Medical intuition

1. Introduction

Version followed: medical intuition as C. Norman Shealy and Caroline Myss present it (Myss, Anatomy of the Spirit; the Shealy–Myss course The Science of Medical Intuition, first taught at Holos University), with the current practitioner field as the National Organization for Medical Intuition (NOMI) and the Global Association of Medical Intuitives (GAMI) describe it. Sections 1–3 describe the method as its proponents publish it; section 4 is the psychotherapist's own work with clients who use, seek or practise it. The psychotherapist does not give, sell, arrange or recommend readings.

What it is, as its proponents describe it. A medical intuitive is a person who says they can perceive information about another person's health, and the emotional, life-history and spiritual factors they hold to underlie it, through intuition rather than examination or tests. Shealy and Myss's course presents it as a way to "identify and assess the energies in our physical bodies and psyches" and frames it as an "emerging field of energy medicine"; Myss says of the capacity, "This is not a gift. It's a skill." [source: Sounds True course page; Sounds True 2014 course post]

Founders and lineage (as reported). Shealy is a neurosurgeon (medical school at Duke, neurosurgical training at Massachusetts General Hospital), president of the non-profit Holos Institutes of Health, professor emeritus of energy medicine at Holos University, and a co-founder of the American Holistic Medical Association. He began working with Myss in 1984 and co-wrote The Creation of Health with her [publisher and year: uncertain: not verified]. Myss, a writer and lecturer, is described by her publisher as a "medical intuitive" and energy-medicine author; by 1998 she was reported to no longer give private medical readings, concentrating on teaching. [source: Sounds True course page; Orlando Weekly 1998; Penguin Random House page] The American Holistic Health Association is sometimes named as a training body, but these sources do not support that; the reported link is Shealy's co-founding of the American Holistic Medical Association [uncertain: not verified as a training route]. NOMI cites Edgar Cayce as a forebear [source: Science-Based Medicine 2026].

Core idea of how change happens (attributed). In Myss's model, the body has seven centres of spiritual and physical power that combine the Hindu chakras, the seven Christian sacraments and the Kabbalah's Tree of Life; each illness is held to correspond to a pattern of stresses, beliefs and attitudes affecting the related part of the body [source: Penguin Random House description of Anatomy of the Spirit]. "The human spirit is a manifestation of energy" in energy medicine as Myss presents it; she also says emotions are not responsible for every illness but are "enormously important", and warns against "woundology", defining oneself by one's wounds [source: Orlando Weekly 1998]. Change, on this account, comes from the person recognising the energetic and emotional pattern named in the reading and engaging it as a source of transformation ("spiritual alchemy") [source: Sounds True course page]. These are the system's own concepts, described here as its proponents hold them.

Health-claim and evidence status (one line each). Health claims: proponents say intuitives can locate health problems and their "root causes"; NOMI states that medical intuition is not the practice of medicine and not a substitute for licensed care [source: Science-Based Medicine 2026; OneMedicine podcast 2024]. Evidence status: two exploratory studies relying on participant and physician ratings of usefulness and accuracy, no randomised trials (the 2026 study's authors call for them), and critics describe the practice as pseudoscience [source: Wahbeh et al. 2026 abstract; Science-Based Medicine 2026]. Accuracy figures of more than 90% for Myss, reported by Shealy, are cited in promotional and press material without published data [source: Orlando Weekly 1998; Sounds True 2014 post] [uncertain].

