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Potential of a Holistic Healing ProcessReflections following a qualitative research study on the therapeutic effect of Tai chi on HIV HIV and AIDS affect all of us who are living in the world today. Whether we have to live with the dreaded label of ‘HIV-positive', or we know and love someone who has died from AIDS-related symptoms, or are reminded by reports of growing numbers afflicted and the controversy that accompanies research and treatment. Due to the imposed assumption of ‘inevitable and premature death' that accompanies diagnosis, the condition naturally arouses fear, anger or denial. Drug combination therapy appears to allay symptoms but research suggests it is toxic with mid-to- long-term use. Treatment regimes operate at enormous financial cost to health services, and due to the physical effects of high and frequent doses, may cause substantial anxiety and restriction in quality of life to the recipients. Not to minimise the preciousness of living longer that drug research seeks to allow, the controversy surrounding the condition seems to be demanding a deeper enquiry into what meaning may lie within the challenge presented by the condition - that includes mental and spiritual wellbeing, in the context of both personal and social life. Medical science has reached extraordinary levels of specialisation and skill in the tangible arena of the physical world. But we know that we are more than what can be seen, weighed or measured. “Organs give way to tissues, tissues to cells, cells to molecules, and on to atoms, protons, electrons, quarks and finally – nothing… The ‘real' heart is not this tough bundle of twitching muscles that beats 3 billion times before it expires but the organising power that pulls it together, that creates a thing out of nothingness. (Chopra, 1991, 91-92) Meditation allows us to experience this ‘nothingness' which ‘contains all and out of which everything comes.' Whether we call it ‘soul' or ‘Spirit' or ‘pure awareness', it is what connects us to all Life in and around and beyond, and it allows all possibilities. The evidence of neuropeptides has shown that our cells act in intelligent cohesion with our mind, that the nervous system, the immune system and the endocrine system function as a psychosomatic network. (Capra, 1996) There is growing evidence in support of the concept of the physical body as a complex network of interwoven energy fields. The energetic network representing the physical/cellular framework is organised and nourished by ‘subtle' energetic systems which may be powerfully affected by our emotions and level of spiritual balance as well as by nutritional and environmental factors. (Gerber, 1996) Traditional medicine eg. Shamanic, Ayurvedic, Taoist, Tibetan Buddhist - notably sharing as background a spiritual tradition – regard disease as a situation of imbalance within the ‘whole' person (the interaction of spiritual, mental/emotional and physical levels), or of the person's relationship to his/her environment. In fact the two aspects are seen as inseparable. The emphasis in treatment is on ‘restoring balance'; assisting to generate a spontaneous shift in awareness that supports the natural healing processes of the body towards ‘wholeness'. What characterises ‘balance' and how do we define ‘wholeness' from the human perspective? I think I can safely say that we long to feel a sense of vitality, self-esteem, safe to be and express who we are, loving and beloved, and that our life is potentially joyful, creative and meaningful. If we consider ourselves as evolving beings, we all share this underlying desire or vision. Illness may therefore contain a message about what may be preventing us from being ‘whole' that we have been unaware of till now (no guilt, judgement or blame). Of course the intricate web of circumstances that contributes to any situation does not allow us to define every possible factor (we have to accept the mystery of what we don't know). But there may be definable factors (eg. toxic factors in food or environment or lifestyle, or mental beliefs in response to personal or social circumstances) that stand out, whether specific to be discovered by each person on their own unique journey, or collectively among all who share the condition. In this way we may discover the social limitations that we as society define as our reality and transcend these into more liberated states of self-expression and wellbeing. Dossey, doctor and author, speaks of the thousands of personal stories he has heard. “As a result of all this listening, one fact about illness has come to impress me more than any other: the perceived meaning and emotions contained in these tales are utterly crucial to their outcomes… Genuine healing is frequently unexpected and radical, and often depends not on what we do but how we choose to be.” (Dossey, 1991, 13-24) Numerous authors cite examples of remarkable recovery from life-threatening conditions when additionally working with aspects such as creative imagery, self-expression, biofeedback, relaxation, stress reduction, or