February/March 2006

Yamai wa Ki Kira
Healing Intentionality in Mind-Body Medicine
A REVIEW OF THE LITERATURE & BIBLIOGRAPHY
Noriko Watanabe and Don Eulert

Yamai wa Ki Kara is a Japanese proverb that means “illness arises from sickness of the spirit.” Although ki here means spirit, it has numerous other meanings, including consciousness, universal energy, disposition, nature, characteristics, feelings, and intentionality. In India, the word prana, “a universal source of all life,” has been known for 5000 years (Alvino). According to Chinese medicine, qi, the vital energy, always courses through peoples’ bodies despite their incognizance (Alvino). The Jewish mysticism of the Kabbalah taught the existence of the astral light, the universal energy, more than 2000 years ago; it is also found in Christian art as a halo around the saints (Alvino). Pneuma in Classical Greek and mana in Hawaiian also share similar meanings with ki (Leonard).

Mind-body interventions to improve well-being are well-known in the East. In Japan, ki, one’s conscious intention in this case, was considered crucial in developing or healing illness. More than 2000 years ago in China (Petrillo), qi gong masters were teaching the use of mind to move vital energy, and yogis in India trained their minds themselves to produce altered states of consciousness and longevity through breathing, meditation, physical exercise (Alvino).

In the West, mental influences over physiological status were acknowledged. Hippocrates stated: “I would rather know the person who has the disease than know the disease the person has” (NIH 2004). French physician and dramatist Molière wrote that “[t]he mind has great influence over the body, and maladies often have their origin there” (Tracey).

Today in the West, mind-body modalities are being utilized as support to conventional medicine. A prominent feature in stand-alone mind-body medicine is that one’s conscious mind or one’s intentionality works as the foremost essential force in unconventional holistic processes. Epstein (1996) asserted that “intentionality is the underpinning of the integrated mind-body medical system. Without it, there is no mind-body medicine.”

Early man believed that state of mind influences well-being (Bussey), but the Enlightenment ushered in science as the explainer of physical phenomenon. Soul and mind were excluded as they were thought to have divine properties (Polkinghorne). The discovery of bacteria and antibiotics accelerated the break in mind/body interconnection (NIH). Even experimental psychology focused on animals, and on “behavior because it is observable and measurable” (Pert 2002).

Wilber (2000) explained that the “dignity of modernity” brought people “the rise of democracy, the end of slavery, the growth of feminism, and the staggering advances in medical sciences.” However, modernism also pressed people to differentiate the value spheres of art, morals, and science; in fact, the “wonderful differentiations of modernity went too far into actual dissociation, fragmentation, alienation,” and “science became scientism” (Wilber 2000). Our postmodern society has almost reached its limits of stability, says Laszlo. According to Lyotard (Kvale in Anderson), postmodernism is identified as “incredulity towards metanarratives as a paganism where we pass judgment on truth, beauty and justice without criteria for the judgments.” Anderson asserts that postmodern individuals, in this pluralistic era, begin to understand themselves based on “made” rather than “given” identity, constructed out of many cultural sources, choices, decisions, and experiences.

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SUBTLE ENERGIES Tiller (1997) argued against medicine’s

assertion that human health depends only on the integrity of the body structure, which is based on homeostasis between the interdependent organs and other structural parts, which are in turn dependent on organic and inorganic chemicals. Chemical medicine attempts to restore homeostasis with more chemicals, but according to Tiller it cannot explain all physiological functioning.

Neuropsychiatry research found that small electric currents in certain parts of the brain induce behavioral changes. Other researchers found that small electric currents can stimulate cell regeneration and tissue repair. These findings indicate that human electric and magnetic fields can provide necessary conditions to maintain bodily homeostasis at the chemical level (Tiller). “Human intention when applied to unseen subtle domains is the effective driver of events seen in the physical domain” (Tiller).

According to Hinduism, the subtle includes “archetypal processes, high-order insights and visions, ecstatic intuition, an extraordinary clarity of awareness, an open ground-consciousness that reaches far beyond the ordinary ego, mind, and body” (Wilber in The Perennial Philosophy). Healers, psychokinesis, remote viewing, homeopathy, etc., are in the category of “subtle energies” (Tiller).

