Psychological Conflict and Physical Illness: A New Mind–Body Model

Full text

Volume 2 | Issue 7 | 1 of 10
Int J Psychiatr Res, 2019
Psychological Conict and Physical Illness: A New Mind–Body Model
Rabin Medical Center, Petah-Tikva, Israel.
*Correspondence:
Dr. Nader Butto, Rabin Medical Center, Petah-Tikva, Israel, Tel:
0097239231591.
Received: 29 October 2019; Accepted: 02 December 2019
Dr. Nader Butto*
International Journal of Psychiatry Research
ABSTRACT
As organisms, human beings are integrations of matter, energy, and information. The present article oers a new
vision regarding the nature of emotions and their inuence on the physical body.
Knowledge from ancient cultures such as the Ayurveda and traditional Chinese medicine is integrated with quantum
physics to present the anatomy of the soul using scientic language. The essence and nature of the psyche are
described as the results of interactions between the soul and brain, whereas the soul is dened as being equivalent
to a bioeld that integrates energy and information. Mental activities, such as sensations, perceptions, feelings, and
emotions, are expressions of the movement of energy within various layers of the organism. These energy dynamics
in the soul are guided by the wave interference principle. Resonance between the bioeld and physical body creates
a sense of well-being.
Psychological conicts disturb energy ow due to destructive wave interferences that create discord between the
bioeld and physical body. These energy blockages interfere with physiological processes, leading to functional
dysfunction and, if the conict remains unresolved, physical disease.
Correlation between topographical changes and mental activity is explained using the Ayurveda chakras model
and Chinese meridians system. The seven chakras energy network is associated with seven endocrine glands; this
system connects emotions with seven aspects of life. The 12 meridians are associated with 12 organ systems, each
being associated with a dierent mental and emotional activity. The correlations between psychological function
and chakras and meridians are presented. Positive emotions activate the corresponding chakras and nourish them,
while psychological conict blocks the energy ow of the corresponding gland. Chronic stress or unfavorable
environmental conditions can accelerate, aggravate, or trigger disease manifestation.
This new approach aords a novel interpretation of mind–body relations and oers the potential for novel
therapeutic interventions and disease prevention.
ISSN 2641-4317Research Article
Citation: Dr. Nader Butto. Psychological Conict and Physical Illness: A New Mind–Body Model. Int J Psychiatr Res. 2019; 2(7): 1-10.
Keywords
Bioeld, Chakras, Meridians, Soul, Wave interference.
Introduction
As medicine separated the mind and the body, neurologists
formulated concepts, such as the unconscious, emotional impulses,
and cognitive delusions, that solidied the perception that diseases
of the mind were not “real,” that is, not based on physiology and
biochemistry. Therefore, the thoughts and language of modern
scientists are strongly inuenced by the dichotomy of the psyche
and the soma, which implies the superiority of the intentional mind
over the body [1].
The inuence of the psyche on the body is essential to the
treatment of illnesses in the healing approaches of traditional
Chinese and Ayurvedic medicines, and this dates back more than
2,000 years. Hippocrates, in 400 B.C., recognized the moral and
spiritual aspects of healing, and believed that treatment could
occur only by considering attitude, environmental inuences, and
natural remedies. This approach was maintained in traditional
healing systems in the East, while, by the 16th and 17th centuries,
developments in the West led to a perceived separation of human
spiritual or emotional dimensions from the physical body.
Technological advances revealed a cellular world that appeared to
be inconsistent with concepts of belief and emotion. The discovery

Volume 2 | Issue 7 | 2 of 10Int J Psychiatr Res, 2019
of bacteria and, later, antibiotics further dispelled the notion that
health could be inuenced by belief. Fixing or curing an illness
became a matter for science, which is based on the mechanistic
approach, and this took precedence over healing the soul.
Practitioners of traditional Chinese medicine take the stance that
emotions and physical health are intimately connected. Therefore,
the human body and its disorders, including emotional and
psychosomatic disorders, are treated using a holistic approach
wherein emotions are directly related to dierent visceral systems
in the body rather than the brain [2-4]. For example, the lungs
are associated with grief, sadness, and detachment. The spleen is
associated with worry, dwelling or focusing too much on a topic,
and excessive mental work. The liver correlates to resentment,
frustration, irritability, bitterness, and “ying o the handle”.
The heart is linked with lack of enthusiasm and vitality, mental
restlessness, depression, insomnia, and despair; while the kidneys
are aliated with fear, weak willpower, insecurity, aloofness, and
isolation. The somatization of emotional symptoms is not unique
to East Asian countries and can be identied across a broad range
of cultural backgrounds [5].
Eorts toward understanding the close and complex relationship
between the mind and body are not limited to philosophy and
anthropology. Scientists from diverse elds such as medicine,
neuroscience, and anthropology have taken numerous dierent
approaches to address the relationship between emotion
(psychological processes) and the body (somatic systems). In the
1920s, Walter Cannon’s work revealed a direct relationship between
stress and neuroendocrine responses in animals [6]. Coining the
phrase “ght or ight,” Cannon described the primitive reexes of
sympathetic and adrenal activation in response to perceived danger
and other environmental pressures. Hans Selye further dened the
deleterious eects of stress and distress on health [7]. However, the
eect of general stress described by the ght-or-ight model was
general, and it was not able to describe the specic relationships
behind the manifestation of disease in dierent organs as a reaction
to the same stress. Recent neuroscientic studies have suggested
the presence of mutual interactions between bodily responses
and emotions in which physical functions trigger emotional
experiences that lead to spatial patterns of sensation throughout
the body [8-10].