a belief in the ability of the mind to heal. The actual process remains mysterious but the essential characteristic is a spontaneous shift in awareness that allows the possibility of an unexpected outcome. (Achterburg, 1985; Borysenko, 1988; Bays, 1999; Chopra, 1990; Cousins, 1981; Hirschberg, 1997; Le Shan, 1984; Schneider, 1989; Siegel, 1986) Can we thus proceed to explore the ‘HIV condition' from this perspective? What seems to characterise the condition is a critical vulnerability in immune functioning. On a psycho-social level, may this imply that there was a sense of powerlessness or futility within the ‘whole' organism about asserting Self in an environment perceived as hostile and in which he/she feels they have no control? T-cells are born in the bone marrow, energised for action in the thymus and then ‘wait' for action in lymphatic tissue. Research has shown that accumulative stress (mental or physical) impairs the functioning of the thymus and the T-cells, as well as decreasing the numbers of these cells. It may be relevant to note here that the thymus gland, according to Eastern spiritual teachings, is the physical counterpoint of the heart chakra. This chakra is traditionally associated with both self-love as well as the expression of love towards others, joy and courage. It is interesting that in infancy the thymus is the central stimulator or regulator of immune response, is at its largest during puberty, then gradually shrinks as we grow older and the functional part becomes replaced by fatty tissue. Why is this so, and does it have to be inevitable? From a psycho/spiritual perspective I wonder if this has anything to do with the balanced functioning between heart/emotions and mind? As we mature do we become more entrenched in attitudes/habits/opinions at the expense of openness and spontaneous self-expression? Research has shown that under chronic stress the thymus will shrink in a few days and function poorly, but that it can improve when conditions of stress to the organism are reduced. Achterburg found in her extensive research into working with imagery in illness that “the immune system was synonymous with the patient's own self-concept. When it was imaged as strong and pure, it overcame disease.” (Achterburg, 1985, 191) Surely we should explore whether there are common factors that contributed to an accumulation of stress experienced by people in their lives prior to receiving the HIV diagnosis? I undertook a small qualitative research study in 1998/9 (Howell, 1999) that strongly indicated it is worth looking into further. The aim of the study was to investigate from a Transpersonal perspective, the effect of Tai chi on participants' perception of their health and wellbeing, with reference to their psychological state prior to diagnosis and the challenges posed by living with the HIV condition. (‘Transpersonal' essentially implies moving through our fixed concept of Self that is conditioned by the past, into a realm of possibility that is inspired by something greater than ourselves.) 11 people (9 men and 2 women), aged between 29-57, with an HIV-positive diagnosis took part, attending weekly Tai chi classes at the Immune Development Trust over approximately 8 months. The length of living with an HIV diagnosis ranged between 2 to 15 years. 5 people were additionally living with an AIDS diagnosis. All the men stated homosexual preference, the women heterosexual. Participants were self-selected, and in the main actively pursuing a health strategy which included other holistic therapies. Drug combination therapy prevented accurate conclusions regarding the effect of Tai chi on physical symptoms (9 participants were receiving medical treatment). Notably, one participant who has never received drug treatment, had been living with an HIV diagnosis for 10 years. She has become very sensitive to working with her health and said it is generally excellent. (She still attends the Tai chi class and has experienced subtle but profound changes in self-expression, awareness and creativity.) Classes involved learning chi kung (exercises integrating mental focus, breathing and movement), guided relaxation lasting approximately 10 minutes, gradually going into the Tai chi Long Yang Form (a set sequence of slow movement), and occasional discussion of philosophy and symbolism of the Form as it related to daily life. Data for the purposes of the study was obtained by means of in-depth individual interviews, anonymously returned questionnaires and a focus group. In Chinese culture chi kung and tai chi have long been regarded as a method of preserving optimum health, in restoring the balanced flow of energy throughout the system – between mind, body and spirit, and of the organism in relation to its environment. Influenced by the philosophy of Taoism, it assumes an underlying unity connecting all life based on the holistic premise that the microcosm follows the same natural laws as the macrocosm; that energy (chi) from the smallest frequency of vibration to the most vast in the cosmos, connects every living thing. Research to date has shown