Homeopathy and Chinese Medicines
Homeopathy
and Chinese medicine are both forms of energetic medicine that address
imbalances which may be preventing patients from obtaining health and healing.
Whether the goal is to balance qi or the vital force, patients have benefited
from both types of medicine physically, emotionally, and mentally. The amazing
results and responses from patients treated by homeopathy and Chinese medicine
are proof that often there can be underlying issues that have not been or
cannot be addressed in order to treat the whole person. It is these underlying
issues that can bring about physical manifestation of pain and poor healing.
Although many see classical homeopathy and Chinese medicine (acupuncture and/or
herbal medicine) as completely separate forms of therapy, these two different
systems share some areas of resemblance in diagnosis and treatment that may allow
open-minded practitioners another tool in their clinical practices.
Two
Forms of Energetic Medicine with One Common Goal
A
frequent question for practitioners who use some form of homeopathy and
acupuncture together in practice is, when it is most effective to use one over
the other? For those who use both types of medicine, there may not be a clear
answer. Both are able to treat acute and chronic symptoms; treat the mental,
emotional, and physical aspects of a person; and address conditions that can be
expressed as either superficial or deep. One possible answer may be that while
acupuncture treats the physical, superficial manifestation, homeopathy may be
best suited for addressing the energetic level that originates at a deeper
realm. This use of combining homeopathy and Chinese medicine may be beneficial
for those patients who seem to have multiple layers to their complaints. The
public is familiar with the use of acupuncture for physical aliments like pain,
but homeopathy may be more recognizable as addressing mental/emotional issues,
perhaps due to its almost psychological approach to case-taking. In these
cases, the different aspects of a patient's main complaint may be addressed in
a synergistic fashion by using one modality to treat the acute and superficial
and another modality for the deeper, hidden issue.
The
Physicality of Homeopathy
In
the practice of homeopathy, the primary focus of remedy selection is based on
distinguishing the individual's mental and emotional state. The patient's
physical presentations are used as confirmatory symptoms in the final remedy
selection.
When
practitioners use physical symptoms alone, often the wrong remedy is selected
and the medicine simply does not work. In his classic repertory, Kent gives
instructions on how to use it when emphasizing the mental symptoms:
The
mental symptoms, must first be worked out by the usual form until the remedies
best suited to his mental condition are determined, omitting all symptoms that
relate to a pathological cause and all that are common to disease and to
people. When the sum of these has been settled, a group of five or ten
remedies, or as many as appear, we are then prepared to compare them and the
remedies found related to the remaining symptoms of the case.1
When
focusing on the physical, it is easy to get lost in a sea of remedies that all
have similarities. This is because the larger polycrest remedies have so many
indications. The homeopathic materia medica is a laundry list of symptoms, and
one can find almost any physical symptom under the larger remedies like sulfur.
The
Mental/Emotional Realm of Chinese Medicine
Modern
Chinese medicine has primarily been known to treat pain and organ disharmony by
using acupuncture and herbal formulas based on Traditional Chinese Medicine
(TCM) pattern differentiation. There are some schools and practitioners of more
esoteric treatments that place more emphasis on treating the mental aspect of
the patient, such as five-element theory as developed by the late J. R.
Worsley. His principles would later be presented in an Oriental medicine
psychology textbook, Five Elements of Acupuncture and Chinese Massage. From
that book is a description of the physical manifestation of emotional
constraint that would be appropriately treated with acupuncture:
All
thought process and mental states coexist with related muscular activity and
tension. If a therapist is able to affect muscle tension activity, he/she will,
ipso facto, affect the same degree of thought processes and mental states. …
Rigidities
on the level of the psyche will tend to externalize corresponding to rigidity
on the level of the soma. Fixed ideas are all too often the precursors of fixed
or stiff joints. Even if auricular or muscular rigidity are not yet present,
one would select and treat points as if they were.2
The
roots of acupuncture and classical Chinese medicine are of a deeply spiritual
nature, and the Taoist origins are rich with mental and emotional significance.
