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Complementary Medicine
How would you define complementary medicine?
The term complementary medicine (CM) is an umbrella term that refers to a number of treatment systems, e.g., acupuncture, herbal medicine, homoeopathy, & naturopathy, that differ from mainstream medicine in their treatments, philosophy, & in some cases (e.g., homoeopathy or acupuncture), their diagnostic techniques. In spite of their individual differences, they are collectively termed complementary medicine as they are viewed as treatment systems that ‘complement’ biomedical treatment. It is my view, that if the treatment given replaces biomedicine in its entirety, then it would be classified as ‘alternative medicine’. I further like the philosophical principle, as stated by Donald W. Novey (2000, p 5), ‘therapeutic actions should be complementary to & synergistic with the healing process’. (1)
What features make it different to mainstream medicine?
Complementary medicine possesses many unique features which are dissimilar to that of mainstream medicine, & these are a reflection of their differing philosophies. For one to understand these differences, one must compare the two approaches (biomedicine as opposed to complementary medicine) to both the patient, & the treatments that are provided. Mainstream medicine’s philosophies are based on a materialistic/reductionist model, & as C.M. Cassidy (2001, p29) states, ‘the biomedical model focuses on the physical body, concerning itself with the structure of its tissues & the movement & transformation of chemicals within cells’. (2) In contrast, the CM practitioner prefers to be viewed as a teacher, involving the patient in his or her own treatment program, thus, initiating a partnership between the patient & the practitioner.
The complementary medicine practitioner strives to understand the underlying cause of their patient’s disease (although biomedicine’s aim is to understand the aetiology of disease, this still in most cases begins & ends at a pathophysiologic level, with no consideration given to what is happening emotionally), & attempts to convey to the patient the reasons why they became ill in the first place. Through this education process, the patient is encouraged to work with the practitioner in trying to achieve the ultimate goal of ‘Wellness’. As stated by Donald W. Novey (2000, p6), ‘the physician’s major role is to educate & encourage the patient to take responsibility for health. By empowering & motivating the patient to assume responsibility, this will enable the patient to create or accomplish healing’. (3)
Unlike mainstream medicine, complementary medicine does not assume that each disease affects each individual in the same way, as such, patients are not all categorised & treated in the same manner. Complementary medicine practitioners believe in bio-individuality & it follows that each individual will manifest & react to a disease or disorder in a different way, therefore, treatments must be tailored to suite these apparent changes. Complementary medicine’s uniqueness lies in its philosophy, which is based on a relational or vitalistic/perspectivistic model that encompasses holism, & as stated by C.M. Cassidy (2001, p 25), ‘this worldview sees all things as connected in a network of relationship & deals with how people, things, & energy interact & how these interactions can better the whole’. (4)
Its primary aim throughout treatment is to stimulate the vital curative force within the individual, e.g., by means of dietary change, exercise, the use of homoeopathic or herbal medicines, or the use of acupuncture, which is designed to restore the balance of chi by stimulating or tonifying specific meridians, e.g., liver, kidney, spleen energy, or utilising tactile therapies such as massage, shiatsu, etc.
All of these examples attempt too not only achieve a state of cure, but a state of wellness. The ideal to build health does not just end when the patient is asymptomatic; this is why CM practitioners continue to work with the patient over a period of time, with the intention of maximising on the patient’s ability of achieving ‘optimal wellness’ via stimulating the vital force to its full potential. Unlike biomedicine, I feel CM goes beyond the materialistic aspects of treatment & attempts something unique, i.e., where the patient is open & ready for change, CM practitioners try to address the individual’s problem/s at both an emotional & spiritual level. If this is achieved, & the individual learns how to resolve their issues & maintains control emotionally, whether via meditation techniques, Tai chi, etc, I feel the individual has attained that higher level & they are healed.