Biological naturalism introduced by the contemporary philosopher Searle (1983) stated that “mental states are as real as any other biological phenomena. . . . Like those other phenomena, mental states are caused by biological phenomena and in turn cause other biological phenomena.” Intention is a primary role of the mind, creating one’s relation to the environment, and connecting consciousness and mental acts (Searle 1983). Searle’s theory says that consciousness forms have inner qualitative and subjective natures (Regner 2002) and cannot be explained through materialistic perspectives.

Table 1: Schlitz’s Key Tenets of Integral Medicine 1. Integral medicine emphasizes “healing” rather than the science of diagnosing, treating, or preventing diseases and damage of the body or mind. 2. Consciousness involves the fundamental characteristics of human nature and experience and shapes our understanding of disease, illness, health, and well-being. 3. An integral perspective requires a deep examination of our core assumptions about reality and our place in it. 4. An integral methodology includes objective, subjective, and intersubjective approaches to understanding human experience. 5. Integral medicine deeply appreciates multiple cultural perspectives and approaches. 6. Harnessing our desire for health and healing as well as their will to live is as signifi cant to an integral medicine as the role of scientifi c information and technology. 7. Integral medicine encourages an individual to open him or herself to the multidimensional nature of healing, including body, mind, soul, spirit, culture, and nature. 8. The well-being of the planets’ ecosystems is required for the well-being of humans. 9. Gratefulness, love, and compassion are essential tools to an inclusive and full-hearted healing system.

UNCONVENTIONAL MEDICINE Unconventional modalities are widely used by individuals for preventive and alternative healing techniques (Weisskopf). In 1992, the U.S. Congress created the National Center for Complementary and Alternative Medicine (NCCAM) within the National Institutes of Health to research unconventional mind and body modalities (Cohen). A 2002 study showed that more than 30% of the U.S. adult population used some kind of relaxation techniques and imagery, biofeedback, and hypnosis, and more than 50% of the population used prayer for healing and well-being (NIH 2004). However, since research in this field is still in its infancy, more evidence in terms of safety and efficacy of specific modalities is necessary, and clarification of efficacy will bring integrity to the field (Cohen).

Integral medicine, a comprehensive and multidimensional approach of mind-body medicine, has been introduced by Gordon, Jaffe, and Bresler in the book Mind, Body & Health: Toward an Integral Medicine (Schlitz et al.). Wilber in Schlitz states: “Integral medicine is to utilize as complete and as comprehensive an approach as possible in treating any illness—while remaining constrained by the pragmatic realities of time, insurance limitations, and office management. The integral medicine……. has moved significantly beyond early attempts in this area, variously known as ‘holistic,’ ‘allopathic,’ ‘alternative,’ and ‘complementary.’

Although integral medicine has the enduring and effective components of both conventional medicine and alternative medicine, it has been launched from a wider platform, a more focused empirical research, and a more incorporated human psychology and consciousness (Schlitz et al.). Table 1 indicates the key tenets of integral medicine introduced by Schlitz.

EMPIRICAL FINDINGS

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Sternberg argues for two response systems in a body, which are interconnectedly working twentyfour hours a day to maintain an individual’s internal homeostasis. One is the brain’s stress response system, which is activated by a threatening situation. The other is the immune system, which instantly responds to foreign invasion. These two response systems are crucial to maintain one’s internal homeostasis. When either system is activated, various molecular, cellular, and behavioral responses attempt to reestablish inner equilibrium. Consequently, the stress response or the immune response promotes physiological and behavioral changes in threatening or taxing situations that may lead to illness.

During infection or injury, humans attain internal homeostasis through the immune system by balancing the activities of proinflammatory and anti-inflammatory pathways (Borovikova). The theory of the inflammatory reflex by Tracey explains how relaxation promoted by mind-body modalities such as hypnosis, meditation, biofeedback, and acupuncture help an individual maintain immune system capability. Cytokine, produced by cells of the immune system, has an important role in producing immune response (Dictionary). Tumornecrosis factor (TNF) is a kind of cytokine activated by macrophages, which are large immune cells that defeat invading pathogens and other intruders in response to the stimuli.

Locally increased TNF in the body causes the symptoms of inflammation such as heat, swelling, pain, and redness, while low amounts of TNF allow defense by preventing pathogens from spreading into circulation. The amounts and length of TNF release should be limited and should not be systemic because excessive amounts of TNF released systemically can cause septic shock and death (Heart Disease Weekly). The vagus nerves which innervate the major organs such as heart, lung, spleen, and kidneys inhibit the TNF production in these organs and decrease serum concentrations of TNF during endotoxaemia (Borovikova; Bernik in Tracey). Research on the inflammatory reflex indicates that patients with chronic inflammatory diseases were able to increase vagus nerve activities and decrease the level of TNF by using mind-body modalities (Tracey).

