Psychophysiologic Self-Regulation and Human Potential: Theoretical
Psychophysiologic Self-Regulation and Human Potential: Theoretical
Psychophysiologic Self-Regulation and Human Potential: Theoretical
PSYCHOPHYSIOLOGIC
SELF-REGULATION AND
HUMAN POTENTIAL
Elmer Green, Ph.D.
ABSTRACT
Seven converging lines of thought are synthesized in support of the perennial theory of
spirit-mind-body unity and control, namely 1) ethology, 2) Freudian psychodynamiCS, 3)
perception, 4) psychoneuroanatomy, 5) autogenic training, 6) yogic subtle-energy theory,
and 7) Jungian psychology. Biofeedback training and visualization therapy are seen as
simpleand natural ways ofbecoming conscious of, and modulating, normally unconscious
body/mind processes.
Keywords: Psychophysiologic, self-regulation, volition, human potential, yoga, psychoanalysis, ethology, archetypes, biofeedback, perception, subtle, energy, mind, matter
Until 1940, or at least until the days of ethologists Tinburgen and Lorenz,
the concept of instinct in animals was avoided by biologists and psychologists. As Thorpe points out, instinct, as a scientific puzzle, was
considered disreputable because of its postulation of forces which now
are known as biochemical gradients, but which then were not understood. Ethologists (and other scientists who focussed primarily on brain
structure and learning theory) were beginning to express the idea that
"drives" are essentially the activity of specific neurological and honnonal
mechanisms, and that a general drive of some kind is actually the partial
expression of a very specific sensory-motor mechanism of the central
nervous system (eNS). Ethologists began talking about "fixed action
patterns" and the fact that, at least in humans, "habit mechanisms may
become drives." Such action patterns, according to Thorpe, are "items
of behavior in every way as constant as anatomical structures."
Then the idea began to develop that drive originates from specific
patterns, not the patterns from the drive, and researchers began to talk
of "action specific energy." In addition to action specific energy, there
arose another group of ideas related to "action specific exhaustability",
biochemical exhaustion of a specific nervous coordination mechanism,
and whether we look at the problem from the psychological side as
exhaustion of psychic energy, or exhaustion of neuro-chemicals, behaviorally we have the same thing. We begin to understand some of the
relationships between brain processes and psychological processes.
Between perception, neurochemistry, and behavior.
he important fact learned from ethology is that "there is a
continuous interplay between the perception of the environment
and the kinds of behavior displayed, external and internal./I It is
noteworthy that in biofeedback training one's inner self generated
visualization is often as powerful as a perception in bringing about
physiological change.
The responsiveness ofinstincts to symbolic stimuli are formulated quite similarly in ethology and psychoanalysis despite
theircompletelyindependent evolution... in asense, this result
must be inevitable if both disciplines are based upon precise
description of behavior in the natural state rather than in
laboratory isolation. .. it would be disappointing ifthere were
really significant divergences between the principles of ethology and the principles of psychoanalysis. The differences that
do exist arise from the fact that ethologists do not assume the
existence of any kind of psyche whereas the psychoanalysts
attempt to account for the behavior they observe by antecedent
psychic calculations. They are in a position to do this because
they possess reports of these psychic changes which they can
correlate closely with overt behavior. What may seem to be
abstruse psychoanalytic theory is merely a set of hypotheses
constructed for the purpose ofexplaining and predicting overt
behavior.
Ostow also pOints out that anticipation, which we may not be
conscious of (such as that associated with unconscious visualization
during the use of placebos), has psychic and somatic mobilizing or
demobilizing effects, often "mediated by the autonomic nervous system." In other words, Ostow realized over three decades ago that there
is a Psychophysiology of Visualization. In animals it depends on
To the fused image, the sensory percept contributes the conviction ofreality and the fantasy contributes the affect. In fact,
consciousness may be thought ofas the organ ofapperception.
Apperception, please note, is defined as the relating of new to previous
knowledge. The main point here is that perception of outside-the-skin
events combines with inside-the-skin fantasy to create a perception/
fantasy gestalt that triggers the behavioral mechanisms of ethology.