2. Framework

2a. The method as its proponents describe it

The reading. In Shealy's account, he would phone Myss with a patient and she needed only the person's name and age; Shealy said "The less she knows about the person, the better she is," because more information would leave her "emotionally hooked" [source: Orlando Weekly 1998]. Current practitioners work remotely by phone or video and describe "scanning" the body or biofield, sensing tissue problems and past events, and sometimes "asking the body" what it needs [source: Science-Based Medicine 2026, describing NOMI-linked practitioners].
What a client experiences. In the Institute of Noetic Sciences (IONS) research design, a patient joins an online call with their own doctor and a certified medical intuitive; the intuitive does not know who the patient is or what their symptoms are, the patient's camera is off, the intuitive leads and shares what they sense "from a distance" about physical and emotional contributions to symptoms, and patient and doctor then rate accuracy and helpfulness [source: IONS research project page]. Outside research, readings are sold directly to the public [source: Science-Based Medicine 2026].
Self-reading training. Shealy and Myss's course teaches students to "read, discern, and interpret" their own energetic patterns, build "intuitive rapport" with the body, and work with archetypes, imagery and symbols; it is sold as "Intuitive Self-Diagnosis and Healing" and contains no statement on its pages that it does not replace medical diagnosis [source: Sounds True course page and 2014 post].
Who practises and how they train. Training is privately run. The Shealy–Myss course was first presented at Holos University as the prerequisite for its further medical-intuition study and is now sold by Sounds True as ten recorded lessons [source: Sounds True 2014 post]. NOMI (president Wendie Colter, also chief executive of the training company The Practical Path, Inc.) uses a "certified medical intuitive practitioner" credential; GAMI is a paid membership network offering certification through its member schools, with its ethics standard not published on its public page [source: OneMedicine podcast 2024; GAMI page]. Some practitioners are licensed clinicians who also call themselves medical intuitives [source: OneMedicine podcast 2024].
Regulation and licensing. There is no statutory licence or protected title for medical intuitives in the US or UK [synthesis; uncertain: no regulator statement found]. US: diagnosis of disease is a regulated act of medicine; Cayce was prosecuted for unlicensed practice of medicine, and the field's own lawyers and leaders stress that medical intuition is "not meant to serve as a diagnosis of illness or disease"; the training provider is reported to hold California Board of Registered Nursing continuing-education approval and to be listed as an authorised VA Whole Health vendor [source: OneMedicine podcast 2024; Science-Based Medicine 2026]. UK: advertising is governed by the CAP Code: under rule 12.2 healers must not state or imply that they can diagnose, treat or cure conditions needing medical supervision, or discourage essential treatment; broadcast rules 15.12 and 15.13 bar exploiting the vulnerable and claims that faith healing treats physical or mental health problems [source: ASA/CAP advice, March 2026]. Other jurisdictions: [uncertain: not verified].

2b. The psychotherapist's framework alongside it

There is no session count; this work runs inside ongoing therapy whenever the topic arises [synthesis]. Phases, each with a goal and a criterion for moving on:

Open and record (goal: the client can say they use or are considering readings without fear of judgement; move on once you know what was done, by whom, what was said, cost, and whether their doctor knows).
Understand meaning (goal: a shared map of what draws them, what they hope for and their explanatory model; move on when the client can state what they want from it in their own words).
Clarify decisions and risk (goal: any health decision linked to a reading is informed and theirs; move on when red flags are excluded or a medical contact is in place).
Coordinate (goal: with consent, the treating doctor or pharmacist knows what is relevant; move on when the loop is closed or consent is declined and recorded).
Integrate and review (goal: psychological themes the client found meaningful are worked with by ordinary therapy methods; health anxiety or somatic patterns are treated; revisit at each new reading or new symptom).

A risk finding at any point (delayed care for a red-flag symptom, a child, pregnancy, an eating disorder, financial exploitation) jumps straight to phase 3 [synthesis].

3. Guiding principles

All principles are the psychotherapist's stance [synthesis] unless a source is given.

Never perform, sell, arrange or recommend readings. In practice: you do not offer intuitive impressions about a client's body, refer to intuitives, or take referral fees (APA Ethics Code 3.06, 6.07) [source: APA Ethics Code].
Stay within competence. In practice: you assess and treat psychological problems; you do not judge whether a reading is medically right or wrong (APA 2.01, 2.04) [source: APA Ethics Code].
Curiosity without endorsement or ridicule. In practice: ask "what did it mean to you?" before any view of your own; describe the model as the client's or the practitioner's.
Respect self-determination. In practice: the client decides about readings; your job is that health decisions are informed and free of pressure (APA Principle E) [source: APA Ethics Code].
A reading is not a diagnosis, by the field's own account. In practice: you can use NOMI's own statement that medical intuition is not medicine and not a substitute for licensed care to support medical follow-up without attacking the client's beliefs [source: Science-Based Medicine 2026; OneMedicine podcast 2024].
Physical symptoms go to medicine. In practice: any new, persistent or worsening symptom, or one a reading has "explained", is checked by the client's doctor.
Separate psychological themes from physical claims. In practice: a theme like "unexpressed grief" can be explored in therapy without accepting or rejecting the claim that it caused a physical problem.
Guard against blame. In practice: watch for clients concluding they caused their illness by feeling the wrong things; Myss herself says emotions are not responsible for every illness [source: Orlando Weekly 1998].
Collaborate with consent. In practice: share with doctors and pharmacists only what the client agrees to (APA 3.09, 3.10) [source: APA Ethics Code].
Protect the vulnerable. In practice: children, pregnancy, eating disorders, serious illness, bereavement and financial strain raise the threshold for action; UK advertising rules treat the sick and bereaved as especially vulnerable [source: ASA/CAP advice].
Document neutrally. In practice: record what the client reports in their words, your risk checks and any consent to share, without evaluative labels.

