Daily Archives: August 21, 2016

Germ Warfare Against America: Part I What Is Gulf War …

Posted: August 21, 2016 at 11:18 am

by Donald S. McAlvaney, Editor, McAlvaney Intelligence Advisor (MIA), August 1996

GWI is a communicable, moderately contagious and potentially lethal disease, resulting from a laboratory modified germ warfare agent called Mycoplasma fermentans (incognitus). [ED. NOTE: There were actually up to 15 such agents used in Desert Storm by Iraq only three have been identified at this writing: mycoplasma fermentans (incognitus), mycoplasma genitalia, and Brucella species.]. Myco- plasma fermentans (incognitus) is a biological which contains most of the (HIV) envelope gene, which was most likely inserted into it in germ warfare laboratories.

GWI spreads far more easily than AIDS, by sex, by casual contact, through perspiration, or by being close to someone who coughs. Your children can be infected at a playground or school. The Nicolsons, who have isolated the micro-organisms, say that it is airborne and moderately contagious.

Joyce Riley had an American Legion chapter leader call her in mid-95 who said, I was visiting the Desert Stormers at the VA Hospital and after two weeks I had the same illness they did just from visiting them at the VA. It sounds almost like tuberculosis-type contagion.

To illustrate the moderately contagious nature of the biologicals Saddam used, Dr. Garth Nicolson cited the case of a young woman who served in a transportation squad who contracted GWI while assigned to a graves registration unit during the hostilities. She is currently the sole survivor of the 16 members of her unit.

She has severe GWI, is partially paralyzed, has multiple chemical sensitiveness (which complicate treatment) and has the mycoplasmic infection. All of the other 15 members of her unit are dead from what we suspect were infectious diseases. These (graves registration) units had to deal with the registration and disposal of thousands of dead Iraqi soldiers who were, we strongly suspect, exposed to GWI.

GWI is the direct health consequence of prolonged exposure to low (non-lethal at the time of exposure) levels of chemical and biological agents released primarily by direct Iraqi attack via missiles, rockets, artillery, or aircraft munitions, and by fallout from allied bombings of Iraqi chemical warfare munitions facilities during the 38-day war.

The effects of these exposures were exacerbated by the harmful and synergistic side effects of unproven (untested) pyridostigmine bromide (PB) pills (nerve agent pre-treatment pills) forcibly administered to our troops; botulinum toxoid vaccines (also untested and experimental) forcibly administered to our troops; anthrax vaccines and several other experimental vaccines, all forcibly administered to our troops like so many laboratory guinea pigs.

Estimates of the number of vets who are sick are just that estimates. Estimates of 50 to 90,000 sick vets are now obsolete. Over 160,000 Gulf War vets have reported to the Gulf War Registry (kept by the Department of Defense which still maintains that the disease does not exist). Dr. Garth Nicolson estimates the number of veterans sick with GWI to be closer to 100,000 to 200,000 with approximately 15,000 dead. This does not include wives, children or other family members, friends or associates (secondary infectees) who are sick, disabled, dying or dead.

By August 15, 1991, 17,000 out of 100,000 reservists and National Guardsmen who served in the Gulf conflict had reported to the VA that they were ill. Four years later (in August 96) that number is likely to have tripled to 51,000, or over half of the total. Joyce Riley estimates that 1/2 of all Desert Stormers may now be positive for Mycoplasma fermentans (incognitus). Riley (and the Nicolsons) also estimate that a large percent of all GWI victims may ultimately die from the disease, or suicide.

On 7/31/96, Tony Flint, spokesperson for the British Gulf War Veterans Association, reported that the number of GW veterans deaths in U.K. is l.233 out of 51,000 Brits who participated. Of these deaths, 13% or 162 were from suicide. These are huge numbers of suicide victims who took their lives due to their lack of treatment and incredible pain levels.

Whole families are now ill. Nor do the above numbers include babies which are being born dead or severely deformed like the thalidomide babies of the 50s. Some of the baby deformities are Goldenhar syndrome, wherein babies are born with one or more limbs missing, a missing eye or other deformity. It is now estimated that a large percent of babies born to infected veterans are being born deformed or with birth problems.

The study done for former U.S. Senator Don Riegle (D-MI) concluded that 78% of wives of veterans who are sick are also likely to be sick, that 25% of their children born before the war are also likely to be sick, and that 65% of children born to sick Gulf War veterans after the war also are likely to be sick.

The Nicolsons, after listening to health complaints of many veterans of Desert Storm (including their step-daughter, then Staff Sergeant Sharron McMillan, who served with the Armys 101st Airborne Division-Air Assault, in the deep insertions into Iraq), concluded that the symptoms can be explained by aggressive, pathogenic mycoplasma and other microorganism infections.

Mycoplasmas are similar to bacteria. They are a group of small microorganisms, in between the size and complexity of cells and viruses, some of which can invade and burrow very deep into the cell and cause chromic infections. According to the Nicolsons, normal mycoplasma infections produce relatively benign diseases limited to particular tissue sites or organs, such as urinary tract or respiratory infections.

However, the types of mycoplasmas which the Nicolsons have detected in Desert Storm veterans are very pathogenic, colonize in a variety of organs and tissues, and are very difficult to treat. [ED. NOTE: The Nicolsons tested thousands of veterans blood samples (free-of-charge) while at the M.D. Anderson Center].

These mycoplasmas can be detected by a technique the Nicolsons developed called Gene Tracking, whereby the blood is separated into red and white blood cell fractions, and then further fractionated into nucleoproteins that bond to DNA, the genetic material in each cell. Finally, the purified nucleoproteins are probed to determine the presence of specific mycoplasma gene sequences. [ED. NOTE: Obviously this is no ordinary blood test and can only be understood or done by a small handful of pathologists or microbiologists in the world today].

As the Nicolsons wrote in a recent paper entitled Chronic Fatigue Illness and Desert Storm Were Biological Weapons Used Against Our Forces in the Gulf War?: In our preliminary study on a small number of Gulf War veterans and their families, we have found evidence of mycoplasmic infections in about one-half of the patients whose blood we have examined.

Not every Gulf War veteran had the same type of mycoplasma DNA sequences that came from mycoplasmas bound to or inside their white blood cells. Of particular importance, however, was our detection of highly unusual retroviral DNA sequences in the same samples by the same technique. These highly unusual DNA sequences included a portion of the HIV-1 (the AIDS-causing virus) genetic code, the HIV-1 envelope gene, but not the entire HIV-1 viral genomes.

The type of mycoplasma we identified was highly unusual and it almost certainly could not occur naturally. It has one gene from the HIV-1 virus but only one gene. This meant it was almost certainly an artificially modified microbe altered purposely by scientists to make them more pathogenic and more difficult to detect.

Thus these soldiers were not infected with the HIV-1 virus, because the virus cannot replicate with only one HIV-1 envelope gene that we detected. [ED. NOTE: But, infected soldiers do exhibit many of the symptoms of AIDS while testing HIV negative. Garth Nicolson says that Mycoplasma fermentans (incognitus) contains about 40% of the HIV virus which causes AIDS. He told this writer on 8/9/96 that some soldiers do test HIV-1 positive, but do not have the HIV virus only the envelope gene product].

Interestingly, the specific DNA sequence that we detected encodes a protein that, when expressed on the surface of the mycoplasma, would enable any myco-plasma to bind to many cell types in the body, and even enter those cells.

Thus this genetic manipulation could render a relatively benign mycoplasma much more invasive and pathogenic and capable of attacking many organ and tissue systems of the body.

Such findings suggest that the mycoplasmas that we have found in Gulf War veterans are not naturally occurring organisms, or to be more specific, they were probably genetically modified or engineered to be more invasive and pathogenic, or quite simply, more potent biological weapons.

In our rather small sample of Gulf War veterans, it seems that the soldiers that were involved in the deep insertions into Iraq and those that were near Saudi SCUD impact zones may be the ones at highest risk for contracting the mycoplasmas that we feel are a major culprit in the Desert Storm-associated chronic fatigue illness. Our preliminary research indicates that the types of mycoplasmas found in some of the Desert Storm veterans with the most severe chronic symptoms may have been altered, probably by genetic manipulation, suggesting strongly that biological weapons were used in Desert Storm.

We consider it quite likely that many of the Desert Storm veterans suffering from the symptoms (described below) may have been infected with microorganisms. Quite possibly aggressive pathogenic mycoplasmas and probably other pathogens such as pathogenic bacteria as well, and this type of multiple infection can produce the chronic symptoms even long after exposure. [ED. NOTE: Three to seven years later, Joyce Riley calls it a time-release form of illness].

[ED. NOTE: Joyce Riley and the Nicolsons believe that the microbe just described is only one of 10 to 15 different microbes or different types of germ warfare that could have been utilized].

Micotoxins are toxins that are associated with fungus. Fungi and micotoxins have long been a very secret carrier of germ warfare agents. Micotoxins are very difficult to destroy with temperature, weather, or anything else.

Mycoplasmas have for many years been studied as potential germ warfare agents. Add a recombinant DNA to the mycoplasma such as the HIV envelope gene, and youve got a very virulent form of disease that is going to be passed easily throughout the population.

Mycoplama fermentans (incognitus) (and the other 10 to 15 microbes the Nicolsons believe could have been used by Saddam) are easily manufactured and have been made for the past 15 years in America, Russia, Iraq, China, Israel and even in Libyas new biological (germ) warfare facilities.

One of the more ominous aspects of GWI is that the microorganism is communicable between humans and dogs and cats (and presumably other animals). Veterans pets are coming down with the GWI symptoms and dying. Remember one of the Nicolsons cats contracted it and died. So, the disease is contagious between species. As Joyce Riley has said, The fact that the disease is being transmitted from people to animals is almost unprecedented. To find an organism that can be transmitted to animals is truly frightening.

In England, a viral researcher friend says that he has treated a number of people with the human form of Mad Cow Disease which he says has many common characteristics with GWI. Remember, most of the cattle herd of England had to be destroyed because of Mad Cow Disease. The British researcher says he is presently seeing (and treating) dozens of new, never-before-seen viruses in the U.K.

There is a large list of signs and symptoms which can begin from six months to six or seven years from the time of exposure, and once they begin, can get progressively worse until the victim is partially or totally disabled, or dies. [ED. NOTE: With severe exposure to heavy doses of biologicals, the symptoms can show up in a few days]. These symptoms include (not listed in order of severity or frequency): (1) Chronic fatigue; (2) Frequent (or constant) throwing up and diarrhea; (3) Severe weight loss (wasting away) very similar to an AIDS patient; (4) Severe joint pains; (5) Headaches that dont go away; (6) Memory loss, concentration loss the brain begins to go; (7) Inability to sleep [ED. NOTE: Severe sleep disorders are one of the worst and most frequent symptoms. Victims often sleep in the day, awake at night, or dont sleep for days or weeks]; (8) A rash on the stomach, groin, back, face, arms often looks like a giant ring worm. Whole families often get the rash; (9) Lymph nodes begin to swell; (10) Nervous system problems begin to appear (Parkinson-like symptoms, numbness and tingling around the body which can degenerate into paralysis and death); (11) Night sweats; (12) Bizarre tumors many brain stem tumors; [ED. NOTE: the active duty tumor rate in the U.S. military has increased 600% since 1990, according to data obtained from the Veterans Admini-stration. This data is available from Joyce Riley at the American Gulf War Veterans Association, 3506 Highway 6 South #117, Sugarland, TX 77478-4401 (1-713-587-5437)]; (13) Bizarre personality changes (victims become violent, have wide mood swings, severe depression, they hibernate in a dark room, begin to drink heavily, use drugs, become violently angry. Denial is a major facet of the disease; (14) Cant work often go bankrupt; (15) A large number of victims (perhaps 50%) end up committing suicide. GWI victims are walking time bombs!

Many of the symptoms are similar to AIDS because they are both immuno- suppressive and attack the immune system. Most victims will have half to two-thirds of these symptoms (some more severe than others). Wives married to GWI victims are likely to get the disease via sex and other close contact, and their symptoms can even include cervical cancer, ovarian cysts, ovarian tumors, endometriosis, painful intercourse, chlamydia, and herpes (sexually transmitted diseases [STDs] but with no extra-marital sexual activity). About 90% of the wives of veterans who are sick with GWI are now complaining of these symptoms.

When Joyce Riley had the disease she had some of the above symptoms in addition to the following symptomology: (1) She felt like a part of the body (like a foot, a leg, a calf, an arm) was missing; (2) She felt like a pan of hot water had been splashed on her one side of her body burned; (3) She felt like a foot was in ice; (4) She had bone pain, muscle pain (like a cramp or charley horse that doesnt let up for weeks); (5) She had central nervous system symptoms (knife-like pain from the upper back to tailbone).

Bleeding and hemorrhaging are symptoms associated with GWI. In Ebola Zaire, the body bleeds out in about 48 hours. Ebola Riston (a variation of Ebola Zaire) takes about two years to cause death with severe bleeding. A number of Gulf War vets who have called Joyce Riley have told her that they are bleeding from every orifice of their body. And their doctors dont have a clue as to what is happening they just know they dont have long to live. [ED. NOTE: She gets dozens of calls each day].

