Healing the Body by Resolving Traumas of the Past
BY HUW GRIFFITHS
I’ve no idea how big the worldwide biogenealogy industry is at present, but I’m sure that amongst those who make up its numbers there would be unbridled interest in the recent publication of Christian Fleche’s recently published book The Biogenealogy Sourcebook.
As for the rest of us, that is those who have less of a grip on precisely what ‘biogenealogy’ means, I suspect that the impact of the book, along with its potentially enormous significance on the future of healthcare in general, is at risk of being smothered by its obscure and understated title.
What caught my attention was the book’s subtitle which reads ‘Healing the Body by Resolving Traumas of the Past’, which despite sounding just a little overly ‘new age’, is a far better strap line and one that is far more likely to result in the readership that it deserves. That was my one and only grouch, the rest is all good.
From the layman’s viewpoint The Biogenealogy Sourcebook is, in fact, the latest addition to a small, but growing number of works on the subject of the mind/body connection. In this regard most of us would instantly recognise that ‘mind/body’ stuff covers territory that many regard as familiar, even though the expression tends to get articulated more along the lines of a mantra than as something that is genuinely known and fully understood. As a hard and fast healthcare concept, it tends to mean some very different things to different people. Fleche’s book however, goes some distance towards clarification of this often abstract and confusing subject.
Even conventional medicine would acknowledge that stress can make a big difference to our health, yet it is loath to explore the notion beyond anything than a base, platitudinal context. Genuine pioneers of ‘mind/body’ research however, have begun to investigate its implications in far greater complexity and depth and to a point at which it is clear that different aspects of our thoughts, beliefs and personal issues can have very different and unexpectedly specific influences upon the many health issues and ailments that bedevil us.
The exploration of the intimacy between our minds and our bodies and the extent to which they interplay and engender either radiant health or disease is the backdrop against which Christian Fleche has authored his book. He has sharpened, at times with crystal vision, the extent to which it is possible to codify, identify and proactively treat the negative consequences on our health of events in our lives that have an emotional origin.
These negative ‘events’ can take the form of traumas, shocks, firmly held beliefs, attitudes, issues or whatever. What is crucial as to whether they have impact is not ‘what’ or ‘how’ they happen, but rather the precise nature of the impact and intensity that they have on the sensibility of the individual to whom they occur. In other words, it is all about how the individual interprets an event at a personal and emotional level that determines whether or not it delivers a negative outcome. The same event could be either water off a duck’s back or significant enough that, at a cellular level, if left unresolved, it manifests physical changes at a very precise point and in a specific way at a position in the body where tissues closely match an individual’s emotional template.
In the context of existing paradigms this rationale does more than lock horns with the medical establishment; it threatens its very foundations. Indeed, in the longer term if medical science doesn’t at least begin to demonstrate a willingness to get curious about the finely tuned relationship between mind/body and health, then biogenealogy, along with a few other emerging energy medicine techniques, looks set to make present day medical practice appear positively primitive and even barbaric at some point in the not too distant future.
The basic principles that underpin Fleche’s work are consistent with that of other researchers in the field: Dr. Ryke Geerd Hamer and his German New Medicine, Greg Neville, author of Our Emotional Links to Disease, and Debbie Shapiro of Your Body Speaks Your Mind fame, are among those who immediately spring to mind.
Where The Biogenealogy Sourcebook forges new ground however, is the precision and detail with which it is able to identify and rationalise a particular emotional ‘event’ with a specific disorder. The extent to which Fleche seems to be able to pinpoint cause and effect marks, to my knowledge at least, a new level of sophistication and professionalism in the identification of the true cause of disease.
For example, shame and passive inaction in a situation where a factory foreman should have acted quickly and decisively resulted in thyroid problems, or a farm hand who was concerned that he smelled really bad came down with nasal polyps. The book doesn’t attempt to explain every condition in existence of course, but by thoroughly exploring the general principles of this fast emerging science, it takes it to a much more technically usable and advanced level.
