@whitedolphin - Where Seekers Dance

Good morning Steemers!  I present to you a discussion touching on the concept of Integrated Medicine from a multidimensional perspective.  VOTE, FOLLOW and RESTEEM!

Introduction

      Allopathic medicine is considered the fundamental philosophy relating to all pathological disease in Western, modern society (Gerber, 2001; Grossinger, 2013).  Contemporary medicine is  embedded in the scientific paradigm of objective, tangible reality (Gerber, 2001; Grossinger, 2013).  The burden of disease is squarely placed on the idea that pathology is compartmentalized within certain organs or produced by unruly organisms (Gerber, 2001; Grossinger, 2013).  This approach has been successful for treating rampant infections that would have otherwise extinguished the being infected (Gerber, 2001; Grossinger, 2013).  Nonetheless, it has also created a state of chronic dis-ease states the effects of which are enduring and debilitating (Gerber, 2001; Grossinger, 2013).  Indeed, the quality of life of those affected is drastically reduced (Gerber, 2001; Grossinger, 2013).  The idea that the human or animal body is a series of isolated mechanistic processes is thus inadequate (Gerber, 2001; Grossinger, 2013).  These shortcomings have resulted in the pursuance of new paradigms, ones that have been lost to the general populace through colonization (Gerber, 2001; Grossinger, 2013).  

More specifically, the current scientific paradigm embraces a dogmatic, elitist approach reminiscent of past religious orders (Grossinger, 2013).  As stated by Sheldrake (2012) contemporary scientific ideology is at best reductionist in world view.  Interestingly, the idea of reductionism is one that is at the forefront of scientific circles who suggest that the only resolution is through the objective scientific method itself (Sheldrake, 2012)!  This world view creates a bottleneck that stunts growth and dilutes the search for whole truths, resulting in partial knowledge with an egotistical bias, leading to skewed theoretical constructs (Sheldrake, 2012; Grossinger, 2013).  Indeed, Charles Tart aptly suggests (Grossinger, 2013), ‘scientism’ is dominated by the materialist worldview which reduces all phenomena to matter dismissing the interiority inherent in each being.  This is corroborated by Ken Wilber’s (2000) integral philosophy suggesting that all beings are a product of interior aspects and tangible exterior aspects (matter for example).  Wilber’s (2000) philosophy is based on the understanding that they are irreducible and holonic in nature, that is, change in one aspect results in change in the others, each being nested within the other.  Interestingly, in his book Planet Medicine, Grossinger (2013) touches on this phenomenon, describing the effects of cultural and social norms in the development of scientific knowledge.  He states the dismissal of these aspects grossly inhibits the expansion of civilizations from a systemic, cultural, individual and material perspective. Indeed, he suggests that this reductionist approach becomes self-serving, destructive and unrealistic (Grossinger, 2013).  The commodization of the West, including medicine, leaves a gap in understanding, linking individual subjectivity (microcosm) and the wider macrocosm (Grossinger, 2013).  The mechanization of of modern Western society is another effect of industrialization and objectifying of reality (Grossinger, 2013).  This has resulted in major technological advancements that have altered all facets of modern living (Grossinger, 2013).

Modernization

Digital globalization is one such effect (Grossinger, 2013).  It has pathological aspects, for example, the slow disintegration of individual cultures (one world, one nation concept), however, it does have some positive aspects also (Gerber, 2001; Grossinger, 2013).  More specifically, the ease of travel and information exchange has permitted the discovery of ancient health practices hitherto unknown to the Western world (Gerber, 2001; Grossinger, 2013).  Additionally, it has revived the innate connection to traditional knowledge and understanding of the mind-body-spirit complex (Gerber, 2001; Grossinger, 2013).  Thus digital globalization has increased the amount of information readily available and the awareness of alternative modalities that may increase quality of life while reducing morbidity (Gerber, 2001; Grossinger, 2013).  An integral approach to health and well-being is a movement away from pathology towards an exploration of inner realities and closer connections to botanical offerings of the Earth (Gerber, 2001; Grossinger, 2013).  Often modalities such as Ayurveda, Chinese and Tibetan medicine are steeped in the knowledge of the physical and energetic components of the body-mind-spirit complex.  Indeed, this philosophy is interweaved in the understanding of homeopathy, herbs, flower essences, physical and spiritual practices (yoga for example) that strengthen the body-mind-spirit complex.  The body-mind-spirit complex has also been described as a multi-dimensional approach.

A Multi-Dimensional View

To further explore the dichotomy between the pathological and the alternative view embracing this multi-dimensional approach is necessary (Gerber, 2001).  A multi-dimensional perspective is characterized by the inclusion of multiple factors; each of which, in unison, creates a whole entity (Gerber, 2001).  These factors include biological, cultural, environmental, psychological, emotional, energetic and spiritual aspects (Figure 1 and Figure 2).

The pathological worldview focuses solely on the biological correlates of dis-ease, a uni-dimensional approach (Figure 3).  

The above depictions (Figure 1 and 2) show the inherent complexity of the living organism within its natural ecosystem.  Ancient healing modalities such as Traditional Chinese Medicine (TCM), for example, describe the body and it’s organs in a mythic, unified and organic fashion (Kaptuch, 2000).  It is based on the philosophical concept of vitalism (Sheldrake, 2010; Grossinger, 2013).  The idea that life is an irreducible force that is difficult to measure and deeply intertwined in the essence of nature (Sheldrake, 2010; Grossinger, 2013).  According to Kaptchuk (2000) “The Chinese method is based on the idea that no single part can be understood except in its relation to the whole” (p. 356).  Indeed, it is the method of understanding relationships and patterns related to individual lifestyle (Kaptuch, 2000).  Essentially, TCM is a system of thought that encompasses the beingness (ontology) and the knowingness (epistemology) of the totality of health, that is, the mind-body-spirit complex contextually nested in the circumstantial, environmental aspects of the individual (Kaptuch, 2000).  

Touching on Traditional Ideas

Fundamentally, TCM is a philosophy - of living life (Kaptuch, 2000).  A philosophy based on Yin and Yang (Kaptuch, 2000).  Yin being exemplified as the darkness, cold and the contracted; while Yang is related to light (sun), heat and expansion (Kaptuch, 2000).  TCM is a life philosophy based on it’s cultural beginnings over 2000 years ago (Kaptuch, 2000).  It is founded on the Taoist philosophy suggesting there is a time for all things with patterns and order being key ingredients to understanding life (Kaptuch, 2000).  Balance and flux are part of the cycles of time (Kaptuch, 2000).  All aspects are interrelated and are a result of dynamic cosmic, planetary and biological shifts (Kaptuch, 2000).  Each organ is described as related to one of the five elements (Wind, Metal, Wood, Fire and Earth) (Kaptuch, 2000).  Some organs being activated during the twenty-four hour circadian cycle whilst others are inhibited (Kaptuch, 2000).  Indeed,  the body is understood as a veritable ‘system’ connected to the planets and the ebb and flow of planetary and cosmic life (Kaptuch, 2000).  This system is considered from a physical, energetic and psychological perspective (Kaptuch, 2000).  The emotional state of the individual is in turn related to particular organs (Kaptuch, 2000).  More specifically, each organ can be strengthened or weakened not only by diet but by psychological, environmental and emotional states (Kaptuch, 2000).  For example, the spleen is the seat of worry, while the kidneys the seat of fear (Kaptuch, 2000).  When maladaptive behaviors are learnt or conditioned the relative organs are most affected (Kaptuch, 2000).  

Vibrational Medicine

Gerber (2001) in his seminal work Vibrational Medicine, suggests that differences between multi-dimensional and uni-dimension aspects of reality (Western and non-Western) result from rationalization based on the Newtonian versus Einsteinian physics (respectively).  By comparison the Western medical model is soley planted in the analytical with little regard for life philosophy (Newtonian) (Gerber, 2001).  Gerber (2001) further states ‘astrophysicists have now surmised that the matter from which the Earth and its inhabitants have evolved was born in cosmic incubators of second and third generation stars similar to our own nearby sun’ (p. 417).  A profound statement suggesting that all planetary inhabitants are cosmic off shoots filled with start dust (Gerber, 2001)!  Indeed, Kaku (2005) demonstrates that in white dwarf stars the lighter elements are created such as iron, essentially these molecules were “cooked in the stars” (p. 1113).  Iron is fundamental to biological existence - it is the transporter of life giving oxygen to cells, tissues and organs via the red blood cells (Gerber, 2001).  It is thus evident that TCM is indeed, multi-dimensional in their approach to health and well-being (Kaptuch, 2000).  TCM is an art and a science (Kaptuch, 2000; Gerber, 2001).

Differences

The fundamental difference between TCM and Western Medicine is the understanding that the interweaving effects of the external, internal milieu affects the individual experience of being, not merely their physical correlates (Kaptchuk, 2000; Gerber, 2001; Grossinger, 2013).  Interestingly, TCM does not espouse the idea that pathology by one organism creates dis-ease and is related to a generalized set of symptoms (Kaptchuk, 2000; Grosssinger, 2013).  On the contrary TCM suggests dis-ease is a constellation of individual mind-body-spirit and energetic; together they form the experience of physical health or disharmony (Kaptchuk, 2000; Grossinger, 2013).  Furthermore, TCM espouses the idea that all beings possess an energetic component (Kaptchuk, 2000).  It includes the notion that energetic channels permit the flow of energy (Qi) throughout the body and are connected to specific organs (Kaptchuk, 2000;  Bay, Wang, Wu, Dai, Sha, Wai, Yuan & Liang, 2011).  This phenomenon is theoretically referred to as channel theory (Bay et al., 2011).  At specific locations these channels converg at nodes or acupoints which are manipulated using fine needles and twisted in differing directions (Bay et al., 2011; White & Ernst, 2004).  This is said to remove blockages and increase the flow of Qi through the body and to specific organs (Kaptchuk, 2000; Bay et al., 2011).  According to Gerber (2001) this energy system is said to be the first system to be generated after conception.  In studies by Kim Bong Han (Gerber, 2001) the meridian channels in embryonic chicks were formed within fifteen hours of conception!  This suggests, the meridian system may be involved in the embryological development of the fetus and may even direct physical development itself (Gerber, 2001).  Indeed, this speaks to the mystery of conception and embryological development, a biological miracle medical science is still to unravel (Gerber, 2001; Grossinger, 2013).  More intriguingly, the meridian system has been found to contain such substances as hormones, suggesting that it has direct associations with the endocrine system of the body (Gerber, 2001).  And where there is a change of electrical charge at acupuncture sites physical disease ensues (over a period of time) (Gerber, 2001).  Indeed, Dr Motoyama’s AMI device is capable of measuring electrical differences in  meridians corresponding to particular organs allowing an understanding of what organs are out of balance (Gerber, 2001).  Energy medicine suggests that dis-ease is present first in the subtle energy system before it is present in the physical body (Kaptchuk, 2000; Gerber, 2001; Grossinger, 2013).

  Moreover, the TCM physician treats each patient individually based on pulse, palpation, tongue, nail and urine analysis as diagnostic tools (Grossinger, 2013).  Conversely, the Western Physician objectifies the human being as a conglomeration of mechanistic processes that can be broken down to their elements (Grossinger, 2013).  In this uni-dimensional world view only mechanistic probes are used to extract fluid which is analyzed once it has been subjected to chemicalization for viewing under the microscope or mechanistically by ‘sophisticated‘ machinery (Grossinger, 2013).  Thus the extracted blood, for example, is subjected to transportation, chemical exposure among other processes that would inextricably change the volume, consistency and elemental contents of the sample (Grossinger, 2013).  Despite this manipulation diagnoses and subsequent drug potions are prescribed to reduce symptomatic effects (through suppression) (Kaptchuk, 2000; Grossinger, 2013).  Furthermore, in many instances drug potions are administered before the diagnostic tests are performed, the question is how can these tests be an indication of the patients physical state after drug administration?  Isn’t this a direct contradiction of stated objective scientific standards (Sheldrake, 2012; Grossinger, 2013)?  Additionally, it is common practice to use technology such as scanning equipment, surgery and microscopic cameras to invasively check organ and tissue status (Grossinger, 2013).  With more sophisticated microscopic and surgical enquiry the use of anesthesia is prescribed (Grossinger, 2013).  This is required to shield the patient from pain but at the same time it has a profound effect on the physiological, emotional and psychological state of the patient (Grossinger, 2013).  It is thus debatable whether these procedures heal patients at all, unless there are major surgical requirements due to emergency (Grossinger, 2013).  Is this related to what is coined the placebo effect, essentially the effect of belief systems (Grossinger, 2013)?

The compartmentalized approach inherent in Western society has led to the establishment of other specialized professions that deal with the emotional and psychological contexts of ‘human experience’, so one could suggest that Western society does have a multi-dimensional approach to human health (Kaptchuk, 2000; Gerber, 2001; Grossinger, 2013).  However, this ontological fractionation itself leads to a veritable chasm between the body and the mind (cartesian dualism) (Sheldrake, 2012).  This dis-memberment of the ‘human experience’ results in a lack of coherence and body-mind connections are lost (Wilber, 2000; Sheldrake, 2012; Grossinger, 2013).  Indeed, Candace Pert’s (1985; 1986) research showed that neuropeptides (protein-like molecules that act as neurotransmitters and are made of short-chain polypeptides) (Burbach, 2011) are not only found in the brain but receptor sites and these are found throughout the body.  Pert (1985; 1986) suggests that neuropeptides are a part of the immune system and that emotions are stored all over the body - a veritable bodymind science.  Interestingly, Pert’s (1985; 1986) research led to a revolutionary field coined psychoneuroimmunology - the inclusion of psychological, neurological and immunological aspects to health and dis-ease.  Indeed, studies suggest that guided imagery and belief systems play distinct roles in health and healing (Pert, 1985; 1986; Lipton, 2008; Kwekkeboom, Huseby-Moore & Ward, 1998).  Cancer patients, for example, reported less stress and symptoms with the use of guided imagery (Richardson, Sanders, Palmer, Greisinger, & Singletary, 2000).  Therefore psychological influences cannot be dismissed when physical disease is present (Grossinger, 2013).

Embracing Ancient Knowledge

Grossinger (2013) further explores this notion through the indigenous shamanic world of healing.  His writing suggest that embracing the ancient knowledge of indigenous civilizations provides a rich tapestry of information and enrichment of epistemological and ontological understanding (Grossinger, 2013).  Indeed, context is important and knowledge without meaning has no sense (Grossinger, 2013).  A marriage of mythos and materialism would allow for the natural internal healing that all bodies are capable of (Grossinger, 2013).  For all disease is not only physical but is archetypal and therefore the mind, spirit  and the body are forever intertwined (Sowell, Moneyham, Hennessy, Guillory, Demi & Seals, 2000; Grossinger, 2013).  Understanding the language of the body, spirit and the cosmos through visioning, as prescribed by Indigenous societies, is one such method (Grossinger, 2013).  Although it can be argued that psychology and psychotherapy for example are the Western equivalent of the mind problem, the mechanistic and behavioral focus limits the possibility for full investigation by the individual (Grossinger, 2013).  Furthermore, these methods, focus on the material aspect of being.  Thus reducing the individual to an almost robotic existence (Grossinger, 2013).

Science of the Soul

Indeed, what once began as a movement towards science of the soul has been relegated to its measurable counterpart cognitive-behaviorism, although it is still called psychology (entomologically psych means soul and ology is the study of - psychology therefore means study of the soul) (Grossinger, 2013)!   It is the opinion of this author that psychology has attempted to quantify behavior through the materialist world view and thus has lost it’s potential to understand the soul (Grossinger, 2013).  For effective therapy one is to understand phenomenon from the physical, psychological, emotional and spiritual perspectives (Grossinger, 2013).  Western society has merely borrowed ancient knowledge and introduced the rational mind to these without the addition of their original mystical and mythological qualities (Grossinger, 2013).  Implanting an objective uni-dimensional reality loses efficacy due to rational interpretation alone (Grossinger, 2013).  The discontents of the human existence due to ontological fractionation is a general theme in past and contemporary paradigms (Grossinger, 2013).  When one divorces myth from logos there is an emptiness, a lack of beingness or magic in life (Grossinger, 2013).  The rational mind is of import, however, the infusion of the rational with the subjective, permits understanding beyond the physical (Grossinger, 2013).  It is the inclusion of intuition with the rational that brings a connectedness to nature and the cosmos (Grossinger, 2013).  

