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Reorganizational Healing as an Integrally Informed Framework for Integral Medicine

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Reorganizational Healing (ROH) is explored as an integrally informed methodological framework to be utilized within the emerging field of Integral Medicine. ROH assists individuals to discover who they are in their current situation, symptom, life challenge, or life evolution. Transformation and awakening are accessed in ROH in terms of the individual’s readiness to change as well as various energetic typologies of change and resource availability (biological, emotional, mental, and spiritual). Developing an ROH map assists both healer and patient in understanding how they change; what energetic intelligences are available as resources; and what “season” one is in, in terms of discovery, transformation, awakening, or integration. The history of ROH, which has developed over the past 30 years, is also recounted.
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REORGANIZATIONAL HEALING AS AN INTEGRALLY
INFORMED FRAMEWORK FOR INTEGRAL MEDICINE
Simon Senzon, Donald Epstein, and Dan Lemberger
Integral Medicine can be enhanced by the integrally informed framework of Reorganizational Healing
(ROH). ROH offers a unique approach to wellness, behavior change, holistic practice, and healing (Epstein
et al., 2009). ROH can effectively contribute to Integral Medicine because it is rooted in dynamical systems,
transformation, awakening, personal discovery, somatic awareness, and subtle energy systems as well as the
relationships between the self and other in society and culture.
William Benda (2005), co-founder of the National Integrative Medicine Council and associate editor
of the Journal of Alternative and Complementary Medicine, describes Integral Medicine as “the next step
in health care, one that incorporates all dimensions of healing from physical to spiritual, and ecological to
cosmological” (p. 33). In order to make this step, several authors have suggested the use of the Integral
framework as developed by philosopher Ken Wilber (1995, 2006). Larry George (2007), a family physician
since 1984, suggests that if practitioners could not fully implement the Integral model, they could at least be
“integrally informed,” which means to apply their awareness and being in some way to their practice. Wilber
(2005a) states that Integral Medicine cares for the illness, the patient, and the practitioner, thus being inte-
grally informed is the primary way that practitioners would practice Integral Medicine.
Integral Medicine applies the Integral model to the practice of medicine. The Integral model includes
quadrants (or interiors and exteriors of individuals and collectives); levels of increasing complexity along
various lines or waves of development; typologies; as well as states, which include meditative states of con-
sciousness, healing states, and altered states.1
Reorganizational Healing
Reorganizational Healing is a paradigmatic approach to personal awareness, acceptance, and transformation
spanning the spectrum from illness to new levels of wellness in behavior and consciousness (Epstein et al.,
2009). It is enacted through methodological injunctions. Whether one is confronting signicant sickness or
Journal of Integral Theory and Practice, 6(4), pp. 113–130
ABSTRACT Reorganizaonal Healing (ROH) is explored as an integrally informed methodological
framework to be ulized within the emerging eld of Integral Medicine. ROH assists individuals to
discover who they are in their current situaon, symptom, life challenge, or life evoluon. Transfor-
maon and awakening are accessed in ROH in terms of the individual’s readiness to change as well
as various energec typologies of change and resource availability (biological, emoonal, mental,
and spiritual). Developing an ROH map assists both healer and paent in understanding how they
change; what energec intelligences are available as resources; and what “season” one is in, in
terms of discovery, transformaon, awakening, or integraon. The history of ROH, which has devel-
oped over the past 30 years, is also recounted.
KEY WORDS behavior change; Integral Theory, holisc pracce; medicine, reorganizaonal healing
Correspondence: Simon Senzon, 218 E. Chestnut Street, Asheville, NC 28801. E-mail: simon@senzonlearning.com.
114 Journal of Integral Theory and Practice
S. SENZON ET AL.
seeking to grow and develop from a healthy state to an optimal and more awakened state, ROH provides a
useful map for each individual. The map is organized around three elements: Energetic Intelligences, the
Triad of Change, and the Seasons of Wellbeing. These elements are enacted as part of a holistic and systems
worldview, emphasizing reorganization at higher levels of complexity as a key to a life trajectory aimed at
thriving, ourishing, and awakening.
The ROH map can be used to effectively navigate the territory of life and emerge with greater depth,
complexity, resources, and strategies to engage life’s challenges and evolve. The ROH map assists the practi-
tioner in choosing clinical skill sets that support each individual’s unique nature, as well as the person’s health
and wellness trajectory, especially in terms of personal change, transformation, dealing with life stressors, or
personal growth.
The ROH approach grew out of a somatic well (V. Lemberger, 2010). That is, ROH is based on an em-
bodied approach to transformation and awakening rooted in empirically testable practices. Central to ROH
is the autopoietic and dynamic nature of bodies, the unfolding of patterns of survival, defense, and healing,
as well as the attendant consciousness associated with those processes that are embedded within social and
cultural forces. By documenting patterns that emerged from the various methodologies that led to ROH over
the course of 30 years, some distinct observations have been made about the embodied healing process.
Genealogy of ROH
Reorganizational Healing emerged from three disciplines developed by Donald Epstein: 1) Network Spinal
Analysis (NSA) care, 2) Somato Respiratory Integration (SRI) exercises, and 3) an energetic educational dis-
cipline (EED) that is in an informal stage of development. These three disciplines arose from practical appli-
cation, qualitative and empirical research, as well as a broad theoretical base including Integral Theory. Some
major developments from these methodologies are described below in order to show the transdisciplinary
roots of ROH. While ROH developed from these three methodologies, it transcends and includes them.
In 1986, Epstein developed a phasing system that is still a central component of NSA (Epstein, 1986a,
1996a, 2005). The phasing system is a clinical staging system of spinal tension modulations. These spinal
tension patterns were described by Epstein in terms of adverse mechanical cord tension, as dened by neu-
rosurgeon Alf Breig (Breig, 1974; Epstein, 1986a, 2005). The phasing system developed from the clinical
observation that these patterns of spinal cord tension self-regulate with specic spinal contacts/adjustments,
and Epstein’s discovery that the patterns were associated with the “ght or ight” stress response (Epstein,
1986b). Modulation of tension within the neural structures of the spine was anecdotally found to be associ-
ated with characteristic personality and consciousness states (Epstein, 1991).
These early discoveries were associated with interior and exterior healing experiences, and with two
unique waves; a respiratory wave and wavelike movements of the spinal column termed by Epstein (1992)
the somatopsychic wave. By the mid-1990s, research was undertaken to more thoroughly understand the mul-
tifaceted outcomes associated with NSA (Blanks et al., 1997; Bohacek & Jonckheere, 1998). Based on initial
research, Epstein modied his clinical approach in order to enhance the development of the wave process
in the spine and to include patient and practice member self-perceptions about health and wellness (Epstein,
1996a, 2004) (Table 1). This led to wave research, qualitative research, as well as the development and rene-
ment of methodological approaches.
