Experiences with Psychotherapy Training in India

Publisher Website
Google Scholar
Abstract
On the basis of 32 years of psychiatric experience in India, the author tries to show how difficulties encountered not only in psychotherapy with Indian patients, but also in supervision of candidates in training for psychotherapy can be related to specific cultural patterns of personality development and social intercourse and, beyond this, traced back to their deeper roots in the traditional Indian world view, as represented by the ancient Hindu scriptures. Starting with the latter, she shows how the lack of an ‘anthropocentric orientation’, the discouragement of egoistic and individualistic strivings, the doctrine of ‘karma’ and re-incarnation, all essential elements of traditional Hindu philosophy, and all pointing to an ultimate reality that goes beyond anything that speech or even thought can reach, leave very little to work on for someone who were to approach an entirely traditional Indian scene with the tools and methods of Western psychotherapy. Yet, in view of the present trend towards ‘Westernisation’, Western methods of psychotherapy have their place, at least for the most modernised sectors of the population. Even then, traditional patterns of personality development and family organisation which, even in a modern setting, still persist, place obstacles in the way of a smooth and meaningful application of Western psychotherapeutic models, not only in clinical practice, but also in the training of therapists. In addition, certain traditional notions concerning the relationship of an Indian ‘guru’ to his disciples work against a ready understanding and acceptance of Western theories and practices. This applies in particular to ‘transference’ and more so to ‘negative transferenc’ in the therapeutic relationship. At present, behaviour therapy, including biofeedback, seems to succeed best in the Indian setting. Models based on ‘systems theory’ might eventually become convenient substitutes for certain methods of social manipulation as they are still used by traditional Indian healers within the family and village setting.

This publication has 0 references indexed in Scilit: