Alfonso Masi Elizalde’s Method In Case Taking Study of Substance through Accidents Examples from Anhalonium lewinii

 

[Edward De Beukelaer]

Exploring the Life and Work of Masi-Elizade

I remember the first time that I heard somebody talking about the work of Dr. Alfonso Masi Elizalde, it was in the beginning of the nineties and I was in the company of French colleagues who leaned towards pluralist homeopathic approaches. Their comments were rather derogatory and I think they did not understand what Dr. Masi was aiming for. Pluralistic homeopathy usually has a more conventional medicine type of outlook on prescribing. The practitioner aims at treating the complaint, but the deeper seated aspects of the case are conveniently forgotten.

That is where Dr. Masi was so different. Before he concluded a prescription was effective, the patient had to be liberated of the obstacles deep inside, which prevented

her from moving forward in life. Removing the obstacles also helped the body to find a good health balance. It is only when such deep healing was attained that serious disease would be successfully eliminated and patients became free of their hindrances to enjoy a good life for many years. Years of feedback were required before a case

could be labeled as successful).

To achieve this, Dr. Masi said we should not search for remedy pictures, but rather he advised we should look for the dynamic that creates the different pictures of each remedy. He explains how to search for these dynamics in every remedy.

High expectations for homeopathic prescriptions have become more acceptable in the last 10-15 years and other schools of thinking have raised the bar to similar heights.

It was when I took up studying with homeopaths who were very much influenced by Masi’s work, that my homeopathic prescriptions started to produce results and make sense to me. Others say that his teachings are out of reach for most, because of his interest in the Thomism philosophy.

So was Dr. Masi out of touch?

To come to a balanced decision the reader will have to trawl through this rather meaty edition of our E-zine. We have assembled a great number of articles on the subject

of Dr. Masi and his work, written by a number of homeopaths. I advise you to make time to read, study and digest all the material if you’d like your opinion on his work

to be thoughtful. That is of course asking a lot, but do we not owe it to our patients to be thorough and to take up any invitation that may improve our practice?

Dr. Masi did not leave us with much writing about his work. Most of the information has been provided by those who made the effort to understand his work by attending

his seminars and then working hard to diffuse it throughout the wider community. But as you will find out, they are also enjoying their homeopathic practice much more,

since their discovery of this work.

Each of the articles will help you by using different words, a slightly different angle or by concentrating on a different aspect in clarifying what you need to understand

about the work of this great homeopath. Many articles have been translated from German, French, Spanish and Portuguese. The team wishes to thank all of those who

worked hard to finish the work in time for publication.

One of the major aspects you will discover is that Dr. Masi did not place the patient into a miasm to find a remedy, but used the concept of miasms to discover different aspects of each remedy.

This is a fundamental conceptual take on homeopathy: If miasms are different ways of expressing the essence of a remedy, miasms are not diseases that invade us and do not need to be addressed in the patient. If, on the contrary, we define a miasm as something to treat, the miasm is an external disease we may want to address with a particular prescription.

In the former, treatment is always directed at the individual expression of the patient. In the latter, the prescription made to ‘cover’ the miasm is not directed at the individuality of the patient but determined by something, a disease, that invaded the patient and is not directly related to the patient’s individual way of reacting.

I have put this dichotomy in black and white to highlight its existence because of the role it plays in some of the differences in the world of homeopathy.

If you don’t have the time today, please print out the material and take it with you when you have a break. It will most likely help you in moving forward as a homeopath.

There is a note that follows this editorial which I invite you to read first. It is a simplification of some of Dr. Masi’s teachings which will hopefully help you in finding your way through the material that is about to land on your computer.

Last, but not least, we would like to dedicate this edition to Dr. Masi’s widow, Marta Rossi, to whom the team sends their best wishes.

The team sincerely hopes you will enjoy this edition and, as always, please be generous with your feed back at mail@hpathy.com

 

[Conrado Mariano Tarcitano Filho]

Virtue, Vice and Mean: Aristotle’s Categories and Their Practical Application to Masi Elizalde´s Aristotelic-Tomist

This work discusses Masi Elizade’s philosophy (Aristotelic-Thomist), its relation to Aristotle’s concepts of virtue, vice and mean (moderation) and the practical application

of all this. There is a view of man, disease and cure present in Hahnemann’s work, which is similar to the Aristotelic concept of man as described by Tomás de Aquino

some centuries later. Our source materials to explain this were: the Actas del Instituto Internacional de Altos Estudios Homeopa¡ticos James Tyler Kent, Organon by Hahnemann and Nicomachean Ethics by Aristotle. Those works allowed a deeper comprehension of the role of the Aristotelic philosophy in the homeopathic Aristotelic-Tomist conception in Hahnemann. Masi Elizalde introduces the concept of Miasmatic Dynamics, which involves the suffering of patients and their respective reactions. With this view we can prescribe the remedy and follow the evolution of the patient. This allows an evaluation of primary psora and whether it is active or latent.

With his method, Masi Elizalde assumes that the Hahnemannian definition of vital energy superimposes itself almost exactly on the Tomist conception of “vegetative soul”,

the notion mentioned at the 15th paragraph. Hahnemann says that the affection of the morbidly deranged, spirit-like dynamis (vital force) that animates our body in the invisible interior, and the totality of the outwardly cognizable symptoms produced by it in the organism and representing the existing malady, constitute a whole; they are

one and the same. The relationship between vegetative soul and vital energy is the ignition point of Masi Elizalde´s method. Most important to him is not the fact that man

is a unity, but that the functions of the organism are disturbed in the diseased condition and the vital energy functions to regularize the organism. In this way the organism expresses signs and symptoms of one disease by the disarrangement of the vital energy. The symptoms disappear with its rearrangement. It is important to point out that the vegetative soul has three different parts, which are responsible for nourishment, growth, development and reproduction. This “vegetative soul” presents the symptoms that express one disease.

Masi shows how disease can arise, affirming that changes in feelings and behavior (Hahnemann’s idea of how disease was reflected), occur exclusively at the passion level.”

At this point we can find the connection with Aristotelian thought and this point is most important for the Aristotelic-Tomist conception of Masi Elizalde.

With this connection, Masi Elizalde gives a strong argument for the role of the Aristotelian method in the Hahnemannian concept of man, disease and health. Human passions are directly connected to human action - which involves a transcendence that Hahnemann indicates when he emphasizes “the actions which exalt the dignity“.

We could show many other influences of Greek philosophy in Hahnemann´s concepts, but in this paper we intend to discuss the Aristotelian concepts of virtue, vice and mean, and their practical applications.

We can see in the 9th paragraph of the Organon, an understanding that passions can allow action to express either disease or health.

In this text Hahnemann says:

In the healthy condition of man, the spiritual vital force (autocracy), the dynamis that animates the material body (organism), rules with unbounded sway, and retains all the parts of the organism in admirable harmonious, vital operation, as regards both sensations and functions, so that our indwelling, reason-gifted mind can freely employ this living, healthy instrument for the higher purposes of our existence.

H. demonstrates how health appears, and in order to discuss it we have to consider two important points: (i) In a healthy state both sensation and function have to be in admirable harmony, which is proportionate to the vital energy and. This state allows man to use his reason-gifted mind -this alive instrument- freely to reach the higher

purpose of his existence. It is possible to demonstrate how the Aristotelian philosophy is present in H.ian philosophy, but what matters here, is that paragraph nine sends

us directly to Aristotelian philosophy, in particular to Aristotle´s explanation of human actions. While Aristotle says that actions can be good or not, Hahnemann, as shown

by Masi Elizalde, points out that an action which conducts man to dignity can also conduct him to its opposite.

From paragraph 9 we can also understand that feeling and acting are present in an inseparable way. There is no acting without feeling. It is important to understand the process which makes the reason-gifted mind be deprived of the necessary freedom. This obstructs man’s attempt to reach the higher purposes of his existence. H. does not explain exactly how it happens, but clearly says that the reason-gifted mind cannot work without freedom. We have to see how it happens and, more specifically, we have to look

at the way man acts in disease and expresses, by these actions, his illness.

Some light is shed on this by J.T. Kent, when he says that thinking, willing and acting are the three things that make up the science of the life of the human race. Kent says

that if man did what he did not will, he would be only an automaton.

It is clear that paragraph 9th makes a strong connection with human action. Reaching the higher purposes of our existence is something that has to be desired. The desire will

be the basis of this movement. Sensations and functions should be in harmony, so that this transcendent end can be desired and reached. In disease however, sensations and functions are not in harmony, so the reason-gifted mind is unable to make man act in a correct way which expresses health. In this case, man´s actions conduct him to a different path from the one proscribed by Hahnemann as healthy. Here, desire impels man’s actions in a direction that characterizes disease. Therefore desire is present in

both cases: health and disease. The end to be reached is what will determine the state of health or disease.

Feeling and desire in human action gain distinction according to the Aristotelic Tomist conception, and it is necessary to find an answer to the question:

“What deprives man of the free use of reason?”

The comprehension of Aristotle´s views of human action and its relation with feeling and desire are vital. We first have to know about the concept of soul in Aristotle´s philosophy, so we can achieve our aim. According to Aristotle, the human soul can be divided into two parts:

one irrational and the other rational.

Aristotle discusses the way both parts of the soul can work to reach the end he considered as happiness.

We notice a strong identification between Aristotle´s and H.´s ideas, as Masi Elizalde indicates, for H.´s paragraph 9 shows that a human soul has two parts: one which possesses reason and another which does not and is expressed only by sensations and functions.

Aristotle tells us that the irrational soul has two parts:

1st vegetative, is present in all living beings (reproduction, maintenance and growth).