That emotions play a seminal role in the course of disease is far from new. The concept has been inherent to Traditional Chinese Medicine for thousands of years and has been given even greater prominence in the contemporary fields of homeopathy, kinesiology and, of course, flower essences. What fascinates and compels so much about Fleche’s work though is the extent to which he is able to match each organ and tissue type to both an emotional as well as biological function.
The idea that the physical body can be viewed as if it were a physical template for our emotional being can be a hard one to swallow, particularly if one is entirely new to the subject. Taken step by step, as the book does, there can be a completeness and neatness to it. That we can view our legs as in some way associated with the direction that we move forward in our lives, or that our arms and hands correspond somehow to the way we manage and manipulate the many tasks and responsibilities that we need to handle in our day to day lives, is not so obscure that most of us can’t see at least a tenuous parallel.
But when it comes to organ systems and the thousands of different types of tissue that make up the physical body, the emotional parallels and mapping that needs to be done makes the emotion/disease correspondences a bit harder to rationalise. Once you try to get into the swing of it, it turns out to be an enlightening way to learn about anatomy and physiology and the true purpose and function of the various parts of our body.
Nevertheless, it helps that The Biogenealogy Sourcebook is structured along the same lines as the human body’s biological systems. It starts with cardiology and, system by system, works through skin, digestion, glands and so on, through ten other base functional systems. The broad emotional mapping of the biological template of the human body is simply and elegantly decoded by system, then further drilled down through to progressively smaller and more complex component elements of each of the respective bio-systems. So, if you have a health problem and you know what it is and are inclined to some self-help, there is a fair chance that you will be able to place it, fairly accurately, on your emotional map somewhere.
The dynamics of biogenealogy resonate well with epigenetics, which is the study of molecular mechanisms where environment (in this case the mental and emotional environment) controls gene activity. It is a field being explored and popularised by Bruce Lipton and his ‘Biology of Belief’, which on several points finds a great deal of common ground with the mechanics of the mind/body connections described in The Biogenealogy Sourcebook.
Whilst medical science has charged off down the track of ‘genetic blueprints’ as being the cause of humanity’s ills, epigenetics claims that factors such as stress, diet, lifestyle and emotions can change the gene without altering its basic blueprint and that these alterations are the cause of many diseases rather than the presence of the gene itself.
In maintaining this, epigenetics and biogenealogy appear to be in complete accord, albeit having arrived at the same conclusion via very different academic routes. That is, that the physical body can be profoundly affected by the energy of the mind and moreover, that both are constantly playing and interacting within and upon each other in a constant and inseparable ‘dance of life’. Thoughts are in effect energy and, as such, are able to activate or inhibit the trillions of individual cells that make up the human body in ways that depend upon the inherent emotional bias of that energy at the time of its inception.
If this is really the case, and at an empirical level it appears that it is, then there is an implication that the power of an emotionally charged thought, though infinitely subtle, is far more efficient and instructive as a biological messenger than any chemical that either the human body or medicine is capable of throwing at the human cell.
If all this sounds as if Fleche is a sandwich short of a picnic, then it needs to be emphasised, and indeed he does in the very first line of the book’s preface, that his book is intended to be a “practical manual.” Even though the collective subject of biogenealogy may present as a major conceptual challenge to the conventional belief that we are born, eat, sleep, breath and then die, the notion that we in fact emote ourselves into disease and death can come across as abstract to say the least. The fact that he has written the book as a practical self-help manual, and is easy to use as such, makes a big and positive difference.
It’s structured so that the reader can easily correlate a physical symptom, sign or illness with an underlying emotional cause, or at least make a good stab at it. There is easy referencing between a dysfunctional organ and a causal emotional dysfunction that preceded it. Fleche describes these seminal negative physical/emotional interactions as a “felt sense of biological conflict,” which, when clarified to the subject empowers him or her to recognise, or lay bare, the inappropriateness of whatever held belief or emotion that catalysed it in the first place. At such a moment, provided the individual is genuinely enlightened, the negative impact is neutralised and a new ‘understanding’ morphs the issue from the conflict stage to the resolution stage. From this point, whatever infirmity was involved, begins the process of remission (though not always the immediate cessation of symptoms).