Wave Research
Over the next two decades, modications to clinical protocols resulted in profound and repeatable increasing
levels of renement to the wave phenomenon. The movements of a practice member over time became more
specic and corresponded to greater self-organizational capacity in their body, consciousness, and life. Stud-
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REORganizatiOnal hEaling
ies using surface electromyography showed the development of a unique self-organizing wave in the spine,
reorganizing through three levels of care (Jonckheere, 2009; Jonckheere, Bohacek, & Lohsoonthorn, 2000;
Jonckheere & Lohsoonthorn, 2004; Jonckheere, Lohsoonthorn, & Boone, 2003; Jonckheere, Lohsoonthorn,
& Mahajan, 2005). These higher levels of complexity have been described as having the mathematical con-
guration of a central pattern generator in the spine and are associated with enhanced spinal and nervous
system learning and congruence (Jonkheere, Lohsoonthorn, Musuvarthy, Mahajan, & Stefanovic, 2010). In
his review of this article, and in relation to the wave, Ken Wilber stated, “…it’s absolutely unique. I haven’t
seen anything like it in any of the energy literature worldwide…it’s really a unique discovery, with powerful
results” (personal communication, October 18, 2011). Aspects of NSA and/or this wave phenomenon have
been explored by researchers from seven universities (Senzon & Lemberger, 2009).
The wave process was associated with internal experience from the start. Interior consciousness states
were coupled to the physiologic outcomes and systematically observed through anecdotal corroboration
among a worldwide community of practitioners based on the sensorimotor renements (i.e., increasing com-
plexity of movements) of the wave process. The qualitative life changes, healing experiences, and state
changes associated with the wave phenomenon became central to the methodologies and were further ex-
plored through other streams of research as well as the development by Epstein of his somatic and energetic
approaches (SRI and EED).
Qualitative Research
Using a four-quadrant approach, Epstein combined empirical and qualitative research into NSA (Blanks et
al., 1997, 2001; Schuster et al., 2004), which resulted in increasing the specicity of the analysis protocols
(Epstein, 2004). The practice of NSA was centered on utilizing defensive sensorimotor strategies as an en-
ergetic source of self-auto assessment and reorganization. NSA practitioners had observed this phenomenon
for many years; as the patterns of defense were self-regulated by the practice member, the energy stored up
as defensive posturing became available for reorganizing consciousness and the body. Epstein proposed that
this process involved various informational systems, including the central nervous system (Epstein, 2005).
An emphasis on practice member/patient self-reported quality of life assessments, which were matched
with practitioner outcomes, was integrated into NSA care (Epstein, 2004, 2005). A research project was un-
Care is disease or pathology centered
The doctor is the authority to be followed
Power is placed outside the individual
Surrenders responsibility for himself,
assigning wellbeing to the care of the doctor
The person is equal to the sum of his/her parts
Care is person centered
The doctor and patient are in a dynamic
relationship or partnership
Power is placed in participation and
partnership with the individual and doctor
Practitioner and practice member have a
cooperative, mutually responsible relationship
The person is greater than the sum of his/her
parts and there are multidimensional factors
influencing the individual
Patient Practice Member
Table 1. The dierences between paent and pracce member.
116 Journal of Integral Theory and Practice
S. SENZON ET AL.
dertaken at the University of California, Irvine, School of Medicine and Department of Sociology. The study
was based on Health-Related Quality of Life changes and a self-reported assessment of the client’s internal
state. These qualitative results were linked to health and wellness outcomes (Blanks et al., 1997). The retro-
spective study of 2,818 individuals produced a client-centered self-reporting instrument that demonstrated
statistically signicant changes in ve domains; physical state; mental/emotional state; stress evaluation; life
enjoyment; and overall quality of life.
Two other important ndings were recorded. The rst nding was that the wellness associated with
NSA was shown to enhance other healthy lifestyle practices. This was derived from an analysis of the data
using structural equation modeling (Schuster et al., 2004). The second nding involved interior (perceptual)
and exterior (behavioral) changes. Participants demonstrated self-initiated positive lifestyle changes and self-
reported spiritual changes, without either being a direct focus of the care. Both of these ndings showed the
profound effect physiological structure has on behavior and perception, which conrmed some of Epstein’s
earliest discoveries in the 1980s.
Other ndings from the data collected in 1995 demonstrated that the most signicant markers for self-
reported wellness through the ve domains were: 1) duration of care, 2) awareness of the network wave, and
3) awareness of the respiratory wave. This was conrmed in 1999 by a follow-up longitudinal study (Blanks
et al., 2001). Furthermore, those with the behavior of the wave, without a conscious awareness of the wave
in the spine, did not report as high of a level of wellness and change as those who had this specic aware-
ness. For this reason, self-awareness, and specically somatic awareness, became central to the advancement
of NSA outcomes (Epstein, 2004). Epstein continued to develop practices and modify the clinical system to
support the reproducible emergence of individual clients’ embodied cognition linked or conditioned to the
spinal wave.
ROH and Integral Theory
Some of the most pivotal moments in the ROH genealogy coincided with the development of Integral Theory.
In the early 1990s, Epstein (1992) incorporated Ken Wilber, Jack Engler, and Daniel Brown’s work in Trans-
formations of Consciousness (1986) into his “Innity Model.” In the model, Epstein describes an embodied
transformation of self and non-self. This transformation was mediated through physiological transformation
and the integration of previously dissociated aspects of the self. The model was developed in relation to his
work at that time, Network Chiropractic, which has since evolved into NSA. This led to Epstein’s concepts of
a somatic sense of self that develops through the neural/spinal axis (Epstein, 2002, 2005).
Epstein also drew from Transformations of Consciousness (1986) in the development of his 12 stages
of healing model, which is central to the SRI methodology (Epstein, 1994, 2009). SRI exercises were devel-
oped as personal practices to support and encourage repeated embodied state changes that were consistent
with the 12 stages of healing. Epstein characterized each of these 12 stages of healing with an associated
consciousness state and a guided somatic practice. Each exercise is associated with focused attention, somatic
awareness, and movement.
Subtle Energy Inspirations
The publication of Wilber’s (2003b, 2005b) peer-reviewed article, “Towards a Comprehensive Theory of
Subtle Energies,” catalyzed Epstein’s explorations of the subtle energetic bodies (UR). It also inspired him
to develop an UL-quadrant correlate to link the individual’s self-reported consciousness-state experiences to
their subtle energetic body-state experiences, anecdotally associated with NSA and SRI. Epstein and Simon
Senzon collaborated to explore the ramications and implications of Epstein’s own discoveries in the context
of the emerging discipline of integral subtle energies (Epstein & Senzon, 2004). This line of inquiry devel-
Journal of Integral Theory and Practice 117
REORganizatiOnal hEaling
oped into the energetic intelligences component of ROH.