The Ebola Riston virus is a version of the Ebola Zaire virus (which may have been laboratory produced) but it takes about two years or more to kill a victim, beginning with the onset of the symptoms, versus 48 hours for Ebola Zaire. [ED. NOTE: Readers of this report are strongly encouraged to buy and read the book, The Hot Zone and rent the movie Outbreak both of which deal with the Ebola Zaire virus. However, in the real world, Ebola did not come from an African monkey, cave or rain forest but probably from a biological warfare laboratory].

Lekoencephalopathy is similar to Mad Cow disease the brain dissolves! It is now spreading among the populace of England. 25 to 30-year-old paratroopers are now dying of lekoencephalopathy. Other symptoms of GWI include: recurring fever, menstrual disorders, stomach upsets and cramps, heart pain, kidney pain, thyroid problems, and in extreme cases, autoimmune-like disorders such as those that lead to paralysis.

Many GWI victims are getting medical diagnoses of MS (Multiple Sclerosis) or Guillian Barre Syndrome, and Amyotrophic Lateral Sclerosis (Lou Gehrings Disease), their neurological problems eventually lead to paralysis and death. Thousands of Gulf War vets are now being diagnosed as having MS when they really have GWI.

The reason for the autoimmune symptoms maybe related to the cell penetrating mycoplasmas and bacteria of GWI. When these microorganisms proliferate and leave the cell, they can take a piece of the cells membrane with it, resulting in host immune responses against the microorganisms as well as the normal parts of membrane associated with the microorganism. This type of response is called a concomitant immune response.

In August 95, researchers at the University of Glasgow released a report entitled, Neurological Dysfunction in Gulf War Syndrome, which was published in the March 96 issue of the Journal of Neurology, Neurosurgery and Psychiatry which said, The results between the two groups [Desert Storm vets and non-military control group] showed significant differences between the two groups in terms of nervous system function. The Gulf War veterans performed less well. They all displayed the classic symptoms of nerve damage.

Graves Disease (a disease of the thyroid) is another problem or symptom associated ith mycoplasma fermentans (incognitus) infection. If it settles in the wheart, then you can get a severe enlargement and necrosis (or degeneration) of the heart, and in some autopsies of GWI victims, the coroner says, their heart exploded.

The most severely affected (sickest) units in our military are the 101st Airborne, the 82nd Airborne, and the Big Red One out of Ft. Riley, Kansas, and the 3rd and 5th Special Forces.

[ED. NOTE: 99.9% of the medical doctors in America cant recognize GWI, dont believe it even exists because of the government and medical establishment saying it doesnt exist, would have no idea how to test for it and even less idea how to treat it. Most alternate medical practitioners are in the same boat although many of them would try detoxification and immune system therapy which would be helpful. These are answers (if the disease is not too far advanced) both in the tradition (mainline) medical area and in the alternate medicine field which will be discussed in Section VI below. If you or a family member reading this report are discouraged at this point, turn to Section VI on Methods of Treatment before continuing].

Life (11/95) featured a special report entitled: The Tiny Victims of Desert Storm, which described in heart-rending detail (with numerous photos) how the children of our veterans are being born with horrendous disfiguring birth defects. The article was subtitled, When our soldiers risked their lives in the Gulf, they never imagined that their children might suffer the consequences or that their country would turn its back on them.

In the months and years following Desert Storm, thousands of babies have been born to vets with horrible deformities (missing limbs, one eye, missing ears, incomplete or missing organs reminiscent of the Thalidomide babies of the 1950s but in far greater numbers. [ED. NOTE: Thalidomide was another experimental drug (administered to pregnant mothers) which went awry].

Meanwhile, the Department of Defense is working overtime to cover up the crisis with Gulf War babies, denying it exists, denying benefits or medical assistance to veterans with birth defected children, and even going so far as to censor the Life article cited above off of the Internet.

Dr. William Campbell Douglass is the editor of the Second Opinion newsletter and author of the book, Who Killed Africa (about how the World Health Organization smallpox inoculations may have triggered the AIDS epidemic in Africa). Dr. Douglass, a close friend of this writer, wrote in his January 1994 newsletter regarding Gulf War Illness: The symptoms are now having serious repercussions. Half or more of the babies born to Gulf War vets since the war have had some sort of birth defect or blood disorder.

Nation Magazine (1/95) estimates that 67% of babies being born to Gulf War vets who are ill are having serious birth problems. Over half of the babies now being born in Iraq today have deformities or major birth defects, according to reports Dr. Garth and Nancy Nicolson have received.

According to the Life Magazine article: In 1975, a landmark Swedish study concluded that low-level exposure to nerve and mustard gases could cause both chronic illness and birth defects. The Pentagon denies the presence of such chemicals during the Gulf War. [ED. NOTE: Even though over 18,000 chemical alarms sounded during the Gulf War] but the Czech and British governments say their troops detected both kinds of gas during the war. A 1994 report by the General Accounting Office says that: American soldiers were exposed to 21 potential reproductive toxicants, any of which might have harmed them or their future children.

A number of examples of babies born to Gulf War vets with devastating birth defects were cited in the Life Magazine article:

1) Kennedi Clark (Age 4) Born to Darrell (an Army paratrooper in the Gulf War) and Shona Clark. Kennedis face is grotesquely swollen sprinkled with red, knotted lumps. She was born without a thyroid. If not for daily hormone treatments, she would die. What disfigures her features, however, is another congenital condition: hemangiomas, benign tumors made of tangled red blood vessels. Since she was a few weeks old, they have been popping up all over on her eyelids, lips, etc.

(2) Lea Arnold (Age 4) Born to Richard and Lisa Arnold. Richard was a civilian helicopter mechanic (working for Lockheed) with the Armys 1st Cavalry Division during the Gulf War. Lea was born with spina bifida, a split in the backbone that causes paralysis and hydrocephalus (i.e. water on the brain). She needed surgery to remove three vertebrae. Today, she cannot move her legs or roll over. A shunt drains the fluid from her skull. Her upper body is so weak that she cannot push herself in a wheelchair on carpeting. To strengthen her bones, she spends hours in a contraption that holds her upright. Just about our whole world is centered around Lea, says Lisa Arnold. Huge medical bills and the unwillingness of insurance companies to cover pre-existing conditions force the family to live in poverty in order to qualify for Medicaid.

(3) Casey Minns (Age 3) Born to Army Sgt. Brad and Marilyn Minns. Casey was born with Goldenhar Syndrome, characterized by a lopsided head and spine. His left ear is missing, his digestive tract (i.e. esophagus) was disconnected. Trying to repair his damaged organs, surgeons at Walter Reed Army Medical Center damaged his vocal chords and colon, says Brad and Marilyn. His parents feed and remove his wastes through holes in his belly. His mother Marilyn, says, Sometimes it just overwhelms me, but I try to take it one day at a time.. its made worse by people who say that Gulf War Syndrome doesnt existtheyre turning their backs on us.

(4) Michael Ayers (Died at 5 Months of Age) Born to Glenn (a battery commander in the Gulf War) and Melanie Ayers. Michael was born with a mitral-valve defect in his heart. He sweat constantly until the night h woke up screaming, his arms and legs ice-cold. he died that night of congestive heart failure. As Life Magazine wrote: After Michaels death, Melanie sealed off his bedroom; she tried to close herself off as well. But soon she began to encounter a shocking number of other parents whose post-Gulf War children had been born with abnormalities. All of them were desperate to know what had gone wrong and whether they would ever again be able to bear healthy babies. With Kim Sullivan, an artillery captains wife whose infant son, Matthew, had died of a rare liver cancer, Melanie founded an informal network of fellow sufferers. Kim is here. So is Connie Hanson, wife of an Army sergeant her son, Jayce, was born with multiple deformities. Army Sgt. John Mabus has brought along his babies Zachary and Andrew who suffer from an incomplete fusion of the skull. The people in this room have turned to one another because they can no longer rely upon the military.

(5) Cedrick Miller (Age 4) Born to Steve (a former Army medic in the Gulf War) and Bianca Miller. Cedrick was born with his trachea and esophagus fused; despite surgery, his inability to hold down solid food has kept his weight to 20 pounds. His internal problems include hydrocephalus and a heart in the wrong place. Cedrick suffers, like Casey Minns, from Goldenhars Syndrome. The left half of his face is shrunken, with a missing ear and blind eye.

(6) Jayce Hanson (Age 4) Born to Paul (a Gulf War vet) and Connie Hanson. Jayce was born with hands and feet attached to twisted stumps. He also had a hole in his heart, a hemophilia-like blood condition, and underdeveloped ear canals ..a cherubic, rambunctious blond, hes the unofficial poster boy of the Gulf War babies seen by millions in People Magazine. But since his last major public appearance, he has undergone a change. His lower legs are missing. Doctors recently amputated his legs at the knees to make it easier to fit him with prosthetics. Hell say once in a while, My feet are gone, says his mother Connie, but he has been a real trooper.

(7) Alexander Albuck (Age 3) Born to Lieutenant and Kelli Albuck after two miscarriages. Alexander was born with underdeveloped lungs, Strep B infection, spinal meningitis, cranial hemorrhage, collapsed heart valve, calcium deposits in the kidneys, bleeding ulcers, cerebral palsy, vision and hearing impairments, bronchia pulmonary dysphasia, etc. Having exhausted the lifetime limit on their health insurance in the first three months, the Albucks because responsible for paying for his treatment. The first bill they received was for $154,319!

There are thousands of young children like Kennedi, Lea, Casey, Michael, Cedrick, Jayce, and Alexander (the tiny victims of Desert Storm) who have been born to Gulf War vets with horrible birth defects or who have died from these deformities. The government (especially the Defense Department) denies that the problem exists and no government medical or financial assistance is forthcoming unless a parent is still in the military (and over 2/3 of the Gulf War vets have been separated from duty since Operation Desert Storm).

As Life wrote: For parents of these children, the going is grim. They are denied insurance coverage for pre-existing conditions. They are being driven into poverty. Some join the welfare line so Medicaid will help with the impossible burden. You could be a millionaire, and there is no way you could take care of one of these children, says Lisa Arnold.

Because the U.S. government and military will not help, a Gulf War Baby Registry has been formed (in Orlando, Florida) by Dr. Betty Bekdeci to track as best as possible the birth defected children. Call 1-800-313-2232 for more information.