Is there a Human-cosmic Connection?

Reich was instrumental in illucidating the human-cosmic connection.  As a student of Freud,  he became disenchanted with psychoanalyis (Grossinger, 2013).  Psychoanalysis did not provide true therapeutic value, reiterating the fragmentation of the mind-body-emotion connection (Grossinger, 2013).  This is most evident in the development of the orgone theory, based on sexual energy (Grossinger, 2013).  The workings of the rational and intuitive clearly in Reich’s theory (Grossinger, 2013).  The intangible with the tangible (Grossinger, 2013).  It was the dawn of understanding Western human processes from an energetic perspective (Grossinger, 2013).  Reich showed how the body-mind-emotional complex is deeply intertwined (Grossinger, 2013).  Reich believed psychic health was dependent on the degree one is able to to surrender in the sexual act (Grossinger, 2013).  This orgone energy is the the seat of healing power, meaning that connection to this energy releases trauma towards an integration of the body-mind-emotion complex (Grossinger, 2013).  The inability to release such tensions result it excess in other areas of life, for example, over eating, over working or engaging in excess sexual behavior etc (Grossinger, 2013).  Reich found that all life pulsed with this cosmic (orgone) energy and he harnessed it using an orgone accumulator to heal cancer patients (Grossinger, 2013).  He cleverly integrated massage, skeletal, manipulation and breathing within a psychoanalytical model (Grossinger, 2013).  

Symbolism

On the other hand, Jung, the master of symbolism and metaphor, presents the psychology of not only the unconscious mind by the collective consciousness (Grossinger, 2013).  This classification of awareness shifts from the individual perspective to the collective (Grossinger, 2013).  This within itself opens the body-mind-emotional complex not just for the individual but the rest of humanity and with it comes the understanding of individual and collective responsibility, something shared with the Indigenous societies who believe that all actions affect themselves, each other and the greater collective (‘all our relations’) (Grossinger, 2013).  Furthermore, Jung believed that, when faced with an obstacle that causes the person to come to a stand still, without growth it can become fatal and the energetic manifests into the biological (cancer or ulcer for example) (Grossinger, 2013).  Although expressed differently one is able to clearly see the mythos (Jung) and logos (Jung and Reich) coming together in their philosophical explanations of health and dis-ease (Grossinger, 2013).  When humanity realizes and responds to this fractionation with an inclusive ideology this will be the epoch for great human transformation (Grossinger, 2013).

Transformation

Indeed, such a transformation is under way as patients themselves seek a multi-dimensional understanding of their dis-ease and what true health represents (Gerber, 2001; Grossinger, 2013).  According to the WHO (2014) “health is a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.”  Many patients are seeking treatments that include alternative and allopathic philosophies (Richardson, Sander, Palmer, Greisinger & Singletary, 2000; Geffen, 2002).  However, fractionation is still apparent; insurance companies offer alternative treatments as complimentary to the allopathic mainstay only (Geffen, 2002;  Grossinger, 2013).  Nevertheless, belief systems are shifting, as individuals become dissatisfied with the status quo they explore alternative offerings (Geffen, 2002;  Grossinger, 2013).  The scientific paradigm of variable isolation to ascertain a cause and effect relationship is the current ‘gold standard’ (Grossinger, 2013).  Indeed, many complimentary methods such as herbalism (Ashwagandha in Ayurvedic medicine for example) have shown reductions in tumor cell growth (Widodo, Kaur, Shrestha, Takagi, Ishii, Wadhwa & Kaul, 2007).  However, the fundamental philosophies of lifestyle and the idea of a multi-dimensional human being are lost during clinical trials.  For every dis-ease there is a psychological, emotional state that is related (Lipton, 2008; Pert, 1986).  Indeed, as one begins to shift their belief system about themselves and their place in the world, their body follows suit - the body-mind effect (Pert, 1986).   According to Geffen (2007) a multi-dimensional approach to oncology is the future.  Geffen (2007) aptly states that integrative medicine still focuses on the body, therefore espouses the objective over the subjective.  A multi-dimension approach to oncology includes the subjectivity of experience and provides an environment of internal and external healing (Geffen, 2007).  Indeed, research suggests that spiritual practices nurturing interior aspects of the being strengthen physical well-being (Geffen, 2007).  More specifically, when adolescents with cancer were trained in hypnosis to ameliorate the discomfort associated with invasive procedures, hypnosis significantly reduced pain and anxiety levels (Kellerman, Zeltzer, Ellenberg & Dash, 1983).   Additionally, a study by Sowell, Moneyham, Hennessy, Guillory, Demi, and Seals (2000) revealed that spiritual practice increases resistance in immuno-compromised patients.