However, TCM as we know it is a modernized system that was handed down to us
through the Communist government of China and has essentially limited those
types of teachings. Still mentioned as a part of basic theory is the influence
of the seven emotions, as first discussed in the classical text Neijing Suwen
as a cause of internal imbalance creating illness in the body similar to that
of an exterior pathogen. Later texts focused on groups of points to treat
emotion disorders and even possession. The "Window of the Sky"
points, mainly located near the head, were used to promote clarity of thought
and treat psychoemotional disorders. Another set called the "thirteen ghost"
points were used to treat epilepsy and manic disorders as far back as the
seventh century.3 When the focus of modern medicine began to disregard any
emotional connection to a patient's physical complaint, the use of such points
faded, and they were replaced with the more popular points of the Eight
Principles of Disease as taught in texts like Peter Deadman's A Manual of
Acupuncture and Xinnong's Chinese Acupuncture and Moxibustion. Chinese herbal
formulas based on pattern diagnosis that continued to place some focus on
emotional disharmonies are found in the chapter listed as "Calming the
Shen" in popular teaching texts and materia medicas by Dan Bensky and John
Chen.
Modern
and Classical Disease Pattern Discrimination
The
developing interest in combination homeopathics, as opposed to classical
homeopathic prescribing limited to single-remedy treatments, has brought about
another possible link between these two systems. In 1952, Hans-Heinrich
Reckeweg introduced the principles of homotoxicology and biotherapeutic drainage,
combining a mixture of low-to-middle remedies to create complexes that treated
diseases which appeared at different stages of deregulation in the body. In
this theory, a homotoxin affects cells and tissues on different levels, passing
through six phases, two subsections per three phases. The transition between
phases is described as vicariation, with indicating signs that the illness is
progressively growing in strength and requiring new treatment strategies.4 A
similar process, also broken down into six stages of disease transmission, is
taught from one of the earliest Chinese medical texts, the Shang Han Lun,
written by Zhang Ji around 220 CE. It described how cold disease enters the
body at a superficial level and could penetrate deeper into the body, changing
its clinical manifestations and organ pathology, finally becoming fatal at the
deepest level.5 It follows disease from the outermost levels to the innermost
level while providing simple herbal formula recommendations and modifications
for each stage. These same six stages, along with the Four Levels of Disease
introduced in the later text Wen Bing, became the basis for classical and
modern acupuncture-point prescriptions. In both forms of medicine, the
importance lies in treating only at the appropriate level of disease to bring
about a cure.
Illness
can travel both forward and backward throughout these different levels,
hopefully being expressed and released externally instead of penetrating and
lingering deeper within. Clinical manifestations of illness can change
dramatically for the good or bad in patients, often leading to the formulation
of new treatment plans or selection of a new, more appropriate remedy. The
progression of a disease towards cure was explained by Hering's law of direction
of cure, the second law of homeopathy following only the law of similars.
Reiterated by Kent, "The cure must proceed from centre to circumference,
from centre to circumference is from above downward, from within outwards, from
more important to less important organs, from the head to the hands and
feet."6
A
similar progression of disease is mentioned in the Neijing Suwen, when the
Yellow Emperor Huang Qi is told by the great scholar Qi Bo, "When it [a
pathogen] remains in the body for a long period of time, the pathogenic factor
will transform, internalize, and stagnate to the point where the flow of qi is
impaired, top to bottom, side to side, or between yin and yang."7
Treatment and monitoring changes in disease progression between these two forms
of medicine have some similarities in thought, even though there are centuries
separating their great masters.
Mutual
Energetic Treatment Strategies
Homeopathic
remedy selection may depend on the current state of the patient, whether he is
to be treated acutely or if his underlying constitution needs to be addressed.
These changes can lead to the selection of a new remedy or changes in dose
administration or potency. The same idea can be observed in Chinese medicine,
especially if herbs are being prescribed. A patient's condition may only match
a formula's given indication from as little as a few days or as much as two
weeks before another formula becomes more appropriate. Acupuncture also will
use certain points from more acute situations that may include clearing heat
from the body to revive consciousness, such seen with the Jing-Well (Ting)
points on the tips of the extremities or the Ying-Spring points.8
Constitutional treatments, often described as treating the root of the disease
instead of its branches, may involve the selection of points like the Front Mu
(Alarm) point for each individual organ, along with its Back Shu (Associate)
point in order to provide a deeper effect on the body's qi. Where selection in
point prescription may change on a daily basis, changes in a patient's
homeopathic picture may also change abruptly, which may be seen with selection
of the wrong remedy or prescribing at too high potency, leading to patients who
begin to prove a remedy's rare and peculiar keynotes.
