The spirit in practice Christine Page

Health systems around the Western world are under increasing pressure to provide an effective service in the face of rising consumer demand, escalating costs for high-tech interventions and an ageing population. It is therefore judicious to look at ways in which we can continue to enhance the quality of life for all global inhabitants whilst diminishing the strain on the system.

For both the carer and patient, this requires an adjustment in their interface, with an expanding educational component and an awakening of the Inner Healer of the patient. Inevitably this will call for a change in the emphasis during training both for orthodox and complementary practitioners and a deeper understanding of the six senses to access right brain awareness where the Inner Healer happily, but unhealthily, slumbers.

Ultimately, the goal is to create a health service which truly serves the patient/client and the carer offering both to a greater state of total well-being.

Christine Page MBBS, MRCGP, DCH, DRCOG, MFHom, Holistic doctor and lecturer, I Seymour Place, 36 Warwick Road, Beaconsfield, Bucks, HP9 2PE, UK Tel/Fax: 01494 681317 E-mail: crp@netcomuk.co.uk

I N T R O D U C T I O N

Having been involved in the healing professions for over 20 years both as a doctor and homoeopath, I am delighted to be witnessing the expanding integration of the more traditional medical practices within orthodox health services around the Western world. Over the past 10 years, complementary practitioners have organized themselves, raised standards and set regulations for their own particular therapy. Much of this has taken place in an attempt to gain recognition from the medical profession and it appears that the plan has worked.

As a doctor, I applaud those who wish to extend their clinical and scientific knowledge and yet I sus- pect that this may have occurred at the cost of the original reason why many people entered the caring professions in the first place, that is, to treat the whole person (mind, body and spirit) whilst also relying on their own gifts of sensitivity and intuition to assist the healing process.

At a time when modern medicine is struggling under the weight of increasing consumer demands, high cost technology, falling morale amongst health care professionals, an ageing population and dwin- dling funds (Smith 1988), it is necessary to look at other ways to increase awareness of well-being amongst the public and, at the same time, help the practitioner to synthesize their natural skills within the scientific model.

Health requires attention being paid to the requirements of the body, mind and spirit, the physi- cal form being the essential vehicle for the other two

aspects of the triad. For many, in all quarters of the world, social and economic deprivation demand almost exclusive focus on the needs of the body, with external circumstances influencing substan- tially the level of well-being. And yet, even in the most dire conditions, the mind and spirit are not for- gotten, revealed in the healing rituals carried down through the ages (Turner 1974).

Where physical survival is not threatened acutely, one course of action which would start to transform the provision of health care within the Western world, would be to reawaken the patient's Inner Healer which has slumbered happily, but not healthily, beneath the mistaken belief that someone or something external to them is responsible for their health and hence for their disease. This has created a practitioner dependent society which spans the divide between orthodox and complementary medicine and creates a plethora of therapies which can successfully fill the weekly calendar of the professional patient!

If we are to modify this state to one which is more productive and still retain the loving touch, the practitioner must be willing to relinquish some of their need to rescue orfix those who seek their guid- ance and to see them as a potentially whole spiritual being rather than as a wounded animal. The resultant interdependence will cause ripples in the relation- ship but emotional dependency of any kind can only hinder the path to wholeness which, in essence, is the ultimate purpose of any healing method.

For this new formula to work, there are several aspects to be considered.

Complementary Therapies in Nursing & Michvifery (1998) 4, 100-103 �9 1998 Harcourt Brace & Co. Ltd

The spirit in practice I01

SELF-DEVELOPMENT A N D SELF- AWARENESS FOR ALL HEALTH PRACTITIONERS

It is important for us to recognize that healing passes in two directions and that any therapy is only as good as the intention and clarity of the therapist (Lafferty et al 1989, McLeod 1993). I therefore sug- gest that all complementary and orthodox colleges of medicine expose their students to the process of self awareness and self development which should continue beyond graduation.

In this way, the practitioner is given the oppor- tunity to develop their own healing note and to sound it with increasing clarity, unhindered by unfinished business in their personal life or by ambiguous intentions relating to their healing practice.

As Jonathan Goldman (1992) says: Healing = Frequency + Intention

It is inherent in all of us to produce a clear and steady tone, whatever our mode of therapy, remem- bering that when we see three patients with the same complaint and offer 'wonderful' advice, we may be the person who needs to listen for, so often, we attract towards us 'mirrors' reflecting parts of our- selves which need healing.

THE PRACTITIONER AS A TEACHER

Over the next few years we will see the expansion of the role of the health practitioner to encompass teaching as well as technical skills. In the past, the medical profession adopted a paternalistic role, attempting to solve their patients' problems without mandatory recourse to adequate explanation of their condition or their treatment, in the belief that igno- rance was bliss. This situation suited the patient who was only too willing to hand over responsibility for their well-being to someone who asked very little in return (Taylor 1979).

Indeed it is known that most patients prefer to be directed rather than be part of joint consultation (Woodward & Wallston 1987). Fortunately, things are changing and increasingly, time is now allocated for proper counselling and discussion before inter- vention occurs.

