Journal articles: 'Alternative medicine healing'

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Gold, Phil. "Alternative Medicine or Magical Healing." Psychosomatic Medicine 60, no. 4 (1998): 530–31. http://dx.doi.org/10.1097/00006842-199807000-00024.

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Lederer, S. E. "MEDICINE: Alternative Approaches to Healing." Science 299, no. 5604 (January 10, 2003): 205. http://dx.doi.org/10.1126/science.1080782.

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SCHNEIDERMAN, LAWRENCE J. "Alternative Medicine or Alternatives to Medicine? A Physician's Perspective." Cambridge Quarterly of Healthcare Ethics 9, no. 1 (January 2000): 83–97. http://dx.doi.org/10.1017/s0963180100901099.

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Regina R. is a 12-year-old girl with recently diagnosed insulin-dependent diabetes. Before discharging her from the hospital, her family physician and consulting diabetes specialist try to instruct the girl and her parents in the appropriate program of treatment, including diet, insulin, and regular self-monitoring. However, the parents become upset when they learn what is involved in insulin treatment and inform the family physician they plan to employ the services of an alternative healing clinic that promises to cure their daughter with a combination of herbal potions, macrobiotics, aroma therapy, therapeutic touch, Ayurveda, homeopathy, and guided imagery.

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T., Njonge. "The Nexus Between Orthodox Medicine, Complimentary Alternative Medicine and Psychology." International Journal of Research and Innovation in Social Science VIII, no. III (2024): 126–41. http://dx.doi.org/10.47772/ijriss.2024.803009.

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The aim of traditional healing is to restore harmony and balance within the human being through an interaction of the body, mind, and spirit. Through this pathway, traditional healing offers a holistic understanding of wellness and well being, both within the individual and between the individual and their environment. In Kenya, it is noteworthy that traditional healing is very marketable. Comparative research on alternative healing practices show that many patients/clients often consult a health professional and a traditional healer concurrently. This paper explores some of the reasons that have given rise to the use of alternative treatments. It also attempts to explore the challenges and opportunities posed by integrated psychological practice systems which revolve around issues related to different paradigm shifts about health and ill-health, practice issues and negative/positive views of traditional healing and traditional healers, research into traditional healing and herbal medicines use. The paper will also explore the role of psychology in the evolving narrative of alternative therapies.

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Salcido, Richard "Sal." "Complementary and Alternative Medicine in Wound Healing." Advances in Skin & Wound Care 24, no. 5 (May 2011): 200. http://dx.doi.org/10.1097/01.asw.0000397900.63745.ad.

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Dorai, Ananda A. "Wound care with traditional, complementary and alternative medicine." Indian Journal of Plastic Surgery 45, no. 02 (May 2012): 418–24. http://dx.doi.org/10.4103/0970-0358.101331.

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ABSTRACTWound care is constantly evolving with the advances in medicine. Search for the ideal dressing material still continues as wound care professionals are faced with several challenges. Due to the emergence of multi-resistant organisms and a decrease in newer antibiotics, wound care professionals have revisited the ancient healing methods by using traditional and alternative medicine in wound management. People′s perception towards traditional medicine has also changed and is very encouraging. The concept of moist wound healing has been well accepted and traditional medicine has also incorporated this method to fasten the healing process. Several studies using herbal and traditional medicine from different continents have been documented in wound care management. Honey has been used extensively in wound care practice with excellent results. Recent scientific evidences and clinical trials conducted using traditional and alternative medicine in wound therapy holds good promise in the future.

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DiGiacomo, Susan M., and Bonnie Blair O'Connor. "Healing Traditions: Alternative Medicine and the Health Professions." Journal of the Royal Anthropological Institute 2, no. 2 (June 1996): 377. http://dx.doi.org/10.2307/3034128.

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Kirkland, James W., and Bonnie Blair O'Connor. "Healing Traditions: Alternative Medicine and the Health Professions." Western Folklore 55, no. 3 (1996): 248. http://dx.doi.org/10.2307/1500486.

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Liang, T. Jake. "Complementary and alternative medicine: The roots of healing." Gastroenterology 117, no. 5 (November 1999): 1041. http://dx.doi.org/10.1016/s0016-5085(99)70385-9.

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ZINBERG, NORMAN E. "Health and Healing: Understanding Conventional and Alternative Medicine." American Journal of Psychiatry 142, no. 3 (March 1985): 378—a—379. http://dx.doi.org/10.1176/ajp.142.3.378-a.

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Wardwell, Walter. "Healing Traditions: Alternative Medicine and the Health Professions." JAMA: The Journal of the American Medical Association 274, no. 15 (October 18, 1995): 1246. http://dx.doi.org/10.1001/jama.1995.03530150070039.

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Ernst, E. "Healing Intention and Energy Medicine." Focus on Alternative and Complementary Therapies 8, no. 4 (June 14, 2010): 457–58. http://dx.doi.org/10.1111/j.2042-7166.2003.tb03965.x.

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R, Major Haw Boon Hong. "Traditional Medicine: Usage of Herbal Remedies and Doubtful Treatment or a Powerful Healing Force?" Journal of Natural & Ayurvedic Medicine 3, no. 2 (April 16, 2019): 1–6. http://dx.doi.org/10.23880/jonam-16000179.

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Alternative medicine is an approach to healing used in place of conventional medicine. Complementary medicine, on the other hand, is used together with conventional medicine. For example, if a special diet is used to treat cancer in place of surgery recommended by a conventional doctor, the diet would serve as an alternative therapy. However, if a special diet were used to combat high cholesterol levels in a patient with heart disease, in addition to coronary artery bypass surgery, the diet would serve as a complementary therapy. Since the same therapy can serve as either complementary or alternative, the various therapies outside the domain of conventional medicine are often grouped together under the term CAM (complementary and alternative medicine) therapies. The increasing interest in alternative medicine, which attempts to treat a patient‟s body, mind, and spirit, can be viewed as a measure of the spiritual hunger in our high-tech society. The desire within the medical community to integrate treatments for a patient‟s spiritual needs as well as physical needs is validating the importance of pastoral care in the hospital setting. Perhaps an approach to healing that makes use of the strengths of both conventional medicine and alternative medicine would enable a person to experience the best of both medical worlds. The forms of alternative medicine with scientific backing could be used to maintain health and increase physical fitness, while conventional medicine could be used to accurately diagnose and eradicate disease. Certain cautions, however, should be observed.

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Cant, Sarah. "Healing Traditions. Alternative Medicine and the Health Professions (Book)." Sociology of Health and Illness 18, no. 2 (March 1996): 279–80. http://dx.doi.org/10.1111/1467-9566.ep10935273.

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Geores, Martha E. "Healing powers: Alternative medicine, spiritual communities, and the state." Health & Place 2, no. 2 (June 1996): 135. http://dx.doi.org/10.1016/1353-8292(96)86837-7.

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Clair, Jeffrey Michael. "Healing Powers: Alternative Medicine, Spiritual Communities, and the State." JAMA: The Journal of the American Medical Association 270, no. 8 (August 25, 1993): 1001. http://dx.doi.org/10.1001/jama.1993.03510080107047.

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Alang, Sattu, Hasnah Hasnah, and Burhanuddin Burhanuddin. "Implementation of Ruqyah Syar'iyyah Alternative Medicine in Gowa Regency." Proceedings of International Conference on Halal Food and Health Nutrition 1, no. 1 (February 3, 2023): 125–28. http://dx.doi.org/10.29080/ichafohn.v1i1.1147.

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The Qur'an is the perfect medicine and antidote for all diseases of the heart and body, as well as the diseases of this world and the hereafter. But not everyone is able and has the ability to do healing with the Koran. If the healing treatment is carried out properly for the disease based on trust and faith, full acceptance, definite belief, and fulfilled the conditions, then no single disease can fight it. The purpose of this study was to determine the implementation of Ruqyah Syar'iyyah Alternative Medicine in Gowa Regency. The type of research used by the researcher is qualitative research. This research was conducted by the Heart Rehab Foundation of Gowa Regency. The approach used is a psychological approach, guidance and da'wah. The instrument used was an interview guide that was conducted by the researcher directly. Deductive to inductive data analysis. The result of the research is that the community can carry out the implementation of Ruqyah Syar'iyyah Alternative Medicine independently at home. The stages of implementing rugyah are in addition to rugyah the patient is given an understanding of getting closer to the Koran and delivering material about tazkiyyah an-nafs. The technique of implementing syar'iyyah ruqyah treatment carried out by the Heart Rehab Foundation in Gowa Regency, namely through the preparation stage, the implementation stage of ruqyah, the practices of care after ruqyah and consumption of sunnah herbal medicines.

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Selvarajah, Jegadevswari, Aminuddin Bin Saim, Ruszymah Bt Hj Idrus, and Yogeswaran Lokanathan. "Current and Alternative Therapies for Nasal Mucosa Injury: A Review." International Journal of Molecular Sciences 21, no. 2 (January 12, 2020): 480. http://dx.doi.org/10.3390/ijms21020480.

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Nasal mucosa injury can be caused by trauma, radiotherapy, chronic infection such as sinusitis, and post sinus surgery. The rate of healing and its treatment are important in the recovery of patients especially in post sinus surgery, which introduces new injuries. In this review, the current knowledge in terms of the mechanism underlying nasal wound healing was initially discussed. The currently available treatment options for enhancement of wound healing following sinus surgery were discussed and these had included intravenous antibiotics or steroids, various nasal sprays, and nasal packing. In addition, emerging alternative therapies in nasal mucosa wound healing such as herbal medicine and the advancement of regenerative medicine therapies such as stem cells and their byproducts were also discussed. Despite the various available treatment options for wound healing in nasal mucosa, rigorous strong evidence of their efficacy is gravely warranted in order to recommend them as part of the treatment modality.

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Hosseinkhani, Ayda, Maryam Falahatzadeh, Elahe Raoofi, and Mohammad M. Zarshenas. "An Evidence-Based Review on Wound Healing Herbal Remedies From Reports of Traditional Persian Medicine." Journal of Evidence-Based Complementary & Alternative Medicine 22, no. 2 (June 22, 2016): 334–43. http://dx.doi.org/10.1177/2156587216654773.