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Posted: at 11:17 am

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Posted: at 11:16 am

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Galveston 40th Avenue Cohousing 50/50 Land Share, Coombs Vancouver Island BC 5D Collective 611 Ecovillage 7 Lakes Ranch 7th Millennium Community 8th Life EcoVillage Project A 2nd Attempt: Cheap land and interesting people A Better Way Health Community A Dieing Breed A Growing Playce for Practice in Collaborative Community A heart's intention for an eco-village A Hopeful Gathering A Nazarene Community A New Home Project A Place in the woods A Place in Utah A Project For Humanity A Property in Beautiful BC A Ringing Cedars Eco Village in The Italian Alps A Star Community - FREE 5 ACRE LOTS for building homes A-Beautiful-Life, Missouri, Permanent A-Woodland-Institute for Strategic Ecology AB Soil Abbey of the Genesee ABC-BHF Science Station Abeo Abode of the Message Abracadabra Abundance Farm Abundant Dawn Community Abundant Freek Acequia Jardin Acme Artists Community Acorn Community Farm Acts 2:42 House Acts24247 Ad Astra Student Cooperative Adawehi Adelphi Adesa Community AdultSwim Africa Needs Free Justice Afterworld Agape Community Agape Community of Hawaii Ahimsa Ahimsa Eco Cooperative Ahupuaa Village Ahupuaa Village Ahupuaa Village Ahupuaa Village Akaka Pitstop Akakor Pagan Permaculture Farming Community Akron Cohousing Community; formerly Benedictions Akwa akwaaba Albuquerque Cohousing Group Alchemy Farm Alchemy Village Aldea 506 Ecovillage ALDEAFELIZ Aldeas de Paz Aldeia Coletivo de Familias Alderleaf Wilderness College and Farm Alegria (Starting) Aleskam Alexandra Meadows Alkebulan Community Allananda Center Allegheny Crest Intentional Village Alliance of Intentional Communities Australia (AICA) Alon International Alpha Farm Altair EcoVillage Alto Sax Tantra Community Amabel Amberwood Falls Ambrosia Cooperative House American Buddhist Shim Gum Do Association American Oasis American Permaculture and Transition Community Haven Ames Cohousing Amrit Yoga Institute An Ultra-Loving, Ultra-Empathic, Ultra-Caring Family (AKA Empathy) Anahata Bio-Community Anahata Village Ananda Community of Portland Ananda Community, Lynnwood, WA Ananda Dhiira Yoga and Meditation Retreat Center Ananda Kanan Ozark Retreat Center Ananda Laurelwood Ananda Sacramento Ananda Village Anarres Two Cooperative Community Anatopia Anas Farm Ancestral Roots Community Andelssamfundet i Hjortshj Andi Schulgasser - individual wanting to share house of like-minded people Angsviksgarden (ngsviksgrden) Anima Journey ANIMAL VILLAGE - green, no-kill, cage-free Animation - The [emailprotected] Resort AnotherLand Antelopia Antioch Village Pioneers Aorista Apasana Apex Belltown Co-op Aponi Gardens Apusenii Verzi Ecovillage Aquarius Nature Retreat Arboretum Cohousing ARC Retreat Community - An Ecumenical Center Arc-enCourage Arca Verde, Ecovila e Instituto Arcadia Cohousing Arcadiahouse ARCH (RVA) Ardhanariswaras Transgenders Aria Cohousing Community Ark Of Alaska 543 Aroha Village Permaculture Community Arrupe House Art Art and Soul Collective Art Without Fear Artist Way Artists Cohousing, Louisville, Colorado Asant Gardens asbvalley Ascending Spirit Ascension Arts Retreat TI intentional community Asheville Mountain Meadows Ashland Cohousing Community Ashram West Associao Ecolgica Portal do Sol Astral Valley Astro Eco Love At Home Housing Atamai Village Atlanta Sustainable Community Atlantis Ecological Community Atlantis Rising, Inc. Atlas City Project Atwater Resources Cooperative (ARC) Audre Lorde Cooperative House Auro-Ecovillage Shawnigan Lake - British Columbia Aurora Pocket Neighborhood Autonomous Freedom Initiative (AFI Commune) Autonomy Autumn Sun Available Space Avalon Avalon Cooperative House Avalon of Conceivia Awaawaroa Bay Eco-Village Awakened Life Project Awakening Soul Awesomanity Town Aztlan, earthwalk b-green Baba Yaga Back to Nature Ecovillage Backyard Neighborhoods Badulina Baltimore Free Farm Barwell Home Basic Elements Commune Bay Area Ecovillage Founders Group Bay State Commons Bay View Ecovillage Beacon Hill Friends House Beacon Hill-ton Beal Cooperative Bean Creek Bean Tree Farm/Dancing Rocks Beannachar Camphill Community BEANNACHAR CAMPHILL COMMUNITY-Aberdeen Bear Creek Farms Beautiful Universe E Center Beaver Creek Homestead Beaver Lodge Bedford Cohousing Bee Oasis Beech Hill Community Belfast Cohousing & Ecovillage Bellbunya Community Association Belle H. Bennett Fellowship Bellingham Cohousing Bellvale Bellyacres - Artistic Ecovillage Belterra Cohousing Ben Badawi Bend Clustered Eco-Housing Beneficio Beranghi Co-op.Ltd. Berea College Ecovillage Berkeley Cohousing Berkeley Student Cooperative Berkeley Town House Bet Shalom Bethany House of Hospitality Bethlehem Farm Better Farm Better In Belize Eco Village Betterfields Community Development Beverley House BFG Tunnan Bhakti House Bhrugu Aranya Ecovillage - Poland Biblical Living Community Binary Model Bio Aldeia Arawikay Biospharms Bird of Paradise Bird River Oasis Birdhouse Birds and Bees Permaculture Village Birdsfoot Farm Bitternut Homestead Urban Collective Black Bulga Black Elk House Black Sheep Animal Sanctuary Blackberry Blessings' Sanctuary Blissful Village Blissfull Village Blissfull Village Blissfull Village Blissfull Village Bloomington Christian Radical Catholic Worker Community Bloomington Cohousing Bloomington Cooperative Living Inc. Blue Agave community Blue Moon Cooperative Blueberry Blueberry Hill BlueJay Lake Farm Bodhi Tree Yoga Resort Bofreningen Vildsvinet Bohn Farm Community Cohousing Boise EcoVillage Project Boomtown BORN FREE PROGRESSIVE COOPERATIVE Bosch Co-op Bosque Village: San Galileo Boston Community Cooperatives Boston CouchSurfing Co-Op Boulder Creek Community Bower House Brave New Mountain Braziers Park (School of Social and Integrative Research) Bread and Roses - Base community (Brot & Rosen) Bread and Roses Collective Breathing Rock Breitenbush Hot Springs Bright Morning Star Bristol Village Cohousing Broken Earth Darga & Healing Center Broomgrass - an organic farm community Brotherhood of Christ Community Bruderhof Bryn Gweled Homesteads BTR Ecovillage Buddha Dharma Sangha Buffalo Commons Cohousing Bug Hill Farm Bundschu Creek Cohousing Burdock House Burlington Cohousing East Village Burrow House Calvin College Project Neighborhood Calyx Institute for Integral Health cambia Cambridge Cohousing Cambridge Cooperative Club Cambridge Zen Center Cambridge Zen Center, a member of the Kwan Um School of Zen Camelot Cohousing Camerata Community 55 Camp Augusta Camp Potiswowtome Camphill Botswana Camphill Communities California Camphill Communities in Britain and Ireland, Association of Camphill Communities Ontario Camphill Soltane Camphill Special School Camphill Village Kimberton Hills Camphill Village Minnesota Camphill Village USA, Inc. CampOma Can MasDeu Canby House Canon Frome Court Community Canopy Cohousing Canterbury community Cantine's Island Cohousing Capitol Hill Urban CoHousing CARE FAMILY Casa Colibri Catholic Worker A.C. Casa da Ribeira Casa de NIC Casa Hueso Casa Maria Catholic Worker Community Casa San Carlos Casa Verde Commons Casadore Cascadia Commons Cohousing Community class='mapp-icon' src='http://www.ic.org/wp-content/plugins/mappress-google-maps-for-wordpress/pro/standard_icons/red-dot.png' /> Casey Sister-Brotherhood Castle Mountain Dream Catalyst Ecovillage Catholic Ecovillage Catholic Worker Community Catholic Worker Community of Cleveland Catoctin Creek Village Cave Creek Farm Cedar Hollow Community Cedar Moon Cedar Rock Co op Cedar Rock Farm and Community Cedar Springs Farm CedarSanctum Celo Community Center for the Working Poor/ Burning Bush Community Center of Life Center of Unity Schweibenalp Central Coast Community Central Mass Villagers Central Ohio LERN Central PA Central PA Community Housing Central PA Eco Center - Shared Living / Work / Art Space for Earth Conscious People Centre de Ressource au Coeur de l'Etre (En Estrie, Qubec) Centre for Alternative Technology - CAT Cerro Gordo Community Chambalabamba Champlain Valley Cohousing Chaortica Chaparraso Charlotte Cohousing Community Charlotte North Carolina Grannies Chateau Ubuntu Chattanooga Collaborative Senior Housing Chemin du Soleil Cherryleaf Ecovillage Chester Creek House Women's Collective Chico Ecovillage Chippenham Community Christ Covenant Christian Community Christian Transition Village Christiania Christie Walk Chrysalis Community Chuckelberry Galactic Farms and Commodities CHVA (Co-Operative Housing at the University of Virginia) Cielito Lindo Ranch Cinderland Eco-Village Cinderland EcoVillage Circle of Ancient Sisters Circle of Children Circle of One Cite Ecologique of New Hampshire Citizens of Planet Earth Academy City Haven City of God Villages City of the Sun Foundation, Inc Civitas Libera Clanabogan Camphill Community Clearwater Commons Co-Creation Co-Creators' Dream Co-Housing Connection of East Hawaii (CCEHa) Co-Op Housing University of Maryland Co-Op Village Foundation Co-ordination Co-op Co-West Coaching House Coastal Cohousing Cobb Hill Cocoon Washington State CoFlats Stroud Cohabitat Qubec Coho Canyon CoHo Ecovillage Cohogroupboise Cohousing Co-operative Ltd CoHousing Group Kwarteel Cohousing Vinderhoute Cohousing.be Cold Pond Community Land Trust Collectif Creatif du Castellas Collective Agency Collective Kindness Communities College Houses Collegiate Living Cooperative Columbia Ecovillage Common Ground (VA) Common Ground Community Common Place Cooperative, Inc. Common Place Land Cooperative Common Treasury Farm Communaute du Pain de Vie Communaut de L'Arche Communaut des Batitudes Communaut du Chemin Neuf Commune Grounds Communikindred Communikindred Communikindred Communikindred Community Alive at Earthome Community First Housing Community for Mindful Living - CA & MA Locations Community Living Association (CLA) Community of Communities: New Orleans Community of Hospitality Community of Living Traditions at the Stony Point Conference Center Community of St. Isidore Community of the Franciscan Way Community of Urbana-Champaign Cooperative Housing (COUCH) Community Refuge Community Valley Comunidad Permacultural Na Lu' Um Conceivia - Forming network Confluence Congregation of Yeshua Ha Mashiach-India Connected Wellness Center Conscious Life Ecumenical Union CLEU Contemplatives Living In Action Convertible Community Farm and Training Center Cooperative Roots cooperative space Copper Crest Corani Housing and Land Co-op Cornerstone Housing Co-operative Cornerstone Village Cohousing Cosmic Beauty School Costa Rica Ecovillage Country Gardens Couple Seeking Therapeutic Community UK Covenant House Faith Community covillage 2012 Covington Community Garden and Learning Center Coweeta Heritage Center Coyote Crossing Craik Eco Village Cranberry Commons Create An Eden Creating Intentional Community Creating Intentional Sustainable Community Asheville, N.C. Creative living project Creative Sanctuary and Freedom Farm Creekside Commons Cohousing Creekside Community Crossroads Medieval Village Crow Moon Crystal Creek Permaculture Cluster Crystal Waters Permaculture Village Cully Grove Culture Unplugged Currawinya Currently unnamed Currents Curtis Pike Intentional Community cw Het Hallehuis CW Lismortel Cypress VIllages D Acres of New Hampshire D&C 59:14-21 Dacha Project Dallas Cohousing Dalzell South Carolina Catholic Worker Damanhur, Federation of Communities Dancing Bones Dancing Creek Farm Dancing Hearts Community Dancing Rabbit Ecovillage Dancing Spirits Community House Dancing Waters Permaculture Co-op Dandelion Dandelion Village Daniel Brady Danu Healing Community, Farm and Nature School Dark Stone Bromelias Practice Center Davis Domes Daybreak Cohousing Debs House Dedetepe eco-farm Deepwoods Farm community Dehnaten Holistic Community Delaware Street Commons Delhi Village Denton Cohousing Denver Space Center Desert Light Circle Desert Moon Spiritual Center Desert Surprise House Desert Willow Detroit Street Family Co-op Dharma Digger Street dimensional living Discipleship Community House of Tallahassee Diverse Matrix Community Dome Village Katrina Dominican Crossroads Dos Pinos Dos Tortugas Ecuador Douceur et Harmonie: Domain Maman Terre Down Home Ranch Down-to-Earth Eco-Village Downeast Cohousing Community Doyle Street Dragon Belly Farm Dragon Sky Farms Vegan Community Dream School Dream River Ranch, LLC Dreamland Co-Living Dreamship Community Drexel House Dripping Springs Organic Ranch Drumlin Co-operative Dudley Co-op Dunmire Hollow Community Durham Central Park Cohousing Community Durika Foundation Dusun Medinah Duwamish Cohousing Duma E.A.R.T.H-(Extending Awareness, Reaching To Heal) Connecticut Eagles Nest Eagletree Herbs Earnshaw Ecohouse Earth Angeles garden Earth EcoVillage Earth Energies Eco Village Earth Friends Intentional Community Earth Mountain View Earth Mountain View Educationnal Research Center Earth Re-Leaf Earth Rising Sanctuary Earth Tribe Earth Tribe Delaware Earth Tribe Trust Learning Center EarthArt Village Earthaven Ecovillage EarthChild Collective Earthdance Earthlands EARTHSHIP UK INTENTIONAL LIVING EarthSky tribe Earthsong Eco-Neighbourhood Earthwalk Sustainable Living Centre Earthwise Valley Earthworks Eco Village Earthworm Collective Earthworm Housing Co-operative EARTHYACHT East Bay Cohousing East Blair Housing Co-op East Brook Community Farm East River Community East Wind East-of-Eden Eastern Light Project Eastern Village Cohousing Eastside Cohousing Echo Hills Cottages Eco Acres Eco Chateau Eco communitylk Eco Island Eco Velatropa ECO VILLAGE INTENTIONAL COMMUNITY Eco Yoga Farm Eco Yoga Park eco-Farm Elata Eco-Tribe Eco-village Moldova ecoaldea espiral de luz ecoaldea espiral de luz -1- Ecoaldea Gratitud Ecoaldea Huehuecoyotl Ecocentro de Transicin Semilla Paz Ecoculture Village ecofarmfl EcoJoya EcoLetu EcoReality Co-op EcoTerra Community Ecotopia/Ithaca Ecovila Clareando Ecovila da Montanha Ecovila perto de Serra Grande Ecovilla Gaia Ecovillage AR EcoVillage at Ithaca, TREE, the third neighborhood Ecovillage Charlottesville EcoVillage Dungeness Valley EcoVillage Ithaca Ecovillage Kostunici Ecovillage Network UK Ecovillage New Jersey EcoVillage of Loudoun County ECOVILLAGE VIVER SIMPLES Ed's house Eden Community Eden Sanctuary EdenWild Edgehill 12 Edges Edinstvo ecovillage Egge 7 Eight Limbs Housing Cooperative Eighteenth Ave Peace House Ekobius Ecovillage (Ecology Crossroads) Ekobyn Blarna El Bloque El Santuario Altavista Elamala Elbereth Elder Commons Elderberry Village Elders On The Watchtower ElderSpirit Community at Trailview Elemental Eden Elemental Kindom Eliopoli Ella Baker Graduate House Ella Jo Baker Intentional Community Cooperative, Inc. Elm Creek Trails Elm Street Co-op Eloin Elsworth-Bowie Cooperative Emerald City Emerald Earth Sanctuary Emerald Grove Intentional Community Emergency Communities Emerson Commons Cohousing Emerson Tenants Cooperative Emma Goldman Finishing School Emmaus Haarzuilens Emmaus House ENARGEIA Enchanted Garden Intentional Community Endless Enigma Farm Energy Of Life Institute Enlinca Eno Commons Enright Ridge Urban Eco-village Esperanza de Sol de Finca Amanecer Essense of Eden - The Eden Project Etherion Ringing Cedars Intentional Community Eugene Cohousing Downtown Eureka Institute Evening Rain Farm Event Farm EVO: The Emerald Village in Vista, CA EX TRANSSEXUAL seeks Jesus followers for Martinsburg WV Ex-Hacienda La Petaca Explore, Thrive, Create Expressive Arts Alliance Faerie Camp Destiny Fairview House Faith House Ottawa Falconblanco Falls Church Cohousing Familia Feliz (ESP1) Familia Feliz (GER1) Family Family Farm Hostel Family Focused Sustainable Homestead Community Family Of Light Center Farmer Paul's Ranch Farming in Willamette Valley region Farmpound farmvilleinreallife Faslane Peace Camp Father Divine's Peace Mission Movement Fedorovtsy Feralculture Ferency House Ferme Paysanne RDF Fern Hollow Ecovillage Fernwood Urban Village Cohousing Festina Lente FIASCO Fiji Organic Village Finca Fruicin: Permaculture Land Cooperative Finca Las Brisas Costa Rica Finca Morpho Finca Nuevo Mundo Verde Finca Quijote de Esperanza Finca Sagrada Finca Sukkot Findhorn Foundation and Community Finney Farm Fiopa Community/Fiopa Consensus Collective Fiori Hill FIREWEED UNIVERSE CITY Five Sixty House Flagstaff Creative Cohousing Flatlanders Drydock Flatlanders Inn Fletcher Collective Flexico Florida Coast Integral Community Flower City Cohousing Community Flower