The emergence of EED (energetic educational discipline) is being developed through ROH clinical
outcomes learned from Epstein’s prior research and his transformational work with thousands of individuals
in retreat settings. The EED is based upon a set of different principles and outcomes than SRI and NSA. This
EED is at a junction between a novel integral academic understanding of energy and consciousness and an
expanded view of ROH, including a system of energetic typologies, assessments, and applications.
ROH Emerges
The development and research into the wave phenomenon, quality of life, and the relationship between en-
ergetic states and consciousness states set the tone for the development of ROH’s three core elements. At the
heart of ROH is the wonder of the self-organizing nature of human beings, especially as individuals learn to
utilize different resources to develop new strategies of function, behavior, and ourishing at higher levels of
complexity. One important aspect of the research was the observation that wellness is related to the client’s
self-perception or belief.
Research also led to important distinctions within ROH. For example, the importance of the ordering
between behavior, perception, and structure to achieve higher levels of wellness is central to the Triad of
Change and how it relates to the Seasons of Wellbeing. Also, qualities of the 12 stages of healing along with
the NSA levels of care (which was developed and rened in response to longitudinal studies) became the
foundation for the Seasons of Wellbeing (Epstein, 1994, 1996b). We believe ROH represents fundamental
principles of change in behaviors, perceptions, and structures across all quadrants and all levels.
ROH Elements
Taken together, the three components of ROH are used to establish an individual’s ROH map. An ROH map
may be superimposed on the patient or practice member’s AQAL map as a way to understand even greater
depth about the individual’s location in life. This deeper location is mapped by using the three elements as
typologies. Energetic Intelligences are considered as a states-based typology comprised of interior conscious-
ness resources (states), which may correlate to subtle energy bodies; The Triad of Change is an energy-based
typology focused on the individual’s strategies to create change; and Seasons of Wellbeing is a spectrum-
based typology, which is comprised of a spectrum from suffering to transformation to awakening.2
1. Energetic Intelligences
There are ve Energetic Intelligences (eIs).3 The eIs were developed based on the empirical observation of
subtle energy bodies during healing encounters, coupled to self-reported feeling-states, the development of
an Energetic Life Inventory (Epstein, 2006), an inclusion of the Wilber phase-5 approach to subtle energies
(Epstein & Senzon, 2004), and an exploration into the current research ndings in the eld of subtle energies
(Epstein, 2005; Epstein & Senzon, 2004; Senzon, 2007, 2008, 2010b, 2011). eIs can be viewed as interior
consciousness states that have an association with exterior energy bodies; thereby these intelligences are
mainly used as a typology of consciousness states, which correlate with energy states.4
For each individual, eIs are viewed from the UL quadrant as nested consciousness resources (states)
associated with the UR quadrant energy states, energy bodies, and energy typologies. By understanding one’s
eIs in the UL, the ability to access energies in the UR becomes more easily available. Such use of the interior
to access one’s energies is a practice in several healing and meditative traditions (Wilber, 2005b). The ability
to access the appropriate state and energy at the opportune moment can be a powerful resource, especially if
a specic outcome is required during care. For the practitioner, this energetic access can be used to deepen a
118 Journal of Integral Theory and Practice
S. SENZON ET AL.
sense of energetic-consciousness resources to more fully engage with the world and with the person they are
caring for. For the practice member or patient, eIs are determined in collaboration with the practitioner and
can be utilized in relation to the journey of healing. The focus in ROH is to rst discover one’s map and then
use it to reorganize at a higher baseline of evolution relative to one’s current state and future trajectory.
Five Interior Resource States
The eIs can be viewed as ve nested states: bioenergetic, emotional energetic, thought energetic (upper
and lower), soul energetic, and universal spirit energetic (Table 2). The bioenergetic intelligence relates to
an individual’s awareness of their body’s metabolic organizing intelligence and steady state healing. The
bioenergetic eI state relates directly to the UR eld of energy associated most with life’s vitality, what Wil-
ber refers to as “L-eld 1” (Wilber, 2005b). The emotional energetic intelligence relates to the ability to
access the pre-cognitive state of emotion. This is directly associated with the energetic eld of emotion,
what Wilber refers to “L-eld 2” (Wilber, 2005b). The emotional energetic eI state equates to the ability to
make organismal adaptive changes at a moment’s notice.5 The lower-thought energetic intelligence relates
to basic mental functions such as organization, discrimination, planning, content, and structure. It answers
the questions where, when, and how. The lower-thought eI state relates to what Wilber refers to as “T-eld
1.” Upper-thought energetic intelligence relates more to context, understanding, maps and models of reality,
and answering the question why. The upper-thought eI state relates to a combination of what Wilber refers
to as “T-elds 1 and 2.” Soul energetic intelligence relates more to the intelligence of being, love, gratitude,
effortlessness, acceptance, the experience and urge to give one’s gifts altruistically, and the transpersonal and
corresponds to Wilber’s “T-eld 2 and C-eld.” The universal spirit energetic intelligence relates more to
one’s connection to all being, the fabric of creation, synchronicity, and the Kosmos and relates to Wilber’s
“C-eld.” The celebration of the perfection and preciousness of life are at its core.6
Each individual will have unique access to the eIs, with some easily accessed and others more difcult
to access. By understanding this concept, patient compliance and eventual transformation may be enhanced
because the practitioner is better able to communicate and care for the individual based on their particular
degree of understanding. For example, if the patient has an easily accessible upper-thought eI, then cognition
and getting the big picture has potential to be a source of energy for them. If the patient has an easily acces-
sible lower-thought eI, having specic rules and well-organized plans of action will be important. However,
neither of these may be enough for the individual to make genuine change. This genuine change may be
facilitated through the practitioner assisting the person to enlist other, more effortless, and more easily acces-
sible eIs (e.g., the emotional charge that drives action with the emotional eI). In addition, the practitioner may
coach the individual to not overfocus on the eIs that are less readily accessible in their typology. Added to this
eI awareness is assisting the individual to understand their Triad of Change and Season of Wellbeing.
2. Triad of Change
The Triad of Change is comprised of three elements: structure, behavior, and perception. These components
are each necessary in order to create any change. Structure has to do with a xed temporal or spatial orga-
nization in all quadrants; behavior (UR) has to do with action and motion; and perception (UL) has to do
with thoughts, feelings, or meanings given. The key to successful and sustainable change is in rst becoming
aware of one’s current change strategies, accepting them, and then fueling the optimal strategies with the
most available source of energy.