Eorts and discussions aimed at comprehending emotions in
relation to the body have focused on the manifestation of emotions
through physiological responses [11-13]. A recent perspective on
the relationships between emotions and bodily responses indicates
that there are direct and instantaneous interactions within the body
that allow the experience of an emotion to be dened as a mental
recognition as well as a feeling within the body. Dierent emotions
were consistently associated with statistically separable body
sensation maps across experiments. These maps were concordant
between samples obtained from West Europe and East Asia.
Statistical classiers distinguished emotion-specic activation
maps accurately, conrming the independence of topographies
across emotions. The researchers proposed that emotions are
represented in the somatosensory system as culturally universal
categorical somatotopic maps. The perception of these emotion-
triggered bodily changes may play a key role in generating
consciously felt emotions [10].
Therefore, it is crucial not only to recognize the general
relationship between stress and health but also to understand the
specic correlation between psychological conicts, traumas, and
specic diseases. Achieving this requires a clear understanding of
the essence of the psyche and its inuence on the physical body
and how stress inuences the physical, mental, and social health
of the individual. Only then can we develop interventions for
preventing the development of physical and psychiatric diseases
and maintain well-being and health. These interventions could
involve elaborating on psychological conicts to allow intellectual
growth and spiritual evolution to continue. This would result in
physiological homeostasis, which is the dynamic equilibrium that
permits the system to function eciently with minimal energy
expenditure.
Study aims
This article presents a new theory that explains the relationship
between specic conicts associated with dierent life domains
and specic areas in the body. It also makes a unique contribution
to the literature by oering a new description of the connection
between the psyche and the physical body through bioeld energy.
The anatomy of the bioeld described by integrating knowledge
from ancient cultures such as the Ayurveda and traditional Chinese
medicine with quantum physics in a way that enables the anatomy
of the soul to be presented using scientic language.
The inuence of emotions on the body
The levels of emotional reactivity to stressful and pleasant events
in daily life reect an individual’s ability to self-regulate mood
states and cope with environmental challenges. A growing body
of evidence collected from human and animal studies suggests
that the ability to regulate emotions is inuenced by genetic
liability, environmental exposures over the life course, personality
traits, and coping mechanisms. Although emotions are associated
with a broad range of physiological changes, whether bodily
changes associated with dierent emotions are specic enough
to serve as the basis for discrete emotional feelings (anger, fear,
sadness, etc.) remains a topic of debate [14-16]. The East Asian
medicine perspective considers emotions and emotional disorders
throughout the body and associates emotions with dierent visceral
systems [17-19]. However, visceral systems do not precisely
correspond to anatomical organs as described in modern human
anatomy but, rather, reect functional systems that encompass
several dierent functional realms [20]. Furthermore, these are
not causative correlations but instead are descriptive, indicating
the kinds of emotion that correlate with healthy or unbalanced
energy patterns in organs. Using a time-series analysis, a long-
term study showed that emotions and physical states are related
even in healthy volunteers, implying that emotional and physical
states are both clinically relevant [21]. Recent scientic research
has indicated that specic bodily sensations are associated with

Volume 2 | Issue 7 | 3 of 10Int J Psychiatr Res, 2019
precise emotions, and feelings are associated with discrete, yet
partially overlapping, maps of bodily sensations, which could be
at the core of the emotional experience. Thus, these results support
models that assume that somatosensation and embodiment play
critical roles in emotional processing [22-25]. However, these
emotions are associated with general adaptive stress reactions and
are, therefore, not specic and cannot be used to indicate the kind
of stress or trauma a person has experienced.
While the biological basis of emotion regulation and inter-
individual variability in the response to stress remains only partially
understood, an inux of recent investigations has shown that
epigenetic regulation of gene expression can mediate experience-
dependent plasticity (structural and functional changes in the
brain in response to environmental exposure and experiences)
and may thus play a crucial role in regulating the impact of
environmental exposure on the psychological and biological
functioning of the individual [26,27]. Although DNA methylation,
that is, the chemical addition of methyl groups to nucleotides,
is a key epigenetic mechanism that inuences gene expression,
the topographic location of this inuence and the coding of the
information remain unknown. Therefore, a new model is required
that connects emotions associated with specic aspects of life with
specic areas in the body.
Bioelds and the soul
The essence and nature of the psyche is unknown and the intangible
nature of emotion has been a subject of interest since the beginning
of recorded history. Traditional neuroscience accepts that the psyche
is generated in the brain. This acceptance is based on correlations
between functional neuroimages and various cognitive processes
that constitute the mind, which indicate that the mind’s processes
are physically correlated with brain function [28]; however, these
associations do not necessarily indicate that neural activity plays a
causal role in the occurrence of cognitive processes. In a previous
article, we proposed a new theoretical model to explain the nature
and the essence of the psyche based on a holistic model that
considers multiple biological, psychological, social, and spiritual
factors to be interlinked [29]. Adding the spiritual dimension, as
the essence of human kind, to interactions with the brain manifests
as a psyche. However, no universal agreement exists on the nature,
origin, and purpose of the soul.
There is much consensus that life, as we know it, involves some
deeper animating force inherent in all living beings. It is also
well known that the human body emits low-level light, heat, and
acoustic energy, has electrical and magnetic properties, and may
transduce energy that cannot be easily dened using physics and
chemistry. These emissions all form part of the human energy eld,
also termed the biological eld, or bioeld. Although no agreement
among the scientic community has been reached on the denition
of the bioeld, it has been dened as “a massless eld, not
necessarily electromagnetic, that surrounds and permeates living
bodies and aects the body” [30]. In the present study, we propose
a new denition which states the following: Every human being
presents a biological complex, which is subjected to a complex,
dynamic, and weak energy eld that maintains the integrity of the
whole organism and guides its genetic, metabolic, physiological,
and psychological functions. These forces constitute the bioeld,
which corresponds to a life force or the soul [29]. This vital
energy, or life force, is known under dierent names in dierent
cultures including “qi” in traditional Chinese medicine, “ki” in the
Japanese Kampo system, “doshas” in Ayurvedic medicine, and
elsewhere as “prana,” “etheric energy,” “fohat,” “orgone,” “odic
force,” “mana,” and “homeopathic resonance” [31].