Mound Senior Cohousing Floyd EcoVillage Folk Art Guild / East Hill Farm Followers of the Way Footbridge For the Creation of Intentional Communities Foreningen EKBO Forgebank Forgotten Formally Ant Hill Collective, Now wild seed collective Forming, need founders Fort Awesome fortunity FOSL - The Foundation of Sustainable Living found in montana FOUNDATION Foundational Living Colony of New Eden Fowler Mobile Home Park Fox Valley Sustainable Co-housing Franklinton Homestead Free Greens Farm Free Spirits Community Freedom Acres Freedom Farm Freedom South Texas Freedom-Universe Freedom72938 Freelandia! A Home of Sacred Spaces and Abundant Living Freethinkers Ecovillage Fresh Start Fresno Cohousing (a.k.a. La Querencia) Friendly Glen Cohousing FRIENDS SOUTHWEST CENTER Friends' Cooperative House Frog Song Front Range Eco Town Frugal Living NYC Full Creeks Collective Fundacion Amalai Flleshave Gabriel's Garden Gagetown Sustainability Complex Gaia Grove Ecovillage Gaia Shifts Gaia Vista Gaia's Garden Gaian Progeny Villages GaiaYoga Gardens (of Earthly Delights) Gainesville Cohousing Gambhira Eco Yoga Village Ganas Garland Ave Cohousing Gathering Inn Community Gay Hawaii Lalala Gay Men's Rural Community Gay Wisconsin Gecko Villa Gemeenschappelijk Wonen Nieuwegein Gemeinschaft Sulzbrunn Gemeinschaft Tortuga Genesee Gardens Cohousing Genisis Villiage Gentle World Inc. Germantown Commons Gerrie's Glorious Greens Organic farm/The Worm factory Gesundheit! Institute GH Community Girlhouse Glacier Village Gladheart Farm Glen Ard Glenora Farm Global Community Communications Alliance Global Village of Bagni di Lucca Global-Natives at Mt. SoNNoS (Spirit of Nature) GlowHouse God's last church Godsland Goin' Om Gold Light Ranch Golden Eagle Friends Golden Girls on The Hill Golden Heart Village Golden Nectar Farm Goldenrod Land Co-op Golem Housing Co-operative Gondwana Sanctuary Good Roots Intentional Community Goodenough Community Goolawah Rural Land Sharing Co-op Goose Pond Community Gorge Cohousing Gorham Cohousing Govardhan Ecovillage Govinda's Sanctuary Grace Heart Fellowship Grace Life Community Grace Sustainable Community Grateful 4 Grace Great Oak Cohousing Greater World Community Green Acres Green Acres Permaculture Village Green Bridge Farm Green Earth City - Pilot Project Green Grove Cohousing Community Green House Green House Cooperative Green Menagerie Green Quill Farm Green Street Urban Farm Health and Spiritual Homestead Green Valley Village Greenbriar greenhaus Greening Life Community GreenLife EcoRetreat Greenmount eco-co-housing GreenSong Sanctuary Greensoul Greenwave Gregory House Greyrock Commons Gricklegrass GRO-Rainbow-Community Grow Community Growing Home Gulf Islands Eco-Community Forming Gut Stolzenhagen Guwahi Eco Village GYMNOS - A neo-primitive tribe forming Gypsy Heart H.E.R. Co-operative Tribal Living Hacienda Guaraguao Hairakhandi Love Center Hakugyokoru Halcyon Commons Cooperative Urban Neighborhood Haley House HamakuaHarvest hammer house artist's collective Handy Booboo Hanoar Haoved Vehalomed - Tnuat Habogrim (Adult movement) Happy Acres Happy Camp Republic Happy House Harambee Cooperative Harbin Hot Springs Harbourside Cohousing Harmonious Earth Community Foundation harmony & health Harmony Commune Harmony Farm Harmony Green Village Harmony Lakes Cohousing Harmony Living Harmony Village Harper Valley Farm Harrisonburg Cohousing Harrow Ashram Hart's Mill Ecovillage Hartford IC Hayes Co-Housing Hazelwood Farm Community Headlands Headwaters Garden & Learning Center HEAL Heal The Soil Healing Castle Healing Earth New Amish Healing Grace Sanctuary Healing Hearts Sufi Dargah Healing Rain Health in Hawaii / Kolapa House of Charity Heart and Spoon Community House Heart House Medicine Heart Land Heart-Culture Farm Community HeARTbeat Collective Heartbeet Lifesharing Hearth Hearthstone Heartland Heartland Ecovillage Heartsong HeartTribe Village & Chrysalis Heartwood Cohousing Heartwood Community Incorporated Te Ngakau O Te Rakau Heartwood Institute Heartwood Refuge Heathcote Community. HeavenOnEarth Hebrews West Hedonisia Hawaii Sustainable Community Heinzist Tribe Hemp Nation Hen House Sangha Henderson Cooperative House Hermitage Foundation Hertha Hesed Community Cooperative Het Carre Hickory Grove Hickory Nut Forest Hickory Ridge Hidden Creek Cohousing Hidden Grove Hidden Meadow High Cove High Desert Coho High-Desert Permaculture Research Institute Higher Ground Cohousing Highland Goddess Temple and Commune Highline Crossing Cohousing Community HighTop Village Hikki Hermitage Hillegass House Hilo Cohousing Himalayan Institute Hip Mama's In-town Village Hippie Arbor Hippie for Life HM157 HMS Possibility Hobbitstee (De) Hockerton Housing Project Hoffman Collective Hollow's End Neighborhood Cooperative Holy Angels Monastery Home Alive Home for art Homeland Homeport Collective, The Homestead Sanctuary homestead point permiculture Homewood Cohousing Honey Acres Farm Honeyeaters Honolulu Housing Hui Honua Oia'i'o Kauai Hopewell Community House of Yacob Houston Access to Urban Sustainability HUB Hamt-Drbrn Humanity Healing Humble House Hummingbird Community Hundredfold Farm Cohousing Community Huntington Open Women's Land (HOWL) Hygieia Homestead Hypatia Cooperative House I Street Co-op I-City Ian Southwest IC-Neo ICC Austin IDA IDEAAS Ranch IDEAL SOCIETY, Institute for the Development in Education, Arts and Leisure Immaculate Conception Benedictine Priory In La Kesh In Lak'ech Village InanItah Indiana Cohousing Indiana Self-Sufficiency Indigene Community Indigo (Big Island of Hawaii) Industrial Revolution Infintel - The Glenville Center for Conscious Evolution INGENIUM Expressive Arts Village Inner Peace & Prosperity - Creative Community Innisfree Village Intentional Communities Desk (ICD) Intentional Community House in West Louisville Intentional Faith Community Houses Intentional Living NYC intentional permaculture community Inter-Cooperative Council (ICC-Michigan) International Cooperative House (ICH) Into the Amazon Jungle Intown Neighborhood Place Intuitive and Intentional Living Iowa City Cohousing/Prairie Hill Ipsalu House Iron Mountain Ishmael Acres Island Cohousing Isle of Erraid It's Really You - IzReaL.eu Ithaka Ittoen Iya for LandCulture and Resistance iYi TANGRA Alternative Community Jackson Place Cohousing Jamaica Plain Cohousing James Russell House Jasper Hall JehushuaCommune Jesus Christ's Community at Hebron Jesus Christians Jesus People USA (JPUSA) Jesus' Lakeside Retreat Jewel Creek Organic Farm & Ecovillage Jewel of the Sun (La Joya del Sol) Jewish Intentional Community Jindibah Intentional Community Jourdan Valley Joy of the Lord Covenant Community Worldwide,Inc Joy Town Farm Joyful Lifestyle JP Custom Living Jubilee Cohousing Julian Woods Community Jump Off Community Land Trust Juniper Hill Farm Jupiter Hollow Kailash Ecovillage Kakwa Ecovillage Cooperative Kalani Oceanside Retreat Kalikalos Kana-Gemeinschaft Kanatsiohareke (Ga na jo ha lay gay) Kanjini Co-Op Kapievi Karmily Haven & Farm Kashi Ashram Kasteel Nieuwenhoven Katywil Farm Community KaWay Monti NGO Kent Cooperative Housing Kentucky Tiny House Builder Community Kerala Commune Keveral Farm Keystone Ecological Urban Center Khakalaki Farm Ki bhavana Buddhism Kibbutz "Shoshana" (Rose) Kibbutz Kahila Buhyahad Kibbutz Ketura Kibbutz Migvan Kibbutz Mishol Kibbutz Tamuz Kibeti Ecovillage Kids Gardening Eden Kimbercote Farm Kin's Domain Ringing Cedar Project Kindred Spirits King House Kingdom of Bahoudii Kingfisher Cohousing on Brookdale Kingman Hall Kingston House Kins Oases Foundation Kintore Farm Knotty Forest Kohatu Toa Eco-Village Koinonia Farm koLeA - Klosterdorf Komaja Kommune Niederkaufungen Kommunity Kondoria Kommunitt Beuggen Konohana Family Kookaburra Park Eco-Village Koots Ecovillage Kopali Communities Koro Island Community Kotare Village Kristian David School Kulana Goddess Sanctuary Kumah South Florida! Kwei Yagola L'Arche Australia L'Arche Canada L'Ecovillage du Prigord L'Inuksuk L'isola La Bergerie La Casa Querencia La Cit cologique de Ham-Nord La Ecovilla La Florida La Grande Cense Cohousing La Madera Community La Paz Eco Village La Poudrire La Rocca La'akea Community La'akea Permaculture Community Lafayette Morehouse Lah Lah Land Lake Claire Cohousing Lake Ellen Community Lake View Community Lake Village Homestead Farm Lama Foundation Lammas Lanark Ecovillage Land Lifeways Farm Land of Dawes Land Share BC Landelijke Vereniging Centraal Wonen Landsby Initiativ Lane County Catholic Worker Larimer Cohousing Community las Indias Laughing Dog Farm/CSA Laurel Nest Laurieston Hall Housing Co-operative Ltd. Lawrence Road House of Hospitality Laytonville Ecovillage LE CASE Ecovillage Le Manoir LEAPNOW: Transforming Education Lebensgarten Steyerberg Lebenshaus Schwbische Lebensraum Lee Abbey Aston Household Community Lemuria Center Lemurian Embassy Eco Village Retreat Lester House Lethbridge Sustainable Living Association Lettuce Bee Farm Leyton co-housing Libertalia Libertarian Village Liberties Liberty Village Cohousing Lichen Life Center Association Life community Noah's Ark Life Works - A Home for Men who want to belong and have fun doing it. Lifeseed LifeWay Covenant Community Light Light of Freedom, Inc. Lily Plain Green Linder House Lindsbergs Kursgrd Listening Tree Cooperative Lisu Lodge Hill Tribe Adventure Little Flower Community Little River Tenancy in Common Little White Pines Live the Dream : Penfield House Living Earth Village Living Energy Farm Living Miracles Worldwide Living Presence Living Roots Ecovillage Living Spaces Living Well Community LivingStone Monastery Loaves and Fishes Community Loblolly Greenway Cohousing (LGC) Logan Square Cooperative Lolia Place Ecovillage Lomah Ecovillage London Community Lonesome Coconut Ranch Long Branch Environmental Education Center Long Haul Long Ridge Lane Los Angeles Eco-Village Los Portales Los Visionarios Lost Pine Earth Builders and Educational Center Lost Valley Education Center Lothlorien Farm (Lothlorien Rural Co-op) Lothlrien Cooperative House Lotus House Lotus Lodge Lovare Homestead love and wisdom estates Loving Earth Sanctuary LUBINKA Luminaria Sanctuary Luquillo Farm Sanctuary Luther House Lydia's House Lyons Valley Village Maa Land Co-op Machaseh Mackenzie Heights Collective Madison Community Cooperative (MCC) Madison Street House Madre Grande Monastery Madrigal Madrona Center Magic Maharishi Peace Palace Fairfield Iowa Maiden, Mother, Crone Collective Maison Emmanuel Centre ducatif Maitreya Mountain Village Maitri House Malu 'Aina Mama Roja Mammoth Pools Mana Gardens Mandala Mannawood Community Land Trust Many Tribes - New Tribalists Australia Manzanita Village Map Map Map Map Map Map Map Map Map Map Maple Ridge Marin Cohousing Mariposa Grove Marsh Commons Masala Co-op Maxwelton Creek Cohousing May Creek Farm Mayfair village of Denver- mcusa Mobile Communities USA Me Lucky Farms Meade County Kentucky Meadow Sky Meadow Wood Cohousing Community Mechatigan Garden Medieval/Fantasy Village Melbourne Cohousing Network Mele Nahiku Men's Cohousing MendoDragon Mens Vision House Mercy & Grace Community Meristem Cooperative Merri Cohousing Merry Springs Health & Wellness Messiah Ministries Small Christian Community Messianic Hebrew Nazarene Israelite Vision metasofa artists community Metro Cohousing at Culver Way Mexico Oasis Micah House Micah Village Micah's House Miccosukee Land Co-op Michigan Ecovillage Michigan House Michigan Womyn's Music Festival mid-Missouri Cohousing Adventure Middle Road Community, The Middlesex Senior Cohousing Initiative Milagro Bay Milagro Cohousing Millrace Cohousing Mills Community House Millstone Co-op Millworks Cohousing MIM's Place of Community Cooperative-Indiana Mimosa House Minnie's House Misignwa Tribe Mission Peak Cohousing in Fremont Molino Creek Farming Collective Monan's Rill Monasterio Mysticos Monkey Bone Ranch Monkton Wyld Court Mont Hope City Monterey Cohousing Moonlight Meadows Moonlighting Moonshadow Moonshine Tribe Moora Moora Co-operative Community Morningland Monastery Morninglory MorningSun Mosaic MOSAIC Co-op Mosaic Commons Moss Milk Commons Transformational Learning Community moss on the rocks farm Mother Earth Mother Earth Green Center Mother tribe in NYC Motheroak permaculture coop Mothers Trust Ashram/Lakeshore Interfaith Community mothership sanctuary Mount Madonna Center Mountain View Cohousing Community Mourne Grange Camphill Village Community MSU Student Housing Cooperative Mt. Joy Ecovillage Mt. Murrindal Cooperative Muddy Creek Satyagraha Muir Commons Mulberry Hill Mulvey Creek Land Co-operative Munksgrd Music Jamboree Muyol Willka Hampi (Project Taruka) MyHood Mystique Community N Street Cohousing Nahziryah Monastic Community Nakamura House Nama Namaste NAMASTE... Multi-Cultural, Sustainable Living Community of Belize C.A. Namast Greenfire Nanjemoy Collective Narara Ecovillage Nashville West Cohousing Natewa Bay Homestead Native Way Eco Naturafoundations Natural Farming, a Life Practice. Living Directly, Closely with the Earth Natural Island Dragonmill Natural Wisdom NATURALMENTE - Retreat Center (Nucleum for the Reconnection with the Essence within the Being) Nature's Pace Sanctuary Nature's Path Eco-community Nature, On It's Way Naturist Eco Village Nazarenes of Niagara NBCOHO Free Land Net Zero Community Neighborhood for Mindful Living, A Cohousing Community Nelson Land Group Neopolitan Neot Semadar Nerd vs Nature.com Neruda Network for a New Culture Nevada City Co-housing New Braj New Brighton Cohousing New Community Cooperative New Covenant Farms New Creation Christian Community New Culture DC New Dawn Project New Earth New Earth Mountain Village New Earth Song Cohousing LLC New England Farm Village Project New Jerusalem Community New Jewish Communities New Koinonia New Kurukshetra New Leaf Eco Commuity New Lebanon Mobile Home Park New Medina Village New Mexico Farmer Nomads Circuit Community New Natives New Oasis For Life-the Second Home of Lifechanyuan (New Site I ) New Roots Cooperative New Talavana New Tribal Nation New View Cohousing New Vrindaban New World at Anela's Hawaiian Farm New York City Cohousing Group Newberry Place Cohousing Community Newbold House NEXT EVOLUTION COMMUNITY Next Step Integral Niche / Tucson Community Land Trust Nickel City Housing Cooperative NieuCommunities No Name No name No Name no where ranch Noldorath Forest Community Nomad Cohousing Nomadic Peoples Republic none Noosa Forest Retreat Holisitc Permaculture Community North American Students of Cooperation North Coast Retreat North Mountain Community Land Trust Northern Berkshire Cohousing Community Northern California EcoVillage Network Northern Lights Northern Sun Farm Co-op not yet named Nottingham Cooperative Nsumi Collective Nubanusit Neighborhood & Farm NW NJ Ecovillage Nyland O'Keeffe House O'Quinn Mountain Village World Community O.U.R ECOVILLAGE Oak Creek Commons Oak Forest Collaborative Oak Park Community Oak Spirit Sanctuary Shamanic Wiccan Church of Nature Oakcreek Community--Stillwater Oklahoma Oakland Morehouse Oakleigh Meadow Cohousing Oasis Oasis - Women's Hacker House Oasis de Lentiourel Oasis Eco-Village Oasis Farm Oasis Gardens Oasis Homestead Obed Hostel Oberlin Student Cooperative Association (OSCA) Oblate Community of St Paul - IOCU Occupy DFW OE Fenghuang Collective Ofek Shalom Cooperative House Ohio Homestead Community OIKOS INTENTIONAL COMMUNITY OJAI PRIVATE CO-OP Okanogan Permaculture School - Community Okunevo Ol' Wondermoth Olam Habah Village Old Catholic Benedictines of the Resurrection Olympia Cooperative Housing Association Omaha Green Cohousing Omega House Omega Institute for Holistic Studies One Accord One Another Community One Community One Heart Community One Island One New Man - Kingdom Of God One Song Eco-Spirit Village one world commune/philippines chapter Ontario Eco-Village (s) Project (s) Open Circle Open House OpenFree Optimum Living Alliance Oran Mor Community Orange Twin Conservation Community Orca Landing Order of Melchizedek Order of Saint Benedict organic music space Organic Tribe Foundation Organic Vegetarian Tantra Yoga Homestead ORIGO WELLNESS SANCTURARY Orthodox Commune Osa Mountain Village Osho Miasto Osterweil House Oswego Center For Sustainable Living Otamatea Eco-Village Our community vision, Looking for a tribe! Our Lady of Mepkin Abbey ourtowncommunity Outpost Homestead Owen House Oxen Community (working title) Ozark Dawn for Women Only! 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Map - Fellowship for Intentional Community