2nd The other one, the sensitive, is present in all animals.

The rational part is present just in human beings. Animals which do not possess the rational part, act just by instinct, by the sensitive soul. Their actions are commanded

only by this part of the soul, and because of this fact, we say they act by instinct only. They are motivated exclusively by desire. There is no rational choice. There is no

end to be reached by choice. The movement they make has as its bases just desire and passion.

The rational soul is the one which allows us to achieve a chosen end, an end proscribed by Aristotle as the supreme one, or the one proscribed by H. at paragraph 9th as

the higher purposes of our existence. This part of the human soul allows men to choose what they consider to be the better choice. Motivated by desire but also driven by

what is said to be reason, men can make their choices and act according to them. Man can make a project of life, can define what is better to him and act according these considerations. Human action depends upon the interaction between these two parts of the human soul.

Aristotle begins a discussion of human action which leads to H.´s 9th paragraph, because the Greek philosopher clearly says that man can act according to reason, or without it. Without any reference to concepts of disease or health, Aristotle discusses the way that actions can be understood and how they are expressed by the human soul.

He divides human action into two categories: virtue and vice.

According to Aristotle, human action is conduct to some end. Aristotelic finalism, like the idea recognized by Hahnemann, should occur with the use of reason.

In H.´s view, it occurs with free reason, and by Aristotle´s, the irrational part of the human soul has to be informed by the rational part., (the rational part has to inform

the passions because it is at the irrational part they are localized.)

At the rational part we have the desires which put man in motion to a desired end. Acting in a manner such that the irrational soul is influenced by the rational one, is to act

in a virtuous way. So, virtue is every action that is accomplished in conformity to both irrational and rational parts of the soul. Aristotle insists that virtue is not repression of the passions, but he affirms that the passions have to be educated. Without education, virtue will not occur. It is a very important point of Aristotle´s philosophy: the transcendence is a man´s disposition, but it will not happen without the education of passions. Aristotle recognizes that it is difficult task.

We found a strong relation between Aristotelic ethics (virtue) and paragraph 9th. We can also find a relation to actions in which the two parts of the soul are not in conformity (vice). If actions are not realized according to conformity with reason, their only ends are the satisfaction of passions. The action is turned to the pleasure of the one who acts. This action, for Aristotle, is vice, and it puts man far from virtue - the action that allows man to reach the higher purposes of our existence (the transcendence). In vice, man

has no choice, he is arrested by passions.

Aristotle defends the idea that children and irrational animals cannot use reason, as they do not use that part of soul which is responsible for deliberation, and do not act in

a virtuous way. Looking through the eyes of the Aristotelic Tomist conception, we now ask: What choice does man have when he is affected with psora, the psoric stain blurring his imagination and blocking him from understanding correctly what is around him? Both virtue and vice let us establish a clear relation with what Hahnemann says

in paragraph 9 concerning to the use of reason. We can understand that human action which conducts to the higher purpose of existence is the one where both parts of the human soul are involved, and in this case we have sensation and functions in harmony. It is also necessary to understand how reason can be free (as discussed in paragraph 9). According to Aristotle, a daily exercise is needed, because in order to be virtuous, it is necessary to be virtuous throughout life. Virtuous actions once in a while are not enough.

Aristotle classified knowledge in 3 different types:

1st Episteme (Scientific Knowledge/= means “to know” in Greek. It is related to scientific knowledge. Attributes: Universal, invariable, context-independent.  Based on general analytical rationality),

2nd Techné (Skill and crafts)

3rd Phronesis (Wisdom/Aristotle explains that the rational part of the soul is divided into two parts. He calls phronesis - the one which makes possible the concordance between the irrational soul and the rational one. It is responsible for the deliberation of the correct ways of reaching the desired end. It is related with what is variable, with what justifies a choice).

The disposition to choice belongs to men´s nature. Men are motivated by the desiderant part of the soul, so there is also a disposition to choice based upon virtue.

Phronesis is responsible for the selection of the correct and virtuous action, the action accomplished by the mean (moderation). This is a point between two extremes - vices. Virtue is the mean of those extremes. The mean is relative to the one

who acts and is not the same for everyone. If, on the contrary, we act toward the extremes, we will act by excess or by absence and that is vice. Aristotle says that many times we have to act by excess or absence in order that we can reach the mean to our actions.

These Aristotelic categories present a close relation with Masi Elizalde´s Miasmatic Dynamic. When Aristotle refers to excess and to absence, we can think of egotrophy and egolysis. It looks like Masi Elizalde finds in Aristotle the basis of Miasmatic Dynamic.

Masi Elizalde explains the primary psora as something that individualizes man, giving him a particular way to understand his world.

He says: What occurs, then? Everything I acquire from the exterior world has to pass through a filter, the filter of my imagination. Then, we have psora, i.e. the taint.

