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Plausibility/Prior probability

Who owns BPSM?

That's an excellent question.

Diane Jacobs, talking about dermoneuromodulation (DNM)--a practice that she has developed, and that we'll talk more about here later--answered that intellectual property question first, and better than I could have come up with off the top of my head.

When asked:

What's a good name for working top down and bottom up?

 

she answered:

Dermoneuromodulation. :)smiley

It covers the manual territory from skin cell to self of self and leaves out the mesoderm entirely. It is not a copyright term.

Anyone can use it, to describe what they do, manually, if they want. This made-up word is not copyright. I give it away. Please take it. Use it to get away from words like "fascia" and "muscles" and "joints" and "bones" and "ligaments" and "tendons".

 

In the same way as Diane practices with regard to her development of DNM, I don't claim any restrictions on anyone's access to use of the term through copyright or ownership over the term "biopsychsocial massage (BPSM)".

I give it away to the community to use freely, in the same spirit of open access and Creative Commons licensing that POEM is founded on.

There is only one condition of usage--you cannot apply the term to something it is not, any more than someone can make a dog into a cat, just by calling it one.

Source: Left, http://upload.wikimedia.org/wikipedia/commons/8/8c/Poligraf_Poligrafovich.JPG; Right, http://upload.wikimedia.org/wikipedia/commons/9/97/Feral_cat_Virginia_crop.jpg accessed 18 November 2012

 

In a similar way, you can't make non-BPSM practices into BPSM simply by slapping that label on them.

Diane explains that, although she gives the term away freely, that

It should contain only nervous system considerations though, because really, when push comes to shove, only the nervous system can respond (short term, OR, and ESPECIALLY, long term) to what we "do" to another person, manually. Of that I'm convinced.

 

Similarly, if you're not practicing biopsychosocial massage, the term does not apply to what you actually are doing.

You have every right under principles of freedom of conscience to reject classical Newtonian physics, for example, and to say that it does not apply to the work that you are doing. But that claim is inconsistent with the principles of BPSM, and so that inconsistency means, beyond the shadow of a doubt, that your practice is not a biopsychosocial massage practice. Which is fine in itself; you are entitled to practice any way you want to, subject to professional ethics and to regulations in your jurisdiction. All it really means is that you don't get to label it something that it is not--no more, no less.

There is a Cambodian saying that men are like diamonds and women are like silk--if you drop them in the mud, you can wash the diamond and it's as clean as it ever was, but the silk is stained forever.

«បុរសជាមាសទឹកដប់ ទោះធ្លាក់ចូលភក់ ហើយលើកមកវិញ ក៏នៅតែជាមាសទឹកដប់ដដែល តែនារីវិញ ប្រៀបបាននឹងកំណាត់សំពត់ស បើកាលណាធ្លាក់ចូលភក់ជ្រាំហើយ ទោះខំប្រឹងបោកគក់លាងសម្អាតយ៉ាងណា ក៏មិនដូចដើមដែរ» (courtesy of Frank Smith)

 

Source: Left, http://upload.wikimedia.org/wikipedia/commons/8/8f/Apollo_synthetic_diamond.jpg; Right, "Weathered Memories/2008" by Joan H. Calloway ("wishes, true and kind") http://3.bp.blogspot.com/_Q8uC-dZACLA/TJ7nFt-t2cI/AAAAAAAACaY/eDRBb_GeD38/s400/DSCN0956.JPG accessed 18 November 2012

 

Let's put aside for the moment the blatant sexism in that proverb ("dropping them in the mud" is a metaphor for their being sexually active, and this is the classic embodiment of the double standard against women in so many traditional societies), and see if there is any useful imagery there for us to communicate a distinction in a totally different domain, without being insulting to more than half of the population.

The term "biopsychosocial massage" refers to massage practiced in an evidence-based, science-based, client-centered way, that understands health, wellness, and disease in terms of natural (not supernatural) processes in the material physical universe among biological, psychological, and sociocultural aspects of life, as well as their interactions and the emergent effects that arise from them.

Anyone who practices massage in this way is practicing BPSM.

If that term is consistently applied to only those practices, then it is a clean and brilliant diamond that clients and other massage stakeholders can use as a baseline to understand exactly what BPSM has to offer.

If the term is (figuratively) dropped in the mud by applying it to anything and everything, no matter whether or not it is consistent with the principles of BPSM, then--like the silk--it is stained forever, and it becomes useless for clients and other massage stakeholders to use as a guide to understand what BPSM has to offer.

So I give the terms "biopsychosocial massage" and "BPSM" to the community to use freely, on the one condition that they not be diluted by applying them as mere buzzwords to massage or other practices that are not massage practiced in an evidence-based, science-based, client-centered way, that understands health, wellness, and disease in terms of natural (not supernatural) processes in the material physical universe among biological, psychological, and sociocultural aspects of life, as well as their interactions and the emergent effects that arise from them.

(Not yet clear on what that means in actual practice? That's ok; there's a great deal of rich material there to explore in depth. We're going to spend some quality time connecting the dots, and translating them into what they mean for actual practice. I just want to get that general principle out there; now that it is, we can do some real work on establishing what it means in practice.)

So the answer to the question in the post title, "Who owns BPSM?" is: It is entrusted to the responsible and sustainable stewardship of the massage community.

 

cheers, to Diane Jacobs!

 


UPDATE, 18 November 2012, 10:57 AM PT:

Gayla Coughlin points out that some of my statements above, as written, are unclear in what they mean for actual practice, and might result in outcomes that I don't want.

I thank her for giving me the opportunity to correct my inaccuracies, and to get closer to my intended outcome.

I am thus taking out a Creative Commons license on biopsychosocial massage (BPSM), and here are the conditions attached to that license.

The particular form of the Creative Commons license that most suits my intent for this work is Attribution-ShareAlike CC BY-SA.

Their blurb explains:

This license lets others remix, tweak, and build upon your work even for commercial purposes, as long as they credit you and license their new creations under the identical terms. This license is often compared to “copyleft” free and open source software licenses. All new works based on yours will carry the same license, so any derivatives will also allow commercial use. This is the license used by Wikipedia, and is recommended for materials that would benefit from incorporating content from Wikipedia and similarly licensed projects.

--"About the Licenses", http://creativecommons.org/licenses/ accessed 18 November 2012

 

What this means is that you can build on, develop, and grow biopsychosocial massage, but only on the condition that you share your work with the community in the same way ("license their new creations under the identical terms")--you cannot take the work that I and others have done on biopsychosocial massage, and trademark or copyright it for yourself. This license thus protects biopsychosocial massage for use by the entire community, rather than having someone seize it away from us in a proprietary way.

The Creative Commons Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) page explains it in this way:

You are free:

  • to Remix — to adapt the work
  • to make commercial use of the work

This means it is approved for Free Cultural Works

Under the following conditions:

  • Attribution You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work).

  • Share Alike — If you alter, transform, or build upon this work, you may distribute the resulting work only under the same or similar license to this one.

With the understanding that:

  • Waiver — Any of the above conditions can be waived if you get permission from the copyright holder.
  • Public Domain — Where the work or any of its elements is in the public domain under applicable law, that status is in no way affected by the license.
  • Other Rights — In no way are any of the following rights affected by the license:
    • Your fair dealing or fair use rights, or other applicable copyright exceptions and limitations;
    • The author's moral rights;
    • Rights other persons may have either in the work itself or in how the work is used, such as publicity or privacy rights.
  • Notice — For any reuse or distribution, you must make clear to others the license terms of this work. The best way to do this is with a link to this web page.

--Creative Commons Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) page accessed 18 November 2012

 

If my statements above sounded like I objected to commercial use on anyone's part, then that was due to my inaccuracy--I have no objection to anyone earning a living by teaching classes, writing books, or anything like that, as long as you honor the moral rights that attach to my Creative Commons licensing of biopsychosocial massage. And by "mere buzzwords", I was not objecting to using the term to market your works based on biopsychosocial massage. I specifically meant slapping the label on practices where it does not apply, in order to market something that is incompatible at its core with biopsychosocial massage.

By "moral rights", I specifically mean that I do not want anyone to use the label "biopsychosocial massage" to endorse practices that are anti-scientific or pseudoscientific, or that are not client-centered. Those violate the spirit of biopsychosocial massage, and are an infringement of my moral right to delineate a set of massage practices and theory that are consistent and compatible with modern science and with evidence in the material physical world.

If you respect that moral right, then you are free to build on and develop biopsychosocial massage for non-commercial or commercial uses, but you cannot take it away from the community by trademarking or copyrighting it for yourself.

So I believe that the conditions of this license protect my intent to release it to the responsible and sustainable stewardship of the community, at the same time that it protects the content from being distorted by misuse of the label to apply to something that contradicts the heart of biopsychosocial massage.

 

cheers, to Gayla Coughlin!

 

Creative Commons License
Biopsychosocial massage (BPSM) by Ravensara S. Travillian is licensed under a Creative Commons Attribution-ShareAlike 3.0 Unported License.
Based on a work at http://poem-massage.org/content/biopsychosocial-massage-bpsm-new-lineage.

Biopsychosocial massage (BPSM): A new lineage

There is grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.

--Charles Darwin, Origin of Species, close of first edition, 1859

 

Source: Left: http://upload.wikimedia.org/wikipedia/commons/1/18/Charles_Darwin_by_G._Richmond.png; Right: http://upload.wikimedia.org/wikipedia/commons/a/a0/George_Richmond_-_Emma_Darwin_-_1840.jpg accessed 17 November 2012

 

Charles Darwin, whose biological observations led to the development of evolutionary theory, and his wife Emma loved each other very much.

Their many letters to each other over the years (preserved online in the Darwin Correspondence Project) stand as a testament to how much they thought, cared, and worried about each other.

In one letter, written around February 1839, Emma expresses her wish as a faithful believer, but at the same time, also admits to her doubts in her own hope:

The state of mind that I wish to preserve with respect to you, is to feel that while you are acting conscientiously & sincerely wishing, & trying to learn the truth, you cannot be wrong; but there are some reasons that force themselves upon me & prevent my being always able to give myself this comfort.

--Darwin Correspondence Project, Darwin, Emma to Darwin, Charles [c. Feb 1839] accessed 17 November 2012

 

She wants to feel secure that, if she (or he, or anyone) is really trying diligently and sincerely to learn what is true, that that effort guarantees that she cannot possibly be mistaken about what she is learning. The reason she is so concerned about this is that she was devoutly religious, and she knew that Charles had doubts about religion.

To be impossible to be wrong, through sheer effort and sincerity, is a lovely wish--and yet, in the same sentence, she admits to her beloved husband that even she herself cannot always keep up that belief.

She was right to be concerned about that issue--the history of science at that time in England contains many examples of geologists, paleontologists, biologists, and other scientists who set out on a journey to find evidence in the material physical natural world that proved the stories in the Bible to be literally true.

For example, if the story of Noah's Ark and the Flood were literally true, you would find evidence of it in the layers of rock in that part of the world. The scientists who set out to find it discovered that that evidence is not there, but other evidence, showing that other things happened, is indeed there.

The scientists who set out to demonstrate that the earth is literally only a bit more than 6000 years old demonstrated instead that they would have to reject all the other multiple sources of repeatable, verifiable evidence that showed the earth to be much older than that.

Darwin himself demonstrated that--rather than the Genesis creation story that species were created one time in their present and unchanging form--species actually change over time to better adapt to the environments they find themselves in.

When the evidence these scientists found contradicted what they wanted it to say about the literal truth of the Bible, they faced a test of their own moral character in deciding what to do next about that fact:

  1. They could ignore the evidence, pretend the discovery never happened, and never face the meanings of the contradictions between the evidence and what they believed, or

    Source: http://thinkingmomsrevolution.com/wp-content/uploads/2012/06/fingers-in-ears.jpg accessed 17 November 2012
     
  2. They could double-down on their belief, holding on even tighter to it while rejecting the reality of the material physical evidence, or

    Source: http://www.examiner.com/images/blog/wysiwyg/image/bad_poker.jpg accessed 17 November 2012
     
  3. They could accept the reality of the material physical evidence, revising their beliefs as needed to resolve the contradictions between the beliefs and the evidence.

    Source: http://2.bp.blogspot.com/-LSEZYAmp3P0/UEKl9Td19sI/AAAAAAAACKE/m0nhbygv1nU/s1600/alone.jpg accessed 17 November 2012

 

Some of the most solid scientific knowledge that we rely on every day came from people who had the courage to face the implications for their beliefs that the evidence presented them, and the integrity to not turn away from or deny the contradictions, but rather to engage with them.

To take a more contemporary example of that same spirit, this quotation from Julie Onofrio is, for me, the essence of the courageous engagement that we so urgently need to participate in if we really want to become a profession:

Having an open forum and getting some help in analyzing research is really needed in our profession. Yes, I have to say it disturbs me when the researchers say things like traditional modalities don't work--it's like a slap in the face to all who are doing energy work, or reiki, or Rolfing, and having results and success. It's very hard not to take it personally, but also to set emotions aside and remain in communication. But that is why I support it. I want to learn more and to support the profession in understanding research.

 

This willingness to remain engaged, even when it's difficult because it contradicts what we've been taught, is nothing short of admirable. Julie is showing the courage of facing difficult dilemmas that evidence presents us about how massage actually works, and she is actively engaging with that process, and in that, she is going the extra mile.

Like Emma and Charles Darwin, most MTs are good, decent, caring, and loving people, who want to understand the truth.

If just wanting it sincerely, and working hard at it, were enough by themselves to avoid error, most of us would be there already.

Sadly, in this material physical universe, those good intentions are not sufficient to help us to be correct.

 

 


The National Certification Board for Therapeutic Massage and Bodywork (NCBTMB) is an independent non-profit organization that offers national certification in massage and bodywork.

This national certification functions as a path to initial licensure (sometimes the only path) for MTs in some states.

The Board has undertaken a major revamp of policies and procedures, one which is causing a great deal of disruption among nationally certified MTs and continuing education providers.

Its CEO, Mike Williams, states that the purpose and effects of this change are

streamlined online processes, enhanced communications, and improved programs that elevate the profession and better serve the public.

--NCBTMB front page accessed 17 November 2012

 

Some of those changes may well have that effect--I am not personally nationally certified, and I have not yet examined the changes in depth as other MTs and bloggers such as Laura Allen have.

But in the FAQ about the new procedures for approving continuing education providers, there is--for me--an absolute deal-killer.

 

Q: Will NCBTMB continue to accept alternative courses like energy work, aromatherapy, animal massage, etc?

A: Yes. Massage therapy is part of the holistic profession as are several other modalities and techniques. NCB will continue to accept modalities and techniques that can be legally practiced by a massage therapist without another healthcare provider, (i.e., DC, MD, PT) present. As long as the technique or modality can be shown to be embedded in the lineage of massage, it will be accepted. This means that if the core information of the technique or modality can be referenced as a derivative of another technique or modality that is within the massage therapy scope of practice it will be accepted.

--NCBTMB Approved Providers FAQ accessed 17 November 2012

 

 

The argument over the relationship between massage and "energy work" is nothing new.

In the early 1990s, when I was in massage school, the NCBTMB was developing the first national certification exam--the National Certification Examination for Therapeutic Massage and Bodywork (NCETMB). Eventually, as a result of consumer pressure, they were forced to offer an energy-free alternative, the National Certification Examination for Therapeutic Massage and Bodywork (NCETM), for those MTs who did not want to be coerced into an anti-evidential belief system as the price of their professional training and licensure.

Although the argument is nothing new, there was a fresh opportunity to do something innovative here among the other disruptive changes--but NCBTMB did not take that opportunity.

Instead, they opted to permit teaching any information (which includes misinformation and malinformation) as approved continuing education, as long that that can be shown to be "embedded in the lineage of massage". Considering the long history of "massage myths", documented by Laura Allen (here and here), Lee Kalpin, Paul Ingraham, and many others, it is clear that just because an idea has been embedded in massage, even for a very long time, that does not mean the idea is correct.

NCBTMB had an opportunity to stand up for the principle that, in the therapeutic encounter, a professional should provide only validated warranted (justified or justifiable) high-quality information to the client.

They did not take the opportunity to stand up for that principle, and as a result of that decision, I cannot participate in their new process. I will not go on to apply for national certification as a practitioner, nor will I become an approved continuing education provider under those standards.

I regret those facts, as I consider them massive missed opportunities. But I cannot do it, because our first principles on these matters are so far apart as to be irreconcilable.

Don't misunderstand me here--I am positive that the NCBTMB members are well-intentioned, and that they wanted to do the right thing. I genuinely believe that they were attempting to have the best of both worlds for the benefit of all massage stakeholders, and to not hurt anyone's feelings.

I respect them as the kind, caring, motivated, passionate people that they clearly are.

If that, by itself, were enough to be right, as Emma Darwin wished, we would not have to have this very serious and difficult discussion.

But evidence doesn't work like that--you can't pick and choose which evidence you accept, and which you reject. Either you accept all the evidence, and you go courageously wherever those implications take you, or you just don't accept the evidence.

If they are going to accept massage's traditional explanation of "energy work"--no matter how many times that explanation has been shown by the evidence to be mythical--as validated approved continuing education with their official imprimatur, then they are not preparing MTs who are taught that explanation for modern translational science. Holding on to old ideas even after they have been disproven is an active obstacle to understanding these new developments.

The environment of massage is exhibiting selection pressures toward a type of massage that is integrated with validated high-quality information, and that prepares MTs for understanding advances in neuroscience, cognitive science, endocrinology, and pain science, and translating that understanding into clinical practices that are client-centered and effective.

As a direct response of those pressures, biopsychosocial massage is breaking off from the main lineage of massage to provide a new massage lineage that is fully consistent with those principles.

Source: Darwin's first documented sketch of an evolutionary tree, around 1837, from his notebooks http://www.sciencebuzz.org/sites/default/files/images/myers_darwin_tree.png accessed 17 November 2012

 

 


You can consider this the official birth announcement of a new lineage of massage.

Biopsychosocial massage (BPSM) is massage understood and practiced in a biopsychosocial model. It understands massage, health, wellness, and illness, and the knowledge bases underpinning those concepts in an evidence-based, natural (meaning, not supernatural), organic way that draws on what we know about biology and other natural sciences, psychology, sociocultural aspects of being human, and the emergent effects that arise from interactions among these various factors.

Psychosocial and cognitive approaches don't require that you become a clinical psychologist but that you have a broad concept of the influence of those factors and that you account for them in your encounters with your patients. Know the literature and be able to give management advice based on evidence. When people come to see you they want a plan. Have a plan that is defensible and that works toward their goals. Address concerns, fear avoidance, other stress, and unhelpful beliefs with compassion, understanding, empathy, and informed knowledge.

Understanding why people hurt is part of our professional responsibility and should change most everything we do on a daily basis away from traditional methods and towards methods defensible with modern science.--Jason Silvernail accessed 5 August 2011

 

An example of a biological factor in health could be increased cortisol in the bloodstream in response to chronic stress. The interaction of that biological factor with the increased daily stress in modern society would be an example of interactions among biological factors and sociocultural factors.

An example of a psychological factor in health could be a man who is less likely to seek professional treatment for pain than a woman is, because of his perception that stoically enduring pain is what men do in the society he grew up and lives in. The increased structural damage that can occur as a result of ignoring symptoms and delaying treatment is an example of the interactions among psychological factors and biological factors.

An example of a social factor in health could be the relative stigmatization of mental or behavioral illness, as compared to how more clearly structural conditions are regarded. This stigmatization can drive psychological conditions underground--say, for example, if someone did not get needed psychological treatment because they didn't want it to show up in their medical record. That would be an example of interactions among sociocultural factors and psychological factors.

Biopsychosocial massage is client-centered. That means that the psychological and social factors in the client's unique experience, as well as the universal biological factors we are all subject to, is the center of where we focus our attention and caring. It doesn't mean that we accept everything in someone else's experience is literally true. It does mean that we recognize that, for them it feels true, and for that reason alone, it is important in where we meet the client in the therapeutic encounter.

Biopsychosocial massage welcomes self-expression and the art of massage. It is clear, however, that sometimes our need for self-expression can come into conflict with clients' immediate healthcare needs, and--when that happens--we recognize that, in order to act as healthcare professionals, our ethical fiduciary duty is to put the clients' needs first, ahead of ours if necessary.

Biopsychosocial massage is wholistic, integrative, and evidence-based. That means that it does not draw upon supernatural explanations of mechanisms, and it builds upon foundational knowledge in the sciences to evaluate and validate the evidence for or against particular claims of effectiveness or mechanisms.

That means that we understand and practice it in a holistic, complementary, and integrative way, integrated with other domains of human knowledge and with the natural universe we find ourselves in, rather than silo'ed off in an alternative universe that denies material physical reality, and isolates us away from members of the client-centered biomedical healthcare team.

If a proposed explanation for an effect requires us, for example, to reject physics, as the explanation of "energy work" embedded in massage tradition does, then we face that contradiction head on, and we work to resolve it. If that means updating old beliefs in the light of new evidence, then that is the consequence of practicing biopsychosocial massage.

Michael Hamm is another contemporary example of courageous engagement, facing the evidence head-on and seeking to better understand. I'm paraphrasing his quote here, and I trust that he'll correct me if I've gotten it wrong. If I can find the original quote, I'll replace the paraphrase, but it was something to this effect:

I understand and accept that the traditional anatomical explanation behind craniosacral therapy doesn't hold up in light of the evidence. At the same time, I can't deny that I feel something when I am doing that work, something that I can't explain. I want to better understand what is going on when I do that work.

 

In the absence of clear evidence of what is exactly going on, this suspension of previous belief that has been disproven (and not yet replaced) is totally in line with the principles of BPSM. We don't have to always know everything; we just have to know what we do know, what we don't know, and how strong the evidence is behind our knowledge.

Since our encounters with clients will always run ahead of the available high-quality evidence, we don't limit ourselves only to what has been rigorously validated by studies and nothing else. We take our professional experience into account, and we actively seek to understand and incorporate the clients' preferences, whenever possible, in treatment. But in all these cases, in developing our approach to caring for the client, we remain clear on what is evidence, what is speculation, what is science, what is art, what is literal, and what is metaphor.

Understanding the material physical universe around us, and the centuries of cumulative human knowledge about that universe, give us powerful tools to draw upon. That understanding, combined with the caring that characterizes so many people who choose to go into massage as a career, is the heart of biopsychosocial massage.

Neil deGrasse Tyson sums it up almost perfectly:

I am driven by two main philosophies, know more today about the world than I knew yesterday. And lessen the suffering of others. You'd be surprised how far that gets you.

--Neil deGrasse Tyson

 

That quotation demonstrates the core of massage in a biopsychosocial model.


Source: http://healthskills.files.wordpress.com/2008/10/biopsychosocial.jpg accessed 7 August 2012

 

Over time, here at POEM, we will be following that evidence where it leads, and courageously engaging with the meanings that it shows for the practice of massage therapy. I expect intense, passionate, and fruitful discussions here over the next few years.

 


UPDATE, 18 November 2012, 11:01 AM PT:

Creative Commons License
Biopsychosocial massage (BPSM) by Ravensara S. Travillian is licensed under a Creative Commons Attribution-ShareAlike 3.0 Unported License.
Based on a work at http://poem-massage.org/content/biopsychosocial-massage-bpsm-new-lineage.

Commitment in the therapeutic encounter: You can have anything you want, but you can't have everything you want

It's a lovely idea to think that there are no limits, and that we can have everything we want.

Certainly, a massive part of the US advertising industry is dedicated to selling that dream, precisely because it's such an appealing one. There is no shortage of people who will pay good money for the hope of living without limits.

In the realm of dreams and ideas, there may well be practically no limits to what we can imagine. But the material physical world imposes constraints, or limits, on what matter and energy are capable of, and what they cannot do.

We don't understand everything about why matter and energy behave the way they do, but over the centuries, we've observed them in enough different situations that we're pretty good at describing how they behave in those situations. It's very much like the situation with gravity--there are several different and mutually exclusive proposals for what gravity is, and why it works the way it does.

But we don't need to wait until those questions are decided to be able to predict how gravity will behave well enough for hundreds of thousands of airplanes worldwide to take off and land safely (for the most part) every day. We can predict its behavior so accurately that in 1970, when the Apollo 13 spacecraft suffered an explosion and fire on the way to the moon--an explosion which left the spacecraft badly damaged, and low on fuel to get back to earth, and oxygen for the astronauts to breathe--ground control was able, on the fly, to improvise a plan that took advantage of the Moon's gravitational field to act as a "gravity slingshot" to propel the spacecraft and all 3 astronauts safely back home.

Source: http://upload.wikimedia.org/wikipedia/en/f/fd/Gravity_Assist_analogy_Kohlhase_Hovland.jpg accessed 7 October 2012

 

Source: http://upload.wikimedia.org/wikipedia/commons/f/fc/Apollo_13_timeline.svg accessed 7 October 2012

 

The same is true for matter and energy. These behaviors are so reliable that their descriptions are called "laws of physics"--metaphorically, it's as if they "know" they have to "obey" certain "laws", so they always do so.

Of course, science never says anything is definitively, 100% certain. Some things are very uncertain, and they're likely to be revised as we learn more about them.

Other things, while not 100% certain, can be almost 99.9999% certain--so the effect is as though it's perfectly certain, even though there's always that tiny 0.0001% chance it will be changed someday in light of new evidence, if that new evidence ever does show up on the scene.

The limits of the material physical world around us have been observed, described, and discussed for thousands of years, and, because they are so reliable, you can see, many times, the same description of the consequences of those laws of physics being discovered independently in different cultures far away from each other in time and space as ancient Greece and medieval India.

Source: http://upload.wikimedia.org/wikipedia/en/8/89/Panini%2C_the_great_Sanskrit_grammarian..jpg accessed 7 October 2012

 

One of those consequences, borne out time and time again by the behavior of matter and energy, has been described as the "principle of non-contradiction"--that, in the material physical universe, something cannot both exist and not-exist at the same time, or that something cannot be both true and false at the same time.

Did that statement make you think of Schrödinger's Cat? If so, then that's an excellent question you raise!

At first glance, it seems as though the cat might provide an exception to that rule: the cat is both dead and alive at the same time in this thought experiment.

Yet it doesn't really, and here's why.

Source: http://upload.wikimedia.org/wikipedia/commons/9/91/Schrodingers_cat.svg accessed 7 October 2012

 

It is typical of these cases that an indeterminacy originally restricted to the atomic domain becomes transformed into macroscopic indeterminacy, which can then be resolved by direct observation. That prevents us from so naively accepting as valid a "blurred model" for representing reality. In itself, it would not embody anything unclear or contradictory. There is a difference between a shaky or out-of-focus photograph and a snapshot of clouds and fog banks.--Wikipedia, "Schrödinger's cat" accessed 7 October 2012

—Erwin Schrödinger, Die gegenwärtige Situation in der Quantenmechanik (The present situation in quantum mechanics), Naturwissenschaften
(translated by John D. Trimmer in Proceedings of the American Philosophical Society)
 

 

When we're talking about the cat being simultaneously dead and alive, we are talking about a phenomenon at only the subatomic level of organization--what Schrödinger called "an indeterminacy originally restricted to the atomic domain".

When we're engaging with clients in a therapeutic encounter, however, we are not engaging solely on a subatomic level--we're engaging at many levels, up to and including the organism level: Schrödinger's "macroscopic" level.

To confuse the subatomic level of organization with the organism level is to make the same mistake as to assume that--because both sodium and chloride as elements are immediately and painfully deadly to humans at the atomic level, then their compound--salt--also shares those properties. (Although it is true that too much salt over too many years can wreck your health, but only in a very different way from elemental sodium and elemental chlorine.)

To confuse those levels of organization with each other is to "naively accept...as valid a 'blurred model' for representing reality". At the subatomic level, without an observer, we can use words or images like the previous one to imagine a cat that is simultaneously dead and alive.

In our macroscopic material physical reality, the moment an observer looks at the cat to see what is going on, the subatomic waveform collapses--it definitively commits to one state or the other, but not to both at the same time--and we have either a dead cat, or a live cat, but never both simultaneously.

Unlike the poor cat (sometimes), the law of non-contradiction is still alive and well at the organismal level of material physical reality, where our therapeutic encounters with our clients take place.

Our metaphorical "waveforms" also are forced to collapse in one direction ot the other at this point, but--unlike the electron--at least we get to choose which of the two mutually-exclusive options we commit ourselves to.

This principle shines a spotlight on where a number of the most heated battles in massage's culture wars are currently taking place.

We have to decide one way or the other on the following question--because of the law of non-contradiction, we can't just say "both", and hand-wave our way out of the profound philosophical and scientific questions it raises.

As a first principle, do we accept or reject the reality of the material physical universe?

 

We have the freedom to choose either answer, but--no matter how much we may want it--we can't have it both ways.

The answer we choose to that question will determine what we have to offer to clients, as well as how we relate to one another.

This, in turn, will set in motion what history will tell about how our future of massage turned out.

What Seth said

Seth Godin writes, on the natural human tendency to deny facts we don't like:

The problem with Orwellian talking heads, agitprop, faux news and Ballmer-like posturing is that they take away a foundation for a genuine movement to occur, because once we start denying facts, it's difficult to know when to stop.

 

Still, it's understandable--when reality seems overwhelming, the temptation to deny that reality, and avoid the pain of dealing with it, can be very strong. Barrett Dorko also has an excellent take on that phenomenon and this article, over at SomaSimple.

We've got a lot of massive problems in massage--for example, at the same time that we have the chance for a place at the healthcare professional table under Obamacare, and that we say we want to be taken seriously as professional members of the healthcare team, our major credentialing organizations grant recognition to courses that take money for teaching claims like "body cells carry emotional memory", "craniosacral therapy moves skull bones", and "all past traumas are stored in the fascia".

Anyone who had a decent education in anatomy should be able to debunk those claims after the first day of the first class.

Yet our major professional organizations visibly sanction the teaching of claims like these and grant CE credit for them, at the same time we say we want to be real healthcare professionals.

Our walk doesn't match our talk, and the problem's not going to go away just because we refuse to face it.

If we refuse to face it and discuss it in a civil and professional way in an attempt to reach solutions, history's going to make us eat the decisions that others make for us about these problems.

And if we claim we want to incorporate the latest neuroscience findings into massage as a healthcare profession, and we start that process off by being Neurophysiology 101 denialists, how, exactly, is that supposed to work?

No one's denying the fact that this shift to accepting facts and material physical reality is going to cause a great deal of disruption and moral distress. The world has entirely shifted out from under us, and the old social contract that we were comfortably used to just does not work any more.

That fact is going to cause an unforeseeable amount of pain and distress, and we need to be extra kind to each other as a result.

But denying reality is not a sustainable choice anymore, and the only real question is whether we'll make the change in time to make use of these new opportunities, or whether our process will make us too late to accept the invitation, and we'll totally miss out.

Godin provides an aspirational ideal to assist in that process:

Transformational leaders don't start by denying the world around them. Instead, they describe a future they'd like to create instead.

 

We can't change the larger universal material physical reality that confronts us. What we can change is how we react to it, and that reaction--what we commit to--will sow the seeds for the future we want to create.

Source: "13 Plus Myths of Massage Therapy", by Lee Kalpin RMT http://www.massagetherapypros.ca/wp-content/uploads/2012/03/Myths-of-Massage-Therapy.jpg accessed 3 October 2012

What Seth said

Denying reality is not a sustainable choice anymore, and the only real question is whether we'll make the change in time to make use of these new opportunities, or whether our process will make us too late to accept the invitation, and we'll totally miss out.

Godin provides an aspirational ideal to assist in that process:

Transformational leaders don't start by denying the world around them. Instead, they describe a future they'd like to create instead.

 

We can't change the larger universal material physical reality that confronts us. What we can change is how we react to it, and that reaction--what we commit to--will sow the seeds for the future we want to create.

Looking into the abyss (#26/31)

It's not easy to face the realization of having been misled.

And the misleading does not have to be intentional; it could have been done with the best intentions in the world.

But those good intentions don't change the facts that, as a result, the student is launched into real-life practice operating with poor information, is bringing misinformation into the relationship with the client, and is being publicly evaluated on the basis of that misinformation by other potential partners in a unified healthcare team.

It could have happened to any of us--the field of massage is notorious for promoting teachers out of the ranks of students who have simply passed the class they're now expected to teach. Biomedical physicians have nothing on massage when it comes to "See one, do one, teach one".

No blame, no shame: one set out to create that situation; it just evolved that way, undirected. And there was an unspoken social contract that allowed it to continue, because the need for teachers was so high.

But the social contract has changed out from under us, and the current situation is no longer sustainable in light of the responsibilities expected of healthcare professionals.

Ralph Stephens names the problem as the very first one in his list of the educational "seven deadly sins":

Standardizing the number of hours or the curriculum content (ELAP) will not improve educational outcomes as long as our massage educational institutions are allowed to:

  1. Employ unqualified instructors.

...

Two things are needed to "heal" the problem, money and moral conviction. ABMP, AMTA and FSMTB must be persuaded to give substantial and ongoing financial support to COMTA and AFMTE to assist them with their respective missions. COMTA because we need a strong accrediting agency dedicated to the field of massage therapy. That is the natural place for educational standards to live. AFMTE because their Teacher Education Standards Project (TESP) is the trail that the entire education sector must follow if we are to truly "elevate" the profession from the sad state in which it currently exists.

These organizations also need to take a public stand - an unequivocal position - that the operational practices listed in the "Seven Deadly Sins" are no longer acceptable in the massage therapy field; that we expect better from our schools and programs. They may not have the force of law, but such moral courage on the part of community leaders, consistently stated, can and will instigate a change in institutional behavior.

 

Stephens is right about going forward--but what about all the students, practitioners, and teachers who are coming to grips with the fact that much of what they were taught is exaggerated, counterfactual, or simply wrong?

It takes a great deal of courage on their part to stare unflinching into that abyss, and to engage with what's needed to collect, assimilate, organize, and share good information.

The upheaval and disruption in the process is causing a great deal of moral distress and pain in people who are re-evaluating where they are, and how far away they are from where they need to be.

One thing that they do not have to worry about here is being blamed for having been taught wrong.

The policy here is, "no blame, no shame": it is not someone's fault that they did not get the education they deserve, and if they are trying to fix that situation, they deserve--and will have--our support in that journey.

The Buddhist concept of samma-vaca--"right speech"--is a useful guide to discourse here at POEM.

It's often summarized as, "Is it true? Is it kind? Is it necessary?".

We'll examine those questions in a slightly different order than they're usually posed.

"Is it true?": The standard at POEM is that we will not pass along misinformation here.

Massage stakeholders can depend on POEM for accurate information about massage.

If someone is making a factual error, it's ok to correct that error civilly and professionally. That means focusing on the facts, not on the person--no personal attacks, just connecting the dots on what the facts are.

Not everything is a matter of fact, of course--there is no scientific answer to the question "Is chocolate or vanilla better?"--and interpretations, creativity, and imagination are welcome topics for discussion, as long as active misinformation doesn't ride along.

"Is it necessary?": There is a wide consensus that something is rotten in the state of massage education, so yes, having a portal to the shared body of biomedical knowledge that members of a unified and client-centered healthcare professional team all draw upon to varying degrees is an absolutely necessary--and as-yet unmet--niche that POEM is being developed to fill.

"Is it kind?": Absolutely: everyone who participates here can expect to be treated kindly. Kindness does not mean letting misinformation go uncorrected; it means that misinformation will be corrected in a civil, professional, and kind manner, without attacking the person.

When someone does not have access to good and high-quality information, because of gaps in their education, the kind and considerate thing to do is to offer them a bridge to obtain that information.

Giving them an opportunity to correct themselves is far kinder than leaving them--and their clients--to the consequences of misinformation.

We're in really deep waters here, as a result of a number of historical, social, political, and cultural factors all coming together and synergizing.

But if POEM has any say at all in the matter, then we will get through these difficulties, because we'll support each other in learning and growing along the way.

 

Source: http://www.education.noaa.gov/images/article_ocean_floor_2.jpg accessed 26 August 2012

Clinical reasoning: Deduction, induction, and abduction, part 2 (#5/31)

Rock climbing is a good metaphor for clinical reasoning and decision-making.

If you go climbing, you can plan a route from the bottom to the top in advance, but when you are actually in the process of ascending the rock face, you have to deal with the actual material physical reality you find in front of you. If that turns out to be different from your previous plan, then the plan gets adjusted to accommodate what you are really dealing with in the moment. If you try to privilege the theoretical plan over the actual facts, things can end very badly very fast.

To get from one place on the rock to the next place without falling, you make sure that you are in a stable position where you currently are, and you look for a way to get safely to the next place you want to be. You repeat this process over and over, and at the end--if all goes well--all those decisions in the moment about how to get from one place to the next lead you to reach the summit you were aiming for all along.

The reason that this is metaphorically like clinical decision-making and reasoning is that need to ensure that you are first in a stable place before you extend yourself to get to the next place.

Like climbing, reasoning is a process--the culmination of many smaller decisions along the way. If you take too many unwarranted risks along the way, you can lose control of the process.

Unlike in individual climbing, however, the one most harmed by a bad outcome in clinical decision-making is someone else: the client.

That's why we have an extra responsibility to do the best job in getting it right that we possibly can--our clients trust us as the experts.

Source: http://upload.wikimedia.org/wikipedia/commons/6/66/Free_solo.jpg accessed 9 August 2012

 

 


As we've seen in the previous post, deductive reasoning helps you to get from one point to the next--from the general to the specific--in a safe and valid way, but the kinds of questions it can support are rather limited in comparison to the situations we often encounter in clinical situations. It's a safe and easy line from one point to the next, and the valid results may be exactly what you need in particular situations.

Inductive reasoning is somewhat more powerful, as it can take you from the specific to making generalizations about how things work in the material physical universe--but, by the nature of taking on that task, it's possible to do every thing right--to begin with a valid starting point, to reason in a flawlessly valid way--and to still end up with invalid conclusions, such as "All swans are white". It's riskier than deduction, but--if it succeeds--it opens the door to more possibilities than deductive reasoning alone can provide.

Among other things, it's this recognition that you can do everything right and still end up with invalid conclusions that makes all of scientific knowledge provisional (it holds unless and until it is replaced with better evidence) and contingent (hanging together as part of an integrated whole with other knowledge).

The old joke about how scientists never say anything without including error bars (to show their level of confidence that the statement is correct) references this aspect of scientific knowledge.

Source: http://upload.wikimedia.org/wikipedia/commons/d/df/Confidenceinterval.png accessed 9 August 2012

 

You will, of course, hear statements made with absolute certainty, but that certainty comes from some place other than science.

 

 


The fact that scientific knowledge is contingent and provisional does not, however, mean that it is totally random--that anything goes, and therefore, you can just make up anything you want and it will be every bit as valid as anything scientists have spent centuries testing.

The idea that nothing has any meaning at all, so it doesn't really matter what you claim, is a kind of nihilism, and we're not going to indulge in nihilism here.

Scientific knowlege always has a confidence level of how much we are sure it is true attached to it. That confidence level is never 100%--we are never totally certain without any doubt at all--but in many cases, it does get pretty close. We have tested that knowledge, and reliably repeated it so much that, for all practical purposes, we can proceed to build on it as though it were actually 100% certain.

We can trust it as a safe enough platform in our climb to use it as a base for the next bit of knowledge, reasoning, or clinical decision-making.

This is why the more extravagant claims of energy healers don't hold up--they contradict what we have spent centuries rigorously testing about how energy actually does work in the material physical universe. Principles and laws such as the inverse-square law and the laws of thermodynamics have held up so well under independent repeated testing by independent observers that we are as close to certain about them as we ever reasonably can get about anything.

If energy really did work the way energy healers claim they operate, then the inverse-square law and the laws of thermodynamics would fail so spectacularly that the world around us would look very different from how it actually does. The fact that we can rely so reliably on these laws means that what the energy healers claim cannot be true--it is a clear decision point, where you have to make the decision whether you accept or deny material physical reality.

Here's a couple of examples of how the universe around us would be very different if energy healing claims were true. Many energy healers claim that it does not matter how far away they are from the person they have intent to heal--that it's the same whether they're in the same room, or half a world away.

Have you ever been to a bonfire on a cold night?

Source: http://upload.wikimedia.org/wikipedia/commons/a/ac/Christmas_bonfire.jpg accessed 9 August 2012

 

A fire, among other things, is heat energy and light energy.

Did you get close, so that it felt very, very hot? Did you get further away from the fire, far enough so that you could feel the cold night air? You didn't have to get very far away for that experience, did you? The heat and light energy from the fire drops off very quickly as you get further away.

Source: http://upload.wikimedia.org/wikipedia/commons/2/28/Inverse_square_law.svg accessed 9 August 2012

 

Would the effect of the fire be the same, whether it was in the same room, or half a world away?

What kind of reasoning are we practicing here?

Heat energy quickly gets less effective as we get further away from the source; light energy quickly gets less effective as we get further away from the source, therefore, if energy healing is really based on energy, we expect it to quickly get less effective as we get further away from the source.

 

We are going from different examples of energy to derive a universal principle applying to all energy, so what kind of reasoning is that?

Now that we have derived that universal principle, we apply it in the following way:

The effect of physical energy falls off quickly with increasing distance from the source of the energy.

Energy healers claim that what they practice is not affected by distance from them as the source.

Therefore, what energy healers practice is not physical energy.

 

In applying the general principle about energy to a particular example, what kind of reasoning are we practicing there?

So--since they can't both be true at the same time--which one is right?

Are the energy healers right, and every bit of physics knowledge multiple independent researchers have built up over centuries wrong?

Or is the physics knowledge right, and the energy healers' explanations wrong in some way?

Since you have to choose only one of them, which possibility is more plausible: more likely, more reliable, and more believable?

Understanding these ideas--that not everything can simultaneously be true, that you really do have to choose between what is true and what is false, that scientific knowledge is never 100% certain but can at times get very close to that ideal--lays the groundwork for understanding the next form of logical reasoning we'll discuss.

Abductive reasoning is sometimes called "reasoning to the best explanation", and we'll look at how that works.

 

 


Abductive reasoning is difficult to describe concisely, or to teach, because it depends so much on what went before it. To use abductive reasoning, you have to have a solid multidisciplinary knowledge base.

If you don't have that, then, from the outside, it looks like you're making things up, or changing the rules arbitrarily or unfairly.

That's not really what's happening, but you can feel compassion for people who think that, because they don't see the entire process going on. It's like watching a far-away rock climber--you see them going in progression from hold to hold, but you don't see all the information they have up close that they are basing their decisions on in the moment.

And you can't just teach it easily, because it's not like a vending machine, where you always put the exact information in, and you get exactly the same answer in return.

These aspects of abductive reasoning can make it challenging, both to observers outside the process, as well as to learners trying to come to grips with carrying it out. We can certainly sympathize with frustrations at that challenge, yet all we can do is to try to connect the dots, and be as transparent as possible about the process, to assist those who come along afterwards in understanding why decisions are made in the way they are.

 

 


If you don't care where you're going, it doesn't matter which way you set out.

If, on the other hand, you care about going to the "best" explanation, then you have to know what that means in order to plan your journey to get there.

It's a complex question, not one that we can just answer by rote. Let's work through it by examples, and try to get larger principles out of those examples for the next situation that comes along.

Just like we had the classic "Socrates is a mortal" and "All swans are white" examples for deductive and inductive reasoning, there is a classic example of abductive reasoning that we can share with generations of people who studied these questions before us.

"The lawn is wet, so it must have rained last night" is an example frequently used to show abductive reasoning.

We have an observable, empirical, tangible fact: the lawn is wet.

We don't know why the lawn is wet, so we try to draw a hypothesis to account for our observation. There are many possibilities that could become hypotheses:

  1. It could have rained last night.
  2. Someone could have poured water on the lawn, accidentally or on purpose.
  3. A passing water truck could have sprung a leak.

 

There are lots of other possibilities as well, limited only by our imaginations.

If all of those possibilities are equally good as explanations, then we are stuck--we remain unable to develop a causal explanation that we can then test to see whether or not that explanation is correct.

But not all possibilities are equally good as explanations--some are ruled out by patterns in our observation.

Others are ruled out, as we saw with the energy-healing claim, by centuries of shared human knowledge about the way the physical universe works--for those explanations to be true, our universe would have to look and act totally different than it does now. So we can rule out explanations like that as well, never with 100% certainty, but with enough certainty to operate on for now.

Starting out as a brand-new student in first grade at the age of 6, I was absolutely, madly, deeply in love with my teacher, Miss Kirby. I would have done anything at all to get her to think highly of me.

So I told her about my brand-new baby brother that my parents brought home from the hospital. She was very interested to hear that I was now the big girl in the family, and told me that I must be very proud.

I assured her that I was really a very good big sister.

I told her about how my baby brother escaped from his crib after my parents brought him home, and how he climbed a tree and got stuck up there, and how I had to go rescue him.

I told her I saved my little brother all by myself, and Miss Kirby reassured me that I was, indeed, a very good big sister.

Not long after that, my parents and I were at the grocery store, where we ran into her doing her own shopping. She asked my parents about the new addition to the family, and that's when the facts came out: there was no new little brother. I had just made the entire story up to impress her, and make her think I was strong and brave.

Which explanation more plausibly accounts for the facts of the matter?

  1. Unlike any other newborn in the history of the human race, my infant baby brother really had the cognitive skills to formulate an escape plan, and the motor skills to climb out of the crib, let himself out the door, and then climb a tree, or
  2. A little girl who doesn't know much about infant development tells a lie that makes herself look like a hero, in order to impress an adult whom she loves, and who she wants to think she is a very good girl.

 

(Just to complete the story, I'll mention that no punishment ensued from this either at school or at home. All of the grownups understood why I had told that lie, and dealt with it in constructive ways that supported me in not needing to tell lies anymore just to impress beloved adults.)

To figure out how plausible something is--not either a "true" or "false" answer, but values along a spectrum from "more plausible" to "less plausible"--you can't just look at it in isolation. You have to evaluate how well it fits into the integrated whole of everything else we know about.

Abductive reasoning, getting at the best explanations for facts, draws on that plausibility as one of the pillars that supports it.

To be able to evaluate that plausibility, we need to have a large, solid, and interdisciplinary knowledge base, and to know how the parts of that knowledge base integrate seamlessly with one another.

This is not an easy task, and it can't just be reduced to vending-machine science. That's why it can look to people who are not in on the process as if scientists are making arbitrary choices about what they accept and what they reject. The scientists are making choices among possibilities, but unless you are close up to the process, you can't see the details of how they're doing it.

The choices aren't arbitrary, but neither can they be easily summed up in a single concise one-size-fits-all formula, either.

Clinical reasoning: Deduction, induction, and abduction, part 1 (#4/31)

You may have been introduced to logic and reasoning in your previous education--different schools vary on whether they include it, and at what grade level they include it, if they do.

If so, then some of this will look familiar to you--you've probably already encounted deduction and induction in school.

If you haven't seen this material before, don't worry--we'll go over it in more depth, to make sure that these foundational concepts get the coverage they merit.

And even if you have seen some of this before, I'm willing to venture that part of it is new to you as well. So we're all on a learning journey through this material together.

 

 


Logic is the study of how we reason about things in the world around us. We use principles of logic to try to ensure that our methods of reasoning lead us to correct answers, rather than falling into traps that give us wrong answers.

Deduction is a logical technique that takes us from general statements to specific ones, ensuring the correctness of our specific conclusion. The classic example of deductive reasoning taught in school is:

  1. All men are mortal.
  2. Socrates is a man.
  3. Therefore, Socrates is mortal.

 

For an example of deduction that is more relevant to massage, we could create the following:

  1. People who suffer from pain often benefit from massagea.
  2. Robertb has an upcoming surgical operation planned, and one of the side effects of the surgery will be post-operative pain.
  3. Therefore, Robert may benefit from massage after surgeryc.

 

a We know this generally from the cumulative body of massage research evidence.

b A specific client.

c A valid recommendation for a specific client, based on what we know generally.

 

So deductive reasoning is one way that we can take general principles from research evidence, and apply those principles for the benefit of specific clients.

One of the strengths of deductive reasoning is that--if the assumptions you start with are true--then you will definitely reach a correct, or valid, conclusion.

But deductive reasoning, as solid as it is, will only take us so far. It's a good start, but it's not going to be enough for real-life clinical decision-making.

We're going to need additional tools to help our processes get beyond the very first level.

 

 


Inductive reasoning, in a way, is the mirror image of deductive reasoning: it starts with specific knowledge, and aims to draw conclusions about general principles from that specific knowledge.

Induction is the process of observing many specific instances, and abstracting--making a generalization about what those instances have in common with each other.

For example, the sun has come up every day in the past since humans have begun observing it, so on that basis we reason, inductively, that it will rise tomorrow as well.

An famous example of inductive reasoning in clinical observation and decision-making in recent history took place in the early 1980s, when primary healthcare providers began noticing a dramatic increase in young gay male patients presenting in clinic with an unusual kind of tumor--Kaposi's sarcoma (KS), a relatively uncommon condition usually found in older men of Mediterranean heritage.

Sources: upper left: http://upload.wikimedia.org/wikipedia/commons/3/3c/Kaposi's_Sarcoma.jpg accessed 7 August 2012; upper right: http://upload.wikimedia.org/wikipedia/commons/d/d5/Kaposi’s_sarcoma_intraoral_AIDS_072_lores.jpg accessed 7 August 2012; lower center: http://upload.wikimedia.org/wikipedia/commons/c/c2/Kaposi's_sarcoma_before.jpg accessed 7 August 2012

 

At first, it seemed like it might be a coincidence, but at some point the number of cases reached critical mass for a real phenomenon, rather than just chance. Clinicians wrote up their observations in medical journal articles like the following, for other clinicians to compare their own observations against, and to share their own observations and knowledge.

Urmacher C, Myskowski P, Ochoa M Jr, Kris M, Safai B. Outbreak of Kaposi's sarcoma with cytomegalovirus infection in young homosexual men. Am J Med. 1982 Apr;72(4):569-75. PMID: 6280498

Kaposi's sarcoma, a multicentric malignant neoplasm, occurs in certain geographic areas in the world. It is most common in Equatorial Africa and Eastern Europe. The annual incidence of Kaposi's sarcoma in the United States is between 0.021 and 0.061 per 100,000 persons. The appearance of an outbreak of Kaposi's sarcoma in young homosexual men in New York and California is a new and unique phenomenon. Certain differences are already recognized between the disease in these young men and the ordinary Kaposi's sarcoma. Herein we report our observations of the first 10 cases of Kaposi's sarcoma in young homosexual men. In these patients, the disease follows an aggressive clinical course characterized by widespread skin lesions with early involvement of the lymph nodes. In some of these patients, the result was death in a short period of time after initial diagnosis. In addition, cytomegalovirus infections were seen in these patients, which suggests at least a possible association between this viral and the disease.

 

Myskowski PL, Romano JF, Safai B. Kaposi's sarcoma in young homosexual men. Cutis. 1982 Jan;29(1):31-4. PMID: 6276100

An outbreak of KS has been observed in young homosexual men. These patients are different from those with classical KS for the following reasons: 1. geographic distribution (clustering in New York and California); 2. age (younger, mean--39 years); 3. higher incidence; 4. sexual preference (homosexual); 5. distribution of skin lesions (face, upper extremities, trunk); 6. lymph node involvement; 7. visceral lesions; 8. associated opportunistic infections (Pneumocystis carinii, toxoplasmosis); 9. history of sexually-transmitted diseases (hepatitis, syphilis, gonorrhea); and 10. aggressive course of the disease. Awareness of these features of the new KS will enable the practitioner to better recognize this important, emerging disease.

 

Hymes KB, Cheung T, Greene JB, Prose NS, Marcus A, Ballard H, William DC, Laubenstein LJ. Kaposi's sarcoma in homosexual men-a report of eight cases. Lancet. 1981 Sep 19;2(8247):598-600. PMID: 6116083

The clinical findings in eight young homosexual men in New York with Kaposi's sarcoma showed some unusual features. Unlike the form usually seen in North America and Europe, it affected younger men (4th decade rather than 7th decade); the skin lesions were generalised rather than being predominantly in the lower limbs, and the disease was more aggressive (survival of less than 20 months rather 8-13 years). All eight had had a variety of sexually transmitted diseases. All those tested for cytomegalovirus antibodies and hepatitis B surface antigen of anti-hepatitis B antibody gave positive results. This unusual occurrence of Kaposi's sarcoma in a population much exposed to sexually transmissible diseases suggests that such exposure may play a role in its pathogenesis.

 

Borkovic SP, Schwartz RA. Kaposi's sarcoma presenting in the homosexual man -- a new and striking phenomenon! Ariz Med. 1981 Dec;38(12):902-4. PMID: 7332494

 

Gottlieb GJ, Ragaz A, Vogel JV, Friedman-Kien A, Rywlin AM, Weiner EA, Ackerman AB. A preliminary communication on extensively disseminated Kaposi's sarcoma in young homosexual men. Am J Dermatopathol. 1981 Summer;3(2):111-4. PMID: 7270808

 

Those observations pointed to what we later recognized as the beginning of the AIDS epidemic in the developed world. Inductive reasoning based on observations that young gay men were presenting with these unusual symptoms in clinic helped alert clinicians that other young gay men (and, later, other population groups at well) might be at particular risk from whatever was causing this new disease.

It is quite possible, with the efforts at case report repository-building going on here at POEM and elsewhere (like the Massage Therapy Foundation), that someday MTs will be able to put together observations made by multiple therapists in multiple distributed clinical locations, and--through a similar process of inductive reasoning--will be able to derive more general knowledge from those specific individual instances.

But unlike deductive reasoning, which--if the beginning assumptions are true--will lead to correct conclusions, there is a degree of uncertainty about the validity of conclusions arrived at through inductive reasoning.

Using inductive reasoning, it is possible to begin with true observations, follow the procedure correctly, and yet arrive at false conclusions anyway. This is just a risk we take when abstracting from specific instances to general principles.

The black-swan problem illustrates how this can happen.

"All swans are white" is a well-known example of a positive claim.

....................

Source: http://www.birdsofoklahoma.net/images/MuteSwan01.jpg accessed 8 August 2012

 

What does it take to disprove this claim? One black swan is all that is needed (but here are two, for good measure).

Source: http://upload.wikimedia.org/wikipedia/commons/6/60/Black_Swans.jpg accessed 8 August 2012

 

The claim that "All swans are white" is definitively disproved by the existence of one black swan.

That's easy enough. But what does it take to prove the claim that all swans are white?

One white swan is a good start.

 

Another white swan is also good.

 

Three white swans--so far, so good.

 

 

Have we proved that all swans are white? Three is not very many, after all.

 

How many white swans in a row do we need to find in order to prove that all swans are white?

 .....?

 

 

The problem is that no number of white swans will ever be enough for us to be 100% certain that the next swan won't be black. And it only takes one black swan to disprove the entire claim.

Let's use the white swan as a metaphor for something you might observe in clinic.

Let's say you provide pregnancy massage, and among your clients, you have noticed what seems to you to be a trend--the older the mother is in her first pregnancy, the worse her self-reported nausea and vomiting appears to be. In the same way, the younger the mother is, the less nausea and vomiting she reports.

Does that mean that you can accurately tell how much nausea and vomiting the next new pregnancy massage client you see will report having, based on her age?

Maybe you can, and maybe you can't--you could have yet another white swan in a row. Alternatively, this new client might be your first black swan, breaking the trend you had observed up until she arrived.

That's a problem for induction, as compared to deduction, which provides us much more certainty when reasoning from the general to specific instances. After all, induction, abstraction, and generalization led clinicians to reach out to other gay males at potential risk for the disease, but fallacies based on those generalizations also led to discrimination and blame against them for the disease, as well.

Deductive and inductive reasoning certainly have important purposes they can serve in clinical decision-making, yet, by themselves, they are not enough to provide us with all the validated information and support we need.

There is another form of reasoning that we can call on as well, one that goes some way toward meeting that need. But this post is already quite long, and this is a good place to end it for now.

We'll pick up with abductive reasoning in the next post (Part 2).

What is biopsychosocial massage?

Several other people have contributed greatly to my thoughts on the topic of biopsychosocial massage, and a really profound discussion along those lines is currently going on in a social media group that I'm a part of.

I'm not going to quote those other people directly here, because they were speaking in a private group, and I respect their privacy. This lack of quotations, however, should not be interpreted to mean that I fail to recognize the influence that others have had, and continue to have, on these ideas that I'm developing here. I'll be very happy to acknowledge and cite those discussions that are not explicitly private.

I am very grateful for everyone who has mentored me and contributed to my professional development, and who continue to do so to this day.

I promise you that I will pay it forward.

 

 


Biopsychosocial massage is the practice of massage in a way that builds bridges to working on a unified team with biomedical healthcare providers by participating in the shared knowledge base of biological, psychological, and sociocultural factors that influence health and illness.

That means that practitioners of biopsychosocial massage practice massage in a way that is compatible with the current state of the evidence. We don't create obstacles to being part of a unified team by making counterfactual and unsupportable claims about how massage works.

It facilitates our professional development as healthcare providers by putting the client at the center of knowledge and information. One of the most stressful situations in life is illness--by committing to a shared knowledge base and sending a unified message to the client as the rest of the team does, we do not add to the client's cognitive burden and stress load at a particularly difficult time by forcing them to do the additional work to try to sort out conflicting alternative and contradictory messages.

It means that we are honest about what we know, and what we don't know. That includes a responsibility to develop basic scientific literacy and critical thinking, in order to ground our perceptions and experiences in the larger context of what we know about the material physical universe around us. The "bio" aspect of "biopsychosocial" actually draws on many other natural sciences than just biology, and understanding the cohesive integration of the knowledge generated by all of those disciplines is crucial to an honest evaluation of what we really know about the world around us.

It means that we always need to be aware, at a very general level, of the fact that psychosocial factors can influence the state of a person's health, for better or for worse.

It means that we need to understand the difference between being a supportive layperson versus practicing psychotherapy, which--among other things--means listening supportively without giving advice or interpreting meaning.

It means we should know what the signs are that indicate someone is in greater psychological distress than we ourselves are equipped to help them with, and to have a plan for how to reach out to the larger psychotherapeutic community, either to assist them in getting help, or in our need for supervision or mentoring in processing what our clients bring to us.

It means that--no matter how we regard those particular sociocultural factors, for better or for worse--we recognize the profound effects those factors can have on the health status of our clients, and, to the best of our ability, we take those factors into account when we try to understand our clients' experiences.

It means that we recognize that the available research evidence will always lag behind immediate needs for information in the clinic, and so evidence-based practice will always remain an ideal or a goal as a result of that fact. Working practically in real life in the meantime, it means that we practice in a way that is based on the evidence, if available, and if evidence is not available then we at least practice in a way that is consistent with the larger body of knowledge about how the physical universe works.