that the practice of chi kung and tai chi do benefit physical functioning and general wellbeing. The findings of this study indicated that in the years prior to diagnosis participants were immersed in a lifestyle/mental attitude that would stress the immune system. This manifested mainly as overwork or hectic lifestyle, being in relationships that were detrimental to their self-esteem, or indulging in risky behaviour to the body (not specified, but for example, not eating well, overuse of recreational drugs/alcohol, risky sexual activity.) The causes of stress were attributed to a fragile sense of self-worth; feeling powerless against familial/ societal expectations, or a sense of having to struggle with these to ensure acceptance and recognition; depending on outside approval for their self-identity; tension from experiencing prejudice against homosexuality or in the women's case, feeling they had to care for others before themselves. The HIV diagnosis further intensified these feelings of stress and isolation. These findings immediately make me wonder how significantly common they might have been to all people living with an HIV diagnosis: gay people growing up with prejudice or experiencing doubts concerning their self-worth; intravenous drug-users who for reasons of personal suffering may have chosen to ‘opt out' in favour of the relief supplied by drugs, and thus excluded from society; anyone of low self-worth who may feel they don't fit into a society driven by competitive material values; and on the extreme end of the spectrum, people of Africa/Asia/South America living with poverty and malnutrition, their sense of cultural identity erased by racism and colonialism, or living in countries characterised by the violence and corruption of political and spiritual fragmentation. For participants of the study, living and coming to terms with the diagnosis of HIV effected significant changes, namely taking action to remove themselves from stressful activities or relationships, acknowledging themselves and their own needs more, taking time to enjoy life, and exploring new avenues especially holistic and spiritual. Factors that accelerated or assisted these changes were mainly choosing to live, having to deal with illness, and the use of holistic/complementary therapies. Every single person felt strongly that they could affect their own healing and expressed clarity on what they felt their personal healing path entailed, mainly: living a healthy/balanced/peaceful lifestyle, listening to their body more – instead of trying to control it, paying attention to their own needs, acknowledging and expressing their feelings, and exploring their spirituality. All the participants felt that tai chi would be a beneficial therapy to offer to people with an HIV diagnosis. The main reasons being that it helped to maintain wellbeing, reduce stress, increase awareness, focus on the real issues of life, that it was a way of helping yourself, and was enjoyable, centreing, and energising and calming at the same time. Findings suggested that tai chi did effect greater insight, attunement and integration on all levels of being. People felt that the imagery and symbolism helped them relate tai chi to world/life/spiritual aspects; that it helped to broaden the mind and see things in a different way, to come into the body and focus; and that the natural images conveyed a sense of calm and inner peace. Additional benefits incurred in the learning process were patience and acceptance of things as they are in the moment. A short comparative study was undertaken to measure changes in the energy field before and after tai chi, as shown by the innovative kirliangraphic GDV technique (developed by a Russian biophysicist, Konstantin Korotkov). This technique uses optic technology and an electrode system with specialised computer software, to create a high intensity electric field around an object. Any electrical properties, emission characteristics, gas evaporation or energy exchange with the environment are reflected in a glow around the object that can be recorded and measured. Korotkov uses the Su-Jock system of acupuncture developed by Park (1978) to construct from parameter analysis of the finger images, an image of the whole energy field. Research has suggested implications for advanced medical diagnostics and monitoring the effectiveness of treatment (Korotkov, 1998; Dobson & Tchernychko, 1999). The images in this tai chi study showed a significant difference in the energy field of the participants after tai chi – from weak, fragmented images towards a brighter and more unified shape (see illustration). No findings in this study were conclusive, as it was limited in scope and size; by the fact that there was no controlled monitoring; and that several factors may have influenced the outcome, such as: unstable health, the simultaneous use of other holistic therapies, drug combination therapy and its side-effects, work and lifestyle, the practice of meditation, and that long-term benefits of tai chi only emerge over time with regular practice. However, the main benefits