If the exterior world is not affected by my particular taint, it is considered in a objective way by my intellect, it awakes my will and is kept in my rational memory.

But if the exterior element (the world), from the symbolic point of view has to pass by the zone of imagination which contains the taint of my primary psora, I offer to intellect an image which deforms reality. Then, it is not the rational part that is sick, but rather that it receives mistaken data.

Individuality makes each person live in his own singular world. This idea exists in Aristotle, and although he does not state it clearly, he shows the idea of individuality when he says that it is possible to fear such terror too much, and too little; and also to fear things that are not fearful as if they were fearful.

We can desire what is not to be desired. This human condition has to be overcome, and it is not easy, because when one desires something which is not desirable or has fear

of something which is not fearful, one feels as if the feelings were true.

The Aristotelic philosophy resounds in Masi Elizalde´s saying: Desire what is good or run away from what is bad; it is the sensitive soul´s duty. We re-examine the question about desire as something inherent in this process. The valuation of what is good or not, makes man desire or not desire something. Human action is related to this valuation. Again, we re-examine what Aristotle tells us: It is in pleasure and in suffering that we can perceive our inclination to error. This affirmation lets us understand what Masi Elizalde says about the choices we consider good or not. It gives us the awareness that the Miasmatic Dynamic is present in Aristotelic philosophy and it corroborates Elizalde´s concepts.

Studying Hahnemann’s homeopathy we can see the presence of Greek philosophy. The conception of humans as a unitary whole, leads us to study the human soul and human action. We can find here signs and symptoms which establish a comprehension of Miasmatic Dynamic, a hypothesis of primary psora which allows evaluation of and prescription for the patient. As stated above, it shares central ideas with Aristotelic philosophy.

 

Because of the originality of Dr. Masi’s work and the absence of any official manual to guide the reader towards understanding his approach, I will try to help the reader find their way with this synopsis. The following is a very simplified synthesis of Dr. Masi’s work. It should not be regarded as a replacement for the thorough and serious study of the material in this E-zine. Hopefully it can help with making the first step.

Dr. Masi didn’t not try to explain how remedies follow each other or how layers are peeled to arrive at the patient’s essence. Rather, he argued that good homeopathy comes from understanding the patient by thorough analysis (comparable to the work of Rajan Sankaran and Ananda Zaren). He does this by relying on an established philosophy and study of man based on the Thomist philosophy. He states that the remedy should be studied in the same way as the patient.

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[The Work of Masi]

Homeopathy as taught by Dr. E. Masi is no different from any other homeopathy. Dr. Masi proposed a new look at H.’s writings and a new way of reading proving results.

He showed us how one could extract the essence from a pathogenesis and put this essence to its best use. Everything he said and wrote was present in Hahnemann’s work

but his view has allowed us to discover these aspects of H.’s work.

We call it the noumenal homeopathy of Dr. Masi. The noumenon is the deep reality of things, the intelligible part hidden behind the phenomena accessible to our senses.

It is the essence of things.

Dr. Masi has showed us how to discover the noumenon of each symptom, the noumenon of the substance that has become a remedy through the pathogenesis, the noumenon of the person we are treating, or in other words, the person’s soul.

This will of course engage the homeopath into the spiritual dimension of man.

This is in full agreement with what H. wrote about healing: it is to render to man the well- being in sensation, the dignity in action and orientation towards reconciliation

with the Great spirit adored by all the solar systems.

Dr. Masi brought to the homeopathic community the following:

1) A realistic philosophical approach.

Marcello Gerstner wrote the following: “He gave the homeopathic community the tool of the Aristotelian-Thomism philosophy, not to impose a particular philosophy, but

on the contrary to open the interpretation possibilities, to be more free.

If, for instance, a person dislikes philosophy, at the same time this person subscribes to a certain philosophic opinion. This is necessary to live a human life. People need

a certain view on the totality to establish an organisation in all of the things that they experience.

Thus, the philosophy people use to organise the totality of their experience in a certain way, even when it is not perceived in a critical and or conscious way, in general, acts in the subconscious. Life is reduced by reductionist philosophies. It is necessary to open the philosophic question to liberate the interpretations. In philosophy, there exist illnesses of philosophy, a sclerosis of philosophy when it loses its liberty.”

2) The concept of miasmatic dynamism

3) A rational and organised methodology to study pathogenesis and case records.

Masi’s miasmatic dynamism is the result of the interaction between the environment and the suffering patient. A mental symptom of suffering called primary psoric, like

being incapable, not being loved, being fragile, etc., creates a handicap against which the patient will fight with the energy and help available through the obstacles of the surroundings.

 

Three types of reaction are possible:

1. The egotrophic reaction:

The first effort of the person is to ignore the handicap. For instance, if the person’s suffering is to feel incapable, he/she will do whatever possible to increase and prove

his/her capacity in a compulsive way. The whole life energy goes into this effort because the internal painful sensation persists. There is a need to always be alert to

compensate and prove to oneself and others, one’s capacities. This is the reaction of egotrophy of the 1st degree.