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Research on wound healing agents is a developing area in biomedical sciences. Traditional Persian medicine is one of holistic systems of medicine providing valuable information on natural remedies. To collect the evidences for wound-healing medicaments from traditional Persian medicine sources, 5 main pharmaceutical manuscripts in addition to related contemporary reports from Scopus, PubMed, and ScienceDirect were studied. The underlying mechanisms were also saved and discussed. Totally, 65 herbs used in traditional Persian medicine for their wound healing properties was identified. Related anti-inflammatory, antioxidant, antimicrobial, and wound-healing activities of those remedies were studied. Forty remedies had at least one of those properties and 10 of the filtered plants possessed all effects. The medicinal plants used in wound healing treatment in traditional Persian medicine could be a good topic for further in vivo and clinical research. This might lead to development of effective products for wound treatment.

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Clouse, Edward H. "The Role of Drug Therapy in Alternative Healing Systems." Journal of Drug Issues 18, no. 2 (April 1988): 185–94. http://dx.doi.org/10.1177/002204268801800205.

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In the course of American history there have been many varieties of “alternative” medical practice. They include folk medicine, domestic medicine, drugstore medicine, faith healing, mesmerism, and quackery, as well as more coherent systems such as physicomedical, herbal, botanic, reformed, eclectic, hydropathic, chronothermal, chiropractic, osteopathic, homeopathic, and naturopathic medicine. This paper discusses the development and current status of the art of chiropractic, as well as the medical philosophies of osteopathy, homeopathy, and naturopathy. Particular attention is focused on how the use of drugs and drug therapy is viewed by advocates of these alternative medical practices. Their demonstrated concern for the patient as a whole and their relationship to the holistic health movement is also considered.

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Bell, Iris R. "The Complexity of the Homeopathic Healing Response Part 2: The Role of the Homeopathic Simillimum as a Complex System in Initiating Recovery from Disease." Homeopathy 109, no. 02 (November 30, 2019): 051–64. http://dx.doi.org/10.1055/s-0039-1694999.

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Abstract Background Evidence indicates that homeopathic medicines are complex self-organizing nano-scale systems that generate unique low-intensity electromagnetic signals and/or quantum coherence domains. In Part 1, we reviewed relevant concepts from complex adaptive systems science on living systems for the nature of homeopathic healing. Aim In Part 2, we discuss the complex-system nature of homeopathic medicines. The aim is to relate the evidence on the nature and properties of homeopathic medicines to the complex systems model for homeopathic healing. Methods and Results The work is a narrative review, with complexity model development for the nature of homeopathic medicines. Studies suggest that homeopathic manufacturing generates nano-structures of source material, silica and silicon quantum dots if succussed in glassware or including botanical source materials; or carbon quantum dots if succussed in plastic or including any organic source materials, as well as solute-induced water nano-structures carrying medicine-specific information. On contact with physiological fluids (e.g., blood plasma), there is evidence that nano-structures additionally adsorb individualized patterns of the recipient's own proteins on to their surfaces to create a unique protein corona coat (shell). Thus, the simillimum may generate a personalized biological identity upon administration. Consequently, a medicine can serve as an individually salient, self-similar information carrier, whose protein corona constituent pattern reflects the individual's current internal state of health/disease. Homeopathic medicine complexity emerges from interactions of the component parts from source, silica from glassware or carbon from plastic containers, solvents (lactose, water, ethanol), adsorbed biomolecule layers from plant or animal sources, and adsorbed biomolecules of the recipient. Low doses of these complex medicines can act as biological signaling agents to initiate hormesis via a network-wide pattern of adaptive responses by the recipient complex adaptive system, rather than as conventional pharmaceutical drugs. Biological mediators of adaptive responses include inter-connected network elements of the cell danger/damage defense system: for example, gene expression, reactive oxygen species, heat shock proteins, cytokines, macrophages, T-cells, and associated brain–immune system mediator pathways. Conclusions Every homeopathic medicine is a complex nano-scale system involving multiple inter-connected, interacting components, and emergent properties. Simillimum individualization derives from formation of a unique personalized protein corona shell adsorbed to the reactive surface of the homeopathic nano-structures on contact with the recipient's body fluids. Low doses of such complex nano-structures initiate the adaptive processes of hormesis to mobilize endogenous healing of a disease state. The capacity for self-organization and self-similarity in complex systems is the key to future research on the nature of homeopathic medicines and systemic healing during individualized homeopathic treatment.

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&NA;. "SymbolThe Placebo in Alternative Medicine: “Real” Healing or “Nuisance Noise”?" Lippincott's Bone and Joint Newsletter 8, no. 11 (December 2002): 121. http://dx.doi.org/10.1097/01300517-200212000-00002.

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T. N. "Healing Powers- Alternative Medicine, Spiritual Communities and the State (Book)." Sociology of Health and Illness 15, no. 5 (November 1993): 721–22. http://dx.doi.org/10.1111/1467-9566.ep11434625.

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Raihanah, Raihanah. "The Concept Of Self Healing For Children In Islamic Education (Perspective Of The Qur'an And Hadits)." Al-Madrasah: Jurnal Pendidikan Madrasah Ibtidaiyah 7, no. 2 (April 16, 2023): 565. http://dx.doi.org/10.35931/am.v7i2.2143.