This approach is similar to Joanne Hunt and Laura Divine’s use of the quadrants as a typology lens to
determine a client’s “Current Way of Being” (Divine, 2009a, 2009b). In Hunt and Divine’s usage, it is help-
ful to understand what quadrant the individual orients from in order to effectively communicate and offer
Journal of Integral Theory and Practice 119
REORganizatiOnal hEaling
Table 2. Aributes of the Energec Intelligences.
Associated
with
Energetic
source
Actions
Energy
utilization
Requires
When
challenged
Bioenergetic
Intelligence
Soul Energetic
Intelligence
Emotional
Energetic
Intelligence
Lower-Thought
Energetic
Intelligence
Experience of variety,
non-constancy;
reactivity
Inward and outward
expression of
emotions
Instantaneous
behavior change
induced
–Creates a radical
shift in baseline
bioenergetic function,
pathways, and
energy utilization
–Fuel for change
in baseline
Sense of rapid
change in behavior
–Difficulty in
producing the range
of emotions needed
–Inappropriate or
generalized emotional
response
–When inhibited by
higher intelligences,
appropriate adaptive
response is
subjugated and
emotional expression
is not allowed
Beliefs, stories
and routine actions;
associated with
“this or that”
Simple mental focus
on things, events,
locations, words,
and routine tasks
–Inhibitory or reactive
–Freezes events and
special boundaries,
as if to make time and
space solid object to
be inspected, held
as real
–Replays events
–Answers questions
“what, where, and
when?”
Uses story or belief to
maintain habitual bio
and emotional
energetic behaviors
Rules, structure,
questions of “what,
when, where?”
–Fixates on an event or
circumstance, rigid,
mental chatter,
argumentative, pushy,
rules and beliefs equal
reality and fight for
dominance of story
–Routines and
administration of life
has primacy
–Difficulty with mental
focus and memory;
needs guidance to do
simple tasks
Transpersonal and
subtle energetic
experience
Spiritual focus
–Gratitude, benevolence,
love-based perceptions,
compassion and
behaviors
–Internal validators in
relation to simplicity
–Recognizes others as
fellow souls or
spiritual beings
–Engages other subtle
awareness systems that
are latent until thought
intelligence is more
entrained with the heart
–Modulates, softens,
and directs all lower
intelligences
Giving of one’s
personal “gifts,” love,
and gratitude
–Does not accept or
relate to culture or
cultural rules
–Challenges with
supporting and
creating what is correct
for the “perfect soul”
–Difficulty with love,
compassion, gratitude
for all
Safety, survival,
constancy
Life force
–Creates sustainable
function in reaction
to environment
–Organizes cellular
function and
biochemical constant
expression
–Responsible for
energy utilization,
baseline survival
Biochemical
and energy pathways
Constant sense
of environment
Concerned with safety,
survival, need to keep
environmental
demands;
energy use constant
or predictable
Upper-Thought
Energetic
Intelligence
Complex models of
reality, culture,
map of the world
–Complex mental focus
–Conceptual models,
maps, and reasoning
–Questions, challenges
and establishes the
story or metaphor
for model or context
–Questions the status quo
–Asks “why and how”
–Focuses on distinctions
Can direct lower mental,
emotional, and
bioenergetic experience
and expression
Reassessment of models,
maps of life and reality.
Questions of how & why
–Life becomes one’s
models (i.e., models of
reality equal reality)
–Supremacy of the
thinking mode replaces
other relationships
–Challenges with finding
the answer to why or how;
gets confused with
contextual models
Universal Spirit
Energetic
Intelligence
Primacy of oneness or
interdependence of all
souls and beings—
nondualistic
Spiritual realm of
nonduality and oneness
with integration of
other energetic sources
–Celebrates uniqueness of
individuals and oneness of all
–Remembers the ground of
being or of creation
–Experiences creation as
ongoing process
–Receives others and
circumstances as gifts
–Finds and honors seren-
dipity as the expression of
reorganizational living
–Cares for and loves all of
life; awakens community
Integrates all of the
intelligences
Celebration of diversity within
oneness, suspension of
temporal and spatial sense of
separateness when appropriate
–Feels pain of all humanity as
one’s own and can be
overwhelmed by the personal
inability to receive all as gifts
–Challenges in the ability to
work with the interdependence
of all and to celebrate the
uniqueness/oneness paradox
–Has difficulty being in the
center of timelessness and
spaciousness of the paradox
120 Journal of Integral Theory and Practice
S. SENZON ET AL.
practices that the person can relate to. The Triad of Change can be thought of more in terms of what order the
person might use the quadrant-perspectives to create change. And in terms of “structure,” which can be in any
quadrant, the Triad of Change gets even more complex and in some ways more precise in terms of learning
how the individual enacts positive and negative change.
The rst step to assess one’s triad is to determine one’s order or syntax of change. That is, when creat-
ing evolutionary or devolutionary change, which side of the triad does the individual use rst, second, and
third? For example, does the person lead with actions, perceptions, or structures? What follows? Which side
of the triad is last? By understanding the order, the individual’s style or typology of change becomes appar-
ent. Each side of the triad has its own energy state and that determines the order. Effective energy utilization
fuels evolutionary change while wasteful energy utilization fuels devolutionary change. Understanding this
dynamic of change assists the practitioner to help clients determine their triad, because most people know
what side of the triad they utilize when thriving or merely surviving.
Triad Modes
Each side of the triad (structure, behavior, or perception) has its own energy state. The three energy states are:
energy rich, energy poor, and bipolar (i.e., both energy rich and energy poor). We have dened these energy
states as: the Keystone Triad Mode (energy rich); the Drain Triad Mode (energy poor); and the Prime Triad
Mode (bipolar) (Fig. 1).
The Prime Triad Mode, which is energetically bipolar, is the most natural and abundant mode in the
triad. It is essential to the enthalpic triad but also has signicant ramications for the entropic triad. This mode
can be viewed as a lens through which an individual experiences their life, a basic type of orienting aware-
ness. Herein lies the essence of what really denes and drives a person in life; whether to organize the world
within and around them (structure); create actions and movement (behavior); or make meaning of things
(perception). The Prime will have two bipolar aspects to it: one is enthalpic and one is entropic. The polarity
arises as an energetic charge in relation to self or other.
In evolutionary change, the Keystone Triad Mode, which is energy rich, is second in the individual’s
triadic order. It is the mode of change that the individual resorts to most naturally and effortlessly in order to
master current or future positive change. The Keystone is the central source of support, focus, and stability
Prime
Drain
Keystone
+ +
+
-
-
-
Figure 1. The Triad of Change (le) and three energec states (right).