In the 2nd degree the patient does not care about this poor human faculty one can only acquire through hard labour and experience. He/she knows better and disposes of

a superior, superhuman, divine faculty which is innate, intuitive and perfect capacity.

2. The egolytic reaction:

When the surroundings oppose or discourage the egotrophic reaction of the individual (e.g.: comments like “he is just like his uncle, he will come to nothing”), the patient

may ease the suffering by abandoning the struggle to acquire the quality in question through a process of self destruction or egolysis. I am an incapable, I cannot help it,

that is how it is. Anyway: encouraged or discouraged, the erroneous sensation is still the same: the sensation of being incapable.

3. The alterlytic reaction:

This is the defence reaction where the individual accuses the other(s) of being the cause of his/her suffering. (e.g.: a patient may say: “it is because my dad did not push me

that I did not study”) In other cases, the patient makes the other(s) feel as if the handicap is theirs (don’t you notice then that you are incapable). The same suffering is projected onto the others.

 

A few examples of the miasmatic dynamism.

Example 1: Thuja

The central sensation in Thuja is fragility, the fear of being put to pieces, to lose their connections.

 

Case: A child cured of Celiac disease with Thuja. In car parks, he used to verify the solidity of the connection between cars and their trailers.

This is a case of Psora: fear of being fragile. (It is important to make sure it is absolutely fundamental in the case.)

 

 

In egotrophy of the 1st degree: He underlines his solidity: he cannot be put to pieces because he submits to a certain kind of restraint (which maintains the connection of

various elements), or he proves his intellectual capacity of realizing a coherent synthesis of all the known notions, or his own capacity to maintain the cohesion of a group

of persons or things.

 

Case: A patient cured of rheumatoid poly-arthritis. He spoke with passion about his past professional occupation: assembling pieces. “It is a lack of modesty of my part

but I have to tell you this because it enthrals me to see that what I had thought out the day before and had written down in numbers, I can realise the next day: I pick up

the wooden pieces and they fit perfectly, exactly how I worked it out beforehand. That is when I feel like God. I wrote the numbers for myself and the others, I did all

the preparation. One day I had 1100 pieces of wood and they all fitted together. I am sure that any other modeler would say “he is a liar”. I can tell you it is the truth, it

was exactly like that.”

In egotrophy of the 2nd degree: he has no need for restraint to keep his parts in union, he surpasses all the limits. He is the central point around which everything should

turn coming from his creative intelligence. He has no need for the human desire to participate in the cohesion of a group. He is the central thought which creates a unity

and maintains the cohesion just as God keeps the elements of His creation in order through His creative intelligence.

 

Case: a case of chronic depression. “It feels like I have a tumour on the back of my head which breaks all the connections. Sometimes I feel a chill as if a connection created itself and the brain started to work again and I feel full and can be myself again but it is usually only temporary. I stop razing the walls and I have more energy and presence. The rest of the time the connections do not create themselves”. Conclusion: the depressive state is caused by the connections not creating themselves. The patient cured with one dose of Thuja.

This is a situation of Egolysis: Thuja lost its connections, he/she is in bits.

In heterolysis, Thuja will highlight the fragility of others.

 

Example 2: Nitric acid.

The remedy tolerates no mistakes and will not forgive other people’s mistakes.

The patient is torn between inflexible justice and mercifulness. The same goes for his opinion of himself: pities himself but is horrified if others pity him. He loses his capacity to think. Masi says Nitric acid is a judge who is incapable of delivering exact merciful justice.

In heterolysis, he pities nobody.

In egotrophy he can be either the inflexible judge or, on the contrary, the dispenser of all mercifulness. These are the extremes that allow him to deny his difficulty, being the intelligible capacity to find the right measure between justice and mercifulness.

In psora, he will continuously hesitate between the two choices:

 

Case: A primary school teacher lived in permanent fear of making mistakes when checking the pupils work. It drove her to depression: “I spend endless time on my corrections to make sure I am as just as

I possibly can be, I keep re-checking, I never finish.” It was an obsessive compulsive behaviour problem; 4 doses of Nitric acid freed her from her depression.

 

Example 3: Nux moschata.

In this remedy, there is a dynamic miasmatic reaction in relation to ridicule. (It is a major theme of Nux moschata but not the central theme.) The three attitudes are well expressed in the pathogenesis:

Psoric suffering: being ridiculed. “She did and said numerous things as if she was an idiot, and then was saddened about her behaviour but said that it was not possible

to control herself“.

Nux moschata sees himself to be ridiculous, parts of the body are too small or too large, has two or three heads, etc.

 

Egotrophy: He uses the ridicule to be noticed: “after I made them laugh till 13 h. I went to bed.” The patient used the ridicule to deny his infirmity by showing off his

capacity as a comic.