4. Intervention inventory

These are the psychotherapist's own interventions alongside a client's use of medical intuition. None involves giving a reading. Steps and wording are [synthesis] unless a source is given; all example language is illustrative.

4.1 Routine, non-judgemental asking and recording

Purpose / when: At intake and whenever health, symptoms or "energy" come up, so clients disclose readings, intuitive "scans", self-reading courses or apps rather than hide them.
Steps: (1) Ask about complementary and spiritual approaches in the same tone as sleep or exercise. (2) If yes: who (name of practitioner or course, credential claimed), format (remote, in person, with a doctor present), what they were told, what they did next, cost and frequency. (3) Ask whether their doctor knows. (4) Record in the client's words ("client reports a medical-intuitive reading that described…"), plus any risk check. (5) Revisit at review points.
Example language (illustrative): "Many people use things alongside their medical care, like healers, intuitive readings or energy work. Is anything like that part of your life at the moment?" / "What did the intuitive tell you, as close to their words as you remember?"
Watch for: Hesitation or a guarded answer (shame or expected ridicule); a reading that named a specific disease or told them to stop or avoid treatment (go to 4.6); spending they describe as a strain. Working: the client volunteers updates without being asked.

4.2 Exploring meaning, hopes, expectations and explanatory model

Purpose / when: Once use is known, to understand what draws the client (control, hope, being heard, distrust of medicine, spiritual identity, community) and how they understand their illness.
Steps: (1) Ask what led them to seek a reading, especially if symptoms are unexplained or treatment has not helped; this is the group the IONS study recruited [source: IONS recruitment post]. (2) Ask what they hoped it would give them. (3) Ask how they explain their symptoms now (energy centres, stress, past events, a medical diagnosis, a mix). (4) Ask what the reading gave them that medical care has not (time, being believed, a story linking life and body). (5) Reflect the need behind the choice; name it as legitimate. (6) Note gaps in medical care the client is filling (being heard, continuity) as targets for coordination (4.5).
Example language (illustrative): "What was it like to have someone talk about your body and your life together?" / "If the reading turned out to be right, what would that mean for you? And if it turned out to be wrong?"
Watch for: A strong need to be believed after dismissive medical encounters; identity investment (they are training as an intuitive, or belong to a community around it); fatalism. Working: the client can state their hopes and doubts in their own words and hold both.

4.3 Working with the content of a reading

Purpose / when: When a client brings a reading that links a symptom or body area to an emotion, memory or spiritual issue (for example, a pattern in one of Myss's seven energy centres) and wants to make sense of it.
Steps: (1) Ask them to tell you the reading as a story. (2) Separate two strands aloud: the psychological theme (for example, unspoken grief, overwork, a relationship) and the physical claim (that this theme causes a bodily problem). (3) Offer to work on the theme with ordinary therapy methods if it resonates for them, whether or not the physical claim is true. (4) Return the physical claim to medicine: "that part is for your doctor to check." (5) Check what in the reading fits their lived experience and what does not; let them keep what is useful and drop the rest.
Example language (illustrative): "It sounds as if two things were said: that you are carrying old grief, and that this is behind the pain in your side. We can certainly look at the grief here. The pain itself is something your doctor needs to see."
Watch for: You being drawn into confirming or disproving the reading; clients treating the reading as more authoritative than their own memory (risk of adopting a suggested past event as fact, so avoid probing for "stored" memories the reading proposed). Working: themes are explored on their own merits and medical follow-up is in place.

