دانلود کتاب روان درمانی عمومی – اصول و جنبه های نظری مشترک

Our field of psychotherapy can be compared to a conglomerate or kaleidoscope of many approaches and partial truths, each of which depicts something significant and valuable from the right perspective. However, the different basic stances, approaches, focuses and relatively unconnected relationship of each school of thought prevents them from forming a common, general framework. This fragmentation in the field of psychology mirrors the upheaval of our times, among other things, whereby, prior to now, even individual scientific fields were able to reach a consensus on an adequate shared worldview and concept of man. This pertains to the complete integration of classical and quantum physics into “mainstream” science, which is yet to occur. Supporters of the former hold the basic assumption that the world is the sum of particles that can be measured, weighed, statistically evaluated and pinpointed. Others are of the opinion that the smallest physical entities are energetic quanta that join, pseudo-corpuscularly accumulate or exist in an intermediate state – and which can be influenced by human consciousness, among other things. This is a key notion of Einstein’s legacy. E = mc2 is a formula known the world over. One does not need to be a quantum physicist to discuss the principle of mass-energy equivalence. Why is this relevant to psychotherapy? As, on the one hand, these assumptions presume a different underlying basis to the science of psychotherapy and, on the other hand, they are linked to a different scientific methodology. The first group solely focuses on the materially measurable and observable factual substrate, for instance in neurophysiology, biology, embryology, behavioural observations, etc., and employs statistical methods from classical physics. The second group faces the task of engaging with the energies and information radiated and absorbed at different levels in the interpersonal and intrapsychic interspace. Analogous to the smallest element, the quantum, more complex beings such as humans are understood as a whole entity in their simultaneously material and non-material constitution. The scientific treatment of the quantum amount linked in waves requires reference to quantum theory. (The methodology of classical physics and statistics is not applicable for this amount.) Both humans and brains, in particular, are a meeting place for both modes of being and their intermediate forms. We find constructive and quantum states in parallel, or, perhaps better said, intertwined. The “consciousness” subsystem is clearly present in the quantum state, whilst the materialised system of the constructive state seems to provide necessary shielding; on its simplest neuronal organisational level, it works – with limited processing capacity – using the on/off principle. There remains an evident great need for research on the non-material complementary perspective. The findings obtained would likely be greatly beneficial in this regard. The dual mind-body problem is an issue of the concept in our minds, our own biological construction that pre-structures the way in which we think. As such, it is not a problem of reality. We outwardly project decoherence. Due to the structure of fragmented, sensory perception and the cognitive processing thereof in the dominant brain hemisphere according to the “either-or” principle, we struggle to grasp the entirety of the basic element or the substantially energetic identity of matter and its equivalent energy field. Philosophers have pondered the dualistic mind-body problem for thousands of years. Over the centuries, proponents of Plato and Aristotle have fought fiercely as realists and idealists. Descartes paved the way for another milestone for the seemingly irreconcilable divide between matter (res extensa) and spirit (res cogitans). Even modern-day philosophers such as the mathematics enthusiast David Chalmers (born 1966), who opposes reductive materialism in its many forms and adopted the bold position that everything is spirit, are at risk of falling into a polarising either/or position. (Aristotelian theory only recognises “A or B” and explicitly not “Third”.) Our place in this matter-spirit dimension is the shift zone, the “limbo” the “as well as” between materialised and connected energy, a fascinating energy that is capable of transforming and is simultaneously “spirit/consciousness” potential and “matter” potential. On the one hand, this understanding of our underlying basis leads to categorical confusion, but, on the other hand, it grants opportunities to psychotherapy that have been too little utilised to date. If we are unable to find consensus on the aspects of the worldview, it is unlikely that we will be able to agree on the concept of man and psychotherapeutic approaches. As such, reflecting on the background aspects takes up a comparatively large part of this book.