A study done at Harvard University on the effect of positive and negative images on the immune system indicates a strong body-mind connection (Clifton). Increased level of immune globin A is considered to indicate one’s fine immune functioning. The subjects’ immune globin A levels were greatly decreased after viewing a film representing death, destruction, and despair, whereas their levels were increased after viewing a film representing happiness, beauty, and harmony.

Pert (1997) asserts that chemical substances called neuropeptides released in the brain and other parts of the body carry on information by binding with their receptors throughout the body. Pert (2002) has coined the term “molecules of emotion” to describe the neuropeptides— beta-endorphin, insulin, cholecystokinin (CCK), and others. The argument for “molecules of emotion” emphasizes that: the three classic areas of neuroscience, endocrinology, and immunology, with their various organs—the brain (which is the key organ that the neuroscientists study), the glands, and the immune system (consisting of the spleen, the bone marrow, the lymph nodes, and of course the cells circulating throughout the body)— that these three areas are actually joined to each other in a bidirectional network of communication and that the information “carriers” are the neuropeptides (Pert 2002).

In other words, the neuropeptides carry information not only to the central nervous system but also throughout the body, “working as hormones, triggering memories, summoning white cells to kill a virus, tripping sensors to tell you that you ate too much” (Hancock). The gut, for example, from the esophagus through the large intestine, has various nerves and other kinds of cells containing neuropeptides and their receptors. The richness of the receptors in the gut might explain why people feel their emotions in that area” (Pert 2002).

Pert (1997) states that “the neuropeptides and their receptors are the substrates of the emotions, and they are in constant communication with the immune system mechanism through which health and disease are created.” Furthermore, the immune system not only contains the same receptors as the brain, but also creates the same neuropeptides created in the brain. The immune cells, which circulate throughout the body, create the same chemicals that are considered to be the mood-controlling substances (e.g., beta-endorphin) created in the brain (Pert 2002).

EMPIRICAL FINDINGS IN COGNITIVE BEHAVIORAL THERAPY

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Biochemical abnormalities such as dysregulation of neurotransmitters and hormones among depressed people with fundamentally good health are noted when neurotransmitters in the spinal fluid are measured and brain-imaging techniques are utilized (Preston). Cognitive-behavioral therapy was initially developed to treat depression in the 1960s and became one of the mainstay psychotherapy modalities. Extensive empirical research indicates its effectiveness not only for depressed symptoms, but also for various psychological disorders including those with somatic symptoms (Beck; Lambrou and Pratt). The basic premise of cognitive-behavioral therapy is that one’s core beliefs about self, others, and the world greatly influence how one thinks, feels, and behaves (Beck). Beck and Weishaar state that depressed people commonly have pessimistic views of the future, and tend to predict that current problems will persistently continue or could become worse. Therefore, cognitive-behavioral therapy’s aim is to modify one’s irrational and automatic thoughts caused by one’s core beliefs, in order to treat psychological and somatic symptoms. Empirical research found that cognitive-behavioral therapy alters one’s psychological and neurological status. Goldapple and her colleagues (2004) report that depressed patients treated with cognitive therapy indicated significant clinical improvement along with some metabolic changes in their brain: “Increases in hippocampus and dorsal cingulate and decreases in dorsal, ventral, and medial frontal cortex.” The researchers concluded that the metabolic changes may reflect the effectiveness of cognitivebehavioral therapy treatment. Nishith and his colleagues studied rape victims with posttraumatic stress disorder to examine whether or not cognitive therapy altered their rapid eye movement (REM) sleep disturbances by measuring their heart rate variability (HRV). Their research results indicated that the subjects who successfully completed the cognitive therapy sessions decreased their HRV during REM sleep disturbances.

INTENTIONALITY IN MIND/ BODY MEDICINE

The oldest philosophical reference to intentionality is mid-5th century BC (Stanford Encyclopedia of Philosophy). Scholastic philosophers and theologians in medieval times also studied its concept (Dictionary). The Dictionary of Philosophy of Mind (Eliasmith) defines intentionality as “[t]he property of the mind by which it is directed at, about, or of objects and events in the world.” This definition from the Scholastics was reintroduced by 19th century philosopher Franz Brentano in Psychology from an Empirical Standpoint where he asserts that “we can, therefore, define mental phenomena by saying that they are those phenomena which contain an object intentionally within themselves” (Banchetti-Robino).

