The name is derived from two Greek words, ana -- without, and cardium -- a heart, because the pulp of the fruit, instead of having the seed enclosed, has the nut growing out at the end of it.

The essential features
The concept of inner conflict or of mental schism is central to Anacardium. There is a rather specific dimension to the conflict; that is, it focuses on the desire of the individual to prove himself to others of importance to him and to the world. The conflict arises because, despite this determined will to prove himself, the person suffers from a profound inferiority complex.

The inner conflict
Anacardium is reluctant to admit his feelings of inadequacy, and he attempts to subjugate his lack of confidence with his will to succeed. The stress provoked by this effort creates an extremely painful conflict, a conflict resulting in great suffering for the affected individual. For example, a man is treated somewhat badly by his superior at work. He suffers hurt feelings as a consequence and begins to feel ill at ease while on the job. As the conflict with the superior continues, it eventually assumes the character of an internal conflict in which the employee feels torn between quitting his job and remaining in order to prove his worth. While his rational mind dictates that he leave, another part implores him, "No. You must not leave. You will stay, suffer if need be, and prove that your superior is wrong. You are really capable, really good. You can prove yourself!" Such a conflict can persist for a very long time with dire consequences for the health of the individual.

Another characteristic example: a husband is at times prone to criticize his wife; he treats her a bit badly or unjustly. This maltreatment is magnified enormously within an Anacardium individual. She readily adopts deep feelings of inferiority, but at the same time she decides to prove herself. She embarks upon a program of self-improvement. She begins attending seminars, studying, etc. However, to the Anacardium patient, her husband will continue to seem to constantly belittle her. Subsequently she is disheartened and an inner conflict arises. She tells herself, "I must leave him. I must separate from him and get a divorce. I'm going mad; this situation is intolerable." But at the same time she cannot leave; she continues to want to prove herself, to eradicate her sense of inadequacy. She continues in this conflicted state without any peace of mind until she finally has a nervous breakdown, goes into a depressed state, and eventually wants to commit suicide by shooting herself or jumping from a high place.

The feeling of inferiority/the lack of self-confidence
Great lack of self-confidence. This is expressed in different ways. A student knows that he has studied his subject well and that he knows it, yet the thought comes that he will fail in his examinations. The anxiety that develops is so great that he actually fails his examinations. His mind is blocked and there is almost an hysterical reaction with flushes of heat, an upset stomach, heaviness in the whole head, etc. He knows that he is worthy, and, after speaking with his teachers or parents, for a moment he is further persuaded that he is worthy, but after a while the thoughts return and torment him. A feeling of cowardice develops.

In another example one may see a doctor, a microbiologist, who has a responsible post in a hospital and in whom everybody places a lot of trust, yet every morning on going to the hospital he has the thought that he is not capable of this position, that he will make a mistake and that he will be ridiculed by his colleagues. He goes to the hospital expecting that at any moment he will make a mistake, and, when in this state, his mental clarity sometimes does suffer lapses, causing him to make mistakes, thus confirming and strengthening his belief. Eventually his life becomes unbearable; he withdraws from others, broods, becomes morose and depressed. The interesting thing is that he may say that he logically knows that he is capable and that he knows his subject well, but thoughts centering on his lack of self-confidence persist and overwhelm him.

The student of homeopathy has to understand that in the above case the pathology is so deep and painful for the individual that everything else is of minor importance. It is the intensity of this symptom and this symptom alone that will lead us to prescribe Anacardium, ignoring all other symptoms. In such cases one may see no aggression or cruelty; the organism is occupied solely with this pathology on a very deep level.
The lack of self-confidence can be expressed in different ways in different stages of the pathology of Anacardium when this is not the main symptom. These patients will not say, "I have a lack of self-confidence," but will provide statements which are indicative of an underlying insecurity or inferiority complex. Some such expressions might be:

Very timid; she felt that everyone was looking at her when she walked in the street.
"I cannot express myself."
She feels secure in her own home, but when alone in her room, she fears that someone will enter and kill her. She fears cars in the street.
He does not want to communicate with new acquaintances, having an inimical attitude towards everyone.

As stated previously, Anacardium is the most prominent remedy for lack of self-confidence, the other major remedy being Baryta carbonica. Here it is important to comment that the symptom which is depicted with the highest degree in the Repertory does not always have to be depicted to such a degree in the individual. In both of these remedies an inferiority complex will be apparent; on comparison, however, they are completely different. Baryta carbonica will manifest an inferiority complex from the very beginning of life, childhood, to the end of life. Baryta carbonica does not want to become a grown-up with responsibilities; she feels that it is too much for her and wants to remain protected, like a child. She feels that she cannot undertake and accomplish anything. Baryta carbonica very frequently corresponds to those elderly people who simultaneously lose their mental powers and their self-confidence. Baryta carbonica is also very soft, timid, and very irresolute. Anacardium also has great irresolution, but these people are not soft; they are hard people. There is a hardness inside them which prevents their yielding to their suffering, prevents their giving in to the urge to escape a conflict-ridden situation. They will tell of tremendous suffering; e.g. , that their husband hits them or curses at them, etc., but they will endure it with the intention of proving themselves. Their inferiority complex prevents them from seeking a better situation, from establishing a new relationship, new job, etc.. Anacardium persons want to prove themselves. One can see a somewhat similar dynamic when observing Anacardium persons arguing. They are prone to foolishly prolong a losing argument despite their obviously weak, uninformed position. This kernel of hardness expands with time to affect the entire organism. These people become increasingly hard in order to cope with their life circumstances. To others they appear strong, uncompromising, unyielding and hard. Eventually the hardness can reach the point of cruelty.

The misanthropic tendency
When in this weak state in which they completely lack confidence, they have no feelings of love or warmth. They feel isolated and unprotected and may need somebody to be with them all the time for support, yet at the same time they have an aversion to being with people, especially strangers: aversion to company. Anacardium individuals can become real misanthropes, with a fear of associating with others. Eventually they will reach a stage of paranoia where they suspect everybody and feel that they are being followed, pursued by others who want to do them harm.

The hardness and cruelty
Anacardium is also one of the first remedies to consider for cruelty. These people can be extremely cruel to both people and animals. They are capable of torturing animals and can be indifferent to the torture of humans; they may even enjoy seeing others suffer violence. It is as if they are devoid of all ethical feelings of morality. Of course, there is a spectrum of degrees of hardness in Anacardium that ranges all the way up to people who are capable of inflicting torture; not all Anacardium patients manifest cruelty, but the element of hardness is quite common.

Most of these people possess a deep feeling of inferiority and inadequacy that they are unable to escape. Such a sense of inferiority may be appeased by the feeling of power that can be bestowed upon one by an authority; for this reason, one might expect that many of the cruel and sadistic interrogators working for repressive political regimes may be sick people needing Anacardium as their constitutional remedy. Working in such a capacity, their urge to subjugate others and to torture can be fully satisfied. They are deprived people without morals, but with malice, who suddenly find an outlet to express their maliciousness. It is a perverted state. It is intriguing that during the interview these people do not appear capable of cruelty; they seem soft and nice. One might even be inclined to confuse them with Staphysagria during the first interview. However, when they are given authority by another, the cruelty can emerge. Again, the violence of Anacardium dwells in the interior of these people; externally they appear quite placid. Sometimes the hardness gives way to a complete lack of self-confidence, and a person who was considered strong, hard or even cruel completely loses these characteristics and becomes a "little nothing," with no confidence at all and a desire for encouragement and approval at all times.

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