The bioeld (the soul) comprises the following three components,
which combine energy and information: the magnetic eld,
termed the animal soul; and two information states, one called
the human soul, and the other a guiding spirit [55]. The animal
soul is the magnetic eld inherited from our parents that guides
our anatomical and physiological functions. This is a complex,
dynamic, and weak energy eld that is involved in maintaining the
integrity of the whole organism, regulating its physiological and
biochemical responses, and integral to development, healing, and
regeneration [32,33]. It may act directly on molecular structures by
changing the conformation of molecules in functionally signicant
ways. The human soul and guiding spirit are two quantum states of
information that may play substantial roles in information transfer
processes using very small energy signals that interact directly
with the magnetic eld of the animal soul and contribute to an
individual’s state of mental, emotional, physical, and spiritual
well-being.
The most basic denition of information is data which inform, or
give shape to, actions or behaviors such as a message that conveys
“meaning” to the recipient of a signal. In physiological systems,
changes in chemical concentrations, the amount of biological
activity, or the pattern of rhythmic activity are common means
by which information is encoded in the movement of energy
to inform system behaviors. Although the exact nature of this
part of the soul is not clear, among the range of ideas emerging
in this eld is a theory from a Russian researcher who recently
hypothesized that “torsion elds” exist, which can be propagated
through space at no less than 109 times the speed of light in
vacuum; these convey information without transmitting energy
and are not required to obey the superposition principle [34].
We can understand the essence of the human soul and guiding
spirit using the same concepts and terms of quantum mechanics.
According to the rst axiom of quantum mechanics, every system
can be described by a wave function or quantum potential that is a
function of all the particle coordinates and possibly time. Basil and
Hiley referred to the quantum potential as information potential,
given that it inuences the form of processes and is itself shaped
by the environment as a form of “quantum intelligence” [35].
Thus, we dened the human soul and guiding spirit as information
potentials, “quantum intelligence” or quantum states, which are
a set of mathematical variables (information) that describe the
system maximally and guide the physical world intelligently as the
soul does to the body. It denotes the inner essence of a being, which
comprises its locus of sapience (self-awareness) and metaphysical
identity. Souls are usually described as immortal (surviving death

Volume 2 | Issue 7 | 4 of 10Int J Psychiatr Res, 2019
in an afterlife) and incorporeal (without bodily form).
Anatomy of the animal soul
The animal soul is an apple-shaped magneto-electric eld formed
from the emergence of all the electromagnetic elds of cells and
organs (Figure 1).
Figure 1: The animal soul, which is an apple-shaped magneto-electric
eld formed from the emergence of all the electromagnetic elds of cells
and organs.
It exists in all living organisms to control and regulate the bio-
electric activity of cells. This eld comprises the energy that
aords life, order, and vitality to the body. Thus, it is the cause
and primary motivation for life, self-nourishment, growth, decay,
movement, rest, perception, sensations, emotions, and instinctive
intellect. It cannot exist without the physical body, thus it is mortal,
as it vanishes with bodily death and translocates to other less-
sophisticated forms of life such as insects, plants, and minerals. The
animal soul is divided into three components: the vegetative soul,
the sensitive soul, and the intellectual soul. The vegetative soul is
an extremely weak biomagnetic eld that can be measured using a
non-invasive contactless magnetometer known as superconducting
quantum interference device, which can identify magnetic elds
generated by the electrical activity in dierent organs; a magneto-
cardiogram indicates the activity of the heart in the range of 50
pico-Tesla and a magneto-encephalogram indicates human brain
activity at a range of 100 femto-Tesla to 2 pico-Tesla [36]. These
measurements are associated with vitality and resilience, longevity,
sexual drive, and attraction.
The sensitive soul is represented by the seven energy centers named
in Ayurvedic medicine as chakras. These chakras are spinning
energy vortices of the magnetic eld, which are connected to
seven endocrine glands [37-40]. Figure 2 identies the correlation
between the seven chakras, body segments, and endocrine glands.
Figure 2: The correlation between the seven chakras, body segments, and
endocrine glands.
Each chakra is linked to an aspect of life. We perceive life in all its
aspects through these energy centers, which relate to the endocrine
glands that direct the physiological functions of the whole organism.
The rst chakra is connected with the adrenal glands, relates to
territory, and nourishes the rst segment in the retroperitoneal
space associated with matter. The second chakra is connected
with the testis and ovaries, relates to ospring and children, and
nourishes the pelvic space associated with procreation, pregnancy,
and maternity. The third chakra is connected to the pancreas,
relates to social life, and nourishes the all organs in the abdominal
cavity, which is the area most vulnerable and unprotected, due
to the absence of bones. The fourth chakra is connected with the
thymus and immune system, relates to a sense of protection by
our parents and nourishes all organs in the chest cavity that are
associated with our relationships with our family and loved ones.
The fth chakra is connected with the thyroid, which is associated
with self-expression, learning, and profession. It nourishes the
fth segment, which is found in the neck area and includes the
cerebellum.
The sixth chakra is connected to the hypophysis, which relates to
our destiny and projects in life and nourishes the sixth segment that
includes the brain and the eyes. This area is associated with nding
our path in life. The seventh chakra is connected to the pineal gland,
which regulates the hypothalamus and hypophysis according to
the circadian cycle through the secretion of melatonin. This area
is associated with religiosity, spirituality, and our relationship with
God.