This is the mechanism that visualization triggers in bringing about self
generated autonomic change.
4. PSYCHONEUROANATOMY: To the best of my know ledge, the first
modem paper in the field of neuroanatomy, behavior, and states of
consciousness, was Papez' 1937 article titled, "A Proposed Mechanism
of Emotion"'. During the Forties and Fifties, the main features of brainmind inter-relationships began to be more clearly seen, and relationships
began to be delineated between the cortex and subcortical structures,
voluntary and involuntary, conscious and unconscious. Finally,
through years of neuroanatomical studies, the most critical aspects of
motivation and emotion focused directly on the limbic system, indicated in the lower left comer of Figure 1.
New data on limbic structures continuously come into the picture,
involving neurotransmitters, biochemical gradients, glial electro-potentials, psychoneuroimmunology, and solid-state diode-like behavior of
living membranes, but MacLean's early view of the limbic systemS as the
visceral-emotional brain involved in every kind of behavior, has not
significantly changed.
Of particular significance in the theory of self regulation training is the
fact that the major difference between humans and animals seems to be:
Animals appear locked into the machinery of objective sensory systems
and into the tightly correlated limbic-hypothalamic-pituitary behaviors,
whereas humans are able to inject, through self-generated imagery and
visualization, biochemical and neurological perturbations into these
eNS structures.
In other words, animals are controlled mainly by what they sense,
nervous system, 2) train you how to visualize what you want, and 3) help
you learn how lito let it happen." In consequence, your "uncontrollable"
physiological dysfunctions will begin to come under your own voluntary control. H a left-cortex theory is the only thing standing in the way
of your return to good health, give it up.
5. AUTOGENIC TRAlNING: The psychological side of physiological
self regulation was known to Johannes Schultz early in this century,
though his handbook, Autogenic Training, was not translated into
English until 19591. In Autogenic Training there are six standard
exercises, involving the feeling of heaviness throughout the body, peripheral warmth, heart rate regulation, respiration control, abdominal
warmth, and cooling of the forehead. When the standard exercises are
mastered, the trainee experiences the body as a "resting mass which is
heavyand warm, the heart slows, deep andslow respiration is perceived,
and the head is sometimes experienced as being separated from the rest
of the body." After learning the basic standard exercises, a series of
meditative formulas are sometimes used, ending with one called, "Answers From the Unconscious"
he parts of AutogeniC Training I wish to draw particular attention to are called Organ Specific Formulas and Intentional Formulas. They are far beyond simple deep relaxation. After the
patient learns to move easily into the deeply quiet state, target-oriented
visualization can then be used successfully. The chapter called
"Biofeedback and States of Consciousness" includes some useful examples of this kind of visualization training and its physiological correlates.
back:9
... as I was taking Swami Rama with wires draped over his
shoulders into the experimental room, he turned and said to
Alyce, "When my heart stops, call over the intercom and say,
'That s all." I asked why he wanted that, and he said, "Since
I am not prepared in the ordinary way for this experiment, I do
not want to do it too long. I want to be reminded to stop so that
I will not forget what I want to do. I do not want to damage my
subtle heart." I asked him to explain that, and he said that the
heart seen in surgery is only the physical appearance of the
heart. The way he described it, the real heart is a large energy
structure, ofwhich the physical heart is only the dense section.
1
their description, this energy body is our "true" physical self. It is made
of Prana (a relatively dense form of mind, which itself has many
gradations of density). The human spacetime brain perceives this
"subtle body" with physical sensory systems which detect only a small
slice of the total spectrum of substance, so the open-heart surgeon
naturally sees only the "dense" physical heart when the chest is opened,
unless he has had specialized yogic training and is able to "see" the
entire heart.
ince prana is a form of mind in this theory, it is not difficult to
understand why Yogis find nothing miraculous in the Biblical
events called "miracles." To them, everything is natural, under
natural law, and all natural law is, in their estimation, Divine Law,
whether it pertains to gravity, electromagnetism, body, mind, or spirit.
With this "subtle energy" theory as a base, Yogis are not surprised by the
idea that a single cell of the physical body can be manipulated by mind
(by visualization), as in single-motor-unit firing l 2.13. This control of a
single nerve cell is simply the control of a cell of the mind, a single pranic
entity. And in the yogic theory, that entity responds to visualization
because it "is" mind.
