Comparison
Aeth. + Carc.
+ Nat-m. + Phos.
in Love for animals
[Wendy Howard]
What does love for animals imply as a symptom? A love for all forms of
life, including animals, could be seen as a sign of good health; but when it
becomes a symptom, something pathological, then of necessity it implies a lack
of balance. As a symptom, it must state that other species have in some way
become a substitute for the self and/or other members of the same species -
that people whose love for animals has become excessive are unable to give love
to, or receive love from, themselves and other humans.
The lack of health inherent in the expression as a symptom can often be
seen - people who love animals to excess often treat them with an apparent lack
of true respect for the animal’s own nature and needs. But the expression is
centuries old. Old enough for (particularly Western) societies to have
‘created’ many subspecies of animals who have themselves lost almost all
connection with their wild ancestors and an independent mode of living. They
are as inextricably bound up with us as we are with them. Their very existence
is dependent on their relationship with us - they collude wholeheartedly in our
delusion. Our pets are anthropomorphised, treated as a substitute for human
infants, controlled, caged. (No wonder that cancer is so rife in domesticated animals.)
Their naked dependency on their ‘owner’ will, no matter how unconsciously,
satisfy some aspect of the ‘owner’s’ inner needs; whether this is a
manifestation of a deficiency of self-worth, a profound need to express love
and care, a desire for unchallenging and uncomplaining companionship, an
over-identification with (literally!) the underdog, or, more insidiously, to
redress an inner feeling of powerlessness in the face of the rest of seemingly
powerful humanity.
The symptom is complex and there may be many issues and many polarities
underlying its expression. Predominantly, however, it would appear to be linked
to solar plexus (worth/self-worth) and heart (love/self-love) chakra issues
which are both, of themselves, intimately connected. Intolerance of milk is a
fundamental expression of difficulties in the meeting of basic needs - solar
plexus issues - and all the four remedies in this differentiation appear in the
rubric GENERALITIES; FOOD and drinks, milk, aversion. The solar plexus chakra
also relates to the ego. According to many esoteric viewpoints, it is the
acquisition of ego which differentiates us from animals. Imbalances in the
solar plexus chakra can therefore lead to confusion in our relationship to the
animal in us, projected onto the environment in our relationship with animals.
If this idea has substance, we would expect to find evidence in the four remedy
pictures of the polarity of love of animals. Carcinosin, Natrum muriaticum and
Phosphorus appear in FEAR, animals, of, and, if Sankaran’s Aethusa case is
taken into account (see below), the polarity is also manifest in this remedy.
(Of the other remedies that appear in the rubric LOVE, animals, for,
Medorrhinum and Sulphur also appear in FEAR, animals, of, while Calc-phos has
dreams of animals. Nuphar luteum - a very small proving of only 201 rubrics -
has only love and great sympathy for suffering animals, while Psorinum appears
only in love for animals. Sulphur and Calc-phos have aversion to milk and
Psorinum has aggravation from milk. Medorrhinum and Nuphar have no symptoms in
connection with milk.)
Aethusa cynapium, a close relative of Con., Cic., Oenan., Petros. and
Asaf. According to many sources, it has frequently been confused with other
members of this family (more virulent Con., Cic. and Oenan. Umbelliferae are
quite difficult to tell apart - some of the common names are shared by several
species: Cow Parsley, for instance, is more commonly applied to Anthriscus
sylvestris. Kelk is a term applied to all umbelliferous plants describing the
hollow stems. Consequently there is some disagreement over the symptoms which
have been attributed to its poisoning, more recent authorities describing it as
relatively innocuous in its effects.
It features in the rubric MIND; LOVE, animals, for as a clinical
addition by George Vithoulkas. The original proving and all clinical
descriptions of the remedy’s action prior to the latter part of this century do
not bring out this aspect of the remedy. The proving features only delusions of
seeing animals (dogs, cats, rats, mice, insects). The only other reference I
could find to the remedy’s connection with animals is in an Aethusa case cited
by Sankaran in which the patient has a pronounced fear of dogs (Sankaran, 1994.
p48-49). Vithoulkas characterises the Aethusa patient as being reserved and
self-contained but with strong inward emotions. They are individuals who feel
different. They talk to themselves and to animals. He describes them as ‘crazy
for animals, cats and dogs, etc - look after them with unnatural passion’
(Vithoulkas, p1). Morrison states ‘Devotes entire life to animals and becomes
intensely attached to his pets. Collects pets in great numbers’ (Morrison).