Egolysis: He became ridiculous, he acted ridiculously and extravagantly. He appeared infantile and idiotic. He made strange gestures and used improper language, he had ridiculous illusions.

 

Case: A dancer suffering with osteophytes which endangered her career. Cured with Nux moschata. “When I cannot make a particular step while practising, I inflate the ridicule, I see myself from outside, I make myself and the others laugh (egolysis). Before I had the impression that the others were ridiculous (alterlysis) and now it turns upon myself; I see myself dancing with large thighs and limited joint movement, I found myself ridiculous.” (egolysis)

 

Example 4: Drosera.

Drosera has 2 important egotrophic symptoms:

- Good conscience: “I am not afraid of misfortune because I am conscious that I acted appropriately.”

- Mistrusting others: “full of distrust as if others around him are all liars”

This gives rise to the following psoric basis: Am I capable of acting appropriately followed by the alterlytic projection: the others are not able to react appropriately. In the pathogenesis it says: “extremely disappointed by those whose intentions are full of deceit. Depressed because of the life difficulties caused to man by man.”

Case: Cured from glomerulonephritis raging for over a year, on the brink of a kidney transplant: She was afraid to act wrongly (morally) with a compulsion to do her duty

and even more than she should, to appease her constant fear of her anticipation of being punished. She had an exaggerated leitmotif: she felt culpable because rich countries exploit poor countries.

All these thoughts were imaginary, she wasn’t exploiting anybody, she was raising a family of 5 children on a small budget.

Methodology for studying materia medica.

Dr. Masi showed us a new way of studying the materia medica to refine and deepen our understanding of their dynamics;

1) We study the materia medica only in its original language. We make our own translations and study the most important words through their translations using a number of different dictionaries.

2) Symptoms are sorted into themes: for instance, the theme of connection. Then we will place all the symptoms which contain this word or its opposite (de-connection). Then we put aside the most striking, unusual, strange themes that emerge. (Organon A‚§153)

3) Then we classify the themes according to the major human functions:

Spiritual level: Intellect, willpower, intellectual memory.

Sensitive level: of knowledge: senses, imaginations, sensitive memory of affection: love, hate, desire, aversion, joy and fear, audacity, hope, despair, anger.

Vegetative level: nutrition, generation, growth.

The most affected stage in the human condition.

4) Then we classify all the mental symptoms according to whether they belong to the suffering or the miasmatic reaction (egotrophy and its 2 degrees, egolysis and heterolysis)

5) Then the pure symptoms of suffering are analysed according to 5 central themes:

- sensation of loss of a human faculty

- nostalgia of the time when this faculty wasn’t lost

-     sensation of culpability about a more or less imaginary mistake that may have caused the loss of the faculty

- fear of punishment because of the mistake made

- justification of the mistake.

This leads us to formulate the central hypothesis of the personal handicap of the remedy or the patient which lies at the origin of all the symptoms, whether psychological or physical.

From the loss of the particular human faculty of the remedy, we deduce the “divine” faculty. This is the same faculty brought to the infinite dimension which is so much desired by the sub - conscious (or sometimes the conscious) of the patient that he/she despises the corresponding human faculty. Because of this, he/she lost this faculty because it was not put into action. This is what we call the “envied Divine attribute” which is at the top of the pyramid where all the symptoms of the pathogenesis can be locked in and reasoned to be related to the hypothesis of the remedy. The “Divine attribute” as much as the loss of the human faculty, allows us to imagine all the different modes of expression of the remedy inside the pyramid of which the tip is the “envied Divine attribute”.

 

On the subject of the Divine attribute and Dr. Masi, Dr. Nora Caram (Buenos Aires) wrote the following: “The method of Dr. Elizalde Masi is difficult to understand when

we haven’t answered the following question: What is man? What is matter and what do they both claim in the context of nature in general?

From an Aristotelian position we can see that matter, and especially living matter, is not without form, signification and finality, i.e. we can see it when searching for something. Matter strives to be something specific. This is why Dr. Masi considered the various symptoms to be the meaning of a metaphysical conflict from which we can understand the multiplicity of the information in the pathogenesis, emanating from a singular form.”

 

[Nora Caram]

The Application of Alfonso Masi Elizalde’s Method In Case Taking Study of Substance through Accidents

Examples with Anhalonium lewinii and a Case Report

 

A. Introduction:

The Application of Alfonso Masi Elizalde’s method in case taking allows us to make a hypothesis about the metaphysical origin of the patient’s disease. That is, it allows

us to perceive the aspect of divinity the subject reflecting, which in good part he manifests, and also, what he is rejecting of his human nature, and in what he is envious

of his Creator.

The objectives of this work are:

X. To propose the application of all steps of the method designed by Alfonso Masi Elizalde to the patient’s spontaneous report.

X. To deepen one of its steps: the study of modalities, in accordance with the thoughts of Aristotle, Saint Thomas Aquinas, Hahnemann and Flora Dabbah.