To go one step further, CM practitioners who hold true to the abovementioned paradigm, believe that only the patient is capable of healing him or herself, not the practitioner. The practitioner is only capable of assisting the patient in their journey to affect a state of ‘cure’. Healing must come from within, & is not something that can be given or prescribed by a practitioner. Although the practitioner may help guide them on the correct path, or the practitioner may acknowledge the need to refer the patient to an appropriate counsellor, it is the patient that must ultimately recognise the problem in order to heal him or herself. For this reason, I strongly support E.D. Pellegrino’s (1979, p 64) way of thinking where he states, ‘disease is itself a disorganisation of a patient’s whole world’ &, ‘what a man believes of himself forms his personality & even the kind of disease he may have’. (5)
When trained professionals use CM techniques, they are safe, & this is another feature that makes CM unique. This is in contrast to many of the synthetics, or synthetic analogues widely employed in mainstream medicine today which possess a varying array of adverse reactions, many of which can be life threatening. As stated by S. Fulder (1993, p110), ‘The Hippocratic statement primum non nocere, first do no harm, has been compromised in modern medicine, & re-described as ‘risk versus ratio’. (6) To enlarge on the previous point of tailoring treatments to suite each individual’s need, CM practitioners are capable of doing this successfully as they have more control over what they prescribe, i.e. they can alter their formulations (liquid extracts/pharmaceutical extracts) to suite changing conditions in the patient.
In what ways are they similar?
Both mainstream & complementary medicine share one commonality, & that is they both endeavour to provide comprehensive health care, with an emphasis on prevention. Although both forms of health care utilise a similar methodology when consulting, i.e., the taking of case histories & physical examination, there are often distinct differences in the manner in which these are performed. As stated by C. Vincent & A. Furnham (1997, p 17), ‘Diagnosis within complementary medicine also consists of taking a careful history, although more information of a personal & psychological nature may be sought. Observation, touch & sensitive palpation are given a high priority in most systems’. (7) The differences depend on the form of CM practiced, e.g., acupuncture, as with mainstream medicine, utilise the taking of pulse as part of their diagnosis. Unlike mainstream medicine, which reads one’s pulse to distinguish & differentiate between various cardiovascular disorders, traditional acupuncturists make use of the twelve pulses to obtain a perspective of the patient’s overall health, checking for excesses or deficits in energy associated with specific meridians.
For example, if a patient was to present with chronic thoraco-lumbar pain, the acupuncturist would palpate (examine by touch) the area to differentiate skeletal from soft tissue involvement, much in the same manner as a biomedical practitioner. By incorporating pulse diagnosis in the case taking, this would reveal a deficiency or excess of energy, & needles or moxa may be applied; thus, helping to unblock the energy flow that is causing the muscular spasm, & ultimately the pain. This is only one broad & simplified example that demonstrates both the similarities & differences between mainstream medicine, & one form of CM practice technique. This example also bears relevance, & provides an understanding to the point made by C. Vincent & A. Furnham (1997, p 17) when they state, ‘The most striking aspect of the complementary diagnosis is that it provides a radically different explanation of the patient’s symptoms than an orthodox diagnosis’. (8)
Both classification systems recognise that practitioners of CM practice in line with Hippocratic tradition, & this is acknowledged by S. Fulder (1993, p.108) where he states, ‘A fundamental position of alternative therapies is that they attempt to elicit the self-healing capacities of the individual, & co-operate with them in arriving at a complete cure’. (9) Similarly, C. Vincent & A. Furnham (1997, p 20) in discussing ‘Vitalistic Philosophy’ state, ‘Many systems of complementary medicine embrace the idea that the body & emotions, mental & spiritual life, are all maintained by an underlying energy or vital force. Some kind of vital energy is postulated by acupuncturists, herbalists, homeopaths & naturopaths. Health & disease are a reflection of balance & imbalance within this system’. (10)
Just as S. Fulder (1993, p.108) recognised ‘the self-healing capacities of the individual’ (11), so to did C. Vincent & A. Furnham (1997, p.21) where they discuss the issue of, ‘The body is self healing’ & they state, ‘The belief in an underlying vital force or energy is closely associated with the view that the body is essentially self-healing & the task of the practitioner is to assist the healing process’. (12) It is interesting reading both works, as it becomes apparent that the authors choice of words (particularly C. Vincent & A. Furnham 1997, pp. 20, 21) (13) when describing the philosophies of complementary therapies, e.g., ‘Some kind of vital energy is postulated’ & ‘The belief in’, that they are writing from the outside, a sociologic perspective. They have done a great job in trying to get our philosophical perspective across to the reader, but a difference in paradigm or worldview is still apparent.