Aethusa appears in the rubrics:
MIND; DELUSIONS, imaginations; animals, of
Sees: cats/dogs/insects/mice (running from under a chair)/rats, mice,
insects, etc. (running; across the room)
MIND; LOVE; animals, for
MIND; SYMPATHETIC, compassionate; animals; only
for
The remedy is known mostly for a mental state of idiocy, characteristic
epileptic convulsions, and a complete intolerance of milk (cholera infantum).
The intolerance of milk underlines the solar plexus connection to the
seat of the problem. This seems to be the key to understanding Aethusa’s
presence in this rubric. The degradation of mental faculties evidenced in the
proving, and the lack of identification with other humans apparent in the
feeling of being apart from the human race lead to the supposition that
individuals exhibiting Aethusa pathology are somehow stuck in a more animal
state of existence, and hence fear, but identify more with, animals than
humans. Their hold on their ego and higher mental faculties is very fragile:
rubrics such as MIND; FEAR, sleep, close the eyes lest he should never wake,
to, and the tendency towards epileptic convulsions highlight this. Confirmation
for the theory is found in the sensations as if … symptoms of the remedy.
Reference to both Roberts and Ward give the following:
Bending backward would better
pain in small of back
A feeling as if pain in the
back would be ameliorated by straightening out
Feeling as if the stomach were
turned upside down
Long, tongue were too
Shortened, arms were
Head was thrown back as if to
relieve slight stiffness of the muscles of the neck
On sewing, feeling in left
thumb as if it were stiff and immovable, and as if she could not extend it
Salivation, as copious as if
from mercurial treatment
The skin of the hands dry and
shrunken as if they had been washed in lye, especially on the palmar surface
Many of the above become understandable if it is imagined that an
animal, which walks on four legs, were forced to walk on two legs as a human.
There are many symptoms of back pain in the lumbar region (which is the main
focus of the spinal changes undergone in moving from a quadripedal to bipedal
mode of locomotion) ameliorated by assuming a more quadripedal configuration in
the spine (arching backward). Throwing the head back to relieve muscular
stiffness also puts the head into the same relationship with the spine as would
be found in a quadriped. The sensation of the palmar surface of the hands being
dry and shrunken hints at the pads of an animal’s paws. The symptom of the
thumb is especially interesting, given that only other primates have the
ability to use the thumb - dogs, for instance, have a vestigial thumb in the
shape of a dew claw over which they have no voluntary control. Dogs have much
longer tongues than humans and tend to salivate to a much greater extent. The
qualities of devotion and attachment which Vithoulkas and Morrison describe
Aethusa patients as exhibiting towards their pets are also dog-like, as is the
tendency to have many pets since dogs are pack animals. In this context it is
interesting that the common names of the remedy include Dog’s Parsley and Dog
Poison.
Aethusa’s presence in the rubric LOVE, animals, for therefore seems to
relate to a loss of, or failure to develop, ego, resulting in a partial
energetic regression to a dog-like animal state where the individual literally
identifies more with animals than humans.
Carcinosinum
As a nosode prepared from the results of disease process, Carcinosin epitomises
a failure in the process of differentiation - cancerous cells do not know what
it is they should be. They have lost their place, their role, in life. They
obey the imperative to grow but are unaware of their correct function in the
scheme of things, which is that of taking their place in the society of cells
and organ systems which together constitute a properly functioning human being.
If this symptom manifests within the microcosm of the individual, then it can
also be assumed to be operating within the macrocosmic environment - the
individual as a unit is also unaware of, or unable to assume, their correct
place and function within their society. It is a disease particularly of
Western society where there is little tolerance for failure to conform to an
idealised image of a model citizen, where individual variation is barely
acknowledged and the mechanistic model prevails. Our dominant model of health
assumes that all bodies behave in the same manner and conform to a narrow range
of responses around a perceived ‘norm’. Interestingly, cancer is also a disease
prevalent among domesticated animals, though not their wild cousins.
The symptoms of Carcinosin echo many of those of Aethusa. Aversion to
milk is found (the basic needs of the individual are not being met).
Constriction around the heart hints at an inability to give and receive love.
There are many respiratory symptoms - thoracic oppression with a desire for
deep inspiration, asthma; again reflecting an inability to take in the
essentials for life, to meet basic needs.