4.4 Responding to self-blame and "woundology"

Purpose / when: When a client concludes their illness is their fault, a sign of spiritual failure, or a punishment for feelings, or fears that not "healing" means they are doing it wrong.
Steps: (1) Ask directly whether they blame themselves. (2) Validate the wish to have some control. (3) Note, if useful, that Myss herself says emotions are not responsible for every illness [source: Orlando Weekly 1998]. (4) Distinguish responsibility for coping from blame for causing. (5) Use self-compassion and cognitive work on guilt and "should" rules. (6) If the client values Myss's idea of "woundology", you can explore it as a question of how they want to relate to past hurt, never as evidence that their illness persists because of their attitude.
Example language (illustrative): "You can care about how stress affects you without carrying the blame for being ill. Those are different things."
Watch for: Guilt, shame, depressive cognitions, hiding symptoms to appear "healed", reduced help-seeking. Working: less self-blame, continued medical care.

4.5 Informed, values-based decision support

Purpose / when: When a reading has influenced, or may influence, a health decision: whether to have a test, accept a diagnosis, start, stop or delay treatment.
Steps: (1) Name the decision and who it belongs to (the client). (2) Elicit their values and what matters most. (3) Ask what their doctor has said and what they still need to know; list questions to take back to the doctor. (4) Ask what would happen if the reading were wrong and they acted on it, and if it were right and they also had medical care. (5) Point out that medical intuition organisations themselves say it is not a substitute for licensed care [source: Science-Based Medicine 2026; OneMedicine podcast 2024]. (6) Agree a next step with the doctor. You do not advise on any medicine, test or treatment; questions go to the prescriber or pharmacist. No published decision aid specific to medical intuition was located [uncertain].
Example language (illustrative): "This is your decision. What would you want to have checked before you'd feel comfortable relying on the reading?" / "Shall we write down the questions you'd like to ask Dr … at your next appointment?"
Watch for: Pressure from the intuitive, a group or family; urgency or fear framing; all-or-nothing thinking. Working: the client makes a choice they can explain, with medical input.

4.6 Coordinating with the client's doctor or pharmacist

Purpose / when: When a reading has been linked to symptoms, a health decision, or anxiety about the body, or when a doctor's input would make therapy safer.
Steps: (1) Ask consent, explaining what you would share and why. (2) Agree content: that the client is using readings, any decisions under consideration, the psychological themes you are working on, and any risk concern. (3) Encourage the client to tell their doctor themselves where possible; offer to rehearse. (4) Contact the doctor in writing or by phone; ask for any medical red flags you should know about. (5) Record consent, what was shared and the reply. (6) If consent is refused and there is no immediate risk, respect it, record it and revisit later [source for consent and cooperation duties: APA Ethics Code 3.09, 3.10].
Example language (illustrative): "Would it be all right if I let your GP know you've been working with a medical intuitive and that you're unsure about the scan? I'd share only what we agree."
Watch for: The client fearing medical disapproval; a doctor who dismisses the client, which may push them further from care (help the client find respectful wording). Working: the client keeps medical appointments and feels able to mention readings there.

4.7 Recognising and responding to risk

Purpose / when: Whenever a reading touches a physical symptom or a health decision. The central risk is missed or delayed diagnosis: a reading that "explains" a symptom can reduce the felt need for tests, and critics note that intuitive findings are intended to steer testing and treatment [source: Science-Based Medicine 2026]. Other risks [synthesis]: stopping or delaying treatment; children; pregnancy; eating disorders; financial strain; group or family pressure.
Steps: (1) Ask whether any symptom is new, persistent, worsening or unexplained, and whether a doctor has seen it since the reading. (2) Ask whether the reading advised any change in treatment, diet or tests. (3) If a symptom is unassessed, encourage prompt medical review and agree when; if symptoms sound urgent, direct to urgent or emergency care in the usual way. (4) Children: if a child's symptoms are being managed by readings instead of medical care, or a child is denied needed care or adequate nutrition, follow your safeguarding procedure and consult your safeguarding lead. (5) Pregnancy: encourage antenatal care to be kept and any reading-linked concern raised with the midwife or obstetrician. (6) Eating disorders: if a reading has prompted food restriction, "cleansing" or rigid rules, screen for restrictive or orthorexic patterns and involve the doctor (cross-ref Domain II). (7) Money: ask about spending on readings, courses and certifications and whether it causes strain or debt. (8) Pressure: ask whether anyone is pushing them to follow, or to keep secret, a reading. (9) Record the risk check and actions.
Example language (illustrative): "Has a doctor looked at the lump since the reading? I'd like us to make sure that happens soon, whatever the reading said." / "How much have readings and courses cost you this year? Is that comfortable?"
Watch for: "I don't need the scan now"; a practitioner discouraging medical care (in the UK this conflicts with CAP rule 12.2 for advertised services [source: ASA/CAP advice]); secrecy; escalating spend; isolation from family. Working: symptoms are medically assessed and the client stays in care.