New
Concepts on Combining Both Medicines in Clinical Application
In
our study of both forms of medicine, we have noticed indications in which both
the use of Chinese medicine and homeopathy may be applicable. These ideas first
came about while reviewing basic acupuncture point descriptions that sounded
similar to the characteristics symptoms of certain remedies. Another indication
was the common phrase from patients, "I've never been well since…" or
they had cases that looked and felt more suited to homeopathy than acupuncture.
These patients all had something in common: they seemed to have deep-seated
issues that were being expressed outwardly in physical form. Often these
patients would have been to Western medical practitioners, were treated
unsuccessfully, and were now turning to alternative medicine. These were the
patients whose physical pathology seemed to manifest from a disturbance in
their life force, as opposed to a physical trauma or clear disease pathology.
It was these situations in which we thought a combination of homeopathy and
Chinese medicine might be a valid option. We examine three ways the two could
be used together to best suit patients' needs:
1.
The combination use of specific acupuncture points that match keynote symptoms
of remedy for acute treatment. A particular example would be using the
polycrest Belladonna alongside acupuncture point Liver-2, located on the dorsum
of the foot between the first and second toes just below the webbing. Liver 2
has an indication for clearing strong heat patterns in the body and helping to
release the free flow of qi throughout the body, as well as within the Liver
meridian. The Liver channel is known to be strongly affected by emotional
influences, and when qi cannot flow freely, emotions such as rage, anger, and
even mania can occur.9 The mania, restlessness, and hot sensation accumulating
in the body that can affect the patient's mental clarity seem very similar to
the keynote symptoms of out-of-control behavior and blood and heat rushing to
the head typical of Belladonna. A combined treatment may involve the use of
acupoint Liver 2, as well as other points like LI-11, ST-44, and UB-40 to clear
intense heat, along with low-dose Belladonna while in the office. In this case
the homeopathic remedy is used to help treat the acute symptoms and calm the
patient while the acupoints move qi and rebalance the affected channel to help
clear excess heat in order to help ground the patient. Unlike using a remedy
that is chosen based on the "like cures like" principle, Chinese
herbal therapy would use the oppose to clear heat by having the patient take a
strong cooling herb like Shi gao (gypsum).10
2.
Confirmation of a patient's remedy or disease state through traditional Chinese
medicine observation and palpation techniques. Pulse and tongue observation are
used by TCM practitioners to help determine a patient's underlying pattern.
They serve as nonverbal indications of the internal and external patterns for
determination of treatment. Pulse and tongue observations are listed in both
the homeopathic materia medica and repertory, but are not considered relevant
to remedy selection. There was a time when homeopaths were medical doctors
trained in the art of pulse and tongue diagnosis. Modern homeopathic training
does not include them; however, a skilled observer can use them to help confirm
a remedy. The following is an example of how this method could be used to
differentiate headache remedies: Boericke lists Belladonna with a rapid but
weakened pulse and a strawberry-red, swollen tongue.11 This could be compared
with the pulse and tongue of Natrum muriaticum, another important headache
remedy, which has a fluttering, palpating, and intermittent pulse with a frothy
coating with bubbles on the side and a sense of dryness.12 In sum, tongue and
pulse information is used for confirmation, not as a primary diagnostic tool.
3.
The use of homeopathic remedy dilution methods for administration of Chinese
herbal formulations. One of the benefits of homeopathic dilutions is that they
allow for toxic substances too dangerous taken orally to be used energetically.
Chinese herbalists have historically used toxic substances in some of their traditional
formulas.13 Other substances have also been difficult to obtain for many
different reasons, such as Ma Huang (ephedra) due to FDA banning, high-potency
Ren Shen (Korean ginseng) due to high cost for the best-quality root, or Lu
Rong (deer antler velvet) due to animal protection regulations and lack of
availability. Using the same concepts of titrations and successions that
Hahnemann himself used for his first proofs, one might be able to test if it
would be possible to use dilutions of single Chinese herbs or formulas in
clinical situations. An educational pseudo-proving of Ma Huang Tang (ephedra
formula) made from its raw ingredients demonstrated that the participants
involved with making the low-dose potency began to develop some of the indications
listed in texts for the use of the formula. This leads to many more questions
as to the use of not only homeopathic remedies, but also the processes used to
manufacture remedies as another route of administration for traditional raw
herbal formulas.
There is an overwhelming majority of patients who find that acupuncture treatments are quite comfortable and exceptionally relaxing. Most patients of Mississauga acupuncturist actually fall asleep throughout treatment even though it is a quick procedure.
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