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CryoCare Foundation – Cryonics Services

Posted: at 11:12 am

CryoCare Foundation was established in 1993 to provide state-of-the-art human cryopreservation with assistance from two separate, independent businesses: BioPreservation, which provided our remote standby, transport, perfusion, and cooldown capability, and CryoSpan, which managed the long- term maintenance of patients at liquid-nitrogen temperature.

Ultimately we hoped that growth in cryonics would encourage the formation of additional service providers. We envisaged a future in which our members would benefit as BioPreservation and CryoSpan found themselves in a free market, bidding against competitors.

Unfortunately, we overestimated the potential growth and profitability of cryonics. Also we underestimated the tendency of volunteers and enthusiasts to burn out, especially in a high-stress occupation such as remote standby work. BioPreservation opted not to renew its contract with us in 1999, and no longer provides any cryonics services. CryoSpan still exists, but its majority shareholder wants to wind down the company and transfer the patients elsewhere.

Consequently, CryoCare now finds itself without any service providers.

We received ample advance warning of this situation, and attempted to find other ways to maintain service. These attempts were unsuccessful. Consequently, in 1999 we notified our members that we could not continue to provide cryonics coverage.

While our original plans were overoptimistic, we still believe our business model is the best one for long-term stability, if cryonics ever reaches a point where it is large enough to sustain multiple competing service providers. At that time, our organizational structure and bylaws may be of some value. Until then, we encourage you to learn as much as possible about the history, theory, and practice of cryonics, and visit the web sites of other organizations that are still accepting new members at this time:

The directors and officers of CryoCare wish to express their deep appreciation to everyone who placed their trust in us, and assisted us, during the past seven years. At no time did any of our members suffer a health emergency in which we failed to respond; and our two human patients are still being cared for, with their maintenance costs fully covered for the indefinite future.

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CryoCare Foundation - Cryonics Services

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Alternative Medicine | Glaucoma Research Foundation

Posted: at 11:12 am

Alternative medicine may be defined as non-standard, unconventional treatments for glaucoma.

Use of alternative medicine continues to increase, although it must be noted that some of these treatment alternatives have no proven clinical effect.

Regular exercise and relaxation techniques can be beneficial for lowering eye pressure and may have a positive impact on your overall health and other glaucoma risk factors including high blood pressure.

Always talk to your doctor before starting any alternative therapies.

Proponents of homeopathic medicine believe that symptoms represent the bodys attack against disease, and that substances which induce the symptoms of a particular disease or diseases can help the body ward off illness.

The Food and Drug Administration (FDA) has not tested homeopathic remedies for safety or effectiveness. There is no guarantee that they contain consistent ingredients, or that dosage recommendations are accurate. It would be a mistake to use homeopathic remedies and dismiss valid therapies, delaying proven treatment for serious conditions.

Holistic medicine is a system of health care designed to assist individuals in harmonizing mind, body, and spirit. Some of the more popular therapies include good nutrition, physical exercise, and self-regulation techniques including meditation, biofeedback and relaxation training. While holistic treatments can be part of a good physical regimen, there is no proof of their usefulness in glaucoma therapy.

No conclusive studies prove a connection between specific foods and glaucoma, but it is reasonable to assume that what you eat and drink and your general health have an effect on the disease.

Some studies have shown that significant caffeine intake over a short time can slightly elevate intraocular eye pressure (IOP) for one to three hours. However, other studies indicate that caffeine has no meaningful impact on IOP. To be safe, people with glaucoma are advised to limit their caffeine intake to moderate levels.

Studies have also shown that as many as 80% of people with glaucoma who consume an entire quart of water over the course of twenty minutes experience elevated IOP, as compared to only 20% of people who dont have glaucoma. Since many commercial diet programs stress the importance of drinking at least eight glasses of water each day, to be safe, people with glaucoma are encouraged to consume water in small amounts throughout the day.

The ideal way to ensure a proper supply of essential vitamins and minerals is by eating a balanced diet. If you are concerned about your own diet, you may want to consult with your doctor about taking a mulitvitamin or multimineral nutritional supplement.

Some of the vitamins and minerals important to the eye include zinc and copper, antioxidant vitamins C, E, and A (as beta carotene), and selenium, an antioxidant mineral.

An extract of the European blueberry, bilberry is available through the mail and in some health food stores. It is most often advertised as an antioxidant eye health supplement that advocates claim can protect and strengthen the capillary walls of the eyes, and thus is especially effective in protecting against glaucoma, cataracts, and macular degeneration. There is some data indicating that bilberry may improve night vision and recovery time from glare, but there is no evidence that it is effective in the treatment or prevention of glaucoma.

There is some evidence suggesting that regular exercise can reduce eye pressure on its own, and can also have a positive impact on other glaucoma risk factors including diabetes and high blood pressure.

In a recent study, people with glaucoma who exercised regularly for three months reduced their IOPs an average of 20%. These people rode stationary bikes 4 times per week for 40 minutes. Measurable improvements in eye pressure and physical conditioning were seen at the end of three months. These beneficial effects were maintained by continuing to exercise at least three times per week; lowered IOP was lost if exercise was stopped for more than two weeks.

In an ongoing study, glaucoma patients who walked briskly 4 times per week for 40 minutes were able to lower their IOP enough to eliminate the need for beta blockers. Final results are not available, but there is hope that glaucoma patients with extremely high IOP who maintain an exercise schedule and continue beta-blocker therapy could significantly reduce their IOP.