reported by participants did accord with the healing tradition of tai chi and research studies involving tai chi, namely a sense of calm, focus, well-being and renewed energy. The main issues characterising participants' ‘self-identity' prior to diagnosis corresponded with several themes emerging from previous studies. For example, the themes of powerlessness (Myss & Shealey, 1987) and rejection and isolation (Kubler-Ross, 1987). In 1983, in a study in San Fran cisco , a psychotherapist, Dr J M Leiphart, undertook “extensive psychotherapy with 26 men diagnosed with either AIDS or pre-AIDS conditions. In each one he found an unresolved ‘emotional emergency' relating to survival and safety, usually dating from early childhood. Each man held within himself that his survival was always in jeopardy. Blocking rage, holding back anger, and avoiding confrontation by adopting a ‘Mr Likeable' nice guy coping personality was the common defense mechanism used by these men.” (Serinus, 1988, 77) The healing process as it was perceived by participants also corresponded with characteristics of long-term survivors of HIV/AIDS-diagnoses drawn from various studies (Castro, 1996), and accounts of profound change in lifestyle and self-acknowledgement reported by long-term survivors themselves. (Melton, 1988; Griffiths, 1997; Smith, 1996; Nassaney, 1990; Markoff Assistent, 1991) Chopra mentions that a survey of long-term AIDS survivors showed that all of them have made this kind of ‘take charge' decision over their disease and lifestyle. (Chopra, 1990, 238) The general findings of this study in relation to tai chi suggest that other holistic exercise such as yoga and the use of complementary medicine, which take into consideration body, emotions, mind and spirit may similarly assist a person through the process of change, in being receptive to their own healing power and participating on their own healing path. Implications for future research lie in the potential investigation of the psycho/physiological correspondence inherent in other conditions and the particularities of the healing process relating to each; professional/patient collaboration in the healing process; and the effectiveness of holistic/complementary therapies in partnership with medical treatment. The GDV kirliangraphic computer technique may present prospects for verification in all these areas, monitored closely over longer periods of time. There is a Chinese proverb, ‘the methods used by one man may be faulty; the methods used by two men may be better.' Through this article I would like to appeal to the generosity of pharmaceutical companies and other funding bodies to allow interdisciplinary collaboration in research and treatment: that the skills of orthodox and complementary join forces, that in addition, the perspective of science, sociology, philosophy, ecology and the arts all have a part to play in generating a world and society that promotes creativity and wellbeing for the individual, the community and the eco-system. Let us tap into ‘the mind we all share beneath the superficial layer of our individual minds. This shared mind creates our shared world.' REFERENCES ACHTERBERG, J. (1985). Imagery in Healing – Shamanism and Modern Medicine. Boston & London : New Science Library. BAYS, B. (1999) The Journey. An Extraordinary Guide for Healing your Life and Setting Yourself Free. London : Thorsons. BORYSENKO, J. (1988). Minding the body, mending the mind . NY: Bantam Books. CAPRA, F. (1996). The Web of Life – A new synthesis of mind and matter . London : Harper Collins. CASTRO, J. (1996). Characteristics of long-term survivors of an antibody diagnosis (taken from PNI studies by G Solomon, L Temoshok, A O'Leary & J Zich in the Annals of the New York Academy of Science #496: 647-655; R Nielsen : Long Term Survival Skills , Seattle Treatment Education Project, 5:1 Feb 93; Callen, M (1990): Surviving AIDS , & Callen, M (1992): AIDS – A different view , Amsterdam Conference, De Rode Hoed, 14-16 th May). Continuum, 4(4), 5. CHOPRA, D. (1990). Quantum Healing – Exploring the frontiers of Mind/Body medicine . US: Bantam Books. CHOPRA, D. (1991) Unconditional Life. Mastering the Forces that shape Personal Reality. NY: Bantam Books. 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I am not a victim – One man's triumph over fear and AIDS. Santa Monica , CA : Hay House. NOTT, K., VEDHARA, K. (1999) Nature and consequences of stressful life events in homosexual HIV-positive men. AIDS Care, 11(2), 235-243. SCHNEIDER, M. (1989). Self-healing. - My life and vision . UK : Penguin Arkana. SERINUS, J. (Ed.) (1988). Psychoimmunity & the healing process. A holistic approach to immunity & AIDS. Berkeley , CA : Celestial Arts. SHEALY, C.N. & MYSS, C.M. (1987 ). AIDS Passageway to Transformation . Toronto : Fitzhenry & Whiteside Ltd. SIEGEL, B. (1986). Love, Medicine & Miracles. London : Arrow Books Ltd. SMITH, M. (1996). Highway to Health – A personal account. Continuum, 3(6), 10-11. SULER, J,R. (1993) Contemporary Psychoanalysis & Eastern thought. Ch.9, 209-240. Albany , NY : State University of New York Press. |