Volume 2 | Issue 7 | 5 of 10Int J Psychiatr Res, 2019
The intellectual soul, instead, is the energy responsible for
processing information that ows along special “channels”
described in Chinese medicine as meridians through which the life-
energy known as qi ows [41]. Classical acupuncture with Chinese
needles, which dates to 2500 BCE, is the most ancient method
of treatment known to us. At that time, Chinese treatment was
only part of the religious-mystical philosophy that encompassed
every area of life, starting from the recommended location of a
house (known in art as Feng Shui) through to the most suitable
time of the year to sow the elds. There are 12 bilateral meridians,
which have dierent frequencies and are therefore associated with
dierent organs (Figure 3).
Figure 3: Large intestine meridian (left) and urinary bladder meridian
(right).
Each organ is an elaboration of a very specic aspect of the
intelligent soul. A positive event results in a good feeling and
the ow in the corresponding meridian is free. An unfavorable
outcome, results in an unpleasant feeling and a blockage appears
in the meridian.
The lungs are associated with the beginning of life and are
associated with our parents, who gave us life. Fear of detachment
from parents during the childhood or fear of death will aect
the energy ow in the lung meridian. The large intestine creates
unpleasant odors, which makes us refrain releasing gas in presence
of others; therefore, this organ is associated with fear of criticism.
The stomach is the organ of digestion; when we face an unexpected
event that we cannot accept or digest, the stomach reacts. The spleen
is attached to the stomach and, according to Chinese medicine,
assimilates the energy freed in the stomach. The spleen reacts to
events that are expected but not accepted and thus are dicult to
assimilate. The heart is the site of love, our relationship with love
is felt emotionally and physically in the heart; therefore, conicts
associated with separation block the energy ow in this meridian.
The small intestine can distinguish between pure nutrients, which
it absorbs, and impure nutrients, which it eliminates. The small
intestine is disturbed when hesitation and indecision predominate.
Urine in bladder is used by animals as a marker of sexual territory;
therefore, the bladder reacts to sexual conicts such as indelity
and jealousy. Kidneys are important not only to lter the blood but
to construct the physical body by reinforcing the bones, teeth, and
hair through the production of vitamin D and to produce blood
through the secretion of erythropoietin. Therefore, the kidney is
associated with material aspects in the territory.
The master of heart meridian is associated with the pericardium,
which is the membrane that protects the heart from external or
internal threats; a broken heart following a hurtful separation
produces a fear of love that contracts the pericardium and blocks
its meridian. The triple warmer meridian is associated with the
lymphatic system and cerebrospinal uid found in the brain and
spinal cord. It is associated with self-esteem. Each component of
the seven aspects of life can inuence our self-esteem; therefore, I
have altered the name to “septuple warmer.”
Mental activity, soul and brain
The central nervous system allows organisms to regulate and
coordinate a myriad of complex and interrelated functions
including locomotion, perception, cognition, circulation, digestion,
elimination, detoxication, reproduction, regeneration, growth,
maturation, and even degeneration and dying. These processes all
involve patterns of movement at the macroscopic level of organs,
muscles, nerves, and vessels and at the microscopic level of cellular
metabolism. Introducing the energy and information concepts
present in the soul allows us to present a new view of information
networks that modulate and coordinate these processes and
connect the psyche, nervous system, and body. Each component
of an organism is associated with one of the following mental
activities: (1) The physical body is associated with sensations; (2)
the vegetative soul to perceptions; (3) the human soul to thoughts,
ideas, memory, attention, and reective contemplation and; (4) the
guiding spirit related with imaginations, dreams, and fantasies.
All activity is an expression of the movement of energy occurring
in various layers of the organism. Our capacity to recognize their
inuence is rooted in the physiological structure and functional
processes that govern all internal events and outward expressions.
Sensation is associated with the interaction between the sensorial
receptors and physical stimuli, which are located in the skin,
muscle, ears, eyes, nose, mouth, and tongue.
Perception in the vegetative soul is associated with movement of
electromagnetic currents in cells. Feelings are caused by the ow
of virtual photons in the meridians and organs and the experience
of feeling manifests as “aect,” which a representation of the
body’s ever-changing internal state and this is experienced as
having some degree of valence and arousal or “activation” [42-
47]. Aect is often described as a homeostatic barometer that
allows an organism to understand whether objects in the world
are good, bad, approachable, or to be avoided [48]. Emotions are
associated with blood owing through dierent parts of the body,
due to the activation of the autonomic nervous system, hormone
secretion, and energy ow. The basic elements that contribute to

Volume 2 | Issue 7 | 6 of 10Int J Psychiatr Res, 2019
emotions are representations of sensations from inside the body
(known as aect), representations of sensations from outside the
body (known as exteroceptive sensations), and concept knowledge
used to make those sensations meaningful in context [44,49-51].
The immediate interactions between the dierent aforementioned
parts and areas of the brain cortex enables us to interpret and
determine the nature of our life experiences.
The brain cortical regions located lateral to the lateral ssure and
posterior to the central sulcus are associated with the auditory,
visual, olfactory, and somatosensory (touch, proprioception)
sensations. The cortical region associated with gustatory sensation
is located anterior to the central sulcus [52]. Just posterior to the
primary somatosensory cortex lies the somatosensory association
cortex, which integrates sensory information from the primary
somatosensory cortex (temperature, pressure, etc.) to construct
an understanding of the object being felt. Emotions related to
the sensitive soul are carried out by the limbic system, which
governs our emotions including attachment to others and social
functions. It registers strong emotions such as fear, terror, rage,
and joy and reacts primarily in terms of pleasure and pain. While
the limbic system is made up of multiple parts of the brain, the
center-point of emotional processing is the amygdala, which
receives input from other brain functions such as memory and
attention. The intellectual soul, which is associated with standard
meridians, is connected to the cortical regions that are involved in
the limbic system and contains the hippocampus as well as areas
of the neocortex including the insular cortex, orbital frontal cortex,
subcallosal gyrus, cingulate gyrus, and parahippocampal gyrus.
