Interview with Dr. Stephen Palmquist, Department of Religion and Philosophy, Hong Kong Baptist University

Tammie: What led you to study and teach philosophy?

Stephen: A complete answer to this question would occupy a whole book--or at least a lengthy chapter. I'll give you an abbreviated version, but I warn you, even in the form of a "nutshell" it's not going to be short!

Before going to college, I had never thought of studying or teaching philosophy. During the first year of my B.A., many new friends told me they thought I would make a good pastor. With this in mind, I decided to major in Religious Studies. From the middle of my junior year until the end of my senior year, I also served as a part-time youth minister in a local church. Seeing how churches work from the inside made me think twice about my original plan. After graduating, I realized that there were only a handful of occasions when I really enjoyed being a youth minister and those were the few times when one of the youth had an "aha" experience while talking with me. It then struck me that learning about and encouraging others to have such experiences was (is) my true calling. On the assumption that university students are much more open to having such experiences than the average church-goer, and knowing that in any case "church politics" can often work against those who tend to stimulate such experiences, I decided to set a new goal of becoming a university professor.

While I was serving as youth minister, I also took two classes, called "Contemporary Marriage" and "Love and Sex in Contemporary Society", which aroused my interest in this topic. The fact that I was newly married when I took these classes made them especially relevant. Due to my utter disagreement with the theories of love endorsed by the teacher of the former class, I failed the first test. But after an exchange of lengthy letters debating the quality of my (essay) answer to the main test question, the teacher agreed to allow me to skip all further tests in his class, including the final exam, and to write one long (40-page) paper instead. I ended up extending that project through the following summer and writing over 100 pages on the topic "Understanding Love".

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My college education was so fulfilling that I felt ready to live a life of learning without going through any additional formal education. However, I knew I could not get a job as a university teacher without having a higher degree, so I applied to do a doctorate at Oxford. I chose Oxford not because of its reputation (which I think is largely over-rated), but for three very specific reasons: students can go directly from a B.A. to a doctorate without first obtaining a Masters; students are not required to attend any classes, do any coursework, or take any written exams; and one's degree is based entirely on the quality of a written dissertation. I wanted to develop and perfect my ideas on love without being distracted by other requirements, so when I found out about the Oxford system, I thought "I might as well get a degree while I'm at it!" Fortunately, I was accepted by the Faculty of Theology.

I chose Theology because I had been a Religious Studies major in college and because the only philosophy class I had taken as an undergraduate was a required Introduction class that was extremely unenlightening--so much so that I had not yet realized that my own interest in what I now call "insight" was slowly transforming me into a philosopher. No sooner had my first supervisor read the paper I had previously written on love than he informed me of a major problem: my theory of love was based on a specific theory of human nature, yet I had largely ignored a 2500 year tradition of writing on the latter subject. When I asked what that tradition was, my supervisor answered: "philosophy".

In response to this revelation, I spent my first year at Oxford reading the original writings of 25 major western philosophers from Plato and Aristotle to Heidegger and Wittgenstein. Of all the philosophers I read, only Kant seemed to express the kind of balanced and humble point of view I believed was correct. But when I began reading the secondary literature on Kant, I was shocked to discover that other readers did not think Kant was saying what I understood him to be saying. By the end of my third year, when my thesis was already two-thirds written, I decided the issues relating to Kant were so important that they had to be dealt with first. So, much to my supervisor's surprise, I changed my topic to Kant, and put love-and-human-nature on the back burner indefinitely.

By the end of my seven years in Oxford, I was convinced (thanks to my studies of Kant) that I am a philosopher and that teaching philosophy would be the best way for me to fulfill my calling to encourage others to learn to have insights for themselves. Ironically, I had no degree in philosophy and had only ever taken one philosophy class. The odds were against me. But Providence smiled upon me at just the right time, and I was offered an ideal position teaching in a Religion and Philosophy Department at a university in Hong Kong, where I still am twelve years later.

Tammie: You coined a new term, "philopsychy." What does this mean and how might it better serve us?

Stephen: The word "philopsychy" is simply a combination of the first half of the words "philosophy" and "psychology". The word "philo" means "love" in Greek, and "psychy" means "soul". So "philopsychy" means "love of the soul" or "soul-loving".

I coined the word for two reasons. First, I noticed a significant degree of overlap between the interests of some philosophers and some psychologists--namely, those in both disciplines who view their scholarship as a means of increasing self-knowledge. The second reason is that many philosophers and psychologists practice their discipline in ways that actually work against the ancient "know thyself" maxim. In the twentieth century we have witnessed the strange phenomenon of philosophers (literally "wisdom-lovers") who no longer believe in "wisdom" and psychologists (literally "ones who study the soul") who no longer believe human beings have a "soul". Instead, the former see their task as nothing more than (for example) performing logical analysis on word usage, while the latter see their task as nothing more than (for example) observing people's behavior and assessing it in terms of empirical principles such as stimulus-and-response.

The new word is needed to enable the former type of philosophers and psychologists to distinguish themselves from those who do not believe in ideals such as wisdom-loving or soul-studying. It also has two secondary implications.

First, the word will prove to be especially useful to people like me, who find themselves interested in both philosophical and psychological methods of gaining self-awareness. Second, it can also be put to use by anyone who wishes to gain self-knowledge, even if they are not professional philosophers or psychologists.

Many (if not most) members of the Philopsychy Society, for example, fall into this category. There are scientists, scholars of religion, poets--you name it. Anyone who believes the path to self-awareness requires "care for the soul" (one's own and others') and is committed to developing a deeper understanding of how this works can be referred to as a "philopsycher".

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Tammie: You've asserted that the work of both philosopher, Immanuel Kant, and psychologist, Carl Jung, are in many respects Philospychic, I'm hoping you might elaborate on that.

Stephen: I first became aware of and interested in Jung's psychology while I was studying in Oxford. I became good friends with a priest who had studied Jung's writings in depth. As I shared with him my growing interest in Kant, he shared Jung's ideas with me. We both soon realized that the two systems have many deep values in common, even though they deal with very different aspects of human life. In his youth Jung actually read a considerable amount of Kant's writing and accepted Kant's basic metaphysical principles as the philosophical foundations of his own psychology. There is plenty of evidence for this; but the relevant passages are scattered so evenly throughout Jung's voluminous writings that they are easily overlooked by most readers.

In a nutshell, Kant and Jung are both philopsychers because they both have (1) a deep interest in both philosophy and psychology and (2) a desire to apply their insights in these fields to the task of self-knowledge. They both exhibit "soul- loving" tendencies in so many ways that I couldn't hope to give an exhaustive summary here. But a few examples should suffice to clarify the sort of thing I'm thinking of.

Kant's philosophical project was motivated to a large extent, I have argued, by his interest in the phenomenon of "spirit-seeing". He saw a direct analogy between a mystic's cla rel="nofollow" href="http: to have an objective experience of a spiritual world and a philosopher's cla rel="nofollow" href="http: to construct a system of metaphysical knowledge. Kant believed human beings have souls, but thought it is a dangerous illusion to think this can be proved. Kant's first Critique, where he develops this view in most detail, is sometimes interpreted as a rejection of metaphysics; but in fact, it is an attempt to save metaphysics from an overly logical (unloving) approach that cla rel="nofollow" href="http:s to establish scientific knowledge of God, freedom, and the immortality of the soul. By demonstrating that we cannot know the reality of these three "ideas of reason" with absolute certainty, Kant was not rejecting their reality; rather, as his second Critique makes clear, he was attempting to transform metaphysics from a head-centered discipline to a heart-centered discipline. In this sense, the overall character of Kant's philosophy can be seen to be soul-loving.

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Jung says he read Kant's 1766 book, Dreams of a Spirit-Seer, at "just the right time" in his own development. He was training to be a psychiatrist at a time when medical students were indoctrinated into a reductionistic, deterministic, and naturalistic way of understanding disease. Yet he had a firm belief in the soul. Kant's philosophy helped Jung to maintain an intellectually honest (heart- centered) belief in metaphysical ideas that were being rejected by many of his colleagues. As a result, he developed a psychology that did not seek to reduce the soul to something non-metaphysical, such as sex (as in Freud's psychology).

Jung's psychology is more philosophically-informed than Freud's (and the systems developed by many other psychologists, such as Skinner). Like Kant, he is a philopsycher because his scholarly research and the system he developed honor the mystery of the human soul. Love thrives on mystery, but is vanquished by cla rel="nofollow" href="http:s to absolute, scientific knowledge.

Tammie: You've written that, "first, wisdom requires us to recognize that there is a boundary between our knowledge and our ignorance...Second, wisdom requires us to believe it is possible, despite our necessary ignorance, to find a way to break through this very boundary line. ..Finally, then, the new lesson is that we only really begin to understand what wisdom is when we recognize that, even after we succeed in breaking through our former limits, we must return to our original home. However, there is a crucial difference between our original state and our state when we return: for we now have some awareness (even if we cannot call it "knowledge") of both sides of the boundary..." Your observations really resonated with me and I thought of Joseph Campbell's myth of the "hero's Journey" as I read. I was hoping you could elaborate a bit more on the journey that might lead one to a greater awareness of "both sides of the boundary."

The passage you quote is from the opening chapter of Part Three in The Tree of Philosophy. In that chapter I am trying to provide the reader with some insight into what it means to pursue (or "love") wisdom. The key is to recognize that wisdom is not something predictable, something we can know in advance like the outcome of a mathematical calculation or of a simple scientific experiment. Socrates went to great pains to emphasize that the wisest stance human beings can take is to admit that we do not know what wisdom entails in any given situation. His point (in part) is that if we already possessed wisdom, we would not need to love it. Philosophers who cla rel="nofollow" href="http: to possess wisdom are actually not philosophers (wisdom-lovers) at all, but "sophists" ("wisdom"-sellers, where "wisdom" must remain in quotes).

Because wisdom isn't predictable, I'm reluctant to say much about how my conception of wisdom can lead a person to greater awareness. What I can say is that in The Tree I give three extended examples of how this might work: scientific knowledge, moral action, and political agreement. In each case there is a "traditional" interpretation that sets up a "boundary", giving us genuine assistance in understanding the topic in question; but it is transcended by another philosopher who believes the boundary, if made absolute, does more harm than good. My argument is that the wisdom-lover will take the risk of going beyond the boundary in search of wisdom, but will not regard limitless wandering as an end in itself. Returning to the boundary with the new insights obtained is, I argue, the most reliable way to search for wisdom.

You may have noticed that in Part Three I never actually explain *how* to "return to the boundary" in each case. When I come to this part in my lectures, I tell my students that I have deliberately left out such an explanation, because each of us has to work this out for ourselves. Wisdom-loving is not something that can be put into "kit" form. Neither is insight. We can prepare ourselves for it; but when it hits us, insight often comes in a form we never would have expected beforehand.

Respecting boundaries while at the same time being willing to risk going beyond them when necessary is a key concept of philopsychy as I understand it. Philopsychers (soul-lovers) will therefore not only be scholars, but will be people who attempt to put their ideas into practice. Kant and Jung both did this, in their own very different ways. So do I. But just how each philopsycher does this is not something that can be generalized.

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Tammie: From your perspective, how do you define wholeness as it relates to human beings?

Stephen: Wholeness is not something that can be defined. Or at least, a definition would end up looking so paradoxical that nobody could possibly make sense out of it. That's because the definition would have to include all opposites (all conceivable human qualities) within it. Instead of talking about how wholeness can be defined, I prefer to talk about how wholeness can be achieved--or perhaps more accurately, "approached".

As a philopsycher, I see wholeness (the goal of all wisdom-seeking) as a three-step process of self-knowledge. The first step is intellectual and corresponds to the kind of self-awareness philosophy can help us to obtain; the second step is volitional and corresponds to the kind of self-awareness psychology can help us to obtain; and the third step is spiritual (or "relational") and corresponds to the kind of self-awareness we can only obtain by reaching out to others and sharing ourselves in acts of loving communion. Two of my books, The Tree of Philosophy and Dreams of Wholeness, are based on the lectures I used to give for two classes I regularly teach that a rel="nofollow" href="http: to help students to learn the first two steps. I plan to write a third book, probably to be entitled The Elements of Love, that will be based on the lectures I am giving in a course I am now teaching for the first time on the four philopsychic issues of "Love, Sex, Marriage, and Friendship".

Erich Fromm expressed a basic philopsychic principle when he said: "Only the idea which has materialized in the flesh can influence man; the idea which remains a word only changes words." In the same way, human beings cannot achieve or even approach wholeness merely by reading books. Philopsychers are scholars (or any thoughtful human beings) who are keenly aware of the need to put their words into practice and to draw their words from their practice. This suggests a good metaphorical way of answering your question: for a person who is genuinely on the path to wholeness, the "word" will be "made flesh".

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Stephen Palmquist is an Associate Professor in the Department of Religion and Philosophy at Hong Kong Baptist University in Kowloon, Hong Kong, where he has taught since earning his doctorate from Oxford University in 1987. Prior to that he completed a B.A. at Westmont College in Santa Barbara, California. In addition to compiling various computerized reference works and publishing approximately forty journal articles (mostly on Kant's philosophy), he is author of Kant's System of Perspectives: An architectonic interpretation of the Critical philosophy (University Press of America, 1993) and the first of three projected sequels, Kant's Critical Religion (forthcoming). In 1993, Palmquist set up a publishing company, Philopsychy Press, with the a rel="nofollow" href="http: of "spreading the truth in love" through the support of scholarly self-publishing. In addition to assisting other scholars in publishing their work, he has used this imprint to publish four of his own books: The Tree of Philosophy: A course of introductory lectures for beginning students of philosophy (three editions: 1992, 1993, and 1995), Biblical Theocracy: A vision of the biblical foundations for a Christian political philosophy (1993), Four Neglected Essays by Immanuel Kant (1994), and Dreams of Wholeness: A course of introductory lectures on religion, psychology, and personal growth (1997). Palmquist is also the architect of an award winning web site, featuring special sections on Kant and self-publishing, in addition to etexts for most of his writings and a more detailed biography . The site supports an internet-based organization for author-publishers, the Philopsychy Society, as well as a page describing Palmquist's books in more detail and an online order form.

next:Interviews: Tracy Cochran on Transformations

October 5, 1999 -- A group of U.S. researchers, led by University Hospitals of Cleveland and Case Western Reserve University psychiatrist Katherine L. Wisner, M.D., has compiled a review of new studies on antidepressant use among pregnant women. The review is designed to guide general physicians and obstetricians who treat pregnant women with depression.

The article appears in the October 6, 1999 issue of the Journal of the American Medical Association.

The risk for depression among all women of childbearing age is as high as 25 percent for women 25- through 44-years-old. Physicians traditionally have been reluctant to treat major depression with drug therapy in pregnant women because of safety concerns. Therefore, many pregnant women have been forced to choose between the debilitating effects of untreated depression and the unknown effects of antidepressant drug therapy on their pregnancy.

Dr. Wisner and her group (from the American Psychiatric Association's Committee on Research on Psychiatric Treatments) compiled and evaluated data from four drug-specific studies that were published since 1993. They organized data into five categories of reproductive toxicity: intrauterine fetal death, physical malformations, growth impairment, behavioral abnormalities and neonatal toxicity.

They found that tricyclic antidepressants, fluoxetine (Prozac), and newer selective serotonin reuptake inhibitors (SSRI) did not increase the risk for intrauterine fetal death or major birth defects.

They also found that exposure to tricyclic antidepressants and newer SSRI's did not increase the risk for growth impairment. However, there were no solid conclusions on the risk that fluoxetine posed on prenatal growth and birth weights of infants.

Dr. Wisner explains, "We know that major depression commonly causes women to lose weight anyway. So it is possible that an undertreated mood disorder, and not the drug itself, could affect the weight of both mom and baby. We recommend that doctors monitor the weight gain carefully in pregnant women being treated with antidepressants."

Dr. Wisner and her group found reassuring news in that children who were prenatally exposed to tricyclic antidepressants and fluoxetine showed no differences in cognitive function, temperament and general behavior compared with children who were not exposed. No information about newer SSRI's and behavior was available.

With this knowledge, Dr. Wisner says physicians should become more comfortable prescribing antidepressants during pregnancy. And that will help women like Rose Kreidler.

Two weeks after conceiving her first child, Mrs. Kreidler, of Brook Park, began undergoing a drastic personality change; anxiety attacks, uncontrolled fits of crying and depression, and the inability to sleep and eat to the point of losing weight. After several doctors recommended therapies which didn't work, and refusing to prescribe antidepressants without a signed waiver, Mrs. Kreidler turned to Dr. Wisner, who prescribed Nortriptyline.

"I was concerned about any kind of effect on the fetus and whether it would prohibit breastfeeding, but I was in a terrible emotional state," says Mrs. Kreidler. "I was concerned that the extreme stress I was under would be more harmful than a drug. If I couldn't eat, I couldn't nurture my child. I wanted to carry my child safely, but I couldn't do anything for her if I couldn't care for myself."

Mrs. Kreidler's daughter, Shannon Gabrielle, was born March 26, 1997, perfectly healthy.

The one area of concern, cited by Wisner in her JAMA review, involves withdrawal symptoms in some newborns whose mothers were treated with antidepressants near the end of the pregnancy. The symptoms included transient jerky movements and seizures, rapid heartbeat, irritability, feeding difficulties, and profuse sweating. The Wisner group recommends that physicians consider tapering to a lower dosage or discontinuing the antidepressants 10 to 14 days before the due date.

"When women and their physicians are weighing the benefits versus the risks of drug therapy, they need to look at just how severe the depressive symptoms are," says Dr. Wisner. "Being suicidal, not eating properly or enough can do more harm to a pregnancy or fetus than an antidepressant. We share the hope that our paper will be a catalyst for improvements in the care of pregnant women with depression."

Note: There's another class of antidepressants, these are called MAOIs. MAOInhibitors are effective antidepressants but are not safe to use during pregnancy. They may cause birth defects.

Detailed information on treatments for Alzheimer's disease, including Cholinesterase Inhibitors, Namenda, Vitamin E.

Currently, there is no cure for Alzheimer's disease, however, drug and non-drug treatments may help with both cognitive and behavioral symptoms and slow the progression of the disease. Researchers are looking for new treatments to alter the course of the disease and improve the quality of life for people with dementia.

Standard Prescriptions for Alzheimer's

Introduction

The primary symptoms of Alzheimer's disease include memory loss, disorientation, confusion, and problems with reasoning and thinking. These symptoms worsen as brain cells die and the connections between cells are lost. Although current drugs cannot alter the progressive loss of cells, they may help minimize or stabilize symptoms. These medications may also delay the need for nursing home care.

Alzheimer's and Cholinesterase Inhibitors

The U.S. Food and Drug Administration (FDA) has approved two classes of drugs to treat cognitive symptoms of Alzheimer's disease. The first Alzheimer medications to be approved were cholinesterase (KOH luh NES ter ays) inhibitors. Three of these drugs are commonly prescribed: donepezil (Aricept^®), approved in 1996; rivastigmine (Exelon^®), approved in 2000; and galantamine (approved in 2001 under the trade name Reminyl^® and renamed Razadyne^® in 2005). Tacrine (Cognex^®), the first cholinesterase inhibitor, was approved in 1993 but is rarely prescribed today because of associated side effects, including possible liver damage.

All of these drugs are designed to prevent the breakdown of acetylcholine (pronounced a SEA til KOH lean), a chemical messenger in the brain that is important for memory and other thinking skills. The drugs work to keep levels of the chemical messenger high, even while the cells that produce the messenger continue to become damaged or die. About half of the people who take cholinesterase inhibitors experience a modest improvement in cognitive symptoms.

For more information, see the Cholineterase Inhibitors Fact Sheet.

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Alzheimer's and Namenda

Memantine (Namenda^®) is a drug approved in October 2003 by the FDA for treatment of moderate to severe Alzheimer's disease.

Memantine is classified as an uncompetitive low-to-moderate affinity N-methyl-D-aspartate (NMDA) receptor antagonist, the first Alzheimer drug of this type approved in the United States. It appears to work by regulating the activity of glutamate, one of the brain's specialized messenger chemicals involved in information processing, storage and retrieval. Glutamate plays an essential role in learning and memory by triggering NMDA receptors to allow a controlled amount of calcium to flow into a nerve cell, creating the chemical environment required for information storage.

Excess glutamate, on the other hand, overstimulates NMDA receptors to allow too much calcium into nerve cells, leading to disruption and death of cells. Memantine may protect cells against excess glutamate by partially blocking NMDA receptors.

For more information, see the Namenda Fact Sheet.

Alzheimer's and Vitamin E

Vitamin E supplements are often prescribed as a treatment for Alzheimer's disease, because they may help brain cells defend themselves from "attacks". Normal cell functions create a byproduct a called free radical, a kind of oxygen molecule that can damage cell structures and genetic material. This damage, called oxidative stress, may play a role in Alzheimer's disease.

Cells have natural defenses against this damage, including the antioxidants vitamins C and E, but with age some of these natural defenses decline. Research has shown that taking vitamin E supplements may offer some benefit to people with Alzheimer's.

Most people can take vitamin E without side effects. However, any change in medications should first be discussed with a primary care physician because all medication can cause side effects or interactions with other medications. A person taking "blood-thinners," for example, may not be able to take Vitamin E or will need to be monitored closely by a physician.

Sources:

• Alzheimer's Disease and Related Disorders Association
• Alzheimer's Association

next: Treating Behavioral and Psychiatric Symptoms of Alzheimer's

SagePlace Interviews

SagePlace very proudly presents interviews with individuals who are committed to either emotional, spiritual, physical, or environmental well-being on a global scale. While not every interview will necessarily reflect the views of SagePlace, each will offer the reader significant food for thought.

• An Interview With Tammie Fowles and Dru Hamilton at Book Talk
• On Transformation, Medicine, and Shape Shifting
• On Psychology, Philosophy, Wisdom and more with Stephen Palmquist
• Tracy Cochran on Transformations
• Anthony Spina: On 'Voluntary Simplicity' and 'Intentional Conscious Living.'
• GrayWolf: On Psychotherapy, Consciousness, Healing, and Change
• On Rainbows...
• Michael Lindfield on: Life, Meaning, Findhorn and Transformation
• Mike Cohen on "Connecting with Nature"
• Flemming Funch on the "New Civilization"
• K.j. Reynolds on "The Spirit"
• Cliff Bostock on "Soul Work"
• Kris Raphael on "Soul Urges"
• Marlene Blaszczyk - "The Heart of Motivating Moments"
• Joel Metzger from the Online Noetic Network
• Bruce Elkin on "Simple Living"
• Judy Harper on "The Death of a Child"
• Tom Daly on "The Shadow"
• Therapeutic Spiral: An interview with Kate Hudgins, Ph.D,
• On Humor and Healing: An interview with Jo Lee Dibert-Fitko
• To a Wounded Angel
• An Interview with Judith Orloff, M.D.

 

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next: An Interview With Tammie Fowles and Dru Hamilton at Book Talk

Learn about Hellerwork, an alternative treatment for anxiety, stress, pain, and headaches.

Before engaging in any complementary medical technique, you should be aware that many of these techniques have not been evaluated in scientific studies. Often, only limited information is available about their safety and effectiveness. Each state and each discipline has its own rules about whether practitioners are required to be professionally licensed. If you plan to visit a practitioner, it is recommended that you choose one who is licensed by a recognized national organization and who abides by the organization's standards. It is always best to speak with your primary health care provider before starting any new therapeutic technique.

• Background
• Theory
• Evidence
• Unproven Uses
• Potential Dangers
• Summary
• Resources

Background

Joseph Heller, a practitioner of Rolfing® structural integration (manipulation of the muscles), developed Hellerwork in 1979. Hellerwork is a form of structural integration that uses multiple techniques including deep-tissue bodywork, movement education and verbal interaction to improve posture. Each session may last from 30 to 90 minutes, and a patient usually does multiple sessions. Hellerwork certification involves a 1,250-hour program.

Theory

In general, Hellerwork practitioners believe that memory is held in the muscles and tissues of the body, as well as in the brain. Treating a patient at the structural level is thought to alter the psychological or neurologic state. Hellerwork is aimed at improving or restoring the body's natural balance and posture. There are numerous anecdotes about successful treatment with Hellerwork, although effectiveness and safety have not been thoroughly studied scientifically.

Evidence

There is no evidence for this technique.

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Unproven Uses

Hellerwork has been suggested for several uses. However, these uses have not been thoroughly studied in humans, and there is limited scientific evidence about safety or effectiveness. Some of these suggested uses are for conditions that are potentially life-threatening. Consult with a health care provider before using Hellerwork for any use.

Anxiety Carpal tunnel syndrome Headache Musculoskeletal conditions Pain

Respiratory problems Sports injuries Stress Tennis elbow

Potential Dangers

The safety of Hellerwork has not been thoroughly studied scientifically. In theory, Hellerwork may make some existing symptoms worse. Deep-tissue massage is not advisable in some conditions. Speak with a qualified health care provider before starting treatment.

Summary

There are numerous anecdotes about successful treatment with Hellerwork, although effectiveness and safety have not been thoroughly studied scientifically. You should consult a qualified health care provider before starting Hellerwork therapy to assure that no potentially dangerous medical condition is causing your symptoms.

The information in this monograph was prepared by the professional staff at Natural Standard, based on thorough systematic review of scientific evidence. The material was reviewed by the Faculty of the Harvard Medical School with final editing approved by Natural Standard.

Resources

1. Natural Standard: An organization that produces scientifically based reviews of complementary and alternative medicine (CAM) topics
2. National Center for Complementary and Alternative Medicine (NCCAM): A division of the U.S. Department of Health & Human Services dedicated to research

Selected Scientific Studies: Applied Hellerwork

Natural Standard reviewed more than 25 articles to prepare the professional monograph from which this version was created.

One review is listed below:

1. Hornung S. An ABC of alternative medicine: Hellerwork. Health Visit 1986;59(12):387-388.

back to: Alternative Medicine Home ~ Alternative Medicine Treatments

From the book Self-Help Stuff That Works

by Adam Khan:

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Chapter 3	When bad happens: Assume it won't last long, look to see what isn't affected, and don't indulge in self-blame.
Chapter 3	When good happens: Consider its effects permanent, see how much of your life is affected, and look to see how much you can take credit for.
Chapter 4	Become more optimistic.
Chapter 5	Talk to yourself in a confident, reassuring, positive way.
Chapter 6	Do some honest good in the world.
Chapter 7	Come up with alternative ways of interpreting an event.
Chapter 8	Change the details of your thoughts.
Chapter 9	Tell yourself you can handle it.
Chapter 10	No matter what happens, assume it's good.
Chapter 11	Keep persisting until the change you want happens.
Chapter 12	Describe upsetting situations to yourself in emotionally neutral words
Chapter 13	Control what is your responsibility.
Chapter 14	Direct your thoughts to what you appreciate and say it.
Chapter 15	If your own greed is making you discontent, quit cramming so much into your days.
Chapter 16	Direct your mind by asking yourself a good question.
Chapter 17	When something bad happens, say to yourself, That's good!
Chapter 18	Relieve negative feelings by turning your attention to purposeful activities.
Chapter 19	Let go of an idea that causes you needless stress.
Chapter 20	Find a way to turn your problems into an advantage.
Chapter 21	Interpret events in a way that helps you.
Chapter 22	Wonder about what good things might be happening.
Chapter 23	Be skeptical of your feelings of certainty.
Chapter 24	When you hit a setback in life: Assume the problem or its consequences won't last long, see how you can prevent the same problem in the future, and don't jump to the conclusion that this setback will ruin everything.
Chapter 25	To improve your self-esteem: Gain more ability, become more honest, do something worthwhile, and acknowledge people.
Chapter 26	Make up your mind you will succeed.

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Chapter 27 Think thoughts that give you strength and make you tough. Chapter 28 Exercise regularly. Chapter 29 Act as though you already feel the way you want to feel. Chapter 30 Remind yourself you don't need much to be happy. Chapter 31 Fortify your integrity. Chapter 32 Breathe deeply, loosen tensed muscles, and say to yourself, Chapter 33 Pursue the interests that make you come alive. Chapter 34 Criticize the assumptions behind your negative feelings. Chapter 35 To turn good ideas into real change, use repetition. Chapter 36 Improve yourself, but also relax and enjoy the ride. Chapter 37 Reminisce about the best times. Chapter 38 Ask yourself, "How is this like an adventure? Chapter 39 Find a purpose that enthralls you and then actively pursue it. Chapter 40 When you're angry, argue with yourself first. Chapter 41 Clear your head and relax by going for a long walk. Chapter 42 Instead of asking why you have a problem, ask how you can get what you want. Chapter 43 To become happier:
Strengthen your integrity, get better control of your time, become more optimistic, and practice good human relations. Chapter 44 Ask yourself and keep asking, "Given my upbringing and circumstances, what Good am I especially qualified to do?

Choose only one principle to practice for now. Pick one that excites you to contemplate. Then write it on a card and carry it with you for a week or so, actively trying to practice that principle at every opportunity. Then stop practicing it consciously. It will now be a skill you'll have more available to you when you need it.

Here's how to create a spirit of willing cooperation in the people you work with and live with.
How to Get What You Want From Others

Being able to express your feelings is an important part of intimate communication. But there are times and places where the ability to mask your feelings is important too.
The Power of a Poker Face

Close friends are probably the most important contributor to your lifetime's happiness and your health.
How to Be Close to Your Friends

If you have hard feelings between you and another person, you ought to read this.
How to Melt Hard Feelings

Is it necessary to criticize people? Is there a way to avoid the pain involved?
Take the Sting Out

Would you like to improve your ability to connect with people? Would you like to be a more complete listener? Check this out.

To Zip or Not to Zip

next: Zoning Out

Hello, and Welcome. The Apocalypse Suicide site is to help people who are planning suicide and those who are trying to help a suicidal person to live. This is not a professional page and is not here to exploit anyone. There are no promises and no guarantees here. What is here is my own message to those in trouble. These pages will always deal honestly with both the subject of suicide and the ideas presented. My qualifications are that I am, and have been, a depressed person most of my life and am very familiar with the illness. I also lost my only son to suicide in 1995. These are things that I would have told him if I had known his plans.

Let's suppose that you are the person planning your own death. Ok, you know how, when, where, and have the means to kill yourself. All that was easy. You may have persuaded yourself that death is the only answer for you. The truth is that there are always other choices. Do you feel that no one cares about you and what you are going through? You are wrong. Many people care, many more people than you know.

As you see, depression is a killer. It takes away all the enthusiasm and fun from peoples lives, and makes suicide seem a viable choice. If this is where you are, please get professional help (talk to your doctor or someone at a suicide hotline now). The most common cause of suicide in the USA is Undiagnosed Depression. You must get help. No one can read your mind and subtle hints will not save you. The reason that hints do not work is because those close to you do not want to believe you would kill yourself, and because they can't know how desperate you are. You must take an active role in saving your own life. Do something! Your life will be better for it, but you must act. I take antidepressants every day. I now enjoy my life and know that I have to take the pills to function better and to have a good life. The doctors and medicine can't "cure" you without you doing anything to make yourself better. You have to work on helping yourself. These things can help.

Here are things that took me years to understand:

1. You and I must not interpret the present based on things of the past. Let each thing that is said or done be on it's own. Live in the "now" only. Put the past behind you and keep it there. Dreaming of what might have been will keep you from living the in the "now", and it incorrectly colors the present. If someone says something, accept the meaning without allowing the past to change it in your mind.

2. Stand up for yourself. Don't let others get away with trying to make you a victim. This is not a "get even" thought, it is a "stand up for yourself at all costs and all of the time" thought. Some people will walk on you if they can - don't let them. If they get away with it they will do it again and again, and you will despise yourself for letting them do that to you. You deserve better.

3. Forgive yourself. We all make mistakes and almost all mistakes are fixable. Learn from the mistake, forgive yourself and get on with living.

4. Learn to choose and to make your own decisions. By not choosing or deciding, we feel much less "in control" and we are that much more the victim. Get rid of "anything, doesn't matter, and whatever" those are not constructive choices. Many times, the lack of making decisions cause us to lose control of our lives, and that can lead to self hate.

5. Watch out for idealistic thinking, try to stay real, we are not in a perfect world and you and I must not try to be martyrs. We can't show others by our willingness to suffer or die for our ideals. Other people probably won't understand the reason for our pain anyway, and our subtlety will be wasted.

6. Much of the hostility and/or hate you are directing inward to yourself should have been and should be directed away from yourself and toward those who deserve it - but, don't direct it toward people who don't deserve it.

These are things that you can do to help yourself:

A- Know your enemy. Learn to recognize the symptoms of depression.

B- Take responsibility for your illness and be active in the treatment of it. If you know you're depressed, get help and do not wait. If your doctor or therapist isn't helping you, change to a different one (they work for you).

C- Get guilt out of your life. Guilt is what parents used to control you as a child. You are not a child anymore, so don't carry guilt around. (Also if you are doing things that make you feel bad about yourself, stop doing them).

D- If your depression is "out of control," talk to at least five people about it or until someone sees your desperation. Most people are not able to understand if they aren't trained professionals, but most anyone would help you if they knew how.

E- If you use alcohol or drugs stop. When they say "alcohol is a depressant" they aren't kidding. I can't stress this enough! I couldn't get my depression and my life under control until after I stopped drinking - totally. This fact took me years to finally understand. You also don't need the turmoil that comes with drinkers. (See "Where do we go from here?" link).

F- When you most feel like hibernating and avoiding people, force yourself to get dressed and be with others. There are also links here on listening, on conversation, and on assertiveness that can help you be more comfortable and effective when communicating with others.

G- Start an exercise program. Exercise combats depression. Exercise twice a day - it really helps. To make it easier do it every day. Make it a routine, and don't stop if you have a few bad days. If you are having a bad time, tell your therapist.

H- Put a card on your bathroom mirror and read it aloud five times in the morning and same at night. The card says: "I am a very worthwhile person". You are. We always remember more of the bad things in life than the good, and this reinforces our sense of worth. If you are feeling worthless do it now.

I- Most importantly get help from professionals. See your doctor (Md.), call a hotline, call 911, You can also check into any emergency room anywhere - It's sure better than trying suicide, and people there are trained to get you help. They will understand, but act. "Just do it."

Apocalypse means a revelation. Please use these things I have suggested. Depression will do it's worst to keep you from acting and using these suggestions, but you must act! Using only one probably won't help much, so try to put some of them into effect as soon as you can. You are a total package and Apocalypse is here to help you get your total package back together. The web has other good resources, but I don't think they spell out a program for you with the why's. I sincerely hope and pray you understand, and that this helps you.

You don't have to be miserable!

You don't have to die!

There is hope!

The National Hopeline Network 1-800-SUICIDE provides access to trained telephone counselors, 24 hours a day, 7 days a week.

Or for a crisis center in your area, visit the National Suicide Prevention Lifeline.

Contents:

• About Roger: The Apocalypse Suicide Page
• Antidepressant Medications: Sample Directions For Taking Antidepressants
• Assertiveness, Non-Assertiveness, and Assertive Techniques
• Depression and Suicide Crisis Centers and Hotlines
• Conversation Techniques
• A Depressed Person's Letter
• For Depressed and Suicidal People
• Listening Skills: A Powerful Key To Successful Negotiating

next: About Roger: The Apocalypse Suicide Page
~ depression library articles
~ all articles on depression

Chapter 12

The emotional supra-programs that automatically divert the emotional experience from its "natural" course, are called in this book "Cover-Programs"(17). This seems to be the best name for them, as the main purpose of each of these emotional supra-programs is to suppress (cover up) a certain internal message from the emotional subsystem, and prevent (if needed) contents related to it from entering the awareness.

The professionals provide names such as "Cognitive Sets", "Perceptual Sets", "Defenses", etc. Choosing the descriptive name of "cover-programs", and not the more common name "defenses" was done on purpose, the main reason being that the conscious and purposeful connotation of the name "defense" implies responsibility and even guilt. ("Don't be so defensive!!!").

The more sophisticated programs of this kind are mainly aimed at the weakening of extreme intensities of emotional experiences, mostly "negative" ones. They are also used to prevent "threatening emotional contents" (forbidden according to social norms or personal tastes and meaning) from reaching the awareness. They suppress them altogether or just change their quality, intensity or other aspect, to less threatening ones.

The unsophisticated cover-programs rigidly prevent emotional qualities and the felt sensations related to them from reaching the awareness at all (and they are the easiest to "capture" and rehabilitate). The most sophisticated ones selectively prevent, modulate or divert specific emotional qualities in specific circumstances, and are often hard to "diagnose".

The cover-programs do not meddle with our emotional experiences solely for internal aims. Nor do they do it just to break the chain of behavior that seems to get out of control. They also protect us from dangers and pain involved in the detection of true feelings, ours by others, and those of others by us. The cover-programs of this censorial type are an expression of the first rule of all spies which says: "What you do not know, you cannot disclose" - what you do not feel, you are not going to reveal by a facial expression, a slip of the tongue, or the intonation of your voice.

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The most dramatic expressions of cover-programs are observed when they are on the verge of failure. In some occurrences, an extreme intensity of fear is recruited to divert the "awful secret" and emotional quality involved from reaching the awareness, "Anxiety Attacks" are the common name for their extreme intensities. These responses and other extreme responses that use other than the appropriate emotions try to prevent the appropriate ones from entering the awareness "with no regard to cost". In fact, they usually cost more than one can afford and lead one towards emotional bankruptcy.

The collection of the main types of cover-programs (or defenses) and their common usage are similar in people of the same culture. Consequently, the inhabitants of the industrialized countries of the western culture are very similar in this respect.

However, individuals of the same culture differ widely as to the actual versions of the cover-programs they possess and the types they use the most. They differ mainly in the subtle details of the programs resulting from the uniqueness of each personal history. They differ too with regard to their efficiency, flexibility, discriminatory power and a wide variety of inter- personal differences.

The direct flow of the emotional experience to the awareness is not the only victim of the cover-programs. External communications of emotion are also censored by the cover-programs. This measure is taken because the mechanisms of spontaneous external communication of emotions are intimately connected with the awareness system. For instance, our emotionally loaded vocal communication is heard by us too; the activity of the facial and other muscles of non-vocal communication is felt by us and not only seen by the others, etc.

As both functions of covering - from ourselves and from the others - are intimately interwoven, both can supply reasons for the building of a cover program that deals with a certain thing, and each of them can be the reason for the activation of a certain cover-program. As a result, both the awareness of emotion and the communication of emotion can suffer from distortions initiated in order to serve the other.

However, the various kinds of supra-programs of distortion - cover programs, cognitive sets and defenses - cannot banish, dissolve, or cause the complete annihilation of the activity of the innate activation programs of the basic emotion.

These programs cannot render the innate programs entirely inactive and stop them from reaching the specific verdicts of each of the basic emotions, even for the shortest time. It seems that the various supra- programs only contain the ability to shorten, diminish and push to a subliminal level certain parts of the innate programs in a wide spectrum of circumstances.

Therefore, at each moment and in each aspect, the ongoing activity of the emotional system is a combination of both the innate activation programs and the acquired supra-programs, with a greater weight given to the more emotional supra-programs, and among these especially to the cover-programs.

It is worth mentioning here that, in principle, the cover-programs are not a "bad" thing. They are part of the precious body of activation programs of the mind and brain system. They join the various mechanisms of the brain - physiological ones and various activation routines and programs - that do the immense work of filtering the plethora of inputs of body and mind processes to each other.

Usually the cover-programs serve the subsystems of emotion faithfully. Like other emotional supra-programs they are based on innate programs that are changed, mended, updated, etc. Their faults are mainly those of most other activation programs - insufficient updating, and too weak discerning power.

At birth, and more so later in life, the cover-programs have the responsibility of passively and actively filtering the huge quantity of information, inputs, feedbacks, etc. They have to decide, each moment anew, which content should be distorted and to what extent. They have to intervene in the allocation of the limited amount of resources of the brain and mind to the various tasks (mostly done by the various allocation mechanisms of attention but only a minority by the conscious ones).

These programs are involved especially in the filtering of the inputs of those programs contending for the limited capacity of conscious awareness. To some extent, they decide which will be denied entrance and which will receive a split second chance to plead its case, which will receive only marginal attention, which will enter the focus of attention for a short time and which will be given full audience in the center of awareness with a prolonged and focused attention.

For instance, the cover programs of the person who is caring for a young baby have the responsibility of trimming down and delegating to the background the hunger cry of the baby, while he prepares the food.

next: The Trash-Programs

A list of homeopathic remedies for treatment of psychological disorders like depression and anxiety and other health problems.

Aconitum napellus Apis mellifica Arnica montana Arsenicum album Belladonna Bryonia alba Cantharis vesicatoria Causticum Chamomilla China officinalis Coffea cruda

Gelsemium sempervirens Ignatia amara Lachesis Lycopodium Natrum muriaticum Nux vomica Spongia tosta Staphysagria Sulphur Thuja occidentalis

How to use homeopathic remedies

If you're suffering from a particular ailment, first take a look at Ailments. From the remedies recommended, choose one that most closely matches your symptoms.

It's best to consult a qualified homeopath to determine the remedy most suited to you for any given complaint and the best dosage. The most common over-the-counter dosages are 6C or 30C, but stronger remedies can be prescribed by practitioners.

Remedies may be taken in pill, powder, granule or liquid tincture form or as ointments or creams. The most common form is tablets or tiny pills made from a lactose base. In case of lactose intolerance, those with a sucrose base can be obtained.

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It's best to take the remedy 20 minutes before or after food. They shouldn't be handled; instead, drop directly into the mouth and allow to dissolve under the tongue.

Avoid any strong tastes or smells that could interfere with the remedy's effect. Stop consumption of coffee and mint (including mint toothpastes) and anything containing menthol or eucalyptus, for example. Store the remedy in a cool, dry, dark place away from perfumes of chemicals.

In order to get the best possible results, you should also be aware of the following points:

• If you don't get a positive result it's possible you've chosen the wrong remedy.

• You should decrease intake of the remedy as symptoms improve and stop it once symptoms are cleared.

• Homeopathic remedies are safe for babies, children and expectant mothers (but get professional advice if you're pregnant).

• Never transfer the remedies from one container to another, or recycle containers.