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<em>Recently, mental health has been frequently discussed because the number of mental disorders in Indonesia has increased significantly in each period. Considering that alternative medicine is rarely used due to the rapid development of the times, this research has the aim of opening up people's thinking about alternative medicine, one of which is the Al-Qur'an. This research is a library research by analyzing several sources such as books, scientific articles and others. The independent variable in this study is self-healing, while the dependent variable is self-healing from the perspective of the Qur'an and Hadith.</em><em>In the span of 14 centuries, healing with the Qur'an has become something that is well known to Muslims. They treat all diseases with the Qur'an because they believe in the word of Allah SWT related to healing. In fact, onIn a history it is explained that the Prophet Muhammad once did ruqyah himself when he was sick by reading the letter al-Mu'awwidhatain, namely the letter al-Falaq and the letter an-Nas. Further research can be carried out by studying several surahs, certain verses which are believed by Muslims to be very effective medicines for various diseases, especially mental illnesses</em>

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Koch, Anne, and Stefan Binder. "Holistic Medicine between Religion and Science: A Secularist Construction of Spiritual Healing in Medical Literature." Journal of Religion in Europe 6, no. 1 (2013): 1–34. http://dx.doi.org/10.1163/18748929-89100001.

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A particular formation can be observed in the discourse of spiritual healing and complementary and alternative medicine (CAM). Explanations of the effectiveness of spiritual healing by medical doctors and psychologists sometimes include ideological and non-scientific conclusions and concepts, which are similar to but also different from New Age science on healing. With discourse analysis discursive nodes and strategies are identified in international medical and psychological research journals at the boundary of CAM, traditional medicine, and psychosomatics from the last decade. The article develops the category of secularism to describe these propositional formations and contributes to the larger debate of postsecular societies. Postsecularism not only puts public religion but also secularisms back on the agenda. This particular secularism in the field of spiritual healing is based on transfers of knowledge and practices between subareas of a functionally differentiated society: esoteric and scientific cultural models shift into medicine, and continue into the area of health care and healing. The article demonstrates how this secularism gathers around key concepts such as emergence, quantum physics, and physicalism, and is engaged in a permanent boundary work between conventional and alternative medicine, which is governed by the notion of holistic healing.

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Pahz, James A. "Alternative Healing and Health Education." International Quarterly of Community Health Education 17, no. 4 (January 1998): 417–22. http://dx.doi.org/10.2190/aen4-pcty-l5m6-jvuy.

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As new and unorthodox methods of health care become increasingly popular, more and more stories appear in magazines, television, and even professional journals. Advocates of alternative healing appear as conference speakers for lay and professional groups alike—including health educators. Such therapies appeal to a public eager to take control of their own health and bodies. Via the Internet, new ideas and treatments can spread through the population incredibly fast. The abundance of new healing techniques coupled with an interested audience and the wonders of mass communication present a challenge to the health educator. The author believes health educators need to be aware of trends in popular culture and new forms of alternative health care. Health educators should have the insight, by virtue of their training, to distinguish real from fantasy, science from pseudoscience. They need to become health information specialists and competent in operating the latest technology. Most importantly, health educators need to remain objective and keep an open mind coupled with a healthy degree of skepticism.

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Shedoeva, Aleksandra, David Leavesley, Zee Upton, and Chen Fan. "Wound Healing and the Use of Medicinal Plants." Evidence-Based Complementary and Alternative Medicine 2019 (September 22, 2019): 1–30. http://dx.doi.org/10.1155/2019/2684108.

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Cutaneous wound healing is the process by which skin repairs itself. It is generally accepted that cutaneous wound healing can be divided into 4 phases: haemostasis, inflammation, proliferation, and remodelling. In humans, keratinocytes re-form a functional epidermis (reepithelialization) as rapidly as possible, closing the wound and reestablishing tissue homeostasis. Dermal fibroblasts migrate into the wound bed and proliferate, creating “granulation tissue” rich in extracellular matrix proteins and supporting the growth of new blood vessels. Ultimately, this is remodelled over an extended period, returning the injured tissue to a state similar to that before injury. Dysregulation in any phase of the wound healing cascade delays healing and may result in various skin pathologies, including nonhealing, or chronic ulceration. Indigenous and traditional medicines make extensive use of natural products and derivatives of natural products and provide more than half of all medicines consumed today throughout the world. Recognising the important role traditional medicine continues to play, we have undertaken an extensive survey of literature reporting the use of medical plants and plant-based products for cutaneous wounds. We describe the active ingredients, bioactivities, clinical uses, formulations, methods of preparation, and clinical value of 36 medical plant species. Several species stand out, including Centella asiatica, Curcuma longa, and Paeonia suffruticosa, which are popular wound healing products used by several cultures and ethnic groups. The popularity and evidence of continued use clearly indicates that there are still lessons to be learned from traditional practices. Hidden in the myriad of natural products and derivatives from natural products are undescribed reagents, unexplored combinations, and adjunct compounds that could have a place in the contemporary therapeutic inventory.

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Kanherkar, Riya R., Susan E. Stair, Naina Bhatia-Dey, Paul J. Mills, Deepak Chopra, and Antonei B. Csoka. "Epigenetic Mechanisms of Integrative Medicine." Evidence-Based Complementary and Alternative Medicine 2017 (2017): 1–19. http://dx.doi.org/10.1155/2017/4365429.