Perception
Behavior
Structure
Journal of Integral Theory and Practice 121
REORganizatiOnal hEaling
of a successful and enthalpic Triad of Change. Its nature is that it is doubly energy rich in regards to self and
other. The Keystone must be engaged if one is to use the Triad of Change in an energy-efcient way because
it supplies the needed enthlapic energy for positive, sustainable change.
Since the other two sides of the triad have at least one “negative” pole, the Keystone mode creates
cohesion by modulating between the other two modes (Prime and Drain). The challenge with the Keystone
is when an individual ignores it or is blind to it. In such cases, the individual focuses solely on the Prime and
the Drain. This collapses the possibility for effective change navigation because the enthalpic energies of the
Keystone are not being efciently utilized.
The nal component in the syntax of the Triad of Change is the Drain Triad Mode. The Drain is one’s
least effective and most challenging mode in the Triad of Change. It is the side of the triad that is most dif-
cult for the individual to change. The Drain is doubly energy poor (entropic) because it is difcult and
challenging in regard to self and one’s relation to others. When it is utilized as one’s lead strategy to create
change, a breakdown of the system is inevitable. In an entropic Triad of Change, the Drain is the side of the
triad the person most focuses on. When the Drain is the lead strategy, an individual is using the most painful,
effortful, and destructive strategy for experiencing or creating change.
Effective use of the Triad of Change leads to successful horizontal translation and even a potential
evolutionary shift, while ineffective use leads to stasis or devolution. A signicant step is made toward devel-
oping the ROH map by combining a personal change strategy, based on the order or syntax of the three sides
of their triad, along with an understanding of one’s eIs. Health and life challenges are inuenced by one’s
aptitude for perceiving the need for change, the mode of change (structure, behavior, perception), the syntax
or order, and timing. The timing of change is time-specic with the proper Season of Wellbeing.
3. Seasons of Wellbeing
The “seasons” can be viewed as a multidimensional spectrum of wellbeing.7 On one end of the spectrum,
an individual needs to discover more about themselves (the Season of Discover). This is how one is sepa-
rated, disassociated from, or avoidant of an aspect of the self. This side of the spectrum is characterized by
the individual moving away from the experiences and feelings associated with suffering, disconnection, and
frustration. In our experience, this is also associated with feelings of being a “separate nobody” and generally
feeling “resource-less.” Examples abound. Karen Wyatt, an integrally informed physician practicing for over
25 years, notes how the traditional forms of gaining patient compliance revolve around authoritarian mod-
els, rational/educational approaches, emotional leverage, and fear (Wyatt, 2007). All of these represent the
Season of Discover because the impetus of change comes from exterior sources and also because the focus is
generally on moving away from the symptom.
In the middle of the spectrum (Season of Transform), the individual harnesses new resources to cul-
tivate personal resourcefulness. With such access to inner resources come a sustainable commitment and a
baseline for real change. The individual creates and nurtures and defends a sense of self. This center of the
spectrum is dominated by a heightened sense of self, a sense of personal empowerment, and responsibility.
There is a merging with the “self” and the self’s stories that have predominated in life. There is also a quick-
ening of experience, which leads to dissolving the threads that have held the person back in life and health,
as well as making more room for the new.
Toward the end of the spectrum (Season of Awaken), the individual awakens to a deeper expanded and
porous self. Here, the individual consciously applies the season to complex pieces of their own life to effec-
tively orchestrate the way they choose to experience their life. Awakening harkens to Epstein’s (1992) early
use of Jack Engler’s now-famous dictum: “You have to be somebody before you can be nobody” (as cited
in Wilber et al., 1986, p. 49). In the Season of Awaken, being a separate self is replaced by experiencing the
space and reality from which life emerges.
122 Journal of Integral Theory and Practice
S. SENZON ET AL.
The entire spectrum can be viewed from higher altitudes as embedded in an organic, multidimensional
and integrated whole. This is the essence of the Season of Integrate. Once an individual has authentically
tasted the fruits of the rst three seasons, he or she can partake of the combinations that are just right for
their moment. This inner experience ultimately creates an ability to navigate life more easily. The spectrum
of wellbeing may also be represented in a cyclic wheel whereby, each time through, a new level of depth or
height in experience is brought forth (Fig. 2).
Elliott Dacher, who has practiced medicine for 21 years, has a beautiful metaphor in his book, Integral
Health: The Path to Human Flourishing (2006). In life we have certain opportunities to open vital envelopes,
each one representing the next deepened phase of our journey. He writes:
Each of us is given a sealed envelope at birth containing a map with instructions
that can take us to a precious health and life. At several points in each lifetime, we
are given the opportunity to open this envelope and discover its contents. Perhaps it
is …a brush with serious disease, death, or loss, maybe an unexpected moment of
illumination and inspiration, or a persistent and unrelenting sense that there is more
to life than we are living. Some of us will be profoundly and permanently moved by
such experiences, grasp the opportunity, open the envelope, and begin down the path
toward what were previously unknown and unimagined possibilities. Yet most of us
will be too busy, too content, too quick to apply a remedy and diagnostic label to suf-
fering, too preoccupied with the materialism of life, or too hypnotized by everyday
existence. (pp. 9-10)
The Seasons of Wellbeing act like such envelopes intertwined with time, energy, and consciousness thresh-
olds. By bringing awareness to the “season,” we can consciously open the envelope or just be with its con-
tents. Either way, a new awareness and authenticity emerges. The seasons dictate how well one will respond
to the opening of the envelope because they inuence how we make meaning of our current situation in every
line and level.
Meaning Making
The meaning an individual gives to events, circumstances, symptoms, and stressors, and how the individual
will remember and incorporate these events into one’s schema, will be inuenced by the season along with
the individual’s center of gravity. The Seasons of Wellbeing can be viewed as a tool to assist individuals to
Transform AwakenDiscover
Integrate
Transform
Awaken
D
iscover
I
n
t
e
g
r
a
t
e
I
n
t
e
g
r
a
t
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I
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Figure 2. The spectrum of wellbeing.
Journal of Integral Theory and Practice 123
REORganizatiOnal hEaling
gain new perspectives of their symptoms or life stressors. The season can be used as a scaffolding upon which
the individual can assess their own present state, determine how they “drop down” to lower states of life and
function, and how they can “step up” to new, more complex and exible modes of being and acting.