Regular exercise may be a useful addition to the prevention of visual loss from glaucoma, but only your eye doctor can assess the effects of exercise on your eye pressure. Some forms of glaucoma (such as closed-angle) are not responsive to the effects of exercise, and other forms of glaucoma (for example, pigmentary glaucoma) may actually develop a temporary increase in IOP after vigorous exercise. And remember -- exercise cannot replace medications or doctor visits!

The long-term effects of repeatedly assuming a head-down or inverted position on the optic nerve head (the nerve that carries visual images to the brain) have not been adequately demonstrated, but due to the potential for increased IOP, people with glaucoma should be careful about these kinds of exercises.

Glaucoma patients should let their doctors know if yoga shoulder and headstands or any other recreational body inversion exercises that result in head-down or inverted postures over extended periods of time are part of their exercise routines.

The results of studies regarding changes in IOP following relaxation and biofeedback sessions have generated some optimism in controlling selected cases of open-angle glaucoma, but further research is needed.

However, findings that reduced blood pressure and heart rate can be achieved with relaxation and biofeedback techniques show promise that non-medicinal and non-surgical techniques may be effective methods of treating and controlling open-angle glaucoma.

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Alternative Medicine | Glaucoma Research Foundation

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Alternative Medicine – Christian Research Institute

Posted: at 11:12 am

Summary

Over the past decade, governmental agencies, medical schools, influential voices in the media, and the public at large have seen a remarkable surge of interest in alternative medicine in the United States. While many therapies focus on unproven but otherwise spiritually neutral approaches (for example, nutritional supplements), others arise from or validate worldviews especially the monism (All is One) of the New Age movement that are hostile to the teachings of Scripture. The cultural developments that have brought alternative (still often called holistic) therapies into the cultural mainstream are complex and often understandable. However, a number of general cautions are still in order regarding this movement.

Twenty years ago a nurse tending to pediatric patients at Santa Monica Hospital handed me a rather unassuming publication bearing the title, Journal of Holistic Health. Along with more than 2,000 health-care professionals and other interested parties, she had just attended a conference in San Diego entitled, The Physician of the Future. In more ways than one, she had got religion at this meeting, and spoke with great enthusiasm about the new paradigm that would soon revolutionize our understanding of health and disease.

The future of health care, she explained, lay in the concept of holism, understanding the whole person body, mind, and spirit who was in fact a great deal more than the sum of several organ systems. It would become much more important to understand the patient who had the illness, not merely the illness that had the patient. Prevention, lifestyle, stress reduction, and self-awareness would displace the invasive and often destructive approaches specifically, drugs and surgery that had for so long dominated Western medicine. Eventually, we would begin to define health in more uplifting terms: not merely as the absence of disease, but as a state of increasing energy, productivity, insight, and personal transformation.

RISE OF HOLISTIC HEALTH

It sounded intriguing. After all, I was training as a resident in family practice the specialty whose interest extended not only to the whole patient, but also to her or his family, work, relationships, and even the community where she or he lived. I glanced through the articles in this home-grown journal (which actually was a transcription of the previous years conference), and then began to read more carefully, with increasing concern. This movement appeared to have more on its mind than changing dietary habits, encouraging exercise, and coping with stress.

The conference director, David J. Harris, who bore the title Founder and President of the Association for Holistic Health, had rhapsodized in his opening remarks that this gathering is part of a process that is bringing about a new way of thinking, a new science merged with religion. James Fadiman, Ph.D., at that time Director of the Institute of Noetic Sciences at Stanford University, declared that we are not primarily physical forms. We are primarily energy around which matter adheres. Richard Svihus, M.D., President of the California Academy of Preventive Medicine, proclaimed that the holistic health movement is desired by higher forces and consciousness within the universe. Harold Bloomfield, M.D., a psychiatrist who had written the best-selling TM: Discovering Inner Energy and Overcoming Stress, extolled the benefits of Transcendental Meditation. Dr. Elisabeth Kbler-Ross, widely recognized as the worlds authority on the dying process, stated unequivocally that death does not exist, and that after transitioning from this life, you will have the opportunity not to be judged by a judgmental God, but to judge yourself. Many others with strings of initials after their names and impressive titles used engaging anecdotes that described healing through aligning the bodys invisible energies, developing psychic abilities, and most important altering, expanding, and transforming consciousness.

The pediatric nurse really had gotten religion but not a gospel that would set well with Luke, the doctor who followed Jesus. It was, instead, a gospel better suited to Luke Skywalker, master of the Force, the impersonal energy allegedly pervading the universe. The holistic health movement, it turned out, appeared to be yet another banner under the We are all energy / All is One / I am God / You are God / We are all God / Aint that great? spirituality of the New Age movement. Such spirituality was storming the gates of Western culture and hoping to be welcomed with open arms.

In my subsequent explorations of the holistic phenomenon I attended two of the annual Association for Holistic Health conferences in San Diego. For the most part, the speakers were interesting, energetic, and sincere in their desire to promote health and healing, while the audiences were far more attentive than many I had observed at other medical conferences. These total immersion experiences left no doubt in my mind that the spiritual agenda of the new medicine at least as presented by its most active proponents was of utmost importance. Furthermore, a few direct questions to some of the speakers made it abundantly clear that this spirituality, which presented itself as generously inclusive of all religious traditions, did not in fact harbor warm and fuzzy feelings about such concepts as the sinfulness of humankind, Christs atoning death on the cross, or our need for individual repentance.

Ask a speaker about Jesus, and you would hear He was a Master Teacher, Enlightened Healer, Bearer of the Christ Consciousness, and so forth. Mention atonement, and you would be gently corrected, for Jesus demonstrated at-one-ment an understanding of His (and our) unity with God. Bring up repentance, and you would be told that what we really need is enlightenment a direct experience of our own divinity. Bear down on that distasteful event at Golgotha, and the air would suddenly become rather chilly.

Over the next several years, I both wrote and spoke of my concerns about the holistic health movement in a variety of settings, and while doing so, made a few observations:

First, a number of conventional medical practitioners were miffed over the idea that unorthodox healing systems were promoted as treating the whole person more effectively. Indeed, even the most narrowly focused subspecialist could truly keep the patients entire life in focus, attending to the mind and spirit as well as the body. Furthermore, there was no guarantee that an unorthodox practitioner might not see a patient as little more than a tangled wad of energy fields needing to be balanced through some esoteric formulation. (Take these supplements/herbs that I have chosen for you through the most inscrutable and subjective criteria, and call me in the morning.)

Second, many people including committed Christians who would go to the mat over the interpretation of a grammatical detail in a passage of Scripture appeared quite willing to lay critical thinking aside while dealing with unorthodox healing methods. Does it work? or, more specifically, Does it make me feel better? were often far more important questions than Does it make any sense? or Is there any empirical proof? or On what world view is this healing system based?

Third, the holistic health movement appeared to be having little impact on the practices of mainstream physicians. It had somewhat greater success among nurses, particularly with a specific healing technique known as therapeutic touch (see below).

Fourth, the new medicine also seemed to be making little headway within medical schools, government bodies, and insurance companies. Holistic health proponents repeatedly expressed a desire to leave the fringes and enter the cultural mainstream via research, public policy, and finance, but for many years this goal proved elusive.

Indeed, the persistent inability of holistic practices to gain widespread acceptance by the powers that be was undoubtedly a sore point for this movement for a number of years. Despite the grandiose optimism expressed during the San Diego conferences and others during the late 1970s and early 1980s, holistic health seemed to sputter through the 1980s, keeping itself alive primarily through paying clients who beat a path to the doors of unconventional practitioners. I concluded that there would always be holistic voices crying in the wilderness, but that our culture would probably keep them there.

My unspoken prediction, however, was proven wrong by some startling developments over the past few years. A dramatic turnabout has brought the gamut of holistic therapies including those with New Age and Eastern mystical flags fully unfurled squarely into the mainstream of American culture under a new banner: alternative medicine. Some proponents prefer the more conciliatory term complementary medicine, while a few describe themselves as promoters of integrative medicine, seeking to unite all forms of health care into a coherent system. Alternative medicine, however, is the most widely used term.

ALTERNATIVE MEDICINE TODAY

It is difficult to pinpoint when or how this reversal began. Promoters of alternative health care would likely argue that this movement hasnt actually enjoyed a revival, but that it has been alive and well all along, and that the power elites of the press, government, and medicine have only recently noticed. This idea is supported to some degree by a now-famous 1993 article in the New England Journal of Medicine, a publication not exactly known for tabloid excesses.

The report detailed the findings of a 1990 survey of health care utilization in the United States, suggesting that more than 30 percent of American adults availed themselves of at least one form of alternative therapy that year, paying an estimated 425 million visits to providers of such treatments about 40 million more than the number made to primary care physicians! The tab for this care was nearly $14 billion, of which more than $10 billion was not covered by insurance and thus was paid out of pocket. The survey indicated that unconventional therapies were used mostly for chronic rather than life-threatening conditions, that most people using these alternatives didnt discuss them with their physicians (no great surprise since conventional practitioners tended to dismiss such options with eye-rolling disdain), and that the elderly represented a significant proportion of the clientele.1

A RECENT SURGE IN PUBLIC INTEREST

It would not be surprising if a survey taken today showed even more widespread involvement in alternative practices. Recent indications of a surge in public interest include the following:

A Time cover story entitled Faith and Healing (24 June 1996) painted its subject with broad strokes, encompassing traditional faith in God, meditative techniques, and biochemistry. It described controlled studies designed to determine whether patients who were the recipients of prayer defined in a variety of ways fared better than others.

A bumper crop of books on alternative therapies now line the shelves of the Health and Medicine section of the typical neighborhood bookstore. No longer limited to the off-label and self-published material that was once the staple of New Age outlets, the newer titles come from mainstream publishers, and place unconventional treatments on equal footing with Western medicine. One prominent example is The Medical Advisor: The Complete Book of Alternative and Conventional Treatment,2 published last year by Time-Life Books. This handsome volume describes health problems in encyclopedic detail, noting for each the conventional medical approach and then listing several alternatives: ancient Chinese, homeopathic, herbal, and so on.

The Public Broadcasting System (PBS) has repeatedly broadcast presentations of alternative healing. Bill Moyerss 1993 series, Healing and the Mind, attracted almost twice the normal PBS viewing audience. Andrew Weil, M.D., a popular author who now teaches Integrative Medicine at the University of Arizona School of Medicine, has offered articulate distillations from his book Spontaneous Healing on a program of the same name. Deepak Chopra, M.D., a publishing hot-ticket and Americas foremost purveyor of Indias ancient healing system known as ayurveda, captivated viewers in the PBS specials, Body, Mind and Soul: The Mystery and the Magic and The Way of the Wizard.

Websites devoted to alternative therapies abound on the Internet. If one tells the Yahoo search engine to look for alternative medicine, he or she will be escorted to more than 200 sites, many of which provide links to dozens of others. On the other hand, cautionary notices and critical analyses by organizations such as the National Council against Health Fraud and the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP, a humanist think tank that publishes Skeptical Inquirer) are few and far between.

Periodicals promoting alternative therapies are now available both for the general public (for example, Natural Health) and health care providers. The monthly journals Alternative and Complementary Therapies and Alternative Therapies in Health and Medicine contain articles and studies of variable quality, which in some cases (unlike standard medical journals) freely wade into metaphysical and promotional material.

The most striking foray into the realm of conventional medicine occurred last November when American Family Physician, the official journal of the American Academy of Family Physicians (normally a reliable resource), published as its cover article, Alternative Medicine and the Family Physician.3 Authored by James M. Gordon, M.D., who directs the Mind-Body Center in Washington, D.C., the article offered a bland overview of alternative care, admonished family physicians to convey a sensitive acceptance and an openness to.their patients interest in alternative therapies, and encouraged practitioners to explore this realm themselves starting with Gordons own book, Manifesto for a New Medicine. An accompanying editorial strongly endorsed physician involvement in alternative therapies, and a duplicable information sheet did likewise for patients. Nowhere in these materials was there a note of caution or concern about any of the approaches mentioned.

NEW LINKS WITH CONVENTIONAL MEDICINE

Manifestations of increasing interest in alternative health care have not been limited to the general public and news media. In 1991, Congress mandated the formation of the Office of Alternative Medicine (OAM), now permanently established within the National Institute of Health (NIH). OAMs mission is to encourage and support the investigation of alternative medical (AM) practices, with the ultimate goal of integrating validated alternative medical practices into health and medical care (emphasis added).4 To this end, 10 exploratory centers have been established at institutions such as the University of Minnesota Medical School, Stanford University, and Columbia Universitys College of Physicians and Surgeons. NIH guidelines for these centers call for a systematic analysis of alternative treatments and their effect on major diseases, health, and wellness.5

It remains to be seen whether the centers, each of which will focus on a specific health care issue, will approach alternative therapies with open arms along with open minds. Columbia-Presbyterian Medical Center, for example, has already established the Richard and Hinda Rosenthal Center for Complementary and Alternative Medicine, the first of its kind at an American medical school. A quote in the Rosenthal Centers brochure from Woodson Merrell, M.D., sounds less than dispassionate: The fact that medical schools are beginning to incorporate alternative modes of healing into their curriculum is a major step in medical education. It is very exciting.

