffering and a prior state of bondage. In this sense, there is a question that remains unanswered: This question echoes Zhu's postulation about Jung equating the Western unconscious with states of higher consciousness in Eastern meditation practices already mentioned in this paper. For some psychologists, including the spiritual or religious factor in psychotherapy or treatment could be a problem, nevertheless for Jung it was an inherent part of the human psyche.

Monteiro argues that spirituality is a particular attitude experienced by a numinous perception, which doesn't necessarily refer to a specific religion. The spiritual dimension, therefore, is a natural manifestation of the psychic energy and does not depend on a priest, rabbi, imam or guru. Dalgalarrondo studied the relationship between religion, psychopathology and mental health in the Brazilian society and concluded that, although in most cases religion has a positive outcome and brings meaning to suffering and life, it can be both positive and negative for mental health, providing either liberation or imprisonment.

Furthermore, the World Psychiatric Association WPA recently approved the "WPA Position Statement on Spirituality and Religion" suggesting that psychiatrists be trained to understand the role of religion and spirituality in the treatment of psychiatric disorders As regards the strengths and weaknesses of this paper, under the former point we can mention that it is a relatively new topic, so not much is known about it.

What it adds is the possibility of opening up a discussion about similarities and differences between analytical psychology and complementary and alternative medicine and how integrating them could be effective in some cases.

Nevertheless, when searching in the broader field of Psychotherapy and Complementary and Alternative Medicine or Alternative Medicine , in the same databases used in this study, many more options surface. Nagakawa and Ikemi back in had already presented a model for the integration of Western and Eastern approaches. Park argues that the integration of mind-body CAM interventions into clinical health psychology can be useful for researchers, practitioners and policy makers. Furthermore, Harris and Thirlaway defend the use of psychosocial models and methods to evaluate CAM.

Ventegodt discusses the fact that holistic medicine, which seems to be safer, more efficient, and cheaper, is recommended also to be used as treatment for mental illness. Kutch even presents a cost-effectiveness analysis of complementary and alternative medicine in treating mental health disorders. Lees argues for the cross-fertilization of ideas between therapists using counseling and psychotherapy, and health professionals applying CAM.

Furthermore, Lees exemplifies how this integrative approach could function, by presenting a study case related to anthroposophic psychotherapy. Although the author acknowledges that his methodology is insufficient for nailing down any conclusions, he admits that "the research should be viewed as providing a tentative hypothesis which is aimed at inviting the expression of alternative voices or perspectives and as a precursor for further research" Lees, , p. Like Newtonian and Quantum physics, in psychology and the healing field there is not one theory that can embrace all possibilities.

It is well known that one kind of psychotherapy alone cannot cure all kinds of patients. No articles were found on the group's web-site specifically on AP and CAM, however one of its founding members has done research on personality development integrating the perspectives of Analytical Psychology and Taoism Bloise, The CRP has been promoting a series of seminars introducing debates on the frontiers of psychology and traditional knowledge, as well as psychology and non-hegemonic epistemologies CRP-SP, A field where AP and CAM could converge is Health Psychology, which dates back to the nineteen seventies, when Matarazzo defined it as a set of specific scientific, educational and professional contributions to the field of Psychology for health promotion and prevention, and the identification of the etiology and health diagnosis, as well as the improvement of healthcare systems and policies.

A possible dialogue between CAM and psychology, and specifically Analytical Psychology, can bring about a debate not only in the health field but also in the field of the sociology of professions, where professional jurisdictions and the conflicts between professions are brought under the spotlight. Through the selected studies we presented in this integrative literature review some non-conventional and CAM practices were identified linked to AP: We can infer that Jung was specifically dedicated to understanding the healing mechanism from the psychic perspective.

There is no evidence that he discussed the use of Complementary Health Approaches, like breathing, body-practices, herbal treatment, dieting and fasting, homeopathy and acupuncture, with his patients or recommended them, although it is known that he himself practiced yoga for a period.

Although he was familiar with the Chinese and Hindu Traditions, which both comprise traditional medical systems, apparently he was mostly interested in corroborating his findings and comparing Eastern spiritual techniques with his Western created ideas, in a conceptual dimension.

He focused on how the psyche affected the body more than the other way round. Moreover, it seems that he didn't consider the mindbody dimension as a dual venue for the healing process, as the Asian medical systems did. Nevertheless, it must be said that his vision of the individuation process would encompass any kind of traditional medicines, whole systems and mind-body practices and that, as we have seen, some contemporary analysts do already integrate different approaches.

Monitor on Psychology, 44 4 , The role of religious faith, spirituality and existential considerations among Heart patients in a secular society: Relation to depressive symptoms 6 months post acute Coronary syndrome. Journal of Health Psychology, 19 6 , Meditation's impact on chronic illness. Holistic Nursing Practice, 17 6 , The science of yoga. The risks and the rewards.

Contemporary perspectives in Jungian Analysis. Na fronteira da psicologia com saberes tradicionais. O trabalho corporal e a psicologia de C. Body work and the psychology of C. Treating refractory obsessive-compulsive disorder: What to do when conventional treatment fails? Trends in Psychiatry and Psychotherapy, 35 1 , The treatment of patients with medically unexplained physical symptoms in China: A study comparing expectations and treatment satisfaction in psychosomatic medicine, biomedicine, and traditional Chinese medicine.

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