It means that we put our responsibility to our clients above our attachment to particular ideas and claims--if claims about massage or other related topics repeatedly fail validation tests, we accept that fact, make our peace with it, and move on to what we do actually know that can be of benefit to our clients.

It does not mean at all that the subjective experience of meaning-making, or joy, or humor, or spontaneous feeling are off-limits--it simply means that we remain clear, to ourselves and to everyone else, on the differences between objective and subjective, mind-independent and mind-dependent, universal and unique, literal and metaphorical/allegorical, and fact and interpretation.

It does not mean at all that we are not open to new ideas--it simply means that, for the sake of our clients, we expect the advocates of those ideas to do the work of connecting the dots and showing how those ideas truly lead to positive outcomes for our clients, before we go on to regard those ideas and claims to actually have the status of validated knowledge.


Source: http://healthskills.files.wordpress.com/2008/10/biopsychosocial.jpg accessed 7 August 2012

 

 

 

Finding your space: Anatomical reasoning and our relationship to realism

There are at least three ways, maybe even many more, to approach the practice of massage--as healthcare profession, as self-expression, and as business.

Of course, no one approaches it exclusively one way or another--even healthcare professionals, mystics, and artists have to make a living, professional ethics in business are a thriving area of exploration, and the feeling of self-actualization can be the key to a long and fulfilling career no matter what other aspects of massage you pursue.

These aren't self-contained monocultural boxes you find yourself in, so much as they are tendencies, one way or another. The interactions among those tendencies, and the choices you prioritize, will influence where you find yourself in the space of massage practice.

In this illustration, practitioners A, B, and C all find themselves in different areas of massage practice space, because of the different blends of healthcare professional, self-expression, and business orientations they bring to their practice.

 

Meaning, too, has multiple aspects, including:

  • the ideas we have about the universe around us, and the feelings and reactions those ideas draw out of us;
  • the words, or terms, that we use to talk about those ideas; and
  • the material physical things in the universe that those ideas and words refer to.

 

Since all of these aspects interact with and influence each other, we can model them as a triangle, with the three connected corners representing concepts/ideas, words/terms, and material physical referents.

 

Looking at the relationships among components of the Semantic Triangle, it is easy to see how referents can influence concepts: for example, Wilma--a sun bear at Woodland Park Zoo in Seattle, who no one suspected was positively riddled with tumors, but who held on just long enough to wean her twin cubs onto solid food before suddenly dying from the cancer--is a real-life referent whose fortitude while suffering reinforces the concept of "bear as good mother".

Sometimes the referent’s behavior, in addition to influencing concepts associated with a term, can actually influence the chosen or constructed term itself: the Russian for bear, медведь (pronounced "myed-vyed"), comes from the linguistic roots for "honey-eater" (our word "mead" for honey wine, comes from the same root as "мед").

And, like in the English term "bruin" ("the brown one"), it's also an example of intentional misdirection, and an indication of the beliefs behind it--bears can be scary, especially way back in history at the time when we were first deciding on words to describe the world around us.

To the people who came up with these terms, it may well have seemed safer to use taboo avoidance, just to be sure. Taboo avoidance means, in this case, a kind of magical thinking where it seems more prudent to refer to bears by euphemistic terms like "honey-eater (Russian)", "honey-paw (mesikämmen: Finnish)", or "the brown one (English)", rather than to get this scary animal's attention by outright saying "bear" in one of those languages, and running the risk of summoning angry supernatural bears down upon the speaker.

It’s not immediately obvious how influence flows the other way—that is, how concepts and terms can affect real-world referents—but a little thinking about it provides some examples. If someone thinks of bears as dangerous predators, they may lobby for laws allowing bear hunts, with real consequences to the referent bears themselves. However, assigning the term "endangered species" puts bears under particular legal protections, which could prevent their being hunted, saving the lives of actual bears.

So words, concepts, and real material physical referents all influence each other in the meaning we make of this universe around us.

And that meaning that we make, and decisions based on that meaning, influence where in massage practice space we find ourselves.

 

 


Although we often think of anatomy as strictly scientific, that's not always how people use anatomical terms and concepts. Gil Hedley writes:

The superficial fascia is an organ: it is an organ of metabolism, an endocrine organ producing some 30 hormones and counting; a great lymphoid organ; a sensory organ; a sensual organ; an electrical insulator; a thermal insulator; a movement sleeve; and a great antennae... what else? Tell me!!

 

And people did tell him. Responses included:

"All is fascia."

Microtubulars of liquid light .....-:-

Information super-highway......pure communication.

It's a Gigantic "Soft Drive", information collection unit...completely unique to each host...only to exist for One Lifetime.

Non specific immune function, and groovy to to work:-)

And a information webcam

The "copper wire - like" conduction system for sub atomic vibration of photons and electrons in cell communication.

 

Hedley continues to engage in the comments, but he does not correct any of the factual errors that either he or his commenters make.

What, exactly, is this process? It's not anatomical science--most of the discussion is, at best, highly metaphorical and allegorical, and at worst, factually wrong.

Clearly, it's meeting a huge need among his commenters, though:

Yes!

Your fascia discoveries are inspiring :)

Thanks for continuing to inspire the bodywork field. Blessings!

We are amazing!

 

If it is not science that Hedley is carrying out, then what is he doing?

I think that, given the apparent unmotivated functions of self-expression evident in the original post, and the motivated functions, among others, of validation, reflected in the commenters' responses, it would be fair to say that Hedley is carrying out performance art, religious expression, or both--using terms and concepts from anatomy for those purposes.

I don't think he would object to this taxonomic classification, based on what he's said about his philosophy:

Science to me is another religion among many, whose dogmas I am attempting to shed.

 

He isn't particularly concerned about doing science for the sake of knowledge.

That's perfectly fine, as long as we're all clear about what the process is about. If it's validation, or self-expression, or performance art that you're looking for, that's exactly what you're getting, and there's nothing wrong with that. Consenting adults, caveat emptor, and all that.

If it's anatomical science you want, on the other hand, not only is this not what you're looking for, but taking it at face value will get in the way of your actual understanding of the structure and function of the body.

This is where he makes an actually misleading statement:

I can do a much better job ripping into my own stuff than that particular critic [Paul Ingraham], and recently did so in front of 600 colleagues at the fascia congress in Vancouver, and will gladly do so again to move the knowledge base forward!

 

Propagating ideas such as that the superficial fascia is an endocrine organ, or that cells communicate with each other by means of photons and electrons, without correcting those factual errors, doesn't move the knowledge base forward at all. Instead, it sends a loud message to potential colleagues in healthcare professions that we aren't interested in, or are even actively hostile to, knowledge and reality.

This matters very much on an individual level, and on a professional level as well. One of the biggest obstacles to MTs becoming part of an integrated healthcare team is our inability to distinguish pseudoscience from science, and metaphor from literal truth.

If we remedy those problems, we can share in the common knowledge base of healthcare professions, and we can participate in sending a unified message to the client/patient.

If we don't, then we can't.

It's a decision we all need to make at the individual level, and those individual decisions will determine the fate of MT as an integrative healthcare profession, a siloed alternative medicine industry, or something else altogether.

 

 


What would an examination of these questions look like from the viewpoint of anatomical science?

The first, and most inportant, distinction between science and other human activities is that--rather than just operating in the realms of words and concepts--science has to do the work of connecting claims back to actual referents in the material physical universe.

So, for our claims, we will do that work as we go along.

A commenter on a different forum asked:

Why is Gil's comment so far fetched?

 

She's quite correct--I have made the claim that Hedley's work is performance art or some other form of self-expression, rather than anatomical science, and now it's my job to connect the dots and show why my claim is correct.

For the sake of time, let's just examine one part of the statement; it's representative of the same problems in the rest of it.

"The superficial fascia is an organ: it is an organ of metabolism, an endocrine organ producing some 30 hormones and counting"

 

What is he referring to? He clarifies that later on in the comments to his post:

"Adipocytes are generally classed as connective tissue cells with endocrinal function."

 

Fair enough--he gets the details right the second time. But he doesn't go back and correct his first statement to make it right.

By saying "superficial fascia...is an endocrine organ" there, he is confusing:

  1. structure (connective tissue versus glandular epithelial tissue) with function (protein secretion), as well as structure (endocrine) with function (secretion), and
  2. identity with parts/wholes: equating all of the superficial fascia (adipose tissue + loose areolar connective tissue) with only that part of it that actually secretes proteins (adipose tissue).

 

So he's at the wrong level of abstraction when he says superficial fascia--he means adipose tissue. Sounds like a picky little detail, doesn't it? And yet, it's a symptom of a lack of true understanding about anatomy.

This lack of true understanding about anatomy is a mistake that propagates among the MT community like wildfire--the very first thing you learn on the very first day of the very first anatomy class is the four kinds of tissue, right?

Epithelial, connective, nervous, and muscle tissue, right?

And yet, all over the web, you see people selling the concept that "body tissue can carry emotional memory", and MTs buying it, as though they had never heard of the distinction between epithelial and muscle tissue and nervous tissue. Those MTs can recite the names of those tissues to pass a multiple-choice test, yet they can't put the very first thing taught in anatomy class into practice when it comes to evaluating anatomical knowledge claims.

Being careless about the distinctions between different kinds of connective tissue, and what they are structurally, versus how they function, is exactly the same kind of error.

It prevents scientific understanding and real anatomical reasoning. As I mentioned previously, Hedley has been widely quoted as saying in his video that science is just another belief system, whose dogmas he's trying to shed.

The way he talks about anatomy, it is clear that he is not approaching it as science, nor bothering to get the scientific details correct. As a direct result, it comes across more as art or another form of self-expression, which is fine, as long as people know that that's what it is, and not anatomical science.

But I don't get the sense that people actually realize it; I think they think that's anatomical science they're doing, and it's a long way from it.

The "tell"s are comments like this one:

The "copper wire - like" conduction system for sub atomic vibration of photons and electrons in cell communication.