For a period of three months, in 1973-74, our Voluntary Controls Research Team from the Menninger Foundation, had a chance to measure,
with a portable psychophysiological lab built into two suitcases, the
physiological self regulation prowess of seventeen yogis in India. The
explanations they gave of their body-mind skills were in no essential
way different from those given by Jack Schwarz. And it is of interest that
when Doug Boyd had a chance to study an American Indian Medicineman,
Rolling Thunder, in the field rather than in our Topeka laboratory14, he
got mind-body explanations which translate well into Jack Schwarz's
idiom, and into yogic concepts. As we see it, biofeedback implements
yogic theory.
7. JUNGIAN PSYCHOLOGY: Although we went to India in 1973 in
n old Hindu temples in the jungle, almost cut off from view by
foliage, there were devil figures scattered among angels. And in
Visakaputnam, where we had a chance to study the physiological performance of a Yogi who meditated in an airtight box for seven and
one-half hours (in the laboratory of Professor K. Ramakrishna Rao), I had
an opportunity to photograph a relatively modem temple. Malevolent
beings had been given a prominent position in a melange of divine, semidivine, and hellish figures.
While I was taking telephoto shots of these stone forms, an Indian in an
orange robe walked up and said, in flawless British English: I'I hope you
understand that when the peasants who live around here come to
meditate or pray, they think they are praying to those beings out there.
But those of us who know something understand that those beings
represent the various parts of our own nature. We must integrate them
to become whole, and blend with spirit."
For years, every since it was first published, the Bardo Thodol
(The Tibetan Bookofthe Dead) by Evans-Wentz19 has been my
constant companion, and to it lowe not only manystimulating
ideas and discoveries, but also many fundamental insights. ..
Not only the "wrathful" but also the "peaceful" deities are
conceived as sangsaric (substance) projections of the human
psyche, an idea that seems all to obvious to the enlightened
European, because it reminds him ofhis own banal simplifications. But though the European can easily explain away these
deities as projection, he would be quite incapable of positing
them at the same time as real. .. The ever-present, unspoken
assumption of the Bardo Thodol is the anti-nominal character
ofall metaphysical assertions, and also the idea of the qualitative difference ofthe various levels ofconsciousness and ofthe
metaphysical realities conditioned by them. The background of
this unusual book is not the niggardly European'either-or,' but
a magnificently affirmative 'both-and.'
With this, my synthesis ends. These seven basic lines of thought,
however partial, outline a picture of human nature which, no doubt, will
be much clearer by the end of the century, though probably not much
changed in broad outline. In the meantime, it is good to know that even
if we do not know everything, at least we know something. Human potential, released and enhanced by yoga, meditation, and biofeedback
training, makes it easier to live in a cluttered and polluted world. Studies
in human potential encourage us to believe that humans will, after all,
successfully develop some of their inner nature and save the planet,
rather than destroy it.
CORRESPONDENCE: Elmer Green, Ph.D., The Menninger Foundation, Voluntary
Controls Program, P.O. Box 829, Topeka, KS66606 Voice; (913)273-7500 FAX; (913)
273-8625.
S. Aurobindo, The Synthesis ofYoga (Sri Aurobindo Press, Pondicherry, India, 1955).
Also Institute for Evolutionary Research, 200 Park Avenue, New York City, NY.
E. E. Green, Perkins Journal 39 (1986) pp. 22-31.
E. E. Green and A. M. Green, The American Theosophist 72 (1984), pp. 142-152.
E. E. Green and A.M. Green, In Handbook of States of Consciousness (B. Wolman and
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W. H. Thorpe, Learning and Instinct in Animals (Mathuen, London, 1956).
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J. W. Papez, Archives of Neurology and Psychiatry 38 (1937), pp. 725-743.
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D. Boyd, Rolling Thunder <Random House, New York, NY, 1974).
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F. Capra, The Tao of Physics (Shamba1la, Berkeley, CA, 1975).
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University Press, New York, NY, 1958).
Subtle Energies
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