4.8 Health anxiety, somatic symptoms and repeated readings

Purpose / when: When a client seeks repeated readings, scans or self-scans to check on symptoms, or a reading has raised fear about a hidden illness; also for persistent unexplained symptoms, the group these services often attract [source: IONS recruitment post].
Steps: (1) Map the cycle: trigger (sensation, worry), reading or self-scan, short relief, return of doubt, next reading. (2) Frame readings, like repeated tests or online searching, as possible reassurance-seeking when they function that way. (3) Use established psychological approaches for health anxiety and persistent physical symptoms (formulation, attention and monitoring work, reducing checking and reassurance-seeking, behavioural experiments, graded return to activity), cross-ref Domain II. (4) Coordinate with the doctor on a single agreed plan for medical review. (5) If the client practises self-scanning from a course, explore whether it increases body-focused attention and worry.
Example language (illustrative): "After each reading, how long did the relief last? What happened to the worry after that?"
Watch for: Readings that name frightening conditions; increased checking; avoidance of activity. Working: fewer readings or checks driven by worry, lower distress, and a stable medical plan.

4.9 Clients who train as or work as medical intuitives

Purpose / when: When a client is taking a course (for example a recorded self-diagnosis course or a certification programme) or offers readings themselves.
Steps: (1) Explore what the training means to them (vocation, identity, income, community). (2) Ask about costs and any income promises tied to certification tiers. (3) If they read for others, explore, without judgement, how they handle someone with a serious symptom; you may note that the field's own leaders say readings are not diagnosis [source: OneMedicine podcast 2024]. (4) Work with any effects of the practice on them (hypervigilance about their own body, merging with others' distress). (5) Do not take part in, receive, or exchange readings; decline gifts of readings.
Example language (illustrative): "What would you do if someone you read for had symptoms that sounded serious?"
Watch for: Financial overcommitment; group pressure; using therapy sessions to practise readings on you. Working: the client can describe their limits and keeps your role separate.

4.10 Keeping the therapist's own boundaries

Purpose / when: When a client asks you to recommend an intuitive, to join a session, to comment on a reading's accuracy, or when you yourself have an interest in intuitive work.
Steps: (1) Decline to recommend, refer to, attend or co-deliver readings. (2) Explain your role kindly. (3) If you practise or train in intuitive work, do not offer it to clients, sell courses or products to them, or receive referral payments (APA 3.05, 3.06, 6.07) [source: APA Ethics Code]. (4) Seek supervision when your own beliefs, for or against, shape your responses. (5) Record any request and your response.
Example language (illustrative): "I can't recommend readings or say whether one is accurate; that's outside what I do. What I can do is help you think through what you want from it and keep your health care on track."
Watch for: Your own enthusiasm or scorn; pressure to be "on side". Working: the client experiences you as neutral and still safe to talk to.

4.11 Regret, grief and family conflict after a reading-related decision

Purpose / when: When a client, or a family member, believes a delay in diagnosis or treatment followed reliance on a reading, or families disagree about readings.
Steps: (1) Allow anger, regret and grief without assigning blame. (2) Separate hindsight knowledge from what was known then. (3) Use grief and guilt work; involve palliative or psycho-oncology services where illness is serious (cross-ref 172). (4) For family conflict, help each person state their fear and hope; support the patient's decision rights. (5) Discuss reporting options if the client wishes (4.12).
Example language (illustrative): "You made the best choice you could with what you believed then. It makes sense to feel both angry and sad now."
Watch for: Complicated grief, depression, suicidal thinking (assess in the standard way), family estrangement. Working: the client can talk about the decision without collapse into self-blame.