 

The words come from science, but they way they are strung together makes no sense. This is not a scientist nor a scientifically-trained layperson talking, yet salting the sentence with sciency words is, for some reason, important to the writer.

That indicates that the writer thinks they're making scientific sense, and really has no idea what science is and isn't.

Another, shorter way, to look at it is like this: confusing connective tissue with superficial fascia with adipose tissue and saying that connective tissue is an endocrine organ is the same kind of error as saying that mammals fly.

It's true that one kind of mammal--bats--do fly. But despite that one corner case, if you say that mammals fly, you'll be wrong most of the time.

If he is saying that adipose tissue is an endocrine organ, then he's using the term wrong, because adipose tissue is not an organ.

Superficial fascia, on the other hand, is an organ, but only one of its components has an endocrine function, so again, he's using terminology wrong: it's not an endocrine organ, although one of its components has an endocrine function.

It's the part/whole confusion, "bats fly, therefore mammals fly", logical error that he is committing there.

The questioner continues:

I did miss Gil's larger comment section and I am very glad you spent the time to explain the error and confusion of superficial fascia vs endocrine function of adipose tissue, which Gil is confusing with superficial fascia. Thank you.

But I must ask.... The primary function of the heart is circulatory yet it does have an endocrine function. I understand from Anatomy Trains, Fascia is highly innervated. Could it be possible fascia has more of a role than just stabilization? Especially when it is dysfunctional?

I think the role of fascia has not been studied well enough. Just a few years ago, science told us once a brain cell dies, it is gone forever. Now we understand neurogenesis better.

 

The questioner raises excellent questions, and I am glad they did so, as it gives us an opportunity to explore these issues in more depth.

It is true that sometimes scientific knowledge changes--so what does that mean for us here and now?

We'll examine these questions one by one, to try to figure out what is going on here.

 

 


Wikipedia: Neurogenesis, occurence in adults accessed 26 July 2012

 

"Considered": meaning they had the concept of the nervous system as fixed and incapable of regeneration, and they spoke of it in those terms.

 

The first evidence of adult mammalian neurogenesis in the cerebral cortex was presented by Joseph Altman in 1962, Wikipedia: Neurogenesis, occurence in adults accessed 26 July 2012

 

Joseph Altman questioned these concepts and ways of speaking about the nervous system, and as evidence for his claims, he introduced a material physical referent: the tangible new neural cells in the actual cerebral cortex.

 

followed by a demonstration of adult neurogenesis in the dentate gyrus of the hippocampus in 1963. Wikipedia: Neurogenesis, occurence in adults accessed 26 July 2012

 

Another material physical referent presented as evidence to counter the previous concepts and words: tangible new neurons in the dentate gyrus of the hippocampus.

In 1969, Joseph Altman discovered and named the rostral migratory stream as the source of adult generated granule cell neurons in the olfactory bulb. Wikipedia: Neurogenesis, occurence in adults accessed 26 July 2012

 

Yet another material physical referent: tangible adult generated granule cell neurons in the olfactory bulb.

Up until the 1980s, the scientific community ignored these findings despite use of the most direct method of demonstrating cell proliferation in the early studies, i. e. 3H-thymidine autoradiography. Wikipedia: Neurogenesis, occurence in adults accessed 26 July 2012

 

However, Altman and others' actual evidence with its connection to a referent was ignored in favor of the prevailing concepts and words.

The neuroscience community screwed up--that's not how science is supposed to work. Eventually, it did self-correct to more represent reality, but it took too long to do so.

But it didn't totally overturn their theories--if you're quadriplegic, for example, we still don't know how to make those nerves regenerate. And there are parts of the brain where they have observed neurogenesis, and others where they didn't.

So they were partly right, and partly wrong, and they held onto their theories for too long--but like the connective tissue example, and like the flying mammals example, you need to be very clear about the details of what exactly you are talking about--exactly what kind of connective tissue, exactly what part of the superficial fascia, exactly which nerve cells, in exactly what part of the brain.

Otherwise, you fall into unsound--false--conclusions like the "mammals fly" one.

That's the error that Hedley falls into--he gives names to things, and makes up explanations, without making any attempt to validate the connection of those names and explanations to material physical referents in reality.

It's perfectly acceptable in art or other forms of self-expression to not be constrained by any connection to a material physical referent. But science requires that connection, and since Hedley doesn't supply it, it's not science that he's practicing. Nothing more and nothing less than that.

 

 


The primary function of the heart is circulatory yet it does have an endocrine function.

 

That's correct. Does that make it an endocrine organ?

To answer that, we would need to clarify what an endocrine organ (a gland) is.

An endocrine organ is composed of glandular epithelium. Are the cardiac myocytes that produce the hormones atrial natriuretic peptide (ANP) and brain natriuretic peptide (BNP) made up of glandular epithelium?

What does the answer to those questions tell us about whether the heart is an endocrine organ?

When you answer that question, then you have stepped through the process of anatomical reasoning.

And you have generated a piece of new knowledge as well--the answer to the question "are glands (endocrine organs) the only anatomical structures that produce hormones?".

You were able to do that because you maintained the difference between structure and function, and between part and whole that is absolutely necessary if you are going to figure out correct answers about new anatomical questions that you do not already know the answer to beforehand.

Hedley's descriptions don't support anatomical reasoning to correct answers, because of the way he substitutes parts for wholes, and structure for function. He can make any statement he wants, but you cannot put those statements together and use them to reason with, in the way you did here.

And sound and complete logical reasoning is absolutely necessary in anatomy, because there are so many facts that you cannot memorize all of them by rote. You have to learn enough anatomy to form a basis, and then use that basis for drawing correct conclusions as you need them.

So how do I know my definitions are 100% right, and his aren't?

First, I don't ever know anything 100%. But the way I am using anatomy, I am not only drawing on centuries of actual anatomical history, and distinctions that we can empirically detect with microscopes and other instruments (referents), but I am drawing on an integrated whole with other sciences and logic as well.

The fact that it works so well in generating new knowledge through reasoning is an indicator that this way of dividing up hormone producers between endocrine glands and things that are not endocrine glands, is more likely to be 99% right--and thus, not to change abruptly out from under us--than it is to be 60% right, and we'll have to make massive adjustments someday.

 

 


I understand from Anatomy Trains, Fascia is highly innervated. Could it be possible fascia has more of a role than just stabilization? Especially when it is dysfunctional?

 

Yes, it could be possible. You could form a hypothesis with that question, and you could test it, and you could accumulate evidence that backed up that hypothesis. And you would be carrying out science when you did that.

And when you have done that, and you have shown that your hypothesis is backed up by the evidence, then we can consider that it's part of our knowledge--how certain we are about it will depend on the evidence, but at least we trust it to some degree.|

But that only counts after it's been done. Before it's actually been done, and repeated, and other explanations for what we see have been ruled out, then it's really just marketing hype.

That can change, if the work is done to back it up. But fascia research is very preliminary right now.

Have you ever driven really fast at night, so fast that your stopping distance got ahead of where your headlights could see? That's called "overdriving your headlights".

Metaphorically, to speak of things with certainty before the work has been done to back those things up with evidence is like overdriving your headlights. It's great for ginning up enthusiasm, but you can't really use it to base anatomical reasoning on.

But it's a good question, and maybe the evidence will back it up someday. We just can't act as though we're there already, because we've just started learning so much.

 

 

 


To finish my thought I must say, Instant Ice and Kinesio Tape boggle my mind neither works directly to effect the muscle, yet tissue responds positively to them. Why do these techniques work?

 

You're right that something happens that creates a response of some type, yet the muscles are too deep for them to be directly effected.

What kinds of anatomical structure communicate both with superficial layers of skin, and with muscles as well?

Fascia is one kind of structure; can you think of any others?

That would be a very good candidate to begin looking at for answers.

 

'"What kinds of anatomical structure communicate both with superficial layers of skin, and with muscles as well?"

Sensory / Motor nerves come to mind, capillaries... As well as fascia.'

 

Good answers.

We know, from centuries of anatomy, that sensory nerves can carry pain signals, and that nerves can be blocked in various ways from carrying them, while capillaries don't carry pain signals.

Hedley says that superficial fascia is "a sensory organ", but he doesn't offer any explanation of why he says that.

It is a poetic metaphor, but it is not a fact that anatomical reasoning can be based on.

It is a similar error to the part/whole of adipose tissue/superficial fascia--as you observed, fascia is highly innervated.

Why would fascia duplicate that function itself, when it already contains tons of nerves doing that same job?

"Okay, that can explain the instant ice, but kinesio tape? Primarily effects fascia, or others thoughts...?"

 

I would say that, since:

  1. those modalities are directly contacting nerves, while the epidermis stands completely between them and the superficial fascia, blocking it from them,
  2. we know that nerves have that functionality, while there is absolutely no evidence that connective tissue does, and
  3. fascia already contains lots and lots of nerves, and there is no anatomical need for fascia to duplicate that function,

that the evidence up till now, plus our anatomical reasoning about the anatomy we know, indicates that it is much more likely that the mechanism involves the nervous system to a much greater degree than it does the fascia.

Now that we have an idea that is consistent with the anatomical evidence, we could do a literature search to see if others have investigated this question, or we could design a study of our own to test it.

That doesn't mean that nobody will ever show any interesting properties of fascia. But from what we know now, to a very strong degree of certainty, it doesn't make sense to speculate about new properties that fascia might have, until and unless the research actually shows that that is true.

 

 

 

 


It's up to you where you locate yourself in massage practice space. If you find self-expression or business to be your more natural fits, there is absolutely nothing wrong with that fact.

If you find healthcare professional to be your more natural fit, then--for the sake ultimately of your clients--you have a higher obligation than others do to get the knowledge and the facts as close to correct as you possibly can.

Anatomical science is crucial to the core of massage as a healthcare profession. If you are seeking anatomical science, then make sure that that is what you are actually getting.

There is nothing wrong with seeking other things instead of anatomical science--you just want to make sure that you are very clear on what the difference is, and that you know yourself and what you are looking for, and know for sure what you are getting.

 
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