In one dimension, the seasons can be viewed as broad categories across the lifespan, with early life
dened by discovering who and what you are and can be (Discover), midlife being about acting in the
world with mature mental cognition (Transform), and later life opening to a wiser and more spiritual outlook
(Awaken). In a fuller dimension, the seasons can be viewed as a means to connect with one’s own authentic-
ity at any period of life. By drawing on the meaning of the current situation, an individual can explore any
situation from the perspectives of Discover, Transform, Awaken, or Integrate (see below). Thus, the seasons
can be viewed alongside developmental approaches as well as a means to further thrive no matter where an
individual is on the developmental spectrum.
The Seasons of Wellbeing as a Tool for Patient Care
The Seasons of Discover, Transform, Awaken, and Integrate can be harnessed as a powerful tool to assist an
individual to learn what has been kept “back,” “separated,” or “stuck” in any phase of life, which can lead to
transformation and awakening (Epstein, 1994, 2009; Epstein et al., 2009) (Table 3). For sustainable change,
the season of the patient and the season of the care provided must be congruent. For example, if the individual
is in the Season of Discover, yet attempts the steps in Transform or Awaken, they may get some benets or a
temporary state shift, but the change will not be sustainable because the baseline season does not support it.
Such timing is a reection of the individual’s moment in life in all four quadrants and on all levels, especially
the levels of the seasons. Ideally, the practitioner works from the Season of Integrate so that they have blend-
ed the season that the practice member is in with the season into which the practice member needs to move.
The process is to rst acknowledge and fully experience the energy and/or emotion at the heart of the
issue or concern (Season of Discover). This can be done in a simple three-stage process: 1) connect with a
part of the self that is disconnected either somatically, emotionally, psychologically, or spiritually; 2) notice
the rhythm within the disconnection by fully being with any “charge” or polarity associated with the situ-
ation; and nally, 3) immerse completely in any feeling of stuckness or frustration, which is often met by
feeling the urgency for more. When these three steps are experienced, individuals often notice a surge of
available energy and a deep-felt need to take new action as the system reorganizes to the next more complex
and energy-rich Season of Transform.
The change within the Season of Transform is situated within a four-stage process: 1) empowerment/
action/courage; 2) merge beyond the energy/emotion; 3) harness the energy/emotion into a state of pure readi-
ness; and nally, 4) resolution. This process can be done with any situation in life or with life as a whole.
Trying to get a patient or practice member to genuinely change before they are ready for this season is literally
a losing battle no matter what altitude the individual is at.
The hallmarks of the Season of Awaken are essentially six waves of being: 1) to be aware of gratitude in
the foreground of one’s awareness. This is merged awareness of existence without the dominance of thoughts
or the need to be someone; 2) awareness of the space between people, words, events—a sense of rhythm per-
meating everything; 3) experience of the energy within, and beyond the physical universe and its connection
with love, and its universality; 4) the experience that you are that energy or love and beyond time or prior
concepts of space; 5) you have gifts of love and of essence in the way you do things and show up that you
must share and give; and 6) you explore and seek the gifts in all circumstances and others.
The Season of Integrate is the unication of the paradox of more than one season. Its hallmarks are: 1)
recognition of the season you are living in; 2) recognition of the attributes you avor that season with; and 3)
conscious application of second-season attributes to the rst season while maintaining both simultaneously
in awareness.
124 Journal of Integral Theory and Practice
S. SENZON ET AL.
Table 3. The Seasons of Wellbeing and a paent’s internal experience.
Discover
Season of
Wellbeing Common Emotions and Expressions
Common Questions
Why me? Why not me?
What is wrong with me?
Why does this happen to me?
Why does this not end?
What is the cause of this?
Who was wrong/right?
Who can fix/get rid of this?
What is the best or worst ____?
Why did he/she do this to me?
What is the pattern here?
Why can’t I make the breakthrough?
Why do I keep doing this?
Why am I stuck?
Why am I so blocked?
Why can’t I solve this now?
What can I do to never disempower myself again?
How can I express more courage now?
What else is going on?
What is really happening here?
How can I face this now?
What is on the other side?
What can I do to really be ready?
How can I prepare myself?
What must I do now?
How can I resolve this?
How can I conduct an inventory and get rid of that
which no longer serves me?
How can I dump the old stuff/energy/patterns?
How can I embrace the space?
Where is the rhythm?
How can I hold the space?
Where is the gratitude?
What is the energy/love telling me?
Where is the connection within spirit?
How can I express the love even more?
How can I grow the gratitude?
How can I feel the real energy behind the form?
What gift has been given to me?
How can I receive and embody the light I am?
How can I express my soul and the one love?
How do I give my gifts in joy and gratitude?
Where is the joy, love, gratitude, gift?
How can I sponsor the sharing of my abundance?
How can I receive others/ circumstances with
gratitude as gifts?
Where is the gift in this?
How can we be each other’s wisdom/medicine?
Helplessness, loss, despair, peace, reassurance
Anger, hunger, happiness, identification, energy
Frustration, peaceful waiting
Inner strength, determination, courage, power
Curiosity, anticipation, temporary confusion,
sense of knowing more
Determination, resolve, flexibility,
excitement of something big and new
Excitement, focus, strength, resolution
Peace, stillness, rhythmic connection,
gratitude for connection
Gratitude for love and for the energy of life, joy,
passion, heightened perception of joy,
gratitude, beauty
Witnessing from beyond the soul, exhilaration,
joy, awe, gratitude, oneness
Gratitude, acceptance of core paradoxes,
humor, courage, humility, grace, strength,
passion, determination
Coming home, acceptance of others as fellow
souls or travelers, passion for synchronicity,
total spectrum with foundation in benevolence
and gratitude and conscious experience
TransformAwaken
Journal of Integral Theory and Practice 125
REORganizatiOnal hEaling
ROH and Restorative Therapeutics
At the core of ROH is a distinction between a reorganizational orientation and a restorative orientation. Most
people are habituated to a value system in terms of their own faults and downfalls. Thus, we try to “x” those
parts of our self that are broken or focus on those elements that are “not enough,” “wounded,” or feel a lack of
resources. This medical paradigm, which we term restorative therapeutics (RET), most often seeks to restore
an individual to a prior state of functioning or within a “normal” range of lab tests or assessments.8
The direction of awareness is typically away from the symptom. RET invokes a path of blame (linear
causation) and often shame, which most often further alienates the energy and awareness around the symp-
tom. This is in contrast to ROH, which requires greater participation. In a reorganizational orientation, the
individual deeply associates with the symptom or challenge as an opportunity for growth, depth, meaning,
understanding, and gratitude. The direction of awareness, rather than being away from the symptom, involves
merging, resolution, acceptance, and a move toward a goal of a higher order.