The spontaneous report, an invaluable and irreplaceable resource, and place of permanent return, the source of re-readings, of the first discourse and the first impression, and possibility for future consultations, is the basis for our analysis.

The method to categorize the symptoms has the following steps:

1.      Spontaneous report.

2.      Construction of the themes, either by analogy or similarity of symptoms.

3.      Grouping of themes.

4.      Theme of the modalities (Aristotle’s categories).

5.      Formulation of pillars.

6.      Totality of Psora in its secondary stage (projected).

7.      Totality of Psora in its tertiary stage (reactive).

8.      Nuclei of suffering, nuclei of primary Psora.

    a. transgression or guilt.

    b. incapacity or loss

    c. fear of punishment

    d. nostalgia

    e. justification

    f.  nucleus of reconciliation

9.     Study of the altered function according to Aristotelian-Thomistic scheme.

10.   Study of the language.

11.   Hypothesis about the metaphysical origin of the disease for each medicine.

12.   Symbolism, and related ideas, which are used for the confirmation of the hypothesis.

13.   Repertorization of symptoms, lecture of Medical Materia.

14.   Selection of the medicine.

15.   Prognostic observations.

The study of modalities allows us to access the finest observation of the subject’s operations and the analysis of the totality of his sensations and alterations (the material cause), to observe how the functions are directed towards his object and intention (the final cause), and the distillation of the essence (the formal cause).

 

Aristotle enunciated and described the following categories:

Substance,

Quantity (How much?),

Quality (How?),

Relation (with the other),

Location (the motionless area surrounding him),

Time (When?), Position (of the parts among each other),

Action (What is he doing?),

Passion (What is he suffering, the suffering),

Habit (clothes, adornments, weapons).

In this way we can, with the specific tool for each thing, form an image before us, which reflects with great precision an important aspect of the patient’s life.

There appears an image before us, which will surprise us and the patient, if we did not notice it with the naked eye.

We can use one or another scheme according to the nature of the material we obtain from the report of the patient.

We can transform themes, words, a modality, a gesture or an attitude into symptoms or into the repertory language.

We can conclude directly from the miasmatic dynamics or from the themes to the medicine.

The patient can tell us something with the anecdotes of his life, and the manner in which he bears them, about the nucleus of the loss, the nucleus of the transgression,

of the fear of punishment and nostalgia.

The study of the functions of the soul can demonstrate to us the location of the lesion and guide us to one or another medicine.

We can change from one scheme to another, from the beginning to the end, supported by this plot so well thought by our wonderful teacher.

In this way, the method is an invaluable instrument for the selection of the simillimum.

Methodological clarifications:

After this short enumeration of the steps of the method follows:

 

B. The evolution of thoughts about modalities - concept of substance and accident

 

C. Examples of accidents with Anhalonium Lewinii, and from patients who have evolved with Anhalonium Lewinii.

 

B. Study of the modalities

Hahnemann said in the Organon: “Diseases will not cease to be dynamic aberrations of our spirit like life manifested by sensations and actions; that is, immaterial changes

in our way of being ...”

In Paragraph 133 he asked the experimenters:

”On experiencing any particular sensation from the medicine, it is useful, indeed necessary, in order to determine the exact character of the symptom, to assume various positions while it lasts, and to observe whether, by moving the part affected, by walking in the room or the open air, by standing, sitting or lying the symptom is increased, diminished or removed, and whether it returns on again assuming the position in which it was first observed, - whether it is altered by eating or drinking, or by any other condition, or by speaking, coughing, sneezing or any other action of the body, and at the same time to note at what time of the day or night it usually occurs in the most marked manner, whereby what is peculiar to and characteristic of each symptom will become apparent..”

 

Following the idea of Hahnemann, and based on her observation of the construction of repertories and materia medicas, Flora Dabbah elaborated the following classification:

A) The symptoms of the way of being are fixed, and do not change dependent on circumstances.

These are the symptoms of the personality. Characteristic symptoms:

X.   Characteristics per se:

    Illusions

    Dreams

    Sensations “As if”

    Gestures

    Attitudes

    Behavior

        Intensity

        Frequency or alternation

        Characteristic symptoms depend on circumstances - accidents

They answer the questions: How? When? Where?

Circumstances:

1 - Time

frequencies - constant - day and night - periodically - alternating

2 - Weather - change of weather - seasons

open air - hot air - wet air - sun - storm - heat - moon

3 - Movement

walking - fast - in open air - ascending - descending - travelling - dancing - rocking - closing eyes - physical exertion - crossing the street - rest - etc.