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Since time immemorial humans have utilized natural products and therapies for their healing properties. Even now, in the age of genomics and on the cusp of regenerative medicine, the use of complementary and alternative medicine (CAM) approaches represents a popular branch of health care. Furthermore, there is a trend towards a unified medical philosophy referred to as Integrative Medicine (IM) that represents the convergence of CAM and conventional medicine. The IM model not only considers the holistic perspective of the physiological components of the individual, but also includes psychological and mind-body aspects. Justification for and validation of such a whole-systems approach is in part dependent upon identification of the functional pathways governing healing, and new data is revealing relationships between therapies and biochemical effects that have long defied explanation. We review this data and propose a unifying theme: IM’s ability to affect healing is due at least in part to epigenetic mechanisms. This hypothesis is based on a mounting body of evidence that demonstrates a correlation between the physical and mental effects of IM and modulation of gene expression and epigenetic state. Emphasis on mapping, deciphering, and optimizing these effects will facilitate therapeutic delivery and create further benefits.

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Pribitkin, Edmund deAzevedo, and Gregory Boger. "Surgery and Herbal Therapy: Essential Guidelines on Bleeding, Skin Reactions, and Wound Healing." Complementary health practice review 6, no. 1 (October 2000): 29–40. http://dx.doi.org/10.1177/153321010000600105.

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Unlike other forms of complementary and alternative medicine (CAM), herbal medi cine (phytomedicine) employs remedies possessing significant pharmacological activ ity and consequently potential adverse effects and drug interactions. The explosion in sales of herbal therapies has brought many products to the marketplace that do not conform to the standards of safety and efficacy that physicians and patients expect. Unfortunately, few surgeons question patients regarding their use of herbal medicines, and 70% of patients do not reveal their use of herbal medicines to their physicians and pharmacists (Eisenberg et al., 1993). All surgeons should question patients regarding the use of the following common herbal remedies, which may increase the risk of bleeding during surgical procedures: feverfew, garlic, ginger, gingko, Asian ginseng. Conversely, surgeons may employ herbal medicines such as aloe vera gel to aid in wound healing. When prescribing herbal medicines, practitioners are advised to select manufacturers who adhere to the code of pharmaceutical Good Manufacturing Process.

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Boggs, William M. "Optimal Healing: A Guide to Traditional Chinese Medicine." Medical Acupuncture 20, no. 3 (September 2008): 201–2. http://dx.doi.org/10.1089/acu.2008.0590.

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Robertson, Beth A. "Radiant Healing." Nova Religio 18, no. 1 (February 2013): 16–36. http://dx.doi.org/10.1525/nr.2014.18.1.16.

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The Church of Divine Revelation and the Radiant Healing Center, in St. Catharines, Ontario, proposed that mystical realities shaped bodily and mental wellness. Receiving diagnoses and medical treatments from perceived disembodied beings, congregants in the 1920s and 1930s evoked the mystical origins of alternative medicine by envisioning health as a process through which spirit, mind and body coalesced. Female participants therefore were enabled to reject the label of pathology and heal themselves through the power of their minds. Uneasy with the label of paranormal or supernormal, members viewed their interactions as fulfilling rather than violating natural laws. In the process, spirits personified what Jeffrey Kripal has called “the sacred in transit” as they moved fluidly from the metaphysical to the physical. Crossing modern boundaries between faith and secular medicine, these St. Catharines spiritualists and the phantoms they envisioned reconceived the role of spirit as intervening in physical and mental processes.

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Cassidy, Claire M. ": Healing Traditions, Alternative Medicine and the Health Professions . Bonnie Blair O'Connor." Medical Anthropology Quarterly 10, no. 1 (March 1996): 104–5. http://dx.doi.org/10.1525/maq.1996.10.1.02a00160.

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Taylor, Maida. "Complementary and Alternative Medicine in Women???s Health: Healing or Hoax?" Obstetrical & Gynecological Survey 60, no. 11 (November 2005): 697–99. http://dx.doi.org/10.1097/01.ogx.0000182988.08967.80.

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Cloatre, Emilie. "Regulating Alternative Healing in France, And the Problem of ‘Non-Medicine’." Medical Law Review 27, no. 2 (June 27, 2018): 189–214. http://dx.doi.org/10.1093/medlaw/fwy024.

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Seghiri, R., and A. Essamri. "In Vivo Wound Healing Activity of Spirulina platensis." Phytothérapie 18, no. 1 (February 8, 2019): 06–16. http://dx.doi.org/10.3166/phyto-2018-0097.

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Spirulina is a microalga used in traditional folk medicine in Morocco for the treatment of various health disorders. The wound healing activity of Moroccan Spirulina is unknown. In the current study, aqueous extracts of Spirulina platensis were investigated for acute toxicity and wound healing activity in Swiss Albino mice and White New Zealand rabbits, respectively. The LD50 (amount of substance required to kill 50% of the test population) of the microalga was greater than 5,000 mg/kg. Healing after application of the same amount of ointment on differently induced (mechanical, chemical, and thermal) wounds was about the same, over five weeks. Aqueous extract had remarkable healing activity on rabbits’ skin, possessing significantly greater healing effect for mechanical and chemical burns than controls. Moreover, the hair growing time was faster in treated groups; Spirulina-treated groups did not show any contamination with microbes compared to others. This study affirms that Spirulina platensis can be considered as a potential therapeutic agent for wound healing not only as a complementary medicine but also in conventional medicine.