• Don't touch the remedies - the heat from your body can destroy their healing properties.

• Don't swallow with a drink.

Side effects are rare, but occasionally symptoms worsen before they get better. This is a recognized effect known as the 'healing crisis' and should last no longer than a day or so. If symptoms persist, seek professional advice.

The list of commonly used homeopathic remedies below is designed to give information about the pattern of symptoms associated with each remedy and the type of ailment for which it may be used.

Aconitum napellus
(Aco. or Aconite)

Pattern of symptoms: chills and fever, sweat and palpitations, pain, feelings of fear, anxiety, shock; symptoms begin suddenly, are acute or at an early stage and are triggered by exposure to cold, dry winds. Common uses: coughs, colds, sore throats, earache, teething, chest complaints, cystitis, eye inflammations, early stages of chickenpox, mumps or measles, bleeding in pregnancy, labor pains, anxiety, fear and shock.

Apis mellifica
(Ap. or honey bee)

Pattern of symptoms: pain, swelling, burning or stinging sensation, red face and/or tongue, feelings of restlessness or fear; symptoms get worse with touch and heat and are better when outside. Common uses: bites and stings, hives (nettle and other skin rashes), fever with dry skin, cystitis, headache, earache, sore throats, sore eyes, nappy rash, scarlet fever, irritability, tearfulness, fear of being alone.

Arnica montana
(Arn. or leopard's bane)

Pattern of symptoms: bruising, soreness, injury, shock, trauma, smelly breath, not wanting to be touched. Common uses: bruises (applied as soon as possible after injury but not on broken skin), swelling, sprains and strains, shock, trauma, joint pain, broken bones (with bruising and swelling), bleeding gums, jet lag, cough with bruised feeling from coughing, broken veins, nosebleeds due to injury, abdominal and labor pains, bad breath, fearfulness and forgetfulness after injury. Caution: don't apply to broken skin or open wounds.

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Arsenicum album
(Ars. or arsenic)

Pattern of symptoms: sensitivity to cold, dry and cracked lips, burning pains, feelings of restlessness, fear and irritability, thirst, discharges; symptoms get better with heat and worse in cold or damp, after midnight and on waking. Common uses: acute colds and flu with burning nasal discharge, loose or dry cough, usually dry at night, dry and sore lips, fever and chills, burns, breathlessness, headache, indigestion, vomiting due to food poisoning, nausea, sore throat, headache, sleeplessness, diarrhea.

Belladonna
(Bell. or deadly nightshade)

Pattern of symptoms: sudden appearance and disappearance of symptoms, violent throbbing pain, dilated pupils, sweat, shock; symptoms worsened by movement and often worst around 3am and 3pm. Common uses: burning fever in children, throbbing headaches, swollen glands, intolerance to light, fever associated with chickenpox, measles, mumps or scarlet fever, sunstroke, teething and sore throats, earache, labor pains, convulsions, rage, delirium.

Bryonia alba
(Bry. or white bryony)

Pattern of symptoms: dry mouth and lips, sweat, bitter taste, sore pain, dark face and tongue, dizziness, irritability, slow onset; symptoms are worst around 9pm and after weather changes but better when lying still or on receiving firm pressure. Common uses: joint pain and swelling, broken bones with stitching pain, dry, painful cough, fever and flu with bitter taste, mastitis, measles and mumps with dislike of movement, diarrhea, dizziness, eye inflammation, depression and a feeling of wanting to be left alone.

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Cantharis vesicatoria
(Canth. or Spanish fly)

Pattern of symptoms: sudden, intense and spasmodic pain, constant desire to urinate, hot and scanty urine, severe thirst; symptoms worse before, during and after urination and after cold drinks. Common uses: cystitis, serious scalds or burns with blisters, burning sensation in throat, severe anxiety.

Causticum
(Caust. or potassium hydrate)

Pattern of symptoms: affected by weather change especially chilly and dry weather, exhaustion, blisters, loss of appetite in pregnancy; symptoms worst in the evening. Common uses: serious burns (can be used on way to hospital), bedwetting, cystitis and stress incontinence, cramp in toes and feet, hacking coughs with phlegm that's difficult to cough up, hoarseness especially in the morning, painful joints eased by warmth, restless legs, poor concentration, tearfulness over minor matters.

Chamomilla
(Cham. or German chamomile)

Pattern of symptoms: unbearable pain, feeling overemotional; symptoms get better after sweating. Common uses: teething, toothache, earache, colic, dry cough worst at night, labor pains, menstrual pains, vomiting from anger or excitement.

China officinalis
(Chin. or cinchona officinalis)

Pattern of symptoms: weakness, depletion, weariness, chilliness, feeling sluggish on waking, sensitivity to draughts; symptoms worsen at regular intervals. Common uses: anemia, nervous exhaustion, profuse sweating, flatulence and indigestion, poor appetite that returns with first mouthful, diarrhea with undigested food, headache due to mental strain, depression and apathy.

Coffea cruda
(Coff. or coffee)

Pattern of symptoms: overexcitement, oversensitivity (eg, acute sense of smell and touch); symptoms worse at night and in fresh air. Common uses: teething and toothache with shooting pain that's eased by cold drinks, labor pains with excitability and talkativeness, sleeplessness and vivid dreams.

Gelsemium sempervirens
(Gels. or yellow jasmine)

Pattern of symptoms: exhaustion, heaviness, drowsiness, lack of thirst; symptoms are gradual and worse after physical exertion but better after sweating or urination. Common uses: fevers with shivering but no sweat, flu with aching muscles and heaviness, dizziness, measles with slow onset, no thirst, drowsiness, fever and chills, diarrhea, labor pains, painful periods, anxiety during pregnancy, fear (of travel, interviews, exams, public speaking and death).

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Ignatia amara
(Ign. or St Ignatius's bean)

Pattern of symptoms: contradictory symptoms, such as an empty feeling in stomach which isn't relieved by eating; grief, despair, disappointment, aggravated by stimulants such as coffee; symptoms improve with warmth. Common uses: bereavement and separation, emotional upset, depression, anxiety, irritating cough, sleeplessness due to shock, violent headaches or indigestion due to emotional upset, piles, hiccups, sore throat that's worse when not swallowing.

Lachesis
(Lach. or bushmaster snake)

Pattern of symptoms: tiredness, trembling, often left-sided complaints that move to right side, smelly breath, sweat, excitability; symptoms get worse with heat and on waking. Common uses: bites and stings, cuts and wounds that bleed and are slow to heal, sore throat or earache worst on left side, throbbing headaches worst on left side and on waking, mumps, nosebleeds, swollen glands worst on left side, piles, mental and physical exhaustion due to overwork.

Lycopodium
(Lyc. or club moss)

Pattern of symptoms: poor digestion, bloating, sweet cravings, swelling, anxiety, lack of self-confidence; symptoms worst in afternoon and evening. Common uses: indigestion, nausea, constipation, flatulence, bleeding piles, cramp, throbbing headaches, chronic catarrh, dry and tickly cough, right-sided sore throat, earache, scanty urine and cystitis, night restlessness, anxiety and mood swings.

Natrum muriaticum
(Nat-m. or sodium chloride)

Pattern of symptoms: dryness, extreme thirst, fever, chilliness, bitter taste in mouth, desire for salty foods, feelings of introversion and oversensitivity; symptoms are worst in the morning, in heat and after exertion but eased with rest. Common uses: migraine headaches, sensitive scalp, sweaty hands, colds with catarrh and sneezing, cold sores on lips often linked to suppressed emotions, constipation, diarrhea, heartburn, indigestion, nausea, cracked lips and skin, swollen hands and feet from air travel, mouth ulcers, sunstroke, dizziness, water retention, suppressed emotions.

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Nux vomica
(Nux-v. or poison nut)

Pattern of symptoms: sensitivity to cold and draughts, right-sided symptoms, workaholic, demanding and irritable; symptoms get worse after overeating or drinking, in morning and in winter but get better with heat and rest. Common uses: nausea and vomiting, morning sickness, colic, abdominal pain, indigestion, constipation, diarrhea, piles, colds, coughs and flu, stiff, aching muscles, joint pains, cramp, fainting, hangovers, headaches, labor pains, painful menses, cystitis, nosebleeds, palpitations, insomnia, dizziness.

Spongia tosta
(Spon. sea sponge)

Pattern of symptoms: anxiety, sense of suffocation, breathing difficulties, uncomfortable with tight clothing; symptoms aggravated by cold, wind, movement and overexcitement. Common uses: exhaustion, anxiety, croup with wheezing, dry cough with breathing difficulty, sore throat with hoarseness.

Staphysagria
(Stap. or palmated larkspur)

Pattern of symptoms: emotional and physical sensitivity; symptoms worse after exertion and hunger; pain, aversion to tobacco smoke, feelings of humiliation, indignation and resentment. Common uses: for injuries, cuts or wounds after surgery, medical examinations, accidents, childbirth or circumcision; cystitis, bites and stings, colic, morning or travel sickness, shingles, recurring sties, shock, anger.

Sulphur
(Sul. or flowers of sulphur)

Pattern of symptoms: smelly discharges, bad breath, hot feet, extreme thirst, untidy, averse to washing, disorganized, impatient and critical; symptoms get better with fresh air and worse after baths and changes of weather. Common uses: eczema and skin rashes (but consult a professional homeopath to ensure this is the correct remedy if the condition is severe), scaly skin and scalp, coughs and colds with dry nose and smelly catarrh, sore throat, earache, eye inflammation, fever, headaches, joint pain, restlessness and insomnia, burning or itching piles, diarrhea in early morning, indigestion, measles. Caution: don't use if there's a history of tuberculosis.

Thuja occidentalis
(Thu. or white cedar)

Pattern of symptoms: bleeding, stinging, birthmarks, deep-seated conditions. Common uses: restless sleep, headaches from stress or tiredness, chronic catarrh, tooth decay, warts, scanty periods, indigestion, urinary or gynecological infections, inflamed gums. Caution: best used with professional advice and not to be taken during pregnancy.

Please note: every effort has been made to ensure that the information and guidelines in these lists was correct at the time of launch (October 2002). However, information and recommendations change periodically in the light of new findings and best use may vary from person to person. Therefore it's always advisable to consult a qualified practitioner for advice.

back to:Alternative Medicine Home ~ Alternative Medicine Treatments

Detailed information on homeopathy, homeopathic remedies and homeopathic practitioners and whether homeopathy works.