However, we need to reach the individual before the acute phase of hospital care and consider the whole person, mind, body and spirit when address- ing the question of preventive medicine. There can be no smoker in the Western world who does not know that smoking is bad for their health and yet millions of people still continue the habit (Lichten- stein & Brown 1983). It is only by attempting to understand the motivation behind such a pattern, from a psychological and spiritual point of view, that we can claim to be practising prophylactic care.

The health practitioner is in an ideal position to start the ball rolling during their consultation with

the client who is seeking a new direction, hopefully avoiding the quickfix solution. Such an innovation would require a more extensive training on the part of all therapists, whatever their modality, and it would be important not to attempt to create a 'Jack of all Trades' but rather to ensure a reliable network of professionals who encompass together the holis- tic approach.

At present, many of the more established health spas and retreats of Europe tend to focus on either the mind and the body or the spirit and the mind. But the newer centres, incorporating complementary medicine, are attempting integration recognizing that this synthesis must start with the therapists themselves.

THE SUBTLE ENERGIES OF THE H U M A N BEING

All ancient healing methods are supported by a deep understanding that the human form consists of more than just the physical body (Sheikh & Sheikh 1996). For some, such as Indian medicine, the practitioners work with an energy system which includes the chakras and subtle bodies, whilst the Orientals con- centrate on the meridians and the five elements. Many of the indigenous races, such as the Maoris and Hawaiians, believe that mankind functions from different levels of consciousness and that illness emerges from disharmony on one level (Kaplan 1975).

There is much correlation between these various philosophies, with kidney disturbance related to sup- pressed fear and liver and gall bladder disease asso- ciated to suppressed anger (Hammer 1990).

Western medicine has tended to separate mind, body and spirit to see things from a mechanistic approach awaiting scientific proof that we are indeed beings of vibrational energy. Time is fast approaching when that evidence will be forthcoming and will supply us with the understanding that all our thoughts, feelings and aspirations deeply affect our actions and state of well-being. We will then understand that we are energetic beings in a dynamic state of transformation reflecting the changes which take place in our external and internal environments.

It will then be no longer appropriate to treat any part in isolation requiring us to expand our per- ception of the person who sits before us and recog- nizing that they inhabit many dimensions of existence at the one time. The science of psycho- neuroimmunology (PNI) has enhanced our under- standing of the connection between the mind, the nervous system and immunity and shows that when an emotion is experienced, a specific neurotrans- mitter is released which affects the activity of certain cells (Pert 1986).

After release of the emotion the cell returns to a homoeostatic state. However, if the emotion contin- ues, even subconsciously, then the neurotransmitter

102 Complementary Therapies in Nursing & Midwifery

... many illnesses

act as a wake-up

call f o r the

individual

offering the

opportunity o f

change.

continues to stimulate cellular activity increasing the potential of disease in that area (Ader & Cohen 1985). Indeed, our ability to recount a personal story ad infinitum, suggests that the emotion, with its accompanying belief system, remains in our energy field and may require professional psychological help to release our hold on the past (Levy & Heiden 1991).

THE O P P O R T U N I T Y OF ILLNESS

In my experience, many illnesses act as a wake-up call for the individual offering the opportunity of change. This statement does not negate the need for appropriate care but expands on the ideas given above which suggests that nothing happens by chance. If we can read the message of disease in the signs and symptoms, we are one step closer to being able to make the most of the opportunity (Page 1992).

This concept is reflected in specific phrases which relate to the disease such as 'he 's a pain in the neck' (cervical stiffness), 'my heart's not in my work any more' (heart disease), 'I feel smothered when I 'm with her' (breathing problems) and 'he gets under my skin' (eczema).

Listening to the language of illness often allows us to focus our attention on the true core of the dis- ease process which commonly goes beyond the physical form. Many cultures have a folk illness which is specific for a certain group or country. For instance in both Hindu and Sikh Punjabis, there is a condition called sinking heart which has definite physical symptoms and represents a profound fear of social failure. It is therefore important to remember that language is subjective and may extend deeply into the roots of the culture (Rubel 1977).

Invaluable information can also be gleaned through techniques such as visual imagery and voice dialogue, both of which have been shown to be superb methods of accessing the Inner Healer (Achterberg & Dossey 1994).

THE INTUITIVE PRACTITIONER

Intuition is a state of knowing as it essentially exists, often occurring out of the blue and failing to follow a rational sequence of events. Many call it a hunch and most good doctors would secretly swear by its accuracy. It is available to everyone; all we need is to learn to listen to and trust its compassionate wisdom.

Where technology rules, intuitive awareness has been suppressed often to the detriment of the patient. This inner knowing provides a doorway to the higher wisdom of all concerned and it is imperative that any teaching programme acknowledges the power of the intuition and encourages its use.

THE ARTS, V IBRATIONAL MEDICINE A N D THE FIVE SENSES

When we consider healing through the centuries, we see that all methods apart from the modern paradigm, have included some aspect related to the five senses, recognizing them as access points to the Inner Healer through right brain stimulation. Over the past 10 years we have seen a resurgence of these traditions within hospital and hospice settings but they should be seen as essential ingredients rather than optional extras (Lynn 1996).