The enthusiasm for alternative medicine displayed by those involved with OAM certainly raises some doubt that its programs will provide evenhanded analysis of the therapies they study. Representative John E. Porter (R-Ill), Chairman of the Labor, Health and Human Services Education Subcommittee, which oversees funding for NIH, not only supports OAM but also sees it as fulfilling a specific mission: As I see it, the most important contribution the OAM can make to the practice of medicine is to provide that link between alternative and conventional medicine.Therefore, it is important to continue making contacts on Capitol Hill and to deliver the message: alternative medicine is integral to biomedical research, provides effective results, and is a priority for spending decisions.6 James Gordon, M. D., who wrote the above-noted Manifesto for a New Medicine, also serves as Chairman of the Program Advisory Council for OAM.

WHY THE INTEREST?

What might explain this surge of interest in alternative therapies? There are many possible reasons, but the heart of the matter is this: for all of its technological prowess, especially with acute and critical conditions, Western medicine continues to bump against the limits of its effectiveness when dealing with many disabling chronic conditions especially those related to aging, such as degenerative arthritis as well as complex diseases, such as cancer and HIV/AIDS. A massive tide of baby boomers is now facing mid-life and menopause, and, having challenged the status quo at every stage of life, this generation is not about to accept a just deal with it approach to the health problems of its golden years.

Moreover, stress and common lifestyle-induced problems, such as chronic fatigue and depression, do not always find sympathetic ears and definitive solutions in the doctors office. Many conventional practitioners drive large numbers of people to alternative therapists by spending as little time as possible with their patients and by clinging to outmoded authoritarian roles (I know whats best for you, so dont ask me those irritating questions.). Alternative practitioners may listen more attentively to their patients, and they frequently promote themselves as encouraging a more collaborative relationship.

Yet encouraging mutual respect, open communication, and informed decision-making are not the exclusive province of alternative therapies. In fact, many conscientious doctors within the conventional model have inadvertently contributed to the popularity of alternative therapies by candidly admitting the limits of their capabilities and carefully explaining the pros and cons of treatment options. Maintaining this evenhanded approach requires using words such as might, maybe, and I dont know. Furthermore, an increasing and appropriate emphasis on informed consent over the past few decades requires physicians to present both the risks and the benefits in connection with a given medication or surgery.

As a result, in many situations a physician may not be able to bring the power of positive expectation to bear on the patients problem. Alternative therapies, on the other hand, are typically brimming with optimism, often inversely proportional to their ties to reality. After hearing more than one doctor say, I dont know what is causing your problem or what we can do about it, someone with a complex illness may feel a breath of hope when the alternative practitioner announces, I can find out why you feel so poorly, and I have a specific plan that will get you on the road to recovery.

Other reasons for the rising interest in alternative therapies include:

1.) The appeal of natural approaches often touted as helping the body to heal itself over drugs and surgery. There is no question that ounces of prevention are better than pounds of cure, and positive lifestyle choices (regular exercise, prudent eating habits, and avoidance of harmful substances) are very likely to reduce medical problems in the future. But all too often the term natural is misapplied to bizarre, illogical treatments or the use of huge (and unnatural) amounts of vitamin and mineral supplements. Eating a variety of wholesome foods every day is natural; taking a tackle-box full of supplements is not.

2.) The current cultural enthronement of choice the need to have options, to have it my way has become a national credo. The word alternative implies that there is a choice to be made regarding health care, as opposed to simply following doctors orders.

3.) Skyrocketing costs, especially related to high-tech procedures and expensive medications, continue to plague the conventional health care system. Because alternative therapies tend to be relatively lowtech and often stress activities that the individual can do for himself or herself, some managed care/HMO systems are investigating their potential for lowering health care bills.

4.) A deep and widespread spiritual hunger. A number of therapies serve as a gateway to spiritual technologies and world views that address needs for meaning, knowledge, and power.

So what is the problem with alternative medicine? Before addressing that question, it is important to state what is not at issue.

1.) Turf battles. As a conventional, Western-trained practitioner, I can readily affirm that any concerns that I or others raise about alternative practices are not driven by possessiveness for patients or the income derived from them. Furthermore, it is important to counter an allegation that circulates with variable fervor in alternative circles: The A.M.A., the medical establishment, the pharmaceutical industry, or some other nefarious conglomerate is suppressing effective alternative treatments especially for cancer as part of an evil scheme to keep people sick so that billions of dollars can be made treating them. This paranoid delusion has as much basis in reality as a Stephen King novel, and begs the obvious question: What do these plotters do when any one of them or a loved one develops cancer? This rumor needs to be given a decent burial.

2.) Optimizing lifestyle. Many alternative devotees pay close attention to their daily living habits and make wise decisions (although sometimes for odd reasons). Primary care physicians are always delighted to have low maintenance patients who make wholesome dietary choices, exercise regularly, shun harmful substances, and deal effectively with lifes stresses. If this were the sum of alternative or holistic health, there would be little to be concerned about and much to applaud.

3.) Effective treatments based on rational thinking and solid research. One of the potential benefits of the Office of Alternative Medicine is the sponsorship of studies to separate alternative wheat from chaff. For example, the Rosenthal Center is conducting a double-blind, randomized study to determine whether a specific Chinese herbal preparation is effective in treating menopausal hot flashes. If such research validates this particular herbal remedy as a useful therapeutic tool and provides guidelines for its appropriate use, many women will be grateful beneficiaries.

4.) Recognizing the spiritual dimension to health. Human beings are indeed more than a collection of complex biochemical reactions, and their spiritual values can play an important role in both health and illness. Research psychiatrist David Larson, M.D., at the National Institute for Healthcare Research has collected a large number of studies that indicate that regular churchgoers are, among other things, more likely to have a reduced risk of coronary artery disease, lower blood pressure, less depression, and fewer anxiety-related illnesses. Furthermore, these benefits appear to be independent of lifestyle decisions (such as abstaining from smoking) that might arise from spiritual commitments. However, a number of alternative therapies and conceptions of health embrace metaphysical orientations overtly hostile to the teachings of the Old and New Testaments.

PROBLEMS WITH ALTERNATIVE MEDICINE

Presenting a detailed critique of even a sampling of alternative therapies is beyond the scope of this article. The following basic problem areas are presented, however, as a caution to those involved in this realm.

Excessive promoting. To say that the realm of alternative medicine is characterized by optimism is an understatement, and undoubtedly much of its success is due to its unabashedly positive outlook. Unfortunately, this buoyancy tends to pervade even its serious journals, such as Alternative and Complementary Therapies, raising doubts about the willingness of alternative practitioners to engage in any serious form of peer review. For all of its faults, Western medicine has progressed by honoring skepticism and doubt, and by demanding that the efficacy of its interventions be validated by controlled studies. Even the extensive advertising to physicians and patients by the pharmaceutical industry is governed by strict guidelines regarding claims that can be made about a given product.

There is no similar oversight for the myriad of herbal formulations, supplements, homeopathic remedies, and other concoctions heavily promoted in magazines, health food stores, and infomercials. (On weekends, some Christian radio stations literally transform into alternative therapy flea markets, without any apparent regard for the credibility of the material emanating on their airwaves.) Expansive claims abound for restoring energy, improving digestion, and solving a variety of poorly defined ailments (heart problems, kidney disease, etc.), all unspecified. Testimonials and anecdotes serve as proof positive, and any attempt by the Food and Drug Administration to bring some order to this Dodge City are met with howls of protest from merchants and buyers alike.

Everything you know is wrong. A number of alternative therapies also postulate alternative realities convoluted explanations of how things work in the human body (or the universe in general) that are totally at odds with the most basic facts of physiology. These are politely referred to in OAM literature as traditional and ethnomedicine therapies, and include such far-flung systems as ancient Chinese medicine and its offshoots (classical acupuncture and acupressure, among others), ayurvedic medicine from India, and homeopathy. Each operates as a self-contained system with its own internal logic, and while they seem to coexist happily under the big tent of alternative medicine, each is quite incompatible with the others. Questions about the validity of each systems basic assumptions are usually deflected with references to the accumulated wisdom of thousands of years of careful observation or the hundreds/ thousands/millions of treatment successes/satisfied customers or (best yet) the many scientific studies documenting the effectiveness of _____ . What proof is there, for example, for the ancient Chinese notion that invisible energy called chi circulates in equally invisible channels called meridians, and that disease results from disturbances in that flow?

The reference to many scientific studies is the most ironic because the methodology of modern scientific inquiry clearly came up with an understanding of health and disease that bears absolutely no resemblance to the precepts of these systems. For a quick reality check, imagine for a moment the reception that would greet an alternative system of mechanical engineering, aeronautics, or navigation based on ancient Eastern mysticism. Imagine, for that matter, an effort by your local emergency room to revive Hippocratess doctrine of the four humours as the basis for diagnosis and treatment.

Postmodern thinking. The fact that fanciful healing systems thrive in industrialized nations is partly due to the fact that postmodernism has penetrated Western cultures to a significant degree. This world view rejects both scientific rationalism and biblical notions of absolute truth, and substitutes for them intense subjectivism: Truth is defined by my experience/my feelings/my understanding. The scientific method and all that it entails rational hypotheses, logical deductions, controlled studies, and revising ones opinions based on this arduous process are seen as no more valid a way of understanding the world than any individuals mystical experiences or intuitive hunches. Any claim that one approach to obtaining knowledge might, in fact, be better than another, or that there is any absolute truth especially a transcendent God who is the truth is viewed as a power play, an attempt by one person to suppress and oppress someone else.

One alternative well suited to a postmodern culture is therapeutic touch, a practice that has continuously gained in popularity among nurses since its introduction in 1975 by New York University Professor Dolores Krieger, R.N., Ph.D. Now taught at more than 80 universities and hospitals, therapeutic touch purports to detect and adjust invisible energies supposedly flowing within and emanating from the human body. This involves entering a meditative state, moving the hands slowly about two inches above the patients skin in an effort to detect subtle sensations such as tingling or heat, using the hands to sweep away excess energy that might have been detected, creating mental images of desirable energy states, and then directing these images to the patient through the hands.

Aside from its misleading title (it should be therapeutic nontouch), the utter lack of objective validation for an invisible human energy field and the spectacular subjectivism of its technique (how in the world can anyone tell whether someone is doing it correctly?), therapeutic touch possesses a mystical heritage that should chill any practitioner who possesses even the faintest belief in the veracity of Scripture. Dr. Kriegers book The Therapeutic Touch makes it clear that she views Eastern mysticism and the Hindu concept of a universal energy called prana as the cornerstone for her therapy. She writes, The idea that prana might be transferred from one individual to another may not be so readily apparent to us unless we have gotten into the practice and literature of hatha yoga, tantric yoga, or the martial arts of the orient.7

Whenever therapeutic touch is called into question, a chorus of protest even from some Christian nurses who embrace this technique (often erroneously equating it with the laying on of hands in the New Testament) is a virtual certainty. But regardless of the benign intentions of its practitioners and its frequent proclamations of validation by some scientific studies, this technique represents a florid invasion of Eastern mysticism into the corridors of Western medicine.

The hijacking of prayer. Alternative medicine has embraced prayer as a healing modality, and in doing so, it has repeatedly fooled even mature Christians. This has occurred in two ways. One is exemplified by a 1988 study reported in the above-noted Time article, Faith and Healing. Nearly 400 patients in the coronary care unit at San Francisco General Hospital were randomly assigned to two groups. Patients in the experimental group were prayed for by born-again Christians, while those in the control group were not. Neither group of patients knew this was being done. Lo and behold, the prayed-for group had one-third the number of complications. Some Christians who become aware of such studies are thrilled: Finally science is validating what the Bible says about prayer.

But is God Almighty, Maker of heaven and earth, an appropriate subject for a controlled study? Is the potter going to be subject to a randomized protocol of the clay? Is prayer merely a form of spiritual technology? This type of experiment encompasses the worst of both worlds misdirected science and presumptuous theology and indirectly validates the misguided assumption (prevalent even among many Christians) that prayer is a cosmic call button, in response to which an omnipotent butler automatically fulfills human desires.

The other fake-out, involving some inventive verbal sleight of hand, is exemplified by the writings of Larry Dossey, M.D., author of the bestselling Healing Words and the more recent Prayer Is Good Medicine. Dossey is widely quoted even in reputable Christian publications because of his encouraging thoughts about the role of prayer in healing. But his notions of prayer extend well beyond the basic concept of communication between a human being and the omniscient, omnipotent, and loving Creator. He views prayer as a nonlocal extension of human consciousness: Prayer actually enlarges the reach of human consciousness. It is a way for us to transcend our physical limitations to be nonlocal, like gods.8 It doesnt matter much whether one prays to Jehovah or to the entire universe, or merely extends positive thoughts in another persons direction. To him its all prayer and its all good.