Provided we are prepared to accept Fleche’s word on the accuracy of his emotional mind/body mapping, anybody trying to use it to do some self-therapy would, I think, stand a pretty good chance of nailing down the roots of the emotional demon and to at least begin the process of exorcising it. However, to do this a certain degree of care and objectivity would be an absolute prerequisite.
As with any self-diagnosis, a principle concern would be that, human nature being what it is, there is a danger of too much subjectivity (and with it denial of negative emotions) might creep in to the equation. After all, who among us are ready and eager to admit to our faults? The only means of overcoming this potential tendency would be to go through the entire process in the experienced hands of a qualified practitioner.
A second concern that I have on the self-diagnosis issue is the value of having the input and authority of a qualified practitioner involved at all times within the process. Such a figure would, by their very presence with the patient, be capable of embedding the transition of an emotional element from a level of knowledge and awareness to one of belief, understanding and acceptance. Denial, as we all know is a constant human companion and its vagaries are more often than not the product of a constant battle fought between the conscious and the subconscious mind.
In almost all instances quoted in The Biogenealogy Sourcebook, the base platform for the emotional coding that catalyses ill-health is the subconscious mind. This is the same subconscious mind that Bruce Lipton describes as a kind of database of stored programs that exists only in the present and that effectively hardwires practical human behaviour. In other words it is the basis for all manner of ingrained behaviour, be they likes, dislikes, phobias or any manner of fixation, some of which can be rigidly resistant to change. These behaviours can be activated by signals from both the external as well as the internal human environment the latter of which, according to Lipton, included emotions, pain and pleasure.
By contrast the conscious mind, despite being alert, creative, spontaneous, self-reflective and intelligent, is not hardwired at all. Indeed, despite all the benefits that we derive from having one, when placed in direct conflict with the subconscious mind, the conscious mind will seldom, without the appropriate mental training, overcome the subconscious. The subconscious mind is, after all, the mental automatic pilot that kicks in whenever we have a lapse of conscious awareness.
This isn’t to say that I have any deep misgivings with what Fleche is saying; it’s just that I suspect the practical application of biogenealogy may have some distance to go before it is capable of being confidently and widely self-administered. This isn’t in any way a fault, rather it is a factor and as such an inevitable part of the evolution of this new branch of health care. Besides, a little knowledge being the dangerous thing that it is, who in their right mind would advocate self-diagnosis and prescription in any instance, especially when we’re talking about people being judge, jury and final arbiter on the consequences of their own negative emotions.
One final and philosophical point that occurs to me and it’s one that Fleche evidently didn’t set out to address in the book (otherwise it would have lost its tight focus) is the issue of why disease or well being should be the end result of our emotional mind/body interactions at all. If the mechanics of the bio-emotional feedback system really does work the way Fleche says it does, surely it means there is some grander and more positive purpose behind the pain, disability, disease, and for that matter death, that we all suffer – but what?
Most of us are brought up on the unshakeable belief that disease and the discomforts that come with it are events caused by a random mix of pathogens and plain bad luck. Few ever give much thought to the fact that we don’t all react the same way when placed in identically hostile pathogenic environments. Why does that bloke catch a cold when the one standing next to him doesn’t? Why should she get lung cancer after a lifetime’s smoking, when her sister doesn’t?
No one is saying that lifestyle, genetics and environmental stresses don’t play a role in the development of disease, but there is an inherent implication in the science of biogenealogy that our personal attitudes, beliefs and issues play a far greater and more poignant and dominant role in the process than may have been previously acknowledged.
The Biogenealogy Sourcebook is as thought provoking as it is practical in showing us one of the true conduits between creation and nature. It opens up some of the secrets by which we were meant to live our lives and presents us with a template to align our physical and emotional needs. Reading it could well change your life and who knows one day it might even save it.
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Healing the Body by Resolving Traumas of the Past