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Consciousness is divided into physical phenomena and mental phenomena (Polkinghorne). “The act of sensing without being about something sensed is meaningless. They are always about some content of consciousness” (Polkinghorne) whether or not an external object exists (Dreyfus). Brentano’s central theme is that possessing this aboutness makes human mental life unique in the world (Hoffmeyer).

French phenomenologist Merleau- Ponty (Zahourek) believed that intentionality is the foundation of human existence. His basic premise of consciousness is not a “cogito—I think,” but an “I can” (De Preester). Further, one’s experience is not objective or absolute truth but perceptually acquired through one’s unique bodily interconnections with the environment.

According to Heidegger, intentionality explains that human activities play a crucial role in constituting his or her world (Zahourek). Intentionality is not merely consciousness but a structure of Dasein (i.e. being in the world), “a structure which requires an understanding of being as a condition of its possibility” (Gorner). Moreover, Dasein is described as socially appropriate ways of acting which involve “intentional states, and these are expressed in several ways: Cultivating and caring for something, holding something, letting something go” (Baruna). As social context alters, intentionality alters, although the physical act may be the same.

Searle (1983) defines intentionality as the “property of many mental states and events by which they are directed at or about or of objects and states of affairs in the world.” He distinguishes himself from previous philosophers when he says that not all mental states have intentionality. Whereas beliefs, fears, hopes, and desires are intentional states, nervousness, elation, and anxiety are not because they are undirected. He says that intentionality and consciousness are not identical, but may overlap (Searle 1982).

In mind-body medicine literature, researchers define and theorize the term intentionality, emphasizing that to maintain intentionality while receiving mind-body treatment appears to be the most crucial factor for an individual to achieve the ultimate outcomes. Quinn states that usage of the word intentionality in mind-body medicine generally refers to the “mental processes of aiming, having a purpose, and intending,” which is quite different from Brentano’s original philosophical definition (being directed toward a mental object).

Kabat-Zinn and Kabat-Zinn assert that an intention is to serve as a blueprint which indicates direction to an individual and encourages him or her to stay focused on the goals. Conscious intentionality needs to intervene when an individual runs into an obstacle or may not achieve favorable results right away after he or she has chosen the path of the healing process (Kabat-Zinn). Epstein, a physician who uses imagery to treat physical conditions, shares his standpoint of intentionality with the Kabat-Zinns, stating that intentionality provides an individual with directive, inner instructions to the body-mind organism, and activates his or her attention to attend to necessary matters that point out the basis for his or her focused concentration.

Executive Editor of Alternative Therapies in Health and Medicine Larry Dossey introduces the definitions of consciousness, intention, and intentionality interpreted by the Samueli Conference on Definitions and Standards in Healing Research committee:

Consciousness—The capacity to react to, attend to, and be aware of self and other. Consciousness subsumes all categories of experience, including perception, cognition, intuition, instinct, will and emotion, at all levels, including those commonly termed “conscious,” “subconscious,” “superconscious,” or “unconscious,” “intention,” and “attention,” without presumption of specific psychological or physiological mechanisms. Neither consciousness nor its environment exists in isolation; they can be represented only in interaction and exchange of information.

Intention—Conscious determination to do a specific thing or to act in a specific manner; the mental state of being committed to, planning to, or trying to perform an action.

Intentionality—The quality of an intentionally performed action.

From the transpersonal nursing standpoint, Watson distinguishes the word intentionality from intention or good intentions, stating that “the term and concept of intentionality convey a more technical, philosophical meaning referring to consciousness and awareness that are directed toward a mental object, with purpose and efficacy toward action, expectation, belief, volition, and even unconscious” transformation. Watson continues to assert that intentionality—focused consciousness— is viewed “as critical variables, necessitating an expanded model of health and healing.”

Having conducted extensive research on human consciousness at the Institute of Noetic Sciences, Marilyn Schlitz describes intentionality as the “possible projection of mind toward some object or event,” which allows people to pursue the possible impact of consciousness on an individual and collective wellbeing.” She describes intentional healings in three different ways:

—First, an individual’s mind interacts with his or her own body in a process of self-healing.