Restorative therapeutics is essential to the healthcare profession, but it cannot be the sole, or even, in
our opinion, the prevailing method of medical care, for two reasons. First, there is a “Cartesian dualism”
(Wilber 2005a) in collapsing medical care, and specically diagnosis, to solely an UR quadrant phenomenon
governed by a specic laboratory value, x-ray nding, or diagnostic measure, which is stripped of the individ-
ual’s perceptions (UL), cultural beliefs (LL), and social connections (LR). Second, the concept of “returning
to a prior state” is a regressive devolution of an individual. When this is attempted, the individual is unable to
acknowledge every aspect and experience that brought them to the current crisis. The symptom or disease is
treated as if turning back the clock is the solution needed for a “cure.”
An Energetic Approach
The process of evolution and devolution can be understood in terms of the energy dynamics of complex open
interactive systems, such as the unfolding life of a human being viewed through all four quadrants. It takes
energetic resources for an individual to evolve to higher levels of function and ourishing. The energy state
required to “build up” and evolve is enthalpic; the energy state of “breaking down” and devolution is entro-
pic. These energy states can be applied to the interior and exterior organization of the body viewed through
the UR quadrant (autopoiesis and physiology) as well as in terms of subtle energies (internal energies and
subtle bodies). An enthalpic energy state is characterized by living life in a “ow state” with an overall life
trajectory pointed in the direction of health and ourishing, transformation, and evolution. Conversely, an
entropic energy state is characterized by unhealthy behaviors, illness, and disease.
Energy states are important in this context because these states represent resources an individual has
available to stimulate and maintain health and healing transformations. It takes energy to effect change, with
different energetic states contributing to both translational and transformational change. ROH assists indi-
viduals in optimizing energy use by consciously drawing from two complex energy-based typologies, and
uses a time-based approach to levels on a spectrum of wellbeing.
One of the essential elements of the ROH map is a useful depiction of how the individual utilizes not
only the energy (UR) but the correlative consciousness states (UL) in both trajectories—evolutionary and
devolutionary. What energies and their correlative consciousness states are most available in terms of evolu-
tion or devolution for each particular person? Can the person consciously choose and effectively harness the
energies and states they need to create change in their life? Mapping such information provides crucial lever-
age in furthering sustainable and evolutionary change as well as successful horizontal translation.
Reorganizational Healing’s energetic approach explores how the individual might naturally draw from
one or more of these energy states and consciousness states. ROH also explores how this may be different
when the individual is in an enthalpic or entropic energy state. After making such an assessment, ROH then
126 Journal of Integral Theory and Practice
S. SENZON ET AL.
asks which energetic intelligences seem like natural gifts for the individual and which ones seem more dif-
cult for the individual to naturally access. This typological information may then be utilized to support the
more energy-rich intelligences (one’s natural gifts) to fuel change by using the enthalpic Triad of Change
when the timing is most productive (season). This timing can be in terms of the lifespan, the current altitude
of personal self-development, their current state in their life as a whole, and even their lifeworld (all four
quadrants).
Conclusion
By knowing what the patient’s ROH map is, a deep and integrally informed portrait of change emerges.
By understanding an individual’s most accessible Energetic Intelligences, Triad of Change, and Season of
Wellbeing, a dynamic and energetic typology based on levels of readiness and resourcefulness unfolds. The
inner and outer of the patient’s lifeworld in all four quadrants can become more congruent, and new meanings
associated with symptoms can be connected. Most importantly, healthcare practitioners will be able to more
readily hold their own presence, allowing clients or patients to experience an even more fullling integral
embrace.
NOTES
1 Throughout this article the quadrants are denoted as: Upper-Left quadrant (UL), individual interiors; Upper-Right
quadrant (UR), individual exteriors; Lower-Left quadrant (LL), collective interiors; and Lower-Right quadrant (LR),
collective exteriors.
2 We have chosen to use “spectrum-based” to highlight a continuum of wellness that is represented by the Seasons of
Wellbeing. We also considered using “phase-based” because each season is technically a phase in this cyclical process
but opted against this usage so as to avoid confusion with NSA’s use of “phase” in its terminology.
3 The usage of a lowercase “e” is specically noted to emphasize the energetic aspect to these intelligences and to dis-
tinguish it from the more common use of the acronym for emotional intelligence (EI).
4 We are emphasizing eIs as states of consciousness, thereby distinguishing them from lines of development. In the
future we plan to explore eIs in terms of lines and levels, but primarily eIs are best understood as states. An analogous
approach within the integral literature is Wilber’s (2005b) comparison of states to stages and bodies. In that compari-
son, Wilber attributes different levels of consciousness to the subtle (dream) state and subtle body. He writes, “The
three middle levels of consciousness can all appear in the dream state, and that means that the three middle levels of
consciousness can all be supported by same subtle body. (This is not to say that this subtle body/energy cannot be sub-
divided, which clearly it can…)” (Wilber, 2005b, p. 265). Our depiction of eIs does just that—it subdivides the states
and bodies. Levels and lines can be viewed as within states. This is important to distinguish because of the similarity
of language involved in describing various states and levels. Add to this our use of the term intelligence, and some fur-
ther description is required for the sake of clarity. For example, the use of “intelligence” in regard to Integral Theory
usually refers to multiple intelligences (Gardner, 1993) or lines of development (Ingersoll & Zeitler, 2010; Wilber,
2000), which can be objectively observed through psychometric survey instruments. In Integral Methodological Plu-
ralism (Wilber, 2003a), this domain is referred to as zone 2 or applying a third-person perspective to the rst-person
interior. What we are emphasizing is zone 1, or the rst-person perspective of the rst-person interior. States relate to
direct rst-person experience. Energetic Intelligences describe raw experience associated directly with the energetic
state experience or the energy body. Furthermore, our use of the term intelligence draws from another tradition, that
is, chiropractic’s philosophic roots. D.D. Palmer, the founder of chiropractic, distinguished three levels of intelligence
directly related to the organism: innate intelligence, educated intelligence, and universal intelligence (Palmer, 1910). It
is from this somatic stream that ROH and eIs emerged from (Epstein, 2007). Thus, a more appropriate linkage for our
Journal of Integral Theory and Practice 127
REORganizatiOnal hEaling
use of intelligence would be to link zone 1 (phenomenology) to zone 5 (autopoiesis). In that regard, ROH builds upon
Jean Piaget’s (1971) work on organismic intelligence and Humberto Maturana and Francisco Varela’s (1980) work on
autopoiesis and cognition (see Senzon, 1999, 2010a). In addition, researcher Beverly Rubik has linked autopoiesis to
the bioeld, establishing a basis for a zone-5 approach to subtle energies (Rubik, 2002).