4.12 Reporting routes

Purpose / when: When a service has discouraged essential medical care, made disease-diagnosis or cure claims, exploited a vulnerable person, or a child is at risk.
Steps: (1) Discuss with the client and support them to report where they wish. (2) UK advertising: the Advertising Standards Authority handles complaints about health claims in advertising, including CAP rule 12.2 [source: ASA/CAP advice]. (3) US advertising: the Federal Trade Commission handles deceptive health advertising [uncertain: not verified]. (4) Unlicensed practice of medicine: the relevant state medical board or prosecuting authority in the US [uncertain: not verified]; in the UK, statutory regulators where the person is a registered health professional (for example GMC, NMC, HCPC) [uncertain: not verified]. (5) Licensed clinicians who also act as intuitives: their licensing board. (6) Children or adults at risk: your local safeguarding or child-protection service, following your organisation's procedure. (7) Record what you reported, to whom and why; keep confidentiality limits as your code and law set them.
Example language (illustrative): "If you'd like to complain about how the reading was advertised, I can help you find the right place and think through what to say."
Watch for: Clients feeling disloyal to a practitioner they liked; fear of exposure. Working: the client makes an informed choice whether to report, and safeguarding duties are met.

5. Handling problems

The proponent sources do not address the therapist's problems below; all guidance in this section is [synthesis] unless a source is given.

Client hides readings, then discloses late. Thank them for telling you; avoid "why didn't you say?"; ask what made it hard; repeat that you will not judge. Check for any decisions made in the meantime (4.7).
Client wants you to confirm the reading. Decline warmly and redirect to meaning (4.3, 4.10): "I'm not in a position to say if it's right. What fits for you, and what doesn't?"
Client wants you to say it is nonsense (often after a bad experience or family pressure). Do not take sides; explore their doubts, and support them to reach their own view. Note that research on the practice is exploratory and relies on ratings [source: Wahbeh et al. 2026 abstract].
"Stuck": repeated readings, no change in distress. Treat as a possible reassurance cycle (4.8); agree a review with the doctor; set therapy goals that do not depend on any reading.
Reading named a serious disease, client is panicking. Contain first (grounding, pacing); then plan a prompt medical appointment; avoid speculating about the condition; follow up on the result.
Reading said a medical diagnosis is wrong, client wants to stop treatment. Do not advise on treatment; slow the decision; elicit values (4.5); with consent, ask the prescriber to meet them to discuss it (4.6). If the client has capacity, the decision is theirs; record your discussion.
Recovered or suggested memories. A reading may say an illness reflects a past event the client does not remember. Do not search for or confirm such memories; work with what the client actually recalls; seek supervision if the client becomes convinced of an unrecalled trauma (cross-ref the memory-safety guidance in the trauma domains).
Guilt and blame ("I made myself ill"). Use 4.4; screen for depression and suicidal thinking with standard risk assessment.
Rupture: client feels you dismissed their beliefs. Name it, apologise for how it landed, restate respect for their spirituality, and clarify that your concern is their safety, not their beliefs.
Rupture: client feels you are "against" their doctor or "for" the intuitive. Restate that your role is to help them think and stay safe; coordinate transparently with consent.
Non-adherence to medical follow-up. Explore barriers (fear of the result, cost, past mistreatment, distrust); problem-solve; with consent, involve the doctor; respect capacity while recording risk.
Financial pressure or tiered certification spending. Use a values-based look at spending; ask about promises of income; consider debt advice; report misleading advertising if the client wishes (4.12).
Group pressure or high-control dynamics around a teacher or community. Ask about freedom to disagree or leave, secrecy, and isolation from family; support the client's own decisions; consult on safeguarding if coercion appears.
Child or dependent adult involved. Do not wait: follow safeguarding procedures (4.7).
Client is a licensed clinician who also gives readings. Explore the boundary between roles; supervision may be indicated; if patients are being diagnosed or care is being displaced, consider professional-board duties (4.12).
Your own beliefs interfere. Take it to supervision; review against APA 2.01, 2.04 and Principle E [source: APA Ethics Code].

Sources

Pages consulted:

Books and papers cited:

Myss, C. (1997, Harmony paperback). Anatomy of the Spirit: The Seven Stages of Power and Healing. Original hardcover 1996 [uncertain: not verified].
Shealy, C. N., & Myss, C. The Creation of Health [publisher and year uncertain: not verified].
Wahbeh, H., Taddeo, S., Colter, W., & Wisneski, L. A. (2026). Physician and patient perspectives of the usefulness and accuracy of medical intuition: a prospective pragmatic trial. Global Advances in Integrative Medicine and Health. https://doi.org/10.1177/27536130261450860 (abstract only).
Assessing the accuracy of medical intuition: a subjective and exploratory study (PubMed ID 33107744; described as published in the Journal of Complementary and Integrative Medicine) [authors and year uncertain: not verified].

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