It seems that healing can occur in two disctint ways.
One is to focus on the illness itself. The other in shifting our relationship to the illness.
This is the most typical approach to illness, in both western and eastern healing traditions. We work on the physical, energetic, emotional and/or cognitive levels, and may include the wider social and ecological whole as well. In systems language, we look for control variables which can allow the system to shift into a new attractor state (one that is perceived as more “healthy” by practitioner and client). In this approach, the client can be a passive recipient or an active collaborator.
Here, we foucs on the person’s relationship to the inner and outer world, to Existence. This is a less common approach, but can also be found in both eastern and western traditions. The illness may be there or not, but our relationship to it changes. We can be more at ease with it, relax into it, allow ourselves to be whatever comes up (pain, discomfort), and experience it all in a wider context. The pain may continue to be there, but the suffering we add to it may be relieved. In the west, religion has traditionally served this function (finding a sense of meaning and resolution in the midst of pain), and now also psychology. In the East, spiritual traditions have offered profound tools in this area. In the relationship approach, the client is always an active and the main participant in the process, supported and guided by the practitioner.
A more integral apporoach to health will include both. There is an illness focus, which may include approaches from western and alternative medicine, such as nutrition, medication, surgery, energy balancing – whatever seems appropriate in the situation. And there will be an focus on how the person relates to the inner and outer world. Which views brings about suffering, and how can we allow these to shift? In this approach, the client may be a passive recipient in some areas, and an active participant in other. And there may be a shift in focus over time. Initially, it may be important to do what can be done in terms of the illness itself. Later, the person’s relationship to the illness and life in general may receive more attention.
Breema is among the approaches that include both areas. And it also includes another important aspect of integral medicine – the practitioner. How the practitioner is.
Breema brings a fluidity and flow into all levels of the small self – physical, energetic, emotional and cognitive. There is a decrystallization of rigidity on any and all levels (rigidity is often a part of the illness picture). It also allows the practitioner and the recipient to get out of the way, so the healing process can unfold more fully and with less resistance.
At the same time, it allows us to experience ourselves and existence in a new way. It opens up for a transpersonal realm and brings it fully into the body here and now, which can profoundly change how we relate to existence. And it does so in a very sweet, full, blissfull way – which is attractive to the small self as well.