The intellectual activity of the mind, or cognitive ability to produce
thoughts, ideas, memories, etc., is the result of the activation of
left frontal lobe, due to the interaction between the ow of virtual
quantum photons of the human soul and the brain. While the ow
of virtual photons and guiding spirit interact with the right cortex
of the frontal lobe to produce imagination, dreams, and fantasies.
The relation between conicts and specic body areas
There is correlation between the physiological function of an organ
and the psychological aspects of life that evoke imaginary bodily
images and the way we speak of emotions. Although imaginary in
nature, metaphors involving internal organs that evoke imaginary
bodily images are not arbitrary but appear to have bodily and/or
psychological bases [53]. This link between emotions and bodily
states is also reected in the way we speak of emotions [54]: a
young bride getting married next week may suddenly have “cold
feet“; severely disappointed lovers may be “heartbroken”; I cannot
“digest” what happened to me; or my gallbladder exploded with
anger. Furthermore, the relationship between the physiological
reactions of certain parts of the body to a specic external or
internal stimulus, which gives a sense of well-being when the
stimulus is favorable and suering or pain when the stimulus is
threatening or negative. The sensory, neuromuscular, emotional,
and cognitive aspects of the nervous system and mind are linked
to the movement of energy and functional activities of organ
networks, which are associated with certain aspects of life. For
example, the fear of being damaged causes physical contraction of
the abdomen to protect the only part of the body that is not fortied
by a bone structure, sexual activity stimulates the pelvis area, and
sexual conicts contract the same area. Any disturbances of energy
ow due to sensation, perception, mentation, and emotion in one
aspect can lead to dysfunction in a specic area.
The chakras are the energy network through which an organism
interacts with the external environment and connects the emotions
with the endocrine glands. Positive emotions activate the chakras
and nourish the corresponding glands, while internal or external
stimuli that are perceived as threats to psycho-physical integrity
create a defensive reaction and block the corresponding center. An
emotional blockage is a defense mechanism of our psyche, which
allows us to continue living with a certain level of normality in
other areas and enables us to accept little by little what has
happened, in order to adjust ourselves to the situation. However,
an emotional blockage halts vital energy ow, preventing us from
thinking clearly and aecting our daily actions. This emotional
blockage does not have to aect all areas of our lives, but it may
inuence cognitive skills, emotions, and behaviors in a specic
area such as work, friendship, family, or love. The manifestation
of dysfunction or disease depends on the intensity of the stimulus,
duration, and the vitality of the gland. The correlation between the
seven aspects in life and the seven chakras, segments, and conicts
is presented in Table 1 [55].
Aspect of
life
Number of the
chakra & segment
Endocrine
gland Conict
Territory 1 Adrenal Territorial
Procreation 2Testis, ovaries Ospring
Social 3 Pancreas Fear of physical damage
Family 4 Thymus Lack of parental protection
Profession 5 Thyroid Work
Spirituality 6 Hypophysis Project delusion
Religion 7 Pineal gland Fear of faintness
Table 1: The correlation between the seven aspects of life and the seven
chakras, segments, and conicts.
Any of the areas mentioned can be expressed in one or more
modes: physical, emotional, mental, and spiritual. For example,
the emotional level corresponds with a sense of pleasure as a
response to satisfying needs at that level. Recent research has
shown that, beyond their pleasant subjective feeling, positive
emotions, and attitudes have several objective and interrelated
benets for physiological, psychological, and social functioning
[56,57]. However, when aspirations are not identied, needs are
not satised, or the person is unable to cope with the obstacle,
negative stress will be experienced, i.e., distress which leads to
energy blockages associated with negative emotions such as fear,
sadness, anger, rage, etc.
Traditional Chinese medicine views illness as an imbalance that
can be examined according to eight patterns: Interior/Exterior,
Hot/Cold, Full/Empty, and Yin/Yang. The Eight Principles is
an important basic paradigm in traditional Chinese medicine,

Volume 2 | Issue 7 | 7 of 10Int J Psychiatr Res, 2019
as it shows the location and nature of the imbalance. Using the
Eight Principles we learn the basic characteristics of the present
imbalance. The general theory of acupuncture is based on the
premise that there are patterns of energy ow (chi) through the
body that are essential for health. Disruptions to this ow are
believed to be responsible for disease. Acupuncture may, it has
been theorized, correct imbalances of ow at identiable points
close to the skin. However, it does not deal with the psychological
cause behind the imbalance.
When obstacles and diculties are resolved, good feelings are
experienced such as thankfulness, gratitude, cheerfulness, delight.
etc. However, when the coping process fails, negative feelings
appear such as bitterness, “boiling-over,” boredom, betrayal, a
sensation of being crushed, confusion, etc., which create changes
in the patterns of aerent input to the brain causing signicant
alterations to physiological function, perception, cognition,
emotion, and intentional behaviors.
The energy networks of the meridians continually transmit
information to the brain and organs and are responsible for
information deciphering, which enables us to cope with the
external environment (Table 2). By these means, the body’s organs
are part of a pattern of aerent (ascending) input.
Meridian Correlated system Conict
Lung Respiratory Fear of detachment or death
Large intestine Colon Fear of criticism
Stomach Stomach Unexpected event
Spleen Spleen Expected but not accepted
Heart Cardiovascular Separation from loved one
Small intestine Small intestine Confusion, hesitation
Urinary bladder Urinary bladder Sexual jealousy or tension
Kidney Kidneys Material conict
Master of heart Pericardium Fear of love
Settable heater Lymphatic system Low self-esteem
Gall bladder Gall bladder Anger, rage
Liver Liver Lack of parental love
Table 2: The 12 meridians and their psychological correlations.