On this page:

1. What is homeopathy?
2. What is the history of the discovery and use of homeopathy?
3. What kind of training do homeopathic practitioners receive?
4. What do homeopathic practitioners do in treating patients?
5. What are homeopathic remedies?
6. How does the U.S. Food and Drug Administration (FDA) regulate homeopathic remedies?
7. Have any side effects or complications been reported from the use of homeopathy?
8. What has scientific research found out about whether homeopathy works?
9. Are there scientific controversies associated with homeopathy?
10. Is NCCAM funding research on homeopathy?
11. For More Information
12. References
13. Appendix I
14. Appendix II

Homeopathy ("home-ee-AH-pah-thy"), also known as homeopathic medicine, is a form of health care that developed in Germany and has been practiced in the United States since the early 19th century. Homeopathic practitioners are commonly called homeopaths. This fact sheet answers some frequently asked questions on homeopathy and reviews scientific research on its use and effectiveness.

Key Points

• In homeopathy, a key premise is that every person has energy called a vital force or self-healing response. When this energy is disrupted or imbalanced, health problems develop. Homeopathy aims to stimulate the body's own healing responses.

• Homeopathic treatment involves giving extremely small doses of substances that produce characteristic symptoms of illness in healthy people when given in larger doses. This approach is called "like cures like."

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  Various explanations have been proposed as to how homeopathy might work. However, none of these explanations has been scientifically verified.

• Research studies on homeopathy have been contradictory in their findings. Some analyses have concluded that there is no strong evidence supporting homeopathy as effective for any clinical condition. However, others have found positive effects from homeopathy. The positive effects are not readily explained in scientific terms.

• It is important to inform all of your health care providers about any therapy that you are currently using or considering, including homeopathic treatment. This is to help ensure a safe and coordinated course of care.

1. What is homeopathy?

The term homeopathy comes from the Greek words homeo, meaning similar, and pathos, meaning suffering or disease. Homeopathy is an alternative medical system. Alternative medical systems are built upon complete systems of theory and practice, and often have evolved apart from and earlier than the conventional medical approach used in the United States.^a Homeopathy takes a different approach from conventional medicine in diagnosing, classifying, and treating medical problems.

Key concepts of homeopathy include:

• Homeopathy seeks to stimulate the body's defense mechanisms and processes so as to prevent or treat illness.

• Treatment involves giving very small doses of substances called remedies that, according to homeopathy, would produce the same or similar symptoms of illness in healthy people if they were given in larger doses.

• Treatment in homeopathy is individualized (tailored to each person). Homeopathic practitioners select remedies according to a total picture of the patient, including not only symptoms but lifestyle, emotional and mental states, and other factors.

^a. Conventional medicine, as defined by NCCAM, is medicine as practiced by holders of M.D. (medical doctor) or D.O. (doctor of osteopathy) degrees and by their allied health professionals, such as physical therapists, psychologists, and registered nurses. Some conventional medical practitioners are also practitioners of complementary and alternative medicine. To find out more about these terms, see the NCCAM fact sheet "What Is Complementary and Alternative Medicine?"

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2. What is the history of the discovery and use of homeopathy?^b

In the late 1700s, Samuel Hahnemann, a physician, chemist, and linguist in Germany, proposed a new approach to treating illness. This was at a time when the most common medical treatments were harsh, such as bloodletting,^c purging, blistering, and the use of sulfur and mercury. At the time, there were few effective medications for treating patients, and knowledge about their effects was limited.

Hahnemann was interested in developing a less-threatening approach to medicine. The first major step reportedly was when he was translating an herbal text and read about a treatment (cinchona bark) used to cure malaria. He took some cinchona bark and observed that, as a healthy person, he developed symptoms that were very similar to malaria symptoms. This led Hahnemann to consider that a substance may create symptoms that it can also relieve. This concept is called the "similia principle" or "like cures like." The similia principle had a prior history in medicine, from Hippocrates in Ancient Greece--who noted, for example, that recurrent vomiting could be treated with an emetic (such as ipecacuanha) that would be expected to make it worse--to folk medicine.^14,15 Another way to view "like cures like" is that symptoms are part of the body's attempt to heal itself--for example, a fever can develop as a result of an immune response to an infection, and a cough may help to eliminate mucus--and medication may be given to support this self-healing response.

Hahnemann tested single, pure substances on himself and, in more dilute forms, on healthy volunteers. He kept meticulous records of his experiments and participants' responses, and he combined these observations with information from clinical practice, the known uses of herbs and other medicinal substances, and toxicology,^d eventually treating the sick and developing homeopathic clinical practice.

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Hahnemann added two additional elements to homeopathy:

• A concept that became "potentization," which holds that systematically diluting a substance, with vigorous shaking at each step of dilution, makes the remedy more, not less, effective by extracting the vital essence of the substance. If dilution continues to a point where the substance's molecules are gone, homeopathy holds that the "memory" of them--that is, the effects they exerted on the surrounding water molecules--may still be therapeutic.

• A concept that treatment should be selected based upon a total picture of an individual and his symptoms, not solely upon symptoms of a disease. Homeopaths evaluate not only a person's physical symptoms but her emotions, mental states, lifestyle, nutrition, and other aspects. In homeopathy, different people with the same symptoms may receive different homeopathic remedies.

Hans Burch Gram, a Boston-born doctor, studied homeopathy in Europe and introduced it into the United States in 1825. European immigrants trained in homeopathy also made the treatment increasingly available in America. In 1835, the first homeopathic medical college was established in Allentown, Pennsylvania. By the turn of the 20th century, 8 percent of all American medical practitioners were homeopaths, and there were 20 homeopathic medical colleges and more than 100 homeopathic hospitals in the United States.

In the late 19th and early 20th centuries, numerous medical advances were made, such as the recognition of the mechanisms of disease; Pasteur's germ theory; the development of antiseptic techniques; and the discovery of ether anesthesia. In addition, a report (the so-called "Flexner Report") was released that triggered major changes in American medical education. Homeopathy was among the disciplines negatively affected by these developments. Most homeopathic medical schools closed down, and by the 1930s others had converted to conventional medical schools.

In the 1960s, homeopathy's popularity began to revive in the United States. According to a 1999 survey of Americans and their health, over 6 million Americans had used homeopathy in the preceding 12 months.¹⁶ The World Health Organization noted in 1994 that homeopathy had been integrated into the national health care systems of numerous countries, including Germany, the United Kingdom, India, Pakistan, Sri Lanka, and Mexico.⁷ Several schools of practice exist within homeopathy.¹⁷

Persons using homeopathy do so to address a range of health concerns, from wellness and prevention to treatment of injuries, diseases, and conditions. Studies have found that many people who seek homeopathic care seek it for help with a chronic medical condition.^18,19,20 Many users of homeopathy treat themselves with homeopathic products and do not consult a professional.¹³

^b. Items 1-13 in the references served as general sources for this historical discussion.

^c. Bloodletting was a healing practice used for many centuries. In bloodletting, incisions were made in the body to drain a quantity of blood, in the belief that this would help drain out the "bad blood" or sickness.

^d. Toxicology is the science of the effects of chemicals on human health.

References

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3. What kind of training do homeopathic practitioners receive?

In European countries, training in homeopathy is usually pursued either as a primary professional degree completed over 3 to 6 years or as postgraduate training for doctors.¹⁴

In the United States, training in homeopathy is offered through diploma programs, certificate programs, short courses, and correspondence courses. Also, homeopathic training is part of medical education in naturopathy.^e Most homeopathy in the United States is practiced along with another health care practice for which the practitioner is licensed, such as conventional medicine, naturopathy, chiropractic, dentistry, acupuncture, or veterinary medicine (homeopathy is used to treat animals).

Laws about what is required to practice homeopathy vary among states. Three states (Connecticut, Arizona, and Nevada) license medical doctors specifically for homeopathy.

^e. Naturopathy, also known as naturopathic medicine, is an alternative medical system that emphasizes natural healing approaches (such as herbs, nutrition, and movement or manipulation of the body). Some elements of naturopathy are similar to homeopathy, such as an intent to support the body's own self-healing response.

4. What do homeopathic practitioners do in treating patients?

Typically, in homeopathy, patients have a lengthy first visit, during which the provider takes an in-depth assessment of the patient. This is used to guide the selection of one or more homeopathic remedies. During follow-up visits, patients report how they are responding to the remedy or remedies, which helps the practitioner make decisions about further treatment.

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5. What are homeopathic remedies?

Most homeopathic remedies are derived from natural substances that come from plants, minerals, or animals. A remedy is prepared by diluting the substance in a series of steps (as discussed in Question 2). Homeopathy asserts that this process can maintain a substance's healing properties regardless of how many times it has been diluted. Many homeopathic remedies are so highly diluted that not one molecule of the original natural substance remains.^12,21 Remedies are sold in liquid, pellet, and tablet forms.

6. How does the U.S. Food and Drug Administration (FDA) regulate homeopathic remedies?

Because of their long use in the United States, the U.S. Congress passed a law in 1938 declaring that homeopathic remedies are to be regulated by the FDA in the same manner as nonprescription, over-the-counter (OTC) drugs, which means that they can be purchased without a physician's prescription. Today, although conventional prescription drugs and new OTC drugs must undergo thorough testing and review by the FDA for safety and effectiveness before they can be sold, this requirement does not apply to homeopathic remedies.

Remedies are required to meet certain legal standards for strength, quality, purity, and packaging. In 1988, the FDA required that all homeopathic remedies list the indications for their use (i.e., the medical problems to be treated) on the label.^22,23 The FDA also requires the label to list ingredients, dilutions, and instructions for safe use.

The guidelines for homeopathic remedies are found in an official guide, the Homeopathic Pharmacopoeia of the United States, which is authored by a nongovernmental, nonprofit organization of industry representatives and homeopathic experts.²⁴ The Pharmacopoeia also includes provisions for testing new remedies and verifying their clinical effectiveness. Remedies on the market before 1962 have been accepted into the Homeopathic Pharmacopoeia of the United States based on historical use, rather than scientific evidence from clinical trials.

7. Have any side effects or complications been reported from the use of homeopathy?

The FDA has learned of a few reports of illness associated with the use of homeopathic remedies. However, the FDA reviewed these reports and decided that the remedies were not likely to be the cause, because of the high dilutions.³

Here is some general information that has been reported about risks and side effects in homeopathy:

Homeopathic medicines in high dilutions, taken under the supervision of trained professionals, are considered safe and unlikely to cause severe adverse reactions.²⁵

Some patients report feeling worse for a brief period of time after starting homeopathic remedies. Homeopaths interpret this as the body temporarily stimulating symptoms while it makes an effort to restore health.

Liquid homeopathic remedies can contain alcohol and are permitted to have higher levels of alcohol than conventional drugs for adults. This may be of concern to some consumers. However, no adverse effects from the alcohol levels have been reported either to the FDA or in the scientific literature.³

Homeopathic remedies are not known to interfere with conventional drugs; however, if you are considering using homeopathic remedies, you should discuss this with your health care provider. If you have more than one provider, discuss it with each one.