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Friesel, Hillel Zvi. "Why Is the Healing of Emotional Problems So Difficult?" Homeopathy 108, no. 04 (May 14, 2019): 285–90. http://dx.doi.org/10.1055/s-0039-1685138.

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Background This article deals with the difficulties involved in the healing of emotional problems. It focuses on the homeopathic treatment combined with other therapeutic approaches. Findings In working with emotional problems, homeopathy focuses mainly on the action of the homeopathic medicine. Arguably, it over-relies on the healing power of the medicine and gives less attention to the importance of working dynamically with the patient's emotional problems. This article suggests a more balanced approach that combines between these two facets of the healing process, giving more weight to the role of potencies. Conclusion Emotional healing becomes more plausible when the patient's inner strength attains the level of strength of the disturbance, represented by “level of potency”, which allows the patient to cope with his/her disturbance more successfully.

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Freeman, Lynda W., Robert Morgan, and Tom Farquhar. "Traditional Peoples and the Circle of Healing." Complementary health practice review 7, no. 1 (October 2001): 5–15. http://dx.doi.org/10.1177/153321010100700102.

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In March 2002, the White House Commission on Complementary and Alternative Medicine Policy will present its recommendations to President Bush on CAM education, training, licensing, coordination of research, dissemination of informa tion, access and delivery of services. The Commission's report will have implica tions for the medical care of indigenous peoples. This article discusses traditional healing in Alaska and responds to Commission questions on traditional healer designation, selection, credentialing, licensing, preservation and the potential integration of traditional healing with conventional care. Philosophy underlying allopathic medicine and traditional healing is explained. An integrative model of care, The Circle of Healing, is described. "We are rebels, someone to flout. They drew a square that shut us out. But love and we had the will to win. We drew a circle that let them in." (Anonymous, 1997)

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Quiñones, Ana C., June Riedlinger, and Eileen C. Moyer. "Development of a Course in Complementary and Alternative Healing Practices Within University-Based Pharmacy Education." Complementary health practice review 6, no. 2 (January 2001): 137–46. http://dx.doi.org/10.1177/153321010100600204.

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"A Survey of Complementary/Alternative Healing Practices" has been offered for the last five years at the Massachusetts College of Pharmacy and Health Sciences as an elective course. The objective of this course is to expose pharmacy students to medical practices other than conventional Western medicine, such as: chiroprac tic, traditional Chinese medicine, homeopathy, mind-body practices, and shamanic medicine. For each of the disciplines, the course covers their beliefs concerning health, how therapy is administered and monitored and various socioeconomic issues. This is accomplished through lectures and experiential presentations from complementary/alternative healing practitioners. This article describes how the course has evolved since its inception.

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Kasnavieh, Seyed Mohammad Hosseini, Seyed Mohammad Hasan Sadeghi, Seyed Mehdi Hosseini Khameneh, Mahmood Khodadoost, Azam Bazrafshan, Mohammad Kamalinejad, Amir Mohammad Jaladat, Shirin Jafari, Mohammad Reza Yasinzadeh, and Latif Gachkar. "Dietary Recommendations in Fracture Healing in Traditional Persian Medicine: A Historical Review of Literature." Journal of Evidence-Based Complementary & Alternative Medicine 22, no. 3 (January 11, 2017): 513–17. http://dx.doi.org/10.1177/2156587216685509.

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Background. Fracture repair is a complex process. An inappropriate diet is a contributing risk factor for fracture nonunion. The aim of this study was to extract dietary recommendations for fracture healing according to traditional Persian medicine (TPM) literature. Method. The contents relevant to diets in fracture healing were selected from main textbooks in TPM like Al Qanon fi Al-teb ( The Canon). Other reference textbooks in traditional medicine were also used for a comprehensive study in this respect. Finally content analysis was used for summarizing and describing the results. Findings. Food stuffs are classified in TPM according to their nutritive value, their assimilability, and the quality of achieved chyme. Some light meals like chicken soup are recommended for the early days of fracture and high-nutrient and dense foods such as goat’s or sheep’s head and nuts are advised in following days for fracture healing acceleration and callus formation. Several recommendations are also provided for pacing the healing process. Conclusion. A comparison of Avicenna and other Persian sage’s recommended regimens with the recent evidence revealed the potential positive effects of their regimen for bone healing acceleration. It can shed light on a part of history of orthopedics and add to current knowledge about bone fracture and its management.

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Park, J. "Dao of Chinese Medicine: Understanding an Ancient Healing Art." Focus on Alternative and Complementary Therapies 7, no. 4 (June 14, 2010): 413–14. http://dx.doi.org/10.1111/j.2042-7166.2002.tb03575.x.

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Kavoussi, Ben. "Acupuncture for low back pain: ritual healing or medicine?" Focus on Alternative and Complementary Therapies 20, no. 1 (January 22, 2015): 2–12. http://dx.doi.org/10.1111/fct.12161.

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Situmorang, Dominikus David Biondi. "Music as a Healing Medicine in COVID-19 Pandemic." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 3 (September 2021): 224–26. http://dx.doi.org/10.1177/1542305020980343.