Mechanism of the energy blockage
Psychological conicts nd their specic address in the
corresponding area that act on the bioeld, in which data regarding
the patterns of organization are enfolded into waves of energy
generated by the body’s activity and distributed throughout the
body’s electromagnetic eld. Throughout the body, information
is encoded in waveforms of energy as patterns of physiological
activity. Neural, chemical, electromagnetic, and oscillatory
pressure wave patterns are among those used to encode and
communicate biologically relevant information. The energetic
communication between the human soul and the magnetic eld
of the animal soul takes place through the brain and produces the
psyche. The energy of the psyche is similar to that of the animal
soul. The interaction between the magnetic eld produced by the
psyche and the magnetic eld of the animal soul can be explained
by the principle of superposition of waves, which states that when
two or more propagating waves of the same type are incident on
the same point, the resultant amplitude at that point is equal to the
vector sum of the amplitudes of the individual waves.
This concept is quite dierent from the “lock and key” concept
of biochemical interactions, in which communication occurs
through the action of biochemicals, such as neurotransmitters
that t into specialized receptor sites, much like keys open certain
locks [58]. The psyche found in the quantum realm acts directly on
the magnetic eld by changing the magnetic moment. When the
magnetic eld is in harmony with psyche, the two wave sources
are perfectly coherent and they have a constant phase dierence,
the same frequency, and the same waveform. Coherence is an
ideal property of waves that enables stationary (i.e. temporally and
spatially constant) interference.
More generally, coherence describes all properties of the
correlation between physical quantities of a single wave, or
between several waves or wave packets. When interfering, the
waves of the magnetic eld and psyche can combine to create a
wave of greater amplitude than either individually (constructive
interference), which manifests as good feeling and positive
emotion. Destructive interference occurs when one wave is of
a lesser amplitude; this manifests as bad feeling and negative
emotion and is called conict. Destructive interference changes the
frequency of the magnetic eld, which becomes dissonant with the
physical body and changes its frequency. Changing this frequency
guides physiological reactions, genetic expression, and metabolic
reactions, resulting in unpleasant feelings and negative emotions.
If unresolved, this could lead to the appearance of disease.
The same concept can be expressed in musical terms. Consonance
and dissonance are associated with constructive and destructive
wave interferences, correspondingly. In more general terms,
a consonance is a combination of notes that sound pleasant to
most people when played at the same time; a dissonance is a
combination of notes that sound harsh or unpleasant to most
people. Thus, dissonant chords are “active; traditionally they
have been considered harsh and have expressed pain, grief, and
conict” [59].
Psychological conict is individually associated with culture
and tradition as well as personal beliefs and individual needs. A
sense of conict is due to the state of dissonance that creates an
unpleasant sense, destructive wave interference, and suering that
can lead nally to disease.
Conclusion
Even though the impact of stress on human health is widely
recognized, conventional medicine has not addressed the mental,
emotional, and spiritual needs of individuals eectively. The
mystery of the psyche and the complexity of human physiology
cannot be explained merely by chemistry or physics. Only
integration with the spiritual realm can resolve this mystery [29].

Volume 2 | Issue 7 | 8 of 10Int J Psychiatr Res, 2019
Selye’s general adaptation syndrome model is general and not
eective in describing the specic relationships that explain the
manifestation of disease in dierent organs as a reaction to the
same stress. This model was challenged with a new one that
distinguishes between acute and chronic stress and connects stress
specically to an energy and information network [60].
In this article, a new model is described that is based on a systemic
model, in which multiple biological, psychological, spiritual, and
social factors are interlinked. The bioeld of the soul was added
as the missing link between the psyche, brain, and physical body.
The soul is the energy and information network, which is divided
in three parts: the animal soul, the human soul, and the guiding
spirit. The animal soul is divided into the following three parts: the
vegetative soul associated with the magnetic eld of the body, the
sensitive soul associated with the seven chakras, and the intellectual
soul associated with the 12 meridians. The seven chakras relate
to the emotional aspects of mental activity, psychological conict
in one of these aspects will cause a specic energy block in the
corresponding chakra. The 12 meridians form the magnetic energy
network connected to a 12 organ-system network that amplies
and distributes energy to dierent organs, each of which relate to a
very specic mental activity.
Unpleasant feelings block the energy ow in the meridian that
corresponds to the specic mental activity. An energy blockage
creates dissonance between the magnetic eld and physical body
and weakens the vitality of the organ. Functional dysfunction
appears and, if the conict is not resolved, this converts to disease.
Positive emotions and feelings generate a state of optimal function
and psychophysiological coherence, characterized by increased
synchronization, harmony, and eciency in the interactions within
and among physiological, cognitive, and emotional systems.
Unresolved and repeated psychological conicts create a state of
dissonance between the magneto-electric eld and the physical
body. This dissonance causes destructive wave interference and
tends, therefore, to cause a shift away from the state of homeostasis.
A strong energy system, however, can enable the defense system to
intervene continuously to maintain this state of homeostasis. Low
energy, due either to repeated stress, environmental factors, or
other psychological issues, use defensive system energy and may
lead to the appearance of a physiological dysfunction, which leads
to the occurrence of disease and illness.
A complete energetic map has been created so that, by understanding
the physical disease, we can interpret the psychological conict
behind it. Unresolved conict creates a predisposition for
physical disease. General stress, unfavorable lifestyle habits, and
environmental conditions can accelerate disease manifestation
or aggravate the existing disease. Eective therapy cultivates
complete physical, mental and social well-being, as dened by the
World-Health Organization. This could occur when psychological
causes of disease are identied, explained, and resolved.