As with all medicinal products, a person taking a homeopathic remedy is best advised to:

Contact his health care provider if his symptoms continue unimproved for more than 5 days.

Keep the remedy out of the reach of children.

Consult a health care provider before using the product if the user is a woman who is pregnant or nursing a baby.

References

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8. What has scientific research found out about whether homeopathy works?

This section summarizes results from (1) individual clinical trials (research studies in people) and (2) broad analyses of groups of clinical trials.

The results of individual, controlled clinical trials of homeopathy have been contradictory. In some trials, homeopathy appeared to be no more helpful than a placebo; in other studies, some benefits were seen that the researchers believed were greater than one would expect from a placebo.^f Appendix I details findings from clinical trials.

Systematic reviews and meta-analyses take a broader look at collections of a set of results from clinical trials.g Recent examples of these types of analyses are detailed in Appendix II. In sum, systematic reviews have not found homeopathy to be a definitively proven treatment for any medical condition. Two groups of authors listed in Appendix II found some positive evidence in the groups of studies they examined, and they did not find this evidence to be explainable completely as placebo effects (a third group found 1 out of 16 trials to have some added effect relative to placebo). Each author or group of authors criticized the quality of evidence in the studies. Examples of problems they noted include weaknesses in design and/or reporting, choice of measuring techniques, small numbers of participants, and difficulties in replicating results. A common theme in the reviews of homeopathy trials is that because of these problems and others, it is difficult or impossible to draw firm conclusions about whether homeopathy is effective for any single clinical condition.

^f. A placebo is designed to resemble as much as possible the treatment being studied in a clinical trial, except that the placebo is inactive. An example of a placebo is a pill containing sugar instead of the drug or other substance being studied. By giving one group of participants a placebo and the other group the active treatment, the researchers can compare how the two groups respond and get a truer picture of the active treatment's effects. In recent years, the definition of placebo has been expanded to include other things that could have an effect on the results of health care, such as how a patient and a health care provider interact, how a patient feels about receiving the care, and what he or she expects to happen from the care.

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^g. In a systematic review, data from a set of studies on a particular question or topic are collected, analyzed, and critically reviewed. A meta-analysis uses statistical techniques to analyze results from individual studies.

9. Are there scientific controversies associated with homeopathy?

Yes. Homeopathy is an area of complementary and alternative medicine (CAM) that has seen high levels of controversy and debate, largely because a number of its key concepts do not follow the laws of science (particularly chemistry and physics).

It is debated how something that causes illness might also cure it.

It has been questioned whether a remedy with a very tiny amount (perhaps not even one molecule) of active ingredient could have a biological effect, beneficial or otherwise.

There have been some research studies published on the use of ultra-high dilutions (UHDs) of substances, diluted to levels compatible with those in homeopathy and shaken hard at each step of dilution.^h The results are claimed to involve phenomena at the molecular level and beyond, such as the structure of water, and waves and fields. Both laboratory research and clinical trials have been published. There have been mixed results in attempts to replicate them. Reviews have not found UHD results to be definitive or compelling.ⁱ

There have been some studies that found effects of UHDs on isolated organs, plants, and animals.¹⁵ There have been controversy and debate about these findings as well.

Effects in homeopathy might be due to the placebo or other non-specific effect.

There are key questions about homeopathy that are yet to be subjected to studies that are well-designed--such as whether it actually works for some of the diseases or medical conditions for which it is used, and if so, how it might work.

There is a point of view that homeopathy does work, but that modern scientific methods have not yet explained why. The failure of science to provide full explanations for all treatments is not unique to homeopathy.

Some people feel that if homeopathy appears to be helpful and safe, then scientifically valid explanations or proofs of this alternative system of medicine are not necessary.

^h. For some examples, see references 26-29.

ⁱ. For examples of debates on UHDs and reviewers' papers, see especially references 13, 15, and 30-33.

References

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10. Is NCCAM funding research on homeopathy?

Yes, NCCAM supports a number of studies in this area. For example:

• Homeopathy for physical, mental, and emotional symptoms of fibromyalgia (a chronic disorder involving widespread musculoskeletal pain, multiple tender points on the body, and fatigue).

• Homeopathy for brain deterioration and damage in animal models for stroke and dementia.

• The homeopathic remedy cadmium, to find out whether it can prevent damage to the cells of the prostate when those cells are exposed to toxins.

Source: This fact sheet was produced by the National Center for Complementary and Alternative Medicine

For More Information

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The NCCAM Clearinghouse provides information on CAM and on NCCAM. Services include fact sheets, other publications, and searches of Federal databases of scientific and medical literature. The Clearinghouse does not provide medical advice, treatment recommendations, or referrals to practitioners.

CAM on PubMed
Web site: www.nlm.nih.gov/nccam/camonpubmed.html

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CAM on PubMed, a database on the Internet developed jointly by NCCAM and the National Library of Medicine, offers citations to (and in most cases, brief summaries of) articles on CAM in scientifically based, peer-reviewed journals . CAM on PubMed also links to many publisher Web sites, which may offer the full text of articles.

U.S. Food and Drug Administration (FDA)
Web site: www.fda.gov
Toll-free: 1-888-INFO-FDA (1-888-463-6332)
Address: 5600 Fishers Lane, Rockville, MD 20857

FDA's mission is to promote and protect the public health by helping safe and effective products to reach the market in a timely way, and monitoring them for safety after they are in use. On homeopathy, see especially a 1996 article from FDA Consumer magazine at www.fda.gov/fdac/features/096_home.html.

References

1. Tedesco, P. and Cicchetti, J. "Like Cures Like: Homeopathy." American Journal of Nursing. 2001. 101(9):43-9.

2. Merrell, W.C. and Shalts, E. "Homeopathy." Medical Clinics of North America. 2002. 86(1):47-62.

3. Stehlin, I. "Homeopathy: Real Medicine or Empty Promises?" FDA Consumer. 1996. 30(10):15-19. Also available at: www.fda.gov/fdac/features/096_home.html.

4. Der Marderosian, A.H. "Understanding Homeopathy." Journal of the American Pharmaceutical Association. 1996. NS36(5):317-21.

5. Flexner, A. Medical Education in the United States and Canada: A Report to the Carnegie Foundation for the Advancement of Teaching. Menlo Park, California: Carnegie Foundation for Advancement of Teaching, 1910. Available at: www.carnegiefoundation.org/elibrary/DOCS/flexner_report.pdf.

6. Linde, K., Clausius, N., Ramirez, G., Melchart, D., Eitel, F., Hedges, L.V., and Jonas, W.B. "Are the Clinical Effects of Homeopathy Placebo Effects? A Meta-Analysis of Placebo-Controlled Trials." Lancet. 1997. 350(9081):834-43.

7. Zhang, X. Communication to the Congress of the International Homeopathic Medical Organization, Paris, France. Cited in reference 9.

8. Whorton, J.C. "Traditions of Folk Medicine in America." Journal of the American Medical Association. 1987. 257(12):1632-5.

9. Poitevin, B. "Integrating Homoeopathy in Health Systems." Bulletin of the World Health Organization. 1999. 77(2):160-6.

10 Ballard, R. "Homeopathy: An Overview." Australian Family Physician. 2000. 29(12):1145-8.

11. Dean, M.E. "Homeopathy and 'The Progress of Science.' " History of Science. 2001. 39(125 Pt. 3):255-83.

12. Ernst, E. and Kaptchuk, T.J. "Homeopathy Revisited." Archives of Internal Medicine. 1996. 156(19):2162-4.

13. Jonas, W.B., Kaptchuk, T.J., and Linde, K. "A Critical Overview of Homeopathy." Annals of Internal Medicine. 2003. 138(5):393-9.

14. European Council for Classical Homeopathy. "European Guidelines for Homeopathic Education," 2nd ed. 2000. Available at:

15. Vallance, A.K. "Can Biological Activity Be Maintained at Ultra-High Dilution? An Overview of Homeopathy, Evidence, and Bayesian Philosophy." Journal of Alternative and Complementary Medicine. 1998. 4(1):49-76.

16. Ni, H., Simile, C., and Hardy, A.M. "Utilization of Complementary and Alternative Medicine by United States Adults: Results from the 1999 National Health Interview Survey." Medical Care. 2002. 40(4):353-8.

17. Cucherat, M., Haugh, M.C., Gooch, M., and Boissel, J.-P. "Evidence of Clinical Efficacy of Homeopathy: A Meta-Analysis of Clinical Trials." European Journal of Clinical Pharmacology. 2000. 56(1):27-33.

18. Goldstein, M.S. and Glik, D. "Use of and Satisfaction with Homeopathy in a Patient Population." Alternative Therapies in Health and Medicine. 1998. 4(2):60-5.

19. Vincent, C. and Furnham, A. "Why Do Patients Turn to Complementary Medicine? An Empirical Study." British Journal of Clinical Psychology. 1996. 35:37-48.

20. Jacobs, J., Chapman, E.H., and Crothers, D. "Patient Characteristics and Practice Patterns of Physicians Using Homeopathy." Archives of Family Medicine. 1998. 7(6):537-40.

21. Kleijnen, J., Knipschild, P., and ter Riet, G. "Clinical Trials of Homeopathy." British Medical Journal. 1991. 302(6782):316-23.

22. Junod, S.W. "Alternative Drugs: Homeopathy, Royal Copeland, and Federal Drug Regulation." Pharmacy in History. 2000. 42(1-2):13-35.

23. Food and Drug Administration. "Conditions Under Which Homeopathic Drugs May Be Marketed." Compliance Policy Guides Manual, Sec. 400.400. Available at: www.fda.gov/ora/compliance_ref/cpg/cpgdrg/cpg400-400.html.

24. Homeopathic Pharmacopoeia Convention of the United States. Homeopathic Pharmacopoeia of the United States. Southeastern, PA: HPCUS.

25. Dantas, F. and Rampes, H. "Do Homeopathic Medicines Provoke Adverse Effects? A Systematic Review." British Homeopathic Journal. 2000. 89 Suppl 1:S35-S38.

26. Belon, P., Cumps, J., Ennis, M., Mannaioni, P.F., Sainte-Laudy, J., Roberfroid, M., and Wiegant, F.A. "Inhibition of Human Basophil Degranulation by Successive Histamine Dilutions: Results of a European Multi-Centre Trial." Inflammation Research. 1999. 48 (Suppl. 1):S17-S18.

27. Davenas, E., Beauvais, F., Amara, J., Oberbaum, M., Robinzon, B., Miadonna, A., Tedeschi, A., Pomeranz, B., Fortner, P., Belon, P., Sainte-Laudy, J., Poitevin, B., and Benveniste, J. "Human Basophil Degranulation Triggered by Very Dilute Antiserum Against IgE." Nature. 1988. 333(6176):816-8.