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This article presents that the use of music like “A Prayer for Nation” during the COVID-19 outbreak is an alternative healing medicine helping people to reduce their loneliness, depression, stress, and anxiety. In a multicultural, pluralistic country like Indonesia, this song has the pastoral power to uplift, unite, and heal.

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Elkins, Gary, M. Hasan Rajab, and Joel Marcus. "Complementary and Alternative Medicine Use by Psychiatric Inpatients." Psychological Reports 96, no. 1 (February 2005): 163–66. http://dx.doi.org/10.2466/pr0.96.1.163-166.

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82 psychiatric inpatients hospitalized for acute care were interviewed about their use of complementary and alternative medicine (CAM) modalities. The clinical diagnoses of respondents included Depressive Disorder (61%), Substance Abuse (26%), Schizophrenia (9%), and Anxiety Disorders (5%). Analysis indicated that 63% used at least one CAM modality within the previous 12 mo. The most frequently used modality was herbal therapies (44%), followed by mind-body therapies such as relaxation or mental imagery, hypnosis, meditation, biofeedback (30%), and spiritual healing by another (30%). Physical modalities such as massage, chiropractic treatment, acupuncture, and yoga were used by 21% of respondents. CAM therapies were used for a variety of reasons ranging from treatment of anxiety and depression to weight loss. However, most respondents indicated they did not discuss such use with their psychiatrist or psychotherapist.

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Isaac, Johnson Ajeh, Aisha Daburi, Benneth Ifeanyi, Kenechukwu Chijioke Ben-Umeh, Abiodun Abigail Adedokun, and Philip Builders. "Senna podocarpa Emulgel: A Herbal Alternative for Chemical Burn Wound Treatment." Pharmaceutical Fronts 04, no. 01 (March 2022): e30-e39. http://dx.doi.org/10.1055/s-0042-1744474.

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Senna podocarpa (SP) leaves are used in folk medicines for treatment of burns and wounds as poultices on wound surface. However, to the best of our knowledge, the wound healing ability of this plant has not been scientifically evaluated. This work aimed to determine the wound healing potential of the crude extract of SP leaves, and to evaluate the benefit of its preparation as an emulgel. In this study, the formulations of 2.5% of SP emulgel (F1) and 7.5% of SP emulgel (F2) were prepared by mixing the emulsion phase with the gel phase in a ratio of 1:1, and then physical appearance, globule size, pH, viscosity, swelling, water activity, extrudability, occlusion, spreadability, stability, and wound healing ability were determined. Phytochemical screening showed the presence of alkaloids, saponins, tannins, cardiac glycosides, flavonoids, anthraquinones, and phenols within the hydro-ethanolic extract of SP leaves, and high flavonoid content is believed to be responsible for its healing attributes. Our formulations showed acceptable physical properties. Hematoxylin-eosin and Verhoeff–Van Gieson stain showed that F2 could induce the accumulation of fibroblasts, fibrocytes, inflammatory cells, gland cells, epidermal cells, adipocytes, and collagen in the process of wound healing in mice injured with hydrochloric acid. Encouragingly, the percent of wound contractions in mice treated with F1, F2, and SP leaf poultice were 64, 87, and 50, respectively, suggesting the superior healing properties exhibited by SP emulgel over SP leaf poultice, and this may due to the occlusive property of emulgels. In conclusion, F2 of crude extract of SP leaves has better pharmacological effects on burn and wound healing, and may represent a preferred choice to treat burn wounds in the future.

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Zahourek, R. P. "Healing Words." Complementary Health Practice Review 4, no. 3 (October 1, 1998): 199. http://dx.doi.org/10.1177/153321019800400304.

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Faghfoory, Amir P. "Biosemiotic medicine: Healing in the world of meaning." American Journal of Clinical Hypnosis 63, no. 3 (January 18, 2021): 269–72. http://dx.doi.org/10.1080/00029157.2020.1800304.

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Xiong, Zongliang, Mohan Huo, Yongzhen Jia, Chong Zhou, Xianglin Ma, Hang Yin, Xiaowen Jiang, and Wenhui Yu. "Dracorhodin Perchlorate Regulates the Expression of Inflammatory Cytokines through the TLR4 Pathway and Improves Skin Wound Healing in Diabetic Rats." Evidence-Based Complementary and Alternative Medicine 2022 (April 14, 2022): 1–12. http://dx.doi.org/10.1155/2022/9050686.

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Background. Dragon’s blood is a natural medicine with hemostatic and blood-activating effects and is used to promote wound healing. Dracorhodin perchlorate (DP) is a stable form of dracarhod and is used as a substitute for cochinchinenin. DP promotes the proliferation of rat fibroblasts and promotes wound healing in rats. Methods. DP ointment (0.2 mg/mL) was applied to the skin wounds of nondiabetic and diabetic rats, and the skin of the wound was collected. Wound healing rate, H&E staining, Masson staining, TLR4 pathway, related inflammatory factors, nitric oxide synthase, and so forth were detected. Results. DP treatment alleviated the prolonged inflammatory cell infiltration time and the increase in the TLR4 pathway and inflammatory factors caused by diabetes. DP also promoted wound healing by increasing eNOS protein expression and NO content in the later stage of wound healing. Conclusion. DP promotes wound healing in diabetic rats by regulating the TLR4 pathway and related inflammatory factors. Therefore, adjuvant treatment of DP can be developed for diabetic wound healing.