Ultimately, energy blockages disappear and normal physiological
functions reestablish to reinstate good health.
Acknowledgments
The author would like to thank Enago (www.enago.com) for the
English language review. This research did not receive any specic
grant from funding agencies in the public, commercial, or not-for-
prot sectors.
References
1. Ots T. The Angry Liver the Anxious Heart and the Melancholy
Spleen. E Phenomenology of Perceptions in Chinese Culture.
Culture, Medicine and Psychiatry. 1990; 14: 21-58.
2. Tan C, Chen W, Wu Y, et al. Chinese Medicine for Mental
Disorder and Its Applications in Psychosomatic Diseases.
Altern Ther Health Med. 2013; 19: 59-69.
3. Park L, Hinton D. Dizziness and Panic in China Associated
Sensations of Zang Fu Organ Disequilibrium. Cult Med
Psychiatry. 2002; 26: 225-257.
4. Yu N. e Chinese Heart in a Cognitive Perspective Culture,
Body, and Language. Berlin, Germany Walter de Gruyter.
2009.
5. Hintonand D, Hinton S. Panic Disorder Somatization, and
the New Cross- Cultural Psychiatry The Seven Bodies of
a Medical Anthropology of Panic. Culture, Medicine and
Psychiatry. 2002; 26: 155-178.
6. Cannon WB. The Wisdom of the Body. New York, NY:
Norton. 1932.
7. Selye H. The Stress of Life. New York, NY: McGraw-Hill.
1956.
8. Damasio A, Carvalho GB. Nature of Feelings Evolutionary
and Neurobiological Origins. Nature Reviews Neuroscience.
2013; 14: 143-152.
9. Levenson RW. Blood Sweat and Fears The Autonomic
Architecture of Emotion. Ann N Y Acad SciAnnals of the
New York Academy of Sciences. 2003; 1000: 348-366.
10. Nummenmaa L, Glerean E, Hari R, et al. Bodily Maps of
Emotions. Proceedings of the National Academy of Sciences
of the NAS United States of America. 2014; 111: 646-651.
11. Schachter S, Singer JE. Cognitive, Social, and Physiological
Determinants of Emotional State. Psychological Rev. 1962;
69: 379-399.
12. Bechara A, Naqvi N. Listening to Your Heart Interoceptive
Awareness as a Gateway to Feeling. Nature Neuroscience.
2004; 7: 102-103.
13. Cacioppo JT, Berntson GG, Sheridan JF, et al. Multilevel
Integrative Analyses of Human Behavior: Social Neuroscience
and the Complementing Nature of Social and Biological
Approaches. Psychol Bull. 2000; 126: 829-843.
14. Ekman P, Levenson RW, Friesen WV. Autonomic Nervous
System Activity Distinguishes Among Emotions. Science.
1983; 221: 1208-1210. 
15. Kreibig SD. Autonomic Nervous System Activity in Emotion:
A Review. Biol Psychol. 2010; 84: 394-421.
16. Barrett LF. Are Emotions Natural Kinds. Perspect Psychol
Sci. 2006; 1: 28-58.
17. Scheid V. Constraint as a Window on Approaches to Emotion-
Related Disorders in East Asian Medicine. Culture, Medicine
and Psychiatry. 2013; 37: 2-7.

Volume 2 | Issue 7 | 9 of 10Int J Psychiatr Res, 2019
18. Suh S. Stories to Be Told Korean Doctors Between Hwa-
Byung Re-Illness and Depression, 1970–2011. Culture,
Medicine and Psychiatry. 2013; 37: 81-104.
19. Daidoji K. Treating Emotion-Related Disorders in Japanese
Traditional Medicine Language, Patients and Doctors.
Culture, Medicine and Psychiatry. 2013; 37: 59-80.
20. Gao YT, Pan HW, Wu SB. Gross Conception of Anatomical
Structure of Zang-Fu Viscera in Huangdi Neijing. Zhong Xi
Yi Jie He Xue Bao. 2006; 4: 339-342.
21. Lee YS, Jung WM, Jang H, et al. The Dynamic Relationship
between Emotional and Physical States: An Observational
Study of Personal Health Records. Neuropsychiatric Disease
and Treatment. 2017; 13: 411-419.
22. Nummenmaa L, Glerean E, Viinikainen M, et al. Emotions
Promote Social Interaction by Synchronizing Brain Activity
across Individuals. Proc Natl Acad Sci USA. 2012; 109: 9599-
9604.
23. Adolphs R, Damasio H, Tranel D, et al. A Role for Somato-
Sensory Cortices in the Visual Recognition of Emotion as
Revealed by Three-Dimensional Lesion Mapping. J Neurosci.
2000; 20: 2683-2690.
24. Niedenthal PM. Embodying Emotion. Science. 2007; 316:
1002-1005. 
25. Keysers C, Kaas JH, Gazzola V. Somatosensation in Social
Perception. Nat Rev Neurosci. 2010; 11: 417-428.
26. Meaney MJ, Weaver IC, Cervoni N, et al. Epigenetic
Programming by Maternal Behavior. Nat Neurosci. 2004; 7:
847-854.
27. Pishva E, Kenis G, Lesch KP, et al. Epigenetic Epidemiology
in Psychiatry A Translational Neuroscience Perspective.
Translational Neurosci.ence. 2012; 3: 196-212.
28. Cavanna AE, Nani A, Blumenfeld H, et al. Neuroimaging of
Consciousness. Berlin, Heidelberg: Springer-Verlag Berlin
Heidelberg. 2013.
29. Nader Butto N. Integration between Psychology and
Spirituality A New Paradigm for the Essence and the Nature
of the Psyche. International journal of J Psychiatry Research.
2019; 2: 1-8.