28. Lewith, G.T., Watkins, A.D., Hyland, M.E., Shaw, S., Broomfield, J.A., Dolan, G., and Holgate, S.T. "Use of Ultramolecular Potencies of Allergen To Treat Asthmatic People Allergic to House Dust Mite: Double Blind Randomised Controlled Clinical Trial." British Medical Journal. 2002. 324(7336):520-4.

29. Bell, I.R., Lewis, D.A., Brooks, A.J., Lewis, S.E., and Schwartz, G.E. "Gas Discharge Visualization Evaluation of Ultramolecular Doses of Homeopathic Medicines Under Blinded, Controlled Conditions." Journal of Alternative and Complementary Medicine. 2003. 9(1): 25-38.

30. Abbott, A. and Stiegler, G. "Support for Scientific Evaluation of Homeopathy Stirs Controversy." Nature. 1996. 383(6598):285.

31. Maddox, J., Randi, J., and Stewart, W.W. " 'High-Dilution' Experiments a Delusion." Nature. 1988. 334(6180):287-90.

32. Benveniste, J. "Benveniste on the Benveniste Affair." Nature. 1988. 335(6193):759.

33. Ernst, E. "A Systematic Review of Systematic Reviews of Homeopathy." British Journal of Clinical Pharmacology. 2002. 54(6):577-82.

34. Vickers, A.J. and Smith, C. "Homoeopathic Oscillococcinum for Preventing and Treating Influenza and Influenza-Like Syndromes." Cochrane Database of Systematic Reviews. 2002. (2):CD001957.

35. Oberbaum, M., Yaniv, I., Ben-Gal, Y., Stein, J., Ben-Zvi, N., Freedman, L. S., and Branski, D. "A Randomized, Controlled Clinical Trial of the Homeopathic Medication Traumeel S in the Treatment of Chemotherapy-Induced Stomatitis in Children Undergoing Stem Cell Transplantation." Cancer. 2001. 92(3):684-90.

36. Taylor, M.A., Reilly, D., Llewellyn-Jones, R.H., McSharry, C., and Aitchison, T.C. "Randomised Controlled Trial of Homoeopathy versus Placebo in Perennial Allergic Rhinitis with Overview of Four Trial Series." British Medical Journal. 2000. 321(7259):471-6.

37. Jacobs, J., Jimenez, L.M., Malthouse, S., Chapman, E., Crothers, D., Masuk, M., and Jonas, W.B. "Homeopathic Treatment of Acute Childhood Diarrhea: Results from a Clinical Trial in Nepal." Journal of Alternative and Complementary Medicine. 2000. 6(2):131-9.

38. Weiser, M., Gegenheimer, L.H., and Klein, P. "A Randomized Equivalence Trial Comparing the Efficacy and Safety of Luffa comp.-Heel Nasal Spray with Cromolyn Sodium Spray in the Treatment of Seasonal Allergic Rhinitis." Forschende Komplementärmedizin. 1999. 6(3):142-8.

39. Rastogi, D.P., Singh, V.P., Singh, V., Dey, S.K., and Rao, K. "Homeopathy in HIV Infection: A Trial Report of Double-Blind Placebo Controlled Study." British Homeopathic Journal. 1999. 88(2):49-57.

40. Vickers, A.J., Fisher, P., Smith, C., Wyllie, S.E., and Rees, R. "Homeopathic Arnica 30x Is Ineffective for Muscle Soreness After Long-Distance Running: A Randomized, Double-Blind, Placebo-Controlled Trial." The Clinical Journal of Pain. 1998. 14(3):227-31.

41. Weiser, M., Strosser, W., and Klein, P. "Homeopathic vs Conventional Treatment of Vertigo: A Randomized Double-Blind Controlled Clinical Study." Archives of Otolaryngology-Head & Neck Surgery. 1998. 124(8):879-85.

42. Linde, K., Jonas, W.B., Melchart, D., and Willich, S. "The Methodological Quality of Randomized Controlled Trials of Homeopathy, Herbal Medicines and Acupuncture." International Journal of Epidemiology. 2001. 30(3):526-31.

43. Ernst, E. and Pittler, M.H. "Efficacy of Homeopathic Arnica: A Systematic Review of Placebo-Controlled Clinical Trials." Archives of Surgery. 1998. 133(11):1187-90.

44. Long, L. and Ernst, E. "Homeopathic Remedies for the Treatment of Osteoarthritis: A Systematic Review." British Homeopathic Journal. 2001. 90(1):37-43.

45. Jonas, W.B., Linde, K., and Ramirez, G. "Homeopathy and Rheumatic Disease." Rheumatic Disease Clinics of North America. 2000. 26(1):117-23.

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Appendix I.

Clinical Trials on Homeopathy Published from 1998 to 2002j

Citation	Description	Findings
Vickers and Smith, 200234	Seven trials were included in the review (three prevention and four treatment trials); only two studies had sufficient information for complete data extraction.	The homeopathic remedy oscillococcinum appears safe and effective in reducing the duration of influenza, but has no effect on prevention.
Lewith et al., 200228	Randomized, double-blinded, placebo-controlled trial of 242 participants aged 18 to 55 years.	Trial compared an oral homeopathic treatment to placebo in asthmatic people allergic to house dust. Authors found the homeopathic treatment "no better than placebo." They noted "some differences between the homeopathic immunotherapy and placebo for which we have no explanation."
Oberbaum et al., 200135	Randomized, double-blinded, placebo-controlled trial in 32 children; 30 completed the study.	Traumeel S, a homeopathic skin cream, may significantly reduce the severity and length of pain and inflammation of the tissues lining the inside of the mouth from chemotherapy in children being treated with bone marrow transplantation.
Taylor et al., 200036	Randomized, double-blinded, placebo-controlled trial of 51 participants aged 17 years or older (50 completed the study).	Team tested the hypothesis that homeopathy is a placebo by examining effects of an oral homeopathic preparation in patients with perennial allergic rhinitis. They found a "significant objective improvement in nasal airflow" compared with the placebo group. However, both groups reported subjective improvement in "nasal symptoms" (with no statistically significant difference between groups). Authors concluded that the objective evidence supports that "homeopathic dilutions differ from placebo."
Jacobs et al., 200037	Randomized, double-blinded, placebo-controlled trial of 126 children; 116 completed the study.	Individualized homeopathic treatments improved digestive problems in children with acute childhood diarrhea. Results are consistent with findings of a previous study.
Weiser et al., 199938	Randomized, double-blinded trial of 146 people.	For the treatment of hay fever, a homeopathic nasal spray is as efficient and well tolerated as a conventional therapy, cromolyn sodium.
Rastogi et al., 199939	Randomized, double-blinded, placebo-controlled trial of 100 people between 18 and 50 (71 percent male/29 percent female).	A subgroup of patients with HIV in the symptomatic phase, receiving treatment, had increased levels of CD4 cells at the end of the trial; the placebo subgroup did not.
Vickers et al., 199840	Randomized, double-blinded, placebo-controlled trial of 519 people; 400 completed the study.	Homeopathic remedies, including arnica, are not effective for muscle soreness following long-distance running.
Weiser et al., 199841	Randomized, double-blinded, controlled trial of 119 people; 105 completed the study.	The homeopathic treatment vertigoheel, and the standard treatment of betahistine, are equally effective in reducing the frequency, duration, and intensity of vertigo attacks.

j. Due to the large number of trials, these studies have been selected to give a representative overview of the findings published in peer-reviewed scientific and medical journals in English and indexed in the National Library of Medicine's MEDLINE database.

References

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Appendix II.

Systematic Reviews and Meta-Analysesk of Clinical Trials of Homeopathy

Citation	Description	Findings
Ernst, 200233	Analyzed 17 systematic reviews (including meta-analyses) of controlled clinical trials for homeopathy.	Author found that the reviews failed to provide strong evidence in favor of homeopathy. No homeopathic remedy was proven by convincing evidence to yield clinical effects that are different from placebo or from other control intervention for any medical condition. Positive recommendations for use of homeopathy in clinical practice are not supported, and "homeopathy cannot be viewed as an evidence-based form of therapy" until more convincing results are available.
Linde et al., 200142	Analyzed the methodological quality of 207 randomized trials collected for 5 previously published reviews on homeopathy, two herbal medicines (St. John's wort and echinacea), and acupuncture.	Authors found that the majority of trials had major weaknesses in methodology and/or reporting. Homeopathy trials were "less frequently randomized...and reported less details on dropouts and withdrawals" than the other types.
Cucherat et al., 200017	Analyzed 16 randomized, controlled trials (17 comparisons were made) comparing homeopathic treatment to placebo. Work was part of a report prepared for the European Union on the effectiveness of homeopathy.	Authors found that the "strength of evidence remains low" because of trial flaws and other limitations. They added that "at least one [of the tested homeopathic treatments] shows an added effect relative to placebo." Group recommended that homeopathy be studied further using the same methods used to study conventional medicine.
Ernst and Pittler, 199843	Systematic review of eight trials.	Rigorous clinical trials indicate arnica is not more effective than a placebo; most trials studied use of arnica for tissue trauma.
Linde et al., 19976	Analyzed 89 trials. Each trial was controlled; compared homeopathy to a placebo; was either randomized or double-blinded; and yielded a written report.	Authors concluded that their results were not compatible with a hypothesis that the clinical effects of homeopathy are completely due to placebo. However, they found insufficient evidence that homeopathy is clearly efficacious for any single clinical condition. They stated that further research is warranted if it is rigorous and systematic.
Kleijnen et al., 199121	Assessed 105 controlled trials of homeopathy, 68 randomized.	Authors found a positive trend in the evidence, regardless of the quality of the trial or the method of homeopathy used. They cautioned, however, that definitive conclusions about homeopathy could not be drawn, because many of the trials were not of good quality and the role of publication bias was unknown.
Systematic Reviews of Clinical Trials on Single Medical Conditions
Long and Ernst, 200144	Systematic review of four osteoarthritis clinical trials.	Research on homeopathic treatment for osteoarthritis is insufficient to reliably assess the clinical effectiveness of homeopathic treatment of osteoarthritis.
Jonas et al., 200045	Meta-analysis of six controlled clinical trials.	Controlled clinical trials indicate that homeopathic remedies appear to work better than a placebo in studies of rheumatic syndromes, but there are too few studies to draw definitive conclusions, and efficacy results are mixed.

k. Systematic reviews and meta-analyses are defined in note g.

 

NCCAM has provided this material for your information. It is not intended to substitute for the medical expertise and advice of your primary health care provider. We encourage you to discuss any decisions about treatment or care with your health care provider. The mention of any product, service, or therapy in this information is not an endorsement by NCCAM.

References

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