In relation to animals, Carcinosin appears in the rubrics:
MIND; DREAMS; animals, of (snakes)
MIND; FEAR; animals, of
(dogs/frogs/snakes/spiders)
MIND; LOVE; animals, for
MIND; SYMPATHETIC, compassionate; animals; only
for
Again there is the polarity between love and compassion for animals, and
fear of animals, highlighting an imbalance in relation to the internal animal.
The particular expression of Carcinosin relates very strongly to
feelings of self-worth. The Aetiology of the remedy is often cited as arising
from prolonged oppression and subjugation to either individual(s) or ideals
(MIND; AILMENTS from, domination by others, a long history of). Individuals
needing Carcinosin are not able to be who they are, but have to be someone
else. Their perception of their role is confused and ultimately they succeed in
being neither what they are or what others desire them to be (MIND; DELUSIONS,
imaginations, body, body parts, arms, belong to her, do not; feet, belong to
her, do not; hand, belong to her, do not; martyrdom, of; protection, defence,
has no; separated, world, from the, that he is; superhuman control, is under;
DREAMS, looking for someone and failing to find him; HOMESICKNESS, nostalgia;
IMPRESSIONABLE, susceptible).
In this context the fear of animals evident in the remedy can be
understood in terms of the fear of the animal inside - animal instincts are
wild, basic, not subject to the intervention of conscious control, and would
result in disapproval if given free rein. Dogs, in particular, represent a
manifestation of a very masculine and threatening energy and seem to me to
strongly reflect the father (ie. male archetype) issues identified by Smits in
connection with the remedy (Smits, 1998). The domesticated dog’s nature has
much in common with the Carcinosin state, which is also seen very clearly in
the mental picture of Lac caninum. We have a term ‘underdog’ meaning the dog
that gets the worst of it in a fight; anyone in adversity; a person dominated,
or being or likely to be beaten, by another. Carcinosin is often the underdog,
or takes the side of the underdog in attempting to mediate in disputes between
others. Fear of frogs seems less obvious as the frog (unlike snakes and
spiders) is not threatening, but a quick glance in the direction of a close
relative, Bufo, might give some clues: Bufo is stuck in a childish mental state
and represents the baser instincts. From this we could extrapolate fear of base
instincts (again the wild, uncontrollable self) and perhaps also fear of
transcending that state in the direction of ego development, since Carcinosin
feels that their ego is unacceptable to others.
The individual can also exhibit the polarity and relate to the
suppressed inner animal in the form of a projection onto the environment, hence
SYMPATHETIC, compassionate, animals, only for. Other expressions of the more
instinctual, animalistic side of their nature appear in such symptoms as MIND;
ARTISTIC, aptitude; CLAIRVOYANCE; DANCING, desire for; MIND, DREAMS, devils; FEAR,
dark; ghosts, of; MUSIC, desires; SCHIZOPHRENIA; SUPERSTITIOUS.
Carcinosin’s presence in the rubric LOVE, animals, for, therefore
relates to a fundamental belief that what they are is unacceptable to others
and that their only path to acceptance lies in complete suppression of their
true nature. Self-suppression attracts external suppression. Their innate
sympathy for their own self (including the inner animal) is also suppressed and
hence projected onto the external environment (MIND; AFFECTIONATE; ANXIETY,
environment, for; family, about his; health, about, loved persons, of; others,
for; DELUSIONS, imaginations, martyrdom, of; SYMPATHETIC, compassionate;
WEEPING, tearful mood, tendency, hurt, seeing others; sympathy with others,
from).
Natrium muriaticum appears in the rubrics:
MIND; FEAR; animals, of
(birds/dogs/insects/snakes/spiders/worms)
MIND; LOVE; animals, for (pet)
HEAD PAIN; GENERAL; animal fluids, from loss of
GENERALITIES; WOUNDS; bites; poisonous animals,
of
It’s keynote symptom is AILMENTS, grief, from, and the centre of its
physical pathology revolves around fluid and salt balance within the body.
The many watery issues highlight the connection with water as emotion.
Nat-m. cannot express emotion (MIND; AFFECTION; demonstrate, cannot; AILMENTS
from, anger, vexation, suppressed, from; grief, sorrow, care, cry, cannot;
COMPANY, aversion to/> alone when; INTROVERTED; LOOKED at, cannot bear to
be; TOUCHED, aversion of being; VULNERABLE, emotionally) for fear of rejection
and abandonment.