30. Rubik B, Pavek R, Greene E, et al. Manual healing methods.
In: Rubik B, Pavek R, ed. Alternative Medicine Expanding
Medical Horizons A Report to the National Institutes of
Health on Alternative Medical Systems and Practices in the
United States. Washington, DC: US Government Printing
Oce. 1995; 113-157.
31. Hintz KJ, Yount GL, Kadar I, et al. Bioenergy Denitions
and Research Guidelines. Altern Ther Health MAlternative
Therapies in Health and Medicine. 2003; 9: A13-A30.
32. Rubik B. Can Western Science Provide a Foundation for
Acupuncture Am Acad Acupunc Rev. 1993; 5: 15.
33. Rubik B. Scientic analysis of the human aura. In: Heinze
R I, ed. Proceedings of the 18th International Conference on
the Study of Shamanism and Alternative Modes of Healing.
Santa Sabina Center, Dominican University, San Raphael,
California. 2002; 1-3.
34. Panov V, Kichigin V, Khaldeev G, et al. Torsion Fields and
Experiments. Journal of New Energy. 1997; 2: 29-39.
35. Hiley BJ. Information, quantum theory and the brain. In:
Globus GG, Pribram KH, Vitiello G. s. Brain and Being: at
the Boundary between Science, Philosophy, Language and
Arts, Advances in Consciousness Research, John Benjamins
BV. 2004; 197-214.
36. Peters MJ, Stinstra JG, Uzunbajakau S, et al. Fetal
magnetocardiography. In: Lin JC, ed. in Advances in
Electromagnetic Fields in Living Systems. 2005; 4: 1-40.
37. Cross JR. Acupuncture and the Chakra Energy System Treating
the Cause of Disease. Berkeley North Atlantic Books. 2008.
38. McKusick ED. Tuning the Human Bioeld. Rochester VT
Healing Arts Press. 2014.
39. Judith A. Eastern Body-Western Mind Psychology and the
Chakra System. Berkeley Celestial Arts Publishing. 1996.
40. Feinstein D, Eden D, Craig G. The Promise of Energy
Psychology Revolutionary Tools for Dramatic Personal
Change. New York: Penguin. 2005.
41. Yogananda P. Inner Culture Magazine. 1939.
42. Cacioppo JT, Berntson CG, Larsen JT, et al. The
Psychophysiology of Emotion. In Lewis MJ, Jones MH, ed.
Handbook of Emotions. New York: Guilford. 2000; 173-191.
43. Russell JA. Core Aect and the Psychological Construction of
Emotion. Psychol Rev. 2003; 110: 145-172.
44. Barrett LF. Solving the Emotion Paradox Categorization and
the Experience of Emotion. Pers Soc Psychol Rev. 2006; 10:
20-46.
45. Kober H, Barrett LF, Joseph J, et al. Neuro image. Functional
Grouping and Cortical-Subcortical Interactions in Emotion
a Meta- Analysis of Neuroimaging Studies. 2008; 42: 998-
1031.
46. Cunningham WA, Duneld KA, Stillman PE. Emotional
States from Aective Dynamics. Emot. Rev. 2013; 5: 344-
355.
47. Clore GL, Ortony A. Psychological Construction in the OCC
Model of Emotion. Emot Rev. 2013; 5: 335-343.
48. Barrett LF, Bliss-Moreau E. Aect as a Psychological
Primitive. Adv Exp Soc Psychol. 2009; 41: 167-218.
49. Lindquist KA, Barrett LF. A Functional Architecture of
the Human Brain: Emerging Insights from the Science of
Emotion. Trends Cogn Sci. 2012; 16: 533-540.
50. Lindquist KA, Wager TD, Kober H, et al. The Brain Basis of
Emotion a Meta-Analytic Review. Behav Brain Sci. 2012; 35:
121-143.
51. Lindquist KA. Emotions Emerge from More Basic
Psychological Ingredients A Modern Psychological
Constructionist Model. Emot. Rev. 2013; 5: 356-368.
52. Hoehn EN, Katja M. Anatomy Physiology. 3rd. ed. San
Francisco California. Pearson/Benjamin Cummings. 2013;
391-395.
53. Yu N. Body and Emotion Body Parts in Chinese Expression
of Emotion. Pragmatics and Cognition. 2002; 10: 341-367.
54. Kövecses Z. Metaphor and Emotion Language, Culture,
and Body in Human Feeling. Cambridge, UK Cambridge
University Press. 2000.
55. Butto N. Unied Integrative Medicine A New Holistic Model
for Personal Growth and Spiritual Evolution. United Kingdom

Volume 2 | Issue 7 | 10 of 10Int J Psychiatr Res, 2019
© 2019 Nader Butto. is article is distributed under the terms of the Creative Commons Attribution 4.0 International License
Author House. 2014.
56. Fredrickson BL. Positive emotions. In: Snyder CR, Lopez SJ,
ds. Handbook of Positive Psychology. New York, NY: Oxford
University Press. 2002; 120-134.
57. Isen AM. Positive aect. In: Dalgleish T, Power M, ds.
Handbook of Cognition and Emotion. New Jersey Wiley.
1999; 522-539.
58. McCraty R, Barrios-Choplin B, Rozman D, et al. The Impact
of a New Emotional Self-Management Program on Stress,
Emotions, Heart Rate Variability, DHEA and Cortisol.
Integrative Physiological and Behavioral Science. 1998; 33:
151-170.
59. Kamien, RogerKamien R. Music: An Appreciation sixth
brief edition, student edition. Boston: McGraw-Hill Higher
Education. 2008; 41.
60. Nader Butto N. Four Phases of Life and Four Stages of Stress:
A New Stress Theory and Health Concept. Int J Psychiatr Res.
2019; 2: 1-7.