5 It is important to distinguish emotional energetic intelligence from the line of development dened as emotional
intelligence, especially since there are obvious overlaps between them in linguistic interpretation and in relation to
emotional states. Future research in this regard should be geared toward the relationship to one’s level of emotional
intelligence, which can be objectively studied using a survey instrument like the MSCEIT V2.0 (Mayer et al., 2003),
and one’s typology of emotional eI state. One question to explore is whether an individual’s emotional eI as a state-
typology affects the development of their emotional intelligence line of development. From another angle, it would be
interesting to study whether one’s typology of emotional eI changes along with the development of the emotional in-
telligence line. The main distinguishing factor is the energetic component. The emotional eI state relates directly to the
energetic body (UR) as a feeling state (zone 1). The emotional intelligence is a measurable line that develops (zone 2).
6 The thought eI, soul eI, and the universal spirit eI may share similarities of language to other lines of development
such as Cook-Greuter’s self-stages, Wigglesworth’s Spiritual Intelligence, and Fowler’s line of ultimate concern
(Cook-Greuter, 2007; Fowler, 1995; Wigglesworth, 2006; Wilber, 2000). Future research will explore the relationships
between these lines and the eI states.
7 Throughout this article the term well-being is styled as wellbeing in keeping precedent with previous ROH publica-
tions (e.g., Epstein, Senzon, & Lemberger, 2009).
8 The important point for ROH is to acknowledge that there are opportune times for each and both of these perspec-
tives, and that they can be used together. In the future we plan to more fully explore the ROH/RET dichotomy based
on different levels of consciousness and in terms of practical application for various alternative and complementary
practices (as any such practice can use ROH, RET, or both). In addition, the combination of usage of ROH and RET
will vary with the Seasons of Wellbeing, especially the Season of Integrate.
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S. SENZON ET AL.
SIMON SENZON, M.A., D.C., received his undergraduate degree from the State University of New York at Brockport
in 1992, a Master of Arts degree from Goddard College in Plaineld, Vermont, in 1995, and his doctorate of chiropractic
from Sherman College of Chiropractic in Spartanburg, South Carolina, in 1999. Dr. Senzon is the author of the self-
published books, The Spiritual Writings of B.J. Palmer (2004), The Secret History of Chiropractic (2005), Chiropractic
Foundations (2007), and Success, Health, and Happiness (2010). Dr. Senzon is an adjunct assistant professor in the
Department of Integral Theory at John F. Kennedy University in Pleasant Hill, California. He is currently developing
online continuing education courses for health professionals and integral practitioners. He also has a private practice in
Asheville, North Carolina. See www.simonsenzon.com and www.senzonlearning.com.
DONALD EPSTEIN, D.C., graduated from New York Chiropractic College in 1977. He is a teacher and clinician in
the chiropractic, wellness, and personal evolution arenas. Dr. Epstein is the founder and developer of Network Spinal
Analysis and Somato Respiratory Integration, modalities that promote enhanced self-reorganization and well-being. Dr.
Epstein is also the developer of Reorganizational Healing and an emerging energetic-based educational and experiential
discipline. His models of wellness, spinal and neural integrity, outcome assessments, and somatic awareness have been
the subject of several major research projects. Network Spinal Analysis has been featured on television and in popular
news media, and has been written up extensively in professional journals. Dr. Epstein has presented testimony to the
U.S. White House Commission of Complementary and Alternative Medicine. His books include: the Twelve Stages of
Healing (1994), The Boomerang Principle (1995), and Healing Myths, Healing Magic (2000). See www.donaldepstein.
com and www.reorganizationalhealing.com.
DAN LEMBERGER, D.C., graduated magna cum laude from Sherman College of Chiropractic in South Carolina in
1998, where he received the B.J. Palmer Philosophy Distinction Award. He previously graduated from New York Uni-
versity where he studied economics, mathematics, and communication. Dr. Lemberger served as the Dean of Continuing
Education at Sherman College from 1998 to 2000. He is on the international teaching staff for Network Spinal Analysis
(NSA) and directs and coordinates the training and education of all NSA doctors globally, as well as supervising care
administered through intensive workshops to thousands of individuals annually. He is the CEO of Wise World Seminars
as well as the educational and creative director to the developer of Network Spinal Analysis and Somato Respiratory
Integration, Dr. Donald Epstein. See www.danlemberger.com and www.reorganizationalhealing.com.
mind-body medicine. St. Louis, MO: Elsevier.
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subtle energies. Explore, 1(4), 252-270.
Wilber, K. (2006). Introduction to integral theory and
practice: IOS basic and the AQAL map. Journal
of Integral Theory and Practice, 1(1), 1-40.
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Transformations of consciousness: Conventional
and contemplative perspectives on development.
Boston, MA: New Science Library.
Wyatt, K. (2007). Why choose integral medicine? Jour-
nal of Integral Theory and Practice, 2(1), 1-8.
... T he Seasons of Wellbeing are elements of the Reorganizational Healing paradigm developed by Donald Epstein. This paradigm is based on an expanded worldview of healing as reorganization that grew from empirical research and embodied healing practices originating with apparent and reproducible neurophysiologic spinal wave phenomena (Epstein, Senzon, & Lemberger, 2009;Senzon, Epstein, & Lemberger, 2011), and a healing process structured in 12 stages of somatic and respiratory integration (Epstein, 1994(Epstein, , 2009b. After almost 30 years of research and development driven by these phenomena (Blanks, 2009;Blanks, ...
... The Seasons B y incorporating a seasonal approach to the timing and rhythm of change, especially in relation to transpersonal dimensions, transpersonal approaches to medicine may be enhanced in dynamic ways. When timing is developed by using seasons as a metaphor, new ways to access deeper processes related to human development, arrested development, psychodynamic growth, behavior change, optimal wellbeing, and awakening may unfold (Epstein, 2009b;Epstein et al., 2009;Senzon, 2011b;Senzon et al., 2011). This also may play an important role in the individual's ability to find meaning in diseases, health crises, and illness (Epstein et al., 2009;Jobst, Shostak, & Whitehouse, 1999;Senzon, 2010b). ...
... Each season (Table 1, page XX) has several stages (Epstein, 2009b;Epstein et al., 2009;Senzon et al., 2011). When utilized at the right time, each of the stages unfolds. ...
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... These studies led to models of emergent health-related quality of life, wellness outcomes, and a reorganizational healing paradigm. [160][161][162][163][164][165][166][167] The spinal wave behavior associated with NSA has been studied from 1997 until 2015 168 at University of Southern California and other universities by engineers looking at the mathematical characteristics of the surface electromyography signals at 4 levels of the spine: sacrum, lumbar, thoracic, and cervical. 31,128 Several papers, [169][170][171] conference presentations, 172-175 and a dissertation have explored its features. ...
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