4 - Occupations

mental effort - thoughts - memory - studying - concentration - reading - writing - calculating - playing piano - sewing - sedentary occupation

5 - Position and laterality

upwards - downwards - backward - outward - inward - sitting - standing - lying- bending - rising

6 - Location

streets - closed places - narrow places - high places - in the house - room - bed - darkness - crowd

7 - Others

alone - in company - conversing - talking - if interrupted  - when touched - if looked at - if carried - screams - rudeness

8 - Cause

causeless - by trifles - bad news - horrible things - music - noise - drafts - nightmares

9 - Emotions

anger - sorrow - crying - depression - lamentation - mortification - reproaches - fright - excitement

10 - Functions

eating - breakfast - lunch - dinner - drinking - wine - alcohol - beer - coffee - hot drinks - cold drinks - perspiration - urination - evacuation - loss of fluids  - getting

wet - coitus -  menstruation – pregnancy - nursing - menopause - sleeping - waking  - falling asleep - when opening the eyes

B) Characteristic symptoms, symptoms of the way of being temporary.

 

Until this point it is what Flora Dabbah described.

 

And in Paragraph 15 Hahnemann said:

” The affection of the morbidly deranged, spirit-like dynamis (vital force) that animates our body in the invisible interior, and the totality of the outwardly cognizable symptoms produced by it in the organism and representing the existing malady, constitute a whole; they are one and the same. The organism is indeed the material instrument of the life, but it is not conceivable without the animation imparted to it by the instinctively perceiving and regulating vital force (just as the vital force is not conceivable without the organism), consequently the two together constitute a unity, although in

thought our mind separates this unity into two distinct conceptions for the sake of facilitating the comprehension of it..”

 

This seems to respond then to Aristotle’s concept of Substance and Accident:

The Substance (from Latin: substantia, sub: under, and stare: be (estar), what’s below, the essence or entity of something

The Substance is what is called “a this” like men, animals, plants (“what is not said of a subject”)

The thing that exists in itself and not in another.

Accidents are only “ways of being this”. Accidents are the ways in which the substance manifests.

The thing which does exist in another being.

Words, if taken in isolation, express one of the following things: substance, quantity, quality, relation, location, time, position, action, habit, passion.

If, in this particular case, the word is applied to the human or animal, we can say:

These are the modalities, modes, ways, and circumstances in which any suffering or thing that happens to us men or to our animals can combine and transform into symptoms.

We could say, for example:

·          Usually we all suffer hunger, thirst, sleepiness, tiredness, fear, boredom, hurry, impatience, pain.

·          We all remain sitting, standing, lying, walking or running, or can bend and turn in the bed, alternately, and according to our physical ability.

·          We all sometimes like to stretch the body, to lay in bed, rest.

·          We all are more or less jealous, loving, bossy, orderly, meticulous, industrious, ill-humored.

·          We all are affected by changes, death and financial loss, journeys, farewell.

·          Sometimes, we all like to be alone, or together with friends, to get visits, to watch and be watched.

·          We can all crush the finger in a door, stumble, take something forward, or fall.

·          We all are more or less sleepy on waking, or drowsy after eating.

·          All babies need more attention in the evening, and we are all tired at the end of the day.

·          We all like to get home, to take one’s clothes and shoes off, and to have a warm shower.

·          We all like to listen to music, to talk, listen, converse, and also to remain silent.

·          We all perspire, suffer from heat, cold or  tiredness.

 

Any of these situations is our life.

Isolated or combined at random does not mean anything.

United, with each other, in a fixed way, constitutes a symptom.

We give now, if possible, an example of accidents of the substance Anhalonium lewinii for each of the classifications

 

QUANTITY:

Increased analytic discrimination.

The sexual desire came back dramatically at 13 h.

Many abundant ideas.

 

QUALITY

Aristotle divides the quality into four groups:

a)     According to the effects on the subject in terms of quantity: THE FIGURE

b)     According to whether the subject is capable of activities: POTENCE AND IMPOTENCE

c)     According to whether the subject is susceptible to alteration: THE PASSIBLE QUALITY AND PASSION

d)    In respect of whether he can be good or bad, conditioned as nature: HABIT-CAPACITY AND DISPOSITION.

 

aa) FIGURE: The respective disposition of his different parts

ba) POTENCE AND IMPOTENCE: That which the substance has immediately at it’s disposal for the operations. The immediate principle of operation. A certain way of being, in this or another way.

The physical strength to execute or not. In case of impotence one refers to the potence if it is weak.

Drank much water and did not need to urinate.

The vision surpasses all mental functions.

Loss of execution because of an excessive visual sensation.

Cerebral dissociation accompanied by numbness of the limbs and tongue.

Loss of execution.

Lost mobility, the body is as if moving through thick molasses.

Feeling of impotence, sorrow and shock.

Tired legs, sensation of a weight upwards.

Extreme fatigue, did not want to do anything, dozing.

ca) THE PASSIBLE QUALITY AND PASSION

Susceptible to alteration; follows or produces a sensible alteration. The alteration is verified; sensible qualities of the matter, color, sound, odor, taste and heat, and the physical properties of bodies: solid,