As with the preceding remedies, it has issues with meeting basic needs,
highlighted in the many rubrics it appears in association with milk
HEAD; ERUPTIONS, milk crust, crusta lactea;
STOMACH; ERUCTATIONS, General, milk, after;
foul; milk, after;
NAUSEA; milk, after; agg.;
THIRST; morning; milk, after;
VOMITING; milk; curdled;
ABDOMEN; DISTENSION, milk, after;
CHEST; MILK, bad; disappearing;
GENERALITIES; FOOD and drinks, milk, agg.;
milk; aversion; milk; aversion; mothers; and finally, milk; desires) focusing
on solar plexus issues and the relationship to the animal within.
The focus of Nat-m.’s problems lies firmly in the area of emotions - the
solar plexus is called the seat of the emotions - and in this remedy, the link
with the heart chakra (unconditional love) is more apparent. Nat-m. is hurt,
vulnerable and eventually bitter, all expressions of a closed heart chakra
(MIND; ANXIETY; chest, in; heart, region of). Emotions are a cause of
great pain: emotions attack and bite (as does the remedy - it is bold type in
MIND; BITING), they are poisonous, highlighted in the susceptibility to actual
bites of poisonous animals, and making the fears of aggressive and poisonous
animals (dogs, insects, snakes and spiders) understandable. The fears of birds
and worms may express a polarity of a slightly different nature - Nat-m. is the
salt of the earth, it cannot soar, cannot experience the elation of the intense
emotion that is unconditional love and which equates with flight, it is
destined to crawl around on its belly like a worm, which is too simple a
creature to have emotions.
Since the remedy cannot express emotion to fellow human beings or accept
the emotion within themselves, this is subverted into relationships with
animals, hence the polarity of LOVE, animals, for, and pet, for his. Animals do
not disapprove of emotion; they receive it gladly or uncritically and do not
reject the giver, even if that emotion is occasionally negative. The need to
accept and love the animal within is projected outward.
Phosphorus appears in the rubrics:
MIND; DELUSIONS, imaginations; animals, of
(insects/rats, mice, insects/vermin; crawl about/worms creeping)
MIND; DREAMS; animals, of (biting him/horses
(fearing to be bitten by a ferocious black/ugly)/(stung by) insects/lice/vermin/worms
creeping)
MIND; FEAR; animals, of
(cockroaches/insects/rats/spiders)
MIND; LOVE; animals, for
HEAD PAIN; GENERAL; animal fluids, from loss of
STOMACH; VOMITING; food; animal food, all
The centre of Phosphorus pathology
is lack of boundaries. The individual is wide open rather than closed down and
suppressed like Carc. and
Nat-m.
(MIND; BORROWING of everyone;
CLAIRVOYANCE; CONFUSION of mind, identity, as
to his;
DELUSIONS, imaginations, body, body parts,
scattered about bed, tossed about to get the pieces together; images, phantoms,
sees; light, incorporeal, immaterial, he is;
IMPRESSIONABLE, susceptible;
MAGNETIZED, > mesmerism;
SENSES, acute;
SENSITIVE, oversensitive, external impressions,
to all;
SYMPATHETIC, compassionate;
UNDERTAKES, lacks will power to undertake
anything;
WILL, loss of;
YIELDING disposition).
With the absence of a clearly defined sense of ‘self’, there will
inevitably be the solar plexus issues identified in the other remedies, but
from a different perspective. In a sense, the Phosphorus relationship to
animals has more in common with Aethusa - there will be an aspect of confusion
between ‘own animal’ and ‘other animal’, hence the large number of dreams and
delusions of animals.
The dreams of horses probably relate to this aspect as the remedy also
has
URINE; ODOR, horses urine, like;
GENERALITIES; GLANDERS, a horse disease,
indicating that on some level Phosphorus thinks it is a horse. The
predominant animal forms, however, are those commonly classified as vermin or
parasites and may reflect an underlying sense of vulnerability -susceptible to
being taken advantage of- that such a wide open aspect is likely to attract in
the form of its polarity, hence the fears of these animals as well as dreams and
delusions.
In terms of its appearance in the rubric LOVE, animals, for, it seems
likely that, aside from the general sympathetic open nature of the remedy,
Phosphorus identifies with animals in mistake for the inner animal. Unlike
Carc. and Nat-m., the love of animals is not a displacement symptom but one of
confusion due to its lack of boundaries.
Vorwort/Suchen Zeichen/Abkürzungen Impressum