In the Bible, however, the importance of worshiping and honoring the one true God is of paramount concern. It does matter to whom we pray, and with what attitude. Furthermore, doing so requires that we have a clear understanding that God is God, and we arent which brings us full circle to the last and most serious problem with alternative medicine.

Health is godhood. As noted at the beginning of this article, the holistic health movement of 20 years ago embraced a concept that was in fact deeply embedded in many of its therapies: Matter and energy are different forms of the same reality. We are all congealed energy the same energy that fills the universe, which some call God. Therefore we are God. Alternative medicine in the 1990s has in no way distanced itself from this world view.

Perhaps the most successful proponent of this philosophy in the United States is Deepak Chopra, M. D., author of numerous best sellers including Ageless Body, Timeless Mind and The Way of the Wizard, ubiquitous endorser of other alternative medicine books, and favorite of PBS viewers and movie stars. Originally trained in Western-style endocrinology and once the prime promoter of Maharishi Mahesh Yogis foray into health care, Chopra is now in command of his own Chopra Center for Well Being in La Jolla, California.

Chopra shouts the virtues of ayurveda from the media housetops. He promotes the notion that we are all local nodes in the infinite, universal energy field (call it God if you wish): All of us are connected to patterns of intelligence that govern the whole cosmos. Our bodies are part of a universal body, our minds an aspect of a universal mind.9 So when the physical body dies, we have nothing to fear. As he explains in a recent column in Natural Health, Once our physical body disintegrates, we go through a period of deep slumber as an astral body.after which we gradually awaken to experiences that we need to work out. Eventually we get in touch with our karmic software and then re-emerge on the physical plane with a higher level of awareness. With each cycle of life and death we move into a higher or more refined vibratory frequency of consciousness.10

THE SAME OLD LIE

This is, of course, the old reincarnation shuffle, presented to reassure readers of this alternative health magazine that all will be well during their next several appearances on earth, until ultimate health a final unity with the universal mind takes place. Obviously, in such a scenario there is no need for God to have become a man to become a ransom for many, and no need for repentance, but only a need for each of us to experience our godhood.

These are yet another presentation, in all of their primal seduction, of the two most basic lies ever told to human beings: You shall be as gods, and you will not die. Unfortunately, despite an abundance of optimism and good intentions, many who are involved in alternative medicine especially those who claim to detect and manipulate invisible energies are unwittingly distorting Gods true identity as creator and Lord, and our true identity as creatures who need first to be saved by Him and then to serve Him.Paul Reisser, M.D., is a family physician in private practice in Southern California. He is the coauthor of several books, including New Age Medicine (InterVarsity Press, 1988) and the upcoming Focus on the Family Complete Book of Baby and Child Care (Tyndale). He is a member of the Focus on the Family Physicians Resource Council and medical commentator for the radio broadcast Family News in Focus.

NOTES

1D. M. Eisenberg, R. C. Kessler, C. Foster, F. E. Norlock, D. R. Calkins, and T. L. Delbanco, Unconventional Medicine in the United States: Prevalence, Costs and Patterns of Use, New England Journal of Medicine 328 (1993): 246-52.2The Medical Advisor: The Complete Book of Alternative and Conventional Treatment (Alexandria, VA: Time-Life Books, 1996).3James M. Gordon, Alternative Medicine and the Family Physician, American Family Physician 54,7 (1996): 2205,124Exploratory Centers for Alternative Medicine Research, NIH Guide, vol. 23, no. 15 (RFA: OD-94-004), 15 April 1994.5Ibid.6John E. Porter, OAM Funding: A Shared Responsibility, Alternative Therapies in Health and Medicine 1,3 (1995): 80.7 Dolores Krieger, The Therapeutic Touch: How to Use Your Hands to Help or Heal (Englewood Cliffs, NJ: Prentice-Hall, 1979), 13.8 Larry Dossey, Prayer Is Good Medicine (New York: HarperCollins Publishers, 1996), 79.9Emperor of the Soul, Time, 24 June 1996, 68.10Deepak Chopra, Soul Searching, Natural Health, January/February 1997, 192.

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Depression (major depression) Alternative medicine – Mayo Clinic

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Alternative medicine is the use of a nonconventional approach instead of conventional medicine. Complementary medicine is a nonconventional approach used along with conventional medicine.

Make sure you understand the risks as well as possible benefits if you pursue alternative or complementary therapy. Don't replace conventional medical treatment or psychotherapy with alternative medicine. When it comes to depression, alternative treatments aren't a substitute for medical care.

Examples of supplements that are sometimes used for depression include:

Nutritional and dietary products aren't monitored by the FDA the same way medications are. You can't always be certain of what you're getting and whether it's safe. Also, because some herbal and dietary supplements can interfere with prescription medications or cause dangerous interactions, talk to your health care provider before taking any supplements.

Complementary and alternative medicine practitioners believe the mind and body must be in harmony for you to stay healthy. Examples of mind-body techniques that may be helpful for depression include:

Relying solely on these therapies is generally not enough to treat depression. They may be helpful when used in addition to medication and psychotherapy.

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Depression (major depression) Alternative medicine - Mayo Clinic

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5 Types of Complementary and Alternative Medicine (CAM)

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Complementary and alternative medicine comes in a broad range of forms. Here's a look at five widely practiced types of complementary and alternative medicine:

According to the National Center for Complementary and Integrative Health (NCCIH), the most commonly used complementary medicine approaches in the U.S. fall into one of two subgroups: natural products or mind-body practices.

Often sold in dietary supplement form, natural products may include herbs, probiotics, antioxidants, omega-3 fatty acids, chemicals such as glucosamine sulfate and chondroitin sulfate (two supplements said to aid in the treatment of osteoarthritis), and a variety of other substances.

In the 2012 National Health Interview Survey (or NHIS, a report conducted by the Centers for Disease Control and Prevention's National Center for Health Statistics), researchers determined that 17.7 percent of American adults had used a dietary supplement other than vitamins and minerals in the past year. The most commonly used natural product was fish oil, an omega-3-rich substance said to protect against conditions such as heart disease.

The second category of most commonly practiced complementary medicine approaches, according to the NCCIH, mind-body therapies typically involve using specific techniques to boost the mind's capacity to influence bodily function and enhance health.

Hypnotherapy is a popular type of mind-body therapy. Also known as hypnosis, it's been found to promote weight loss, alleviate back pain, and aid in smoking cessation in some scientific studies.

A self-directed practice long used to promote calm, meditation is a mind-body therapy that shows promise as an approach to achieving healthier blood pressure and sounder sleep.

There's also some evidence that meditation may benefit people struggling with chronic pain.

Although yoga is often practiced as a form of exercise and a means of reducing stress, it's also used as a mind-body therapy. Indeed, some research indicates that yoga may help manage conditions like anxiety, insomnia, migraines, and depression.

The NCCIH notes that yoga's popularity has significantly increased in recent years, with almost twice as many U.S. adults practicing yoga in 2012 as in 2002.

Other types of mind-body therapies include biofeedback, guided imagery, and music therapy.

Many proponents of complementary and alternative medicine use therapies and healing practices from alternative medical systems, such as homeopathy and naturopathic medicine.

Alternative medical systems also include traditional medical systems from other countries, such as Ayurveda (a form of alternative medicine that originated in India) and traditional Chinese medicine (TCM). Within TCM are a number of therapies frequently used in the U.S.

today, including acupuncture, acupressure, and herbal medicine.

This type of complementary and alternative medicine is based on manipulation and/or movement of one or more parts of the body.

In some cases, manipulative and body-based methods involve participating in classes or individual sessions with the aim of changing your movement habits. For example, the Alexander Techniqueinvolves relearning basic movements (such as standing and sitting) in order to reduce muscle tension, while the Feldenkrais Method involves creating new patterns of movement in order to improve physical function and overall wellbeing.

Other types of manipulative and body-based methods used in complementary and alternative medicine focus on applying specific treatments to address health issues. These methods include reflexology, osteopathy, and rolfing.

Two of the most popular and well-researched types of manipulative and body-based methods are chiropractic and massage therapy.

Another type of complementary and alternative medicine, energy therapies are generally based on the idea that energy fields surround and penetrate the human body. Practitioners of energy therapies often aim to manipulate biofields by applying pressure and/or placing the hands in or through these energy fields.

While the existence of such energy fields has not been scientifically proven, there's some evidence that certain energy therapies may have beneficial effects.

For instance, preliminary research has shown that practicing qigong may help control chronic pain and lower blood pressure while Therapeutic Touch may help soothe osteoarthritis pain. In addition, there's some evidence that reiki may help lessen pain, promote healthy sleep, and reduce anxiety.

Sources

Birocco N, Guillame C, Storto S, Ritorto G, Catino C, Gir N, Balestra L, Tealdi G, Orecchia C, Vito GD, Giaretto L, Donadio M, Bertetto O, Schena M, Ciuffreda L. "The effects of Reiki therapy on pain and anxiety in patients attending a day oncology and infusion services unit." Am J Hosp Palliat Care. 2012 Jun;29(4):290-4.

Lee MS, Pittler MH, Ernst E. "External qigong for pain conditions: a systematic review of randomized clinical trials." J Pain. 2007 Nov;8(11):827-31.

Lee MS, Pittler MH, Guo R, Ernst E. "Qigong for hypertension: a systematic review of randomized clinical trials." J Hypertens. 2007 Aug;25(8):1525-32.

National Center for Complementary and Integrative Health. "What Is Complementary, Alternative or Integrative Health?" NCCIH Pub No.: D347. March 2015.

Disclaimer: The information contained on this site is intended for educational purposes only and is not a substitute for advice, diagnosis or treatment by a licensed physician. It is not meant to cover all possible precautions, drug interactions, circumstances or adverse effects. You should seek prompt medical care for any health issues and consult your doctor before using alternative medicine or making a change to your regimen.

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5 Types of Complementary and Alternative Medicine (CAM)

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About complementary medicines – Live Well – NHS Choices

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Complementary and alternative medicines (CAMs) are treatments that fall outside of mainstream healthcare.

These medicines and treatments range from acupuncture and homeopathy, to aromatherapy, meditation and colonic irrigation.

This page covers:

Defining CAMs

Deciding to use complementary or alternative treatments

Availability on the NHS

Finding a CAM practitioner

There is no universally agreed definition of CAMs.

Although "complementary and alternative" is often used as a single category, it can be useful to make a distinction between the two terms.

The US National Center for Complementary and Integrative Health (NCCIH) uses this distinction:

There can be overlap between these two categories. For example, aromatherapy may sometimes be used as a complementary treatment, and in other circumstances is used as an alternative treatment.

A number of complementary and alternative treatments are typically used with the intention of treating or curing a health condition.

Examples include:

Tounderstand whether a treatment is safe and effective, we need to check the evidence.

You can learn more about the evidence for particular CAMs by reading about individual types of treatment see our index for a list of all conditions and treatments covered by NHS Choices.

Some complementary and alternative medicines or treatments are based on principles and an evidence base that are not recognised by the majority of independent scientists.

Others have been proven to work for a limited number of health conditions. For example, there is evidence that osteopathy, chiropractic and acupuncture are effective for treatinglower back pain.

When a person uses any health treatment including a CAM and experiences an improvement, this may be due to the placebo effect.

The availability of CAMs on the NHS is limited, and in most cases the NHS will not offer such treatments.

The National Institute for Health and Care Excellence (NICE) provides guidanceto the NHS on effective treatments that are value for money. NICE has recommended the use of CAMs in a limited number of circumstances.

For example:

If you think you may have a health condition, first see your GP. Don't visit a CAM practitioner instead of seeing your GP.

It's particularly important to talk to your GP if you have a pre-existing health condition or are pregnant. Some CAMs may interact with medicines that you are taking.

The practice of conventional medicine is regulated by laws that ensure that practitioners are properly qualified, and adhere to certain standards or codes of practice. This is called statutory professional regulation.

Professionals of two complementary and alternative treatments osteopathy and chiropractic are regulated in the same way.

There is no statutory professional regulation of any other CAM practitioners.

Osteopathy and chiropractic are regulated in the same way as conventional medicine.

Apart from osteopathy and chiropractic, there is no professional statutory regulation of complementary and alternative treatments in the UK.

This means:

If you decide to use a CAM, it's up to you to find a practitioner who will carry out the treatment in a way that is acceptable to you.

Professional bodies and voluntary registers can help you to do this. See below.

Some regulated healthcare professionals such as GPs also practise unregulated CAMs. In these instances, the CAM practice is not regulated by the organisation that regulates the healthcare professional such as the General Medical Council but these organisations will investigate complaints that relate to the professional conduct of their member.

Many CAMs have voluntary registerssome of which are accreditedby the Professional Standards Authorityfor Health and Social Care (PSA) or professional associations, that practitioners can join if they choose.

Usually, these associations or registers demand that practitioners hold certain qualifications, and agree to practise to a certain standard.

Organisations with PSA-accredited voluntary registers include:

This means that these organisations have met the PSA's demanding standards, which are designed to help people make an informed choice when they're looking for a practitioner.

Find more information on the PSA's accredited registers.

Once you've found a practitioner, it's a good idea to ask them some questions to help you decide if you want to go ahead with treatment.

You could ask for:

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