If a biomedical practitioner holds true to our philosophical approach, & this is reflective in the manner in which they interact with their patients, & in the manner in which they treat their illnesses, it can only lead to a better health care system. To finalise this point, I refer to Marc. S. Micozzi (2001, p163) where he states, ‘Hippocrates regarded the body as a whole & instructed his students to prescribe only beneficial treatments & refrain from causing harm or hurt’. (14) As man in all his greatness is not greater than nature & its natural forces, nature will only allow you to manipulate her so far before she turns back on you.
References
1. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Novey, D.W. (2000), Clinician’s complete reference to complementary & alternative medicine. Basic Principles of Complementary/Alternative Therapies. Mosby, St Louis, pp. 5-7. Reading 1.3, page 5.
2. Marc S. Micozzi (2001). Medical Guides to Complementary & Alternative Medicine. Fundamentals of Complementary & Alternative Medicine. Second edition. Claire M. Cassidy. Social & Cultural Context of Complementary & Alternative Medicine Systems. Concepts of the Body-Person. Churchill Livingston. Chap 3, page 29.
3. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Novey, D.W. (2000), Clinician’s complete reference to complementary & alternative medicine. Basic Principles of Complementary/Alternative Therapies. Mosby, St Louis, pp. 5-7. Reading 1.3, page 6.
4. Marc S. Micozzi (2001). Medical Guides to Complementary & Alternative Medicine. Fundamentals of Complementary & Alternative Medicine. Second edition. Claire M. Cassidy. Social & Cultural Context of Complementary & Alternative Medicine Systems. Concepts of the Body-Person. Churchill Livingston. Chap 3, page 25.
References
5. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Pellegrino, E.D. (1979), Humanism & the physician. Medicine, Philosophy, & Man’s Infirmity. University of Tennessee Press, Knoxville, chapter 4, pp.54-65. Reading 1.5, page 64.
6. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Fulder, S. (1993), The impact of non-orthodox medicine on our concepts of health. In Lafaille, R, Fulder, S. (eds). Towards a new science of health. Routledge, London, chapter 7, pp. 105-117. Reading 1.4, page 110.
7. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Vincent, C, Furnham, A. (1997), Complementary medicine: A research perspective. John Wiley & Sons, New York, pp 7-26. Reading 1.1, page 17.
8. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Vincent, C, Furnham, A. (1997), Complementary medicine: A research perspective. John Wiley & Sons, New York, pp 7-26. Reading 1.1, page 17.
9. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Fulder, S. (1993), The impact of non-orthodox medicine on our concepts of health. In Lafaille, R, Fulder, S. (eds). Towards a new science of health. Routledge, London, chapter 7, pp. 105-117. Reading 1.4, page 108.
10. Vincent, C, Furnham, A. (1997), Complementary medicine: A research perspective. John Wiley & Sons, New York, pp 7-26. Reading 1.1, page. 20.
11. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Fulder, S. (1993), The impact of non-orthodox medicine on our concepts of health. In Lafaille, R, Fulder, S. (eds). Towards a new science of health. Routledge, London, chapter 7, pp. 105-117. Reading 1.4, page 108.
12. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Vincent, C, Furnham, A. (1997), Complementary medicine: A research perspective. John Wiley & Sons, New York, pp 7-26. Reading 1.1, page 21.
References
13. Philosophies of Complementary Medicine. (November 2003) Learning Materials Centre, Charles Sturt University, Albury-Bathurst-Wagga Wagga, New South Wales, Australia. Compiled by R.Khoury. Vincent, C, Furnham, A. (1997), Complementary medicine: A research perspective. John Wiley & Sons, New York, pp 7-26. Reading 1.1, pp. 20-21.
14. Marc S. Micozzi (2001). Medical Guides To Complementary & Alternative Medicine. Fundamentals of Complementary & Alternative Medicine. Second edition. Naturopathic Medicine. Joseph E. Pizzorno, Jr., Pamela Snider. The Schools of Thought That Formed the Philosophical Basis of Naturopathy. Churchill Livingston. Chap 11, page 163.
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