Art, drama, music therapy, storytelling and jour- nal keeping allow the space for feelings to be expressed whilst touch, in the form of massage or the laying-on-of-hands, enhances the immune sys- tem and strengthens the heart in a profound manner

(Daley 1997). Light, colour and sound have been utilized by all

traditional healers, recognizing that these forms of vibrational medicine reach areas of the human being which other methods cannot reach. In shamanistic medicine, the shaman often employs the use of music, such as drumming, aromas and movement in order to alter the state of consciousness of both themselves and their patient. It is believed that within this altered state true healing can occur, allowing day-to-day matters to be laid aside for a short while (Drury 1989).

It is time to fill our hospitals and clinics with colours and sounds which support the healing pro- cess and refuse anything less.

Finally, relaxation and meditation are simple and teachable methods of inducing a state of conscious- ness which is conducive to enhancing health and reduce the need for excessive medication (Turk & Meichenbaum 1989). All that is needed is the com- mitment to implement any of these methods recog- nizing their unique gifts.

DISCUSSION

The word health comes from holos, the Greek word for whole. The future of health care is dependent on every citizen of the world and not just on the profes- sionals, with the goal stretching beyond the needs of the individual and encompassing the community, the country and the globe. Only when each has reached its full potential can we consider true health.

The ideas given above are stepping stones, bridg- ing the waters of change which I consider inevitable if we are to manage health in the new millennium. Many of the ideas have already been implemented in various corners of the world, although the cover is patchy and not consistent.

Finally, well-being requires three things:

�9 A true connection with ourselves �9 A true connection with others

The spirit in practice 103

�9 A true connection with our Creator, whatever that

means to the individual.

When we reach this state of consciousness, we

know health.

REFERENCES

Ader R, Cohen N 1985 Central nervous system - immune system interactions: conditioning phenomena. Behavioral & Brain Science 8:379-395

Achterberg J, Dossey B 1994 Rituals of Healing. Bantam New Age Books, New York

Daley B 1997 Therapeutic touch, nursing practice and contemporary cutaneous wound healing research. Journal of Advanced Nursing 25(6): 1123-1132

Drury N 1989 Shamanism. Element, England Goldman J 1992 Healing Sounds. Element, England Hammer L 1990 Dragon Rises, Red Bird Flies. Aquarian

Press, England Kaplan H I 1975 Current psychodynamic concepts in

psychosomatic medicine. In: Pasnan R O (ed). Consultation-liaison Psychiatry. Grune and Stratton, New York

Lafferty P, Beulter L E, Crago M 1989 Differences between more and less effective psychotherapists: a study of select therapies variables. Journal of Consulting and Clinical Psychology 57:76-80

Levy S M, Heiden L 1991 Depression, distress and immunity: risk factors for infectious disease. Stress and Medicine 7: 45-51

Lichtenstein E, Brown R A 1983 Current trends in the modification of cigarette dependence. In: Bellack A S, Hersen M, Kazdin A E (eds). International Handbook of Behaviour Modification and Therapy. Plenum, New York

Lynn J 1996 The rising popularity of complementary therapies. Professional Nurse 11(4): 266-268

McLeod J 1993 An Introduction to Counselling. Open University Press, Milton Keynes

Page C 1992 Frontiers of Health. The C W Daniels Co., England

Pert C 1986 The wisdom of receptors: neuropeptides, the emotions and the bodymind. Journal of Immunology 35(2): 820s-826s

Rubel A J 1977 The epidemiology of a folk illness: Susto in Hispanic America. In: Landy D (ed). Culture, Disease and Healing: Studies in Medical Anthropology. MacMillan, New York, 119-128

Sheikh A A, Sheikh K S 1996 Healing East and West: Ancient Wisdom and Modem Psychology. Wiley, New York

Smith G T 1988 Health care as a financial priority: UK. In: Binns T B, Firth M (eds). Health Care Provision Under Financial Constraint: Need, Demand and Resources. International Congress and Symposium Series, No. 115: 3-9

Taylor S E 1979 Hospital patient behaviour. Reactance, helplessness or control? Journal of Social Issues 35: 1161-1173

Turk D C, Meichenbaum D H 1989 A cognitive-behavioural approach to pain management. In: Wall P D, Melzack R (eds). Textbook of Pain. Churchill Livingstone, Edinburgh

Turner V 1974 The Ritual Process: Structure and Anti- Structure. Penguin, Harmondsworth

Woodward N J, Wallston B S 1987 Age and health care beliefs: self-efficacy as a mediator of low desire for control. Psychology and Ageing 2:3-8

Dr Page runs 'Spirit in Practice ' , a six-month certificated course encompassing many of these ideas.

'There is something that is much more scarce, something rarer than ability. It is the ability to

recognize ability' (Robert Half)

'The secret of happiness is not doing what one likes, but in liking what one does'

(James M. Barrie)