     Based on such findings, Geffen (2007) suggests seven levels to healing that explores information, connection with others and self, emotional healing and changing perspectives of the body from a machine to a sacred garden.  Further incorporating exploration of emotional healing, understanding the nature of the mind and finally assessing the purpose of life (Geffen, 2007).  Indeed, it is said that those who have a purpose in life tend to be healthier (Geffen, 2007).  Herein lies the potential towards understanding a being from a multi-dimensional perspective within the Western paradigm (Grossinger, 2013).  It is unfortunate that Eastern ideas of lifestyle and self-exploration through self-responsibility and belief systems is lost to Western ideology who fail to acclimatize to the understanding of self-regulation and connection to the natural world (Grossinger, 2013).   Indeed, it was Einstein who stated “look deep into nature and then you will understand everything better,” (Brainy Quote, 2014).  The natural world has a fundamental aspect on health and well-being (Grossinger, 2013).  Research shows that residents with adequate green space in an urban context has a positive association with perceived general health (Maas,  Verheij, Gorenewegan, De Vries, Spreeuwenberg, 2006).  Moreover, a study by Wells (2000) revealed that children exposed to more ‘greenness’ in their homes demonstrated the highest levels of cognitive functioning.  Indeed, the opposite is also true, contamination via air pollution is a health hazard (Kampa & Castanas, 2008).  Kampa and Castanas (2008) showed that air pollution has acute and chronic effects on human health, ranging from organ and respiratory effects.  

Connections to Nature

Consequently, until such time as the West views themselves as a collective and re-establishes connections to nature, from a  multi-dimensional perspective (biological, emotional, psychological, emotional, environmental, spiritual and energetic), humans will continue to dismiss fully embracing their transformative abilities  (Gerber, 2001;  Pert, 1985; Grossinger, 2013).  Nature has balance, coherence and ecological sustainability with all multi-dimensional aspects already nested in that reality (Grossinger, 2013).  Birthing, dying and recycling is an accepted law unto itself (Grossinger, 2013).  Indeed, the Father of Pathology, Rudolph Virchow, stated “if I could live my life over again, I would devote it to proving that germs seek their natural habitat - diseased tissue- rather than being the cause of the diseased tissue; [e.g., mosquitoes seek the stagnant water, but do not cause the pool to become stagnant,]” (Nutriphyton, 2014). 

Conclusion

In conclusion, all beings are a reservoir of microcosmic aspects reflected in the greater macrocosm (Gerber, 2001).  Although mechanistic compartmentalization and labeling of behavior, biological factors and correlates have given some substantial information from a single myopic lens; there is more depth to being human than mainstream health paradigms are acknowledging (Gerber, 2001; Grossinger, 2013).  Until such time as the mechanistic view of the West reconciles with the mythology of Indigenous societies, science will continue to propagate a uni-dimensional method of biological pathology being synonymous with dis-ease (Grossinger, 2013).  One worldview projects potential aspects of disease, however, it does not provide absolute knowledge of it (Gerber, 2001; Grossinger, 2013).  Subsequently, embracing a multi-dimensional view marries the epistemological and ontological understanding of being, engaging an eclectic approach to healing and prevention (Wilber, 2000; Gerber, 2001; Pert, 1986; Grossinger, 2013).

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