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Liu, Yi-qiu, Dandan Zhang, Junyu Deng, Ye Liu, Wei Li, and Xuqiang Nie. "Preparation and Safety Evaluation of Centella asiatica Total Glycosides Nitric Oxide Gel and Its Therapeutic Effect on Diabetic Cutaneous Ulcers." Evidence-Based Complementary and Alternative Medicine 2022 (March 25, 2022): 1–28. http://dx.doi.org/10.1155/2022/1419146.

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Diabetic cutaneous ulcers (DCU) are a chronic and refractory complication of diabetes mellitus, which can lead to amputation or even death in extreme cases. Promoting the early healing of DCU and reducing the disability rate and treatment cost are important research topics in treating with integrated traditional Chinese and Western medicine. Centella asiatica total glycosides are extracted from the traditional Chinese medicine Centella asiatica and have angiogenic, anticancer, antioxidant, and wound healing effects. Nitric oxide (NO) is a critical component of wound healing. During the development of DCU, endogenous NO secretion is insufficient. It has been reported that exogenous nitric oxide can promote wound healing, but it is difficult to adhere to the skin because of its short half-life. Therefore, in this study, we used the polymer excipient hydroxyethyl cellulose as the matrix, combined with Centella asiatica total glycosides and NO, and developed a new type of topical gel that can promote wound healing. At the same time, we made a comprehensive research and evaluation on the preparation technology, quality standard, skin toxicity, reproductive toxicity, and pharmacodynamics against diabetic skin ulcers of the gel. According to our research results, the combination of Centella asiatica total glycosides and nitric oxide can accelerate the healing speed of DCU wounds, and 8% Centella asiatica total glycosides nitric oxide gel (CATGNOG) has the best effect in ulcer wound healing. CATGNOG has the advantages of feasible preparation method, controllable quality, good stability at low temperature, and no apparent skin toxicity and reproductive toxicity. It can effectively inhibit the growth of bacteria on the wound surface, relieve the inflammatory reaction of the wound surface, and promote the healing of ulcer wound, which provides a basis for further research of the preparation in the future.

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Winterbottom, Anna Elizabeth. "Material Culture and Healing Practice." Asian Medicine 15, no. 2 (February 17, 2021): 251–90. http://dx.doi.org/10.1163/15734218-12341472.

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Abstract The practice of medicine and healing is always accompanied by a range of paraphernalia, from pillboxes to instruments to clothing. Yet such things have rarely attracted the attention of historians of medicine. Here, I draw on perspectives from art history and religious studies to ask how these objects relate, in practical and symbolic terms, to practices of healing. In other words, what is the connection between medical culture and material culture? I focus on craft objects relating to medicine and healing in Lanka during the Kandyan period (ca. 1595–1815) in museum collections in Canada and Sri Lanka. I ask what the objects can tell us, first, about early modern Lankan medicine and healing and, second, about late nineteenth- and twentieth-century efforts to reconstruct tradition. Finally, I explore what studying these objects might add to current debates about early modern globalization in the context of both material culture and medicine.

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Alsharif, Fatmah. "Discovering the Use of Complementary and Alternative Medicine in Oncology Patients: A Systematic Literature Review." Evidence-Based Complementary and Alternative Medicine 2021 (January 13, 2021): 1–9. http://dx.doi.org/10.1155/2021/6619243.

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Background. Patients with cancer pursue all possible opportunities of effective remedies. In Saudi Arabia, most patients have tried complementary medicine during their cancer treatment plan; however, some complementary medicines might pose a danger to health. In Arab countries, studies regarding the use of complementary medicines and the intentions behind using complementary medicines among cancer patients are inadequate and all but nonexistent. The aim of this review was to focus on demographic, prevalence, and reasons for complementary and alternative medicine use among patients with cancer. Methods. A rigorous literature search was conducted for articles published in the English language, using the search terms “complementary and alternative medicine,” “oncology,” “malignancy” AND “cancer patients” in five scientific databases, namely, Medical Literature On-Line (MEDLINE), PubMed, Web of Science, Psychology Information (PsycINFO), and Google Scholar, from 2010 to 2020. Results. Of the 13,160 studies returned from the search, only 12 were eligible and included in this review. The combined prevalence for using complementary and alternative medicines across all studies totaled 25%–80% of cancer patients for the treatment of their cancers. Natural products, including vitamins and minerals, herbal products, and relaxation, were the most common type of complementary and alternative medicines used. The reason for using complementary and alternative medicines was reported to be their helpfulness in recovering, healing, and improving health. Most of the studies mentioned that participants obtained their complementary and alternative medicines from multiple sources, including the media, family and friends, and physicians. Conclusion. The use of complementary and alternative medicines in cancer patients can be inferred as an attempt to investigate all possibilities, a manifestation of a coping style, or an illustration of unmet desires in the cancer management continuum. Anyhow, there should be adequate communication between healthcare providers and patients, which is crucial for establishing a trusting healthcare provider-patient relationship. Relevance to clinical practice. It is crucial that healthcare providers explore the use of complementary and alternative medicines with their cancer patients, as well as educating them about the possible usefulness of therapies based on the available evidence.

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Journal articles on the topic 'Alternative medicine healing'

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