—Second, people’s intentions affect an individual “through direct or indirect communication, such as in placebo and ‘noncebo’ effects.”

—Last, Schlitz and her colleagues argue that people’s intentions may non-locally influence other individuals. Intentionality: The Matrix of Healing Theory (IMH) presented by Zahourek emphasizes that: intentionality is a basic human capacity that forms the matrix for the transformational process known as healing.

Intentionality is understood as one’s capacity to perceive and make meaning of reality; it therefore is descriptive of the whole person and is not only mental capacity. Intentionality enlivens intention for action and for change. In IMH, healing is a dynamic transformational change that depends on the person’s perception of a shift from a state of disequilibrium, or lost wholeness, to an awareness of wholeness and integrality (healing).

IMH proposes three phases of intentionality, which developmentally evolve through a process of differentiation and integration. The first phase is Generic Intentionality, which is human’s basic potential, genetic makeup, temperament, and talents. The other two phases, Healing Intentionality and Transforming Intentionality, are derived from Generic Intentionality. Each phase is “characterized by 1) a direction of focus and attention, and 2) by dimensionality (qualities of consciousness, degrees of effort, and spirituality).”

THE INSUFFICIENCY OF QUANTUM THEORY

During the last two decades, mindbody practitioners have referred to physics to describe how the mind is involved in healing (Dossey 1999). Dossey reports some physicists argue that consciousness does not even exist. Others believe that consciousness can influence certain qualities of the physical world, but only in the invisible, subatomic domain, so that these influences are so minuscule they make no difference at the human level. Only a small minority of physicists actually believe that consciousness is a meaningful factor in how the physical world unfolds at the human level.

Herbert states that features of quantum theory—randomness, thinglessness, and interconnectedness— are suggestive for understanding how mind might enter matter at the quantum level. Herbert believes that these three features of supposedly inert matter are the external signs of three basic features of the mind: free will, essential ambiguity, and deep psychic connectedness.

Goswami et al. explain the current worldview of “upward causation,” which asserts everything can be reduced to fundamental particles of matter since everything is made of matter. Thus, human’s free will does not really exist; and causal power is an illusion. In contrast, “downward causation” asserts that everything starts with consciousness— the ground of all being and the basic elements of reality. Goswami et al. assert a new paradigm of “monistic idealism,” which contain multidimensional aspects of upward and downward causations. Wolf shares similar views and says that consciousness is everything that fills the universe. Traditional physics believes that perception is something outside the realm of physiology. In contrast, what quantum physics has discovered is that a simple action of looking at subatomic particles disturbs them to such an extent that one cannot fully explain the phenomenon. “Consciousness may be at the core of this problem as to how perception can affect and change reality.” In short, Wolf introduces a “new alchemy,” an integration of ancient mysticism and quantum physics.

Dossey (1999) opposes the public’s tendency to associate human consciousness with quantum physics. Braude calls this tendency the “Small is Beautiful Assumption.” Explanation for everything as subatomic, neurological, or biochemical is a false because it does not include thought or behavior.

Experiments show that particles which were once in contact and then separated can affect each other: When one switches polarity, the other changes, too. They will instantaneously change regardless of how far apart they are. Bell’s Theorem showed this instantaneous effect between any two places in the universe, which is referred to as “nonlocality” (Mishlove). But Dossey (1999) warns that currently available science does not prove whether or not subatomic nonlocality is related to human nonlocality.

Bohm introduced two classes of orders of matters: implicate and explicate. The implicate order cannot be directly observed because of its enfolded nature; however, it can be inferred through observing the explicate order in existing matters (Hall). In other words, an implicate order unfolds an explicate order. For example, the radio wave which carries visual images is an implicate order, whereas a receiver provides an explicate order in the form of visual images. Bohm’s concept of implicate order attracted many psychologists and other mind-body practitioners to explain human consciousness (Dossey, Wilber). However, Bohm himself opposed explaining mind and consciousness with quantum mechanics, stating that “the implicate order is still matter” (in Dossey 1999, Wilber).

Wilber, too, criticizes the superficial use of physics and empirical brain physiology to justify human mind and mystical states. He presents a hierarchy of dimensional levels of consciousness (Table 2).

MIND EXPERIMENTS

Having noted that human’s electric and magnetic fields affect bodily homeostasis at the chemical level, and believing in the existence of subtle energies and powerful effects of human intentional thought on matter, Tiller (1997) conducted hundreds of experiments between 1977 and 1979 to register the mind-directed energy from a human body, utilizing an electrical detector that could be discharged by the influence of human mind. The experimental results were enormous and consistent, which indicate that people without any special training, either standing or sitting one meter in front of the detector, were able to cause it to discharge by simply focusing on their intentional thoughts to do so.

Tiller also reported that extensive studies to examine whether human subtle energies can be shielded have indicated essentially negative results. Tiller’s directed-intention study indicates an important subtle energy factor that may affect overall human functioning. It may suggest that human bodily functions have two paths; the first path consists of the well-accepted human bodily functions, and the second is the intangible subtle energy path. Although subtle energies are unobservable, the actions of the subtle energies produce physical activities that are measurable in physical terms. In fact, Tiller concludes that human intentionality would appear to work as threshold connectivity between the two paths.

Table 2: Wilber’s Dimensional Levels of Consciousness 1. Physical – nonliving matter/energy 2. Biological – living, sentient matter/energy 3. Psychological – mind, ego, logic, thinking 4. Subtle – archetypal, intuitive 5. Causal – formless radiance, perfect transcendence 6. Ultimate – consciousness as such, the source and nature of all other levels

The Princeton Engineering Anomalies Research (PEAR) program has conducted more than a quarter million experiments with ordinary people that show that human conscious intention or desire affects the output of electronic random generators (Klotter). PEAR Director Jahn hypothesizes that it may also affect the nonmechanical processes of the human body. Jahn states that the most successful operators in the program reported a sense of bonding, merging, or resonance with the generator that they intended to influence. He conjectures that the combination of intention and resonance between a human and a machine may apply to effective healer/healee interactions (Jahn and Dunne).

BONDING, RESONANCE, SYNCHRONICITY, AND MORPHIC FIELDS

Physician Daniel Benor (Klotter), who used to be skeptical about energy healing, asserts that “intentionality to heal is one of the basic forces for healing.” After witnessing a healer shrinking a small lump on a patient’s chest over a 30-minute period by nondirect laying-on his hands over the patient’s energy chakras, Benor hypothesized that healer/healee interactions possibly indicate two sets of consciousnessintentionality at work.

Biologist Rupert Sheldrake introduced the theory of formative causation, hypothesizing that every organism/ morphic unit is influenced and stabilized by a nonphysical field (1981). These morphic fields are “shaped and stabilized by morphic resonance from previous similar morphic units, which were under the influence of fields of the same kind. They consequently contain a kind of cumulative memory and tend to become increasingly habitual” (Sheldrake 1988).

This theory qualitatively explains the areas that established science has not been able to justify: how embryo and organs developed from one single cell and how plants grow from a seed (Sheldrake 1997). Instead of attempting to locate the crucial developmental information of an organism inside of its cell as conventional scientists have been trying to do, Sheldrake believed that the information can be located in the morphic field. The single cell holds the capability to tune into the entire morphic field at the time of conception in order to receive necessary guidance for proper development (Sky).

Thus, an organism and a morphic field appear to reciprocally interact through morphic resonance in which “formative causal influences pass through or across both space and time, and these influences are assumed not to fall off with distance in space or time, but they come only from the past” (Sheldrake 1988). Degree of morphic resonance depends on degree of similarity shared by morphic units; a morphic unit that closely resembles its past unit is subject to self-resonance from its own past states.

The concept of morphic resonance is similar to Jung’s concept of synchronicity, which explains the “simultaneous occurrence of meaningful equivalences in heterogeneous, causally unrelated processes; in other words, they prove that a content perceived by an observer can, at the same time, be represented by an outside event, without any causal connection” (Jung). Bolen explained that synchronicity is a tool to help an individual make a change when they are ready to recognize the problem within that is reflected in the external situation.

Based on Sheldrake’s assertion, Frankel and Corrêa argue that there are morphic fields of intentionality. An example of their argument is that if an individual holds intentionality to achieve his or her bodily homeostasis while receiving mind-body treatment, this individual might tune into the field of intentionality shared by the people who were able to greatly benefit from it in the past. A healer as well might access the intentionality field shared by past healers who held the same degree of intentionality along with the same mind-body modality, and then be able to assist in healees achieving well-being.

RESISTANCE, STEPPING ASIDE, AND OUTSIDE TIME

Although intentionality seems to have a crucial role in the success of mind-body medicine, Dossey (2003) acknowledges a paradox in healing research, and most healers agree: Healing cannot be forced to happen. Watson says that resistance within tends to occur when an individual has intentionality toward an action or object. Watson’s intentionality is not simply a strong goal-directed effect in one’s mind; it is “cooperating with the field, the emerging order, instead of trying to change it.” A healer and a healee must step aside at some point and let the healing process manifest itself.

A similar concept of the importance of stepping aside in achieving one’s well-being is found in Taoism. The doctrine of Taoism emphasizes that spontaneous and unrestricted interactions with nature is indispensable, so that people are able to become a part of nature instead of conquering it (Li). That is to say, harmonious interconnectedness with organic and inorganic beings on Earth is crucial in terms of pursuit of one’s well-balanced life. Spontaneous behaviors are a result of relinquishment of preconceived ideas and judgment on matters (Goi). Lao Tzu asserts, “The sage practices laissez-faire. Thus, the sage will not be defeated, the sage will not lose” (Li). In other words, an individual can succeed without ambitions, by aligning with and letting nature take its course (Goi).

Einstein’s concept of the spacetime continuum seems relevant to health (Dossey 1999). Stepping aside from physical or emotional uncomfortableness, which can lead to a relief of suffering, seems to be affected profoundly by how an individual experiences space and time. Physical pain tends to increase if he or she feels that time passes; however, it tends to decrease when he or she steps outside of time, as during mental imagery or meditation.

PSYCHOLOGISTS AND INTENTIONAL HEALING

A psychologist must encourage the client to become more conscious and manifest intention, which will lead him or her to the mutidimensional nature of healing of the body, mind, nature, and spirit. Smith (in Watson) defines manifesting intention as “creating, holding, and expressing thoughts, images, feelings, beliefs, desires, will (purpose), and actions that affirm possibilities for human betterment or well-being.” Well-being results when an individual’s intentionality and consciousness interconnect with a great level of prospect (Watson).

This researcher carries the bias that intentionality enables a psychologist to enhance healing to the optimal level. A clinical psychologist using the Integral Model of Intentional Healing (IMIH)—see the figure—incorporates the following five prerequisites: compassion, acceptance, mindfulness/awareness, healthy healing attitude toward the self, and multi-cultural/dimensional competence.

Quinn affirms the importance of full acceptance of a patient for who he or she is, with genuine humanity, which can create an ultimate healing environment. Re-emphasizing the concept of Rogerian unitary—unconditional positive regard, empathy, and genuineness—seems essential to manifest healing intention in both practitioner and client (Watson). Acceptance and positive regard cannot be achieved without the psychologist’s self-acceptance and self-respect (Schmidt). Watkins states that a practitioner is able to better serve a patient by maintaining high-quality personal balance, which aids both psychologist and client in achieving optimal healing intention. Mindfulness training for the psychologist encourages the client’s intentions.

A restructure of the worldview from which a psychologist works might be needed to provide an optimal healing environment (Schmidt). But as Kuhn says in Dacher, transformation from an old structure to a new one may not be a form of cumulative process but rather a reconstruction of the field from new fundamentals.

IMIH encourages a full spectrum of therapy in which a client works with “the body, the shadow, the persona, the ego, the existential self, the soul and spirit, attempting to bring awareness to all of them, so that all of them may join consciousness in the extraordinary return voyage to the Self and Spirit that grounds and moves the entire display” (Wilber 2000). We present it as a schema for the postmodern therapist—the “archeologist of the Self ”—who assists the client in excavating the Self: Beyond the “small-s” self-ego, for total well-being (Wilber 2000). See references on page 12.

NORIKO WATANABE, MA, is an Integrative doctoral candidate in clinical psychology at the California School of Professional Psychology, Alliant International University, San Diego, California. Her research focuses on healing intentionality in mind-body medicine. Participation in her research is welcomed at nwatanabe@alliant.edu.

DON EULERT, Ph.D., is Professor in the Psy.D. Program at CSPP, where he has directed the Humanistic & Integrative Studies Program for 30 years. He also directs the Center for Integrative Psychology. Integrative-psychology.net.

INTENTIONAL HEALING LITERATURE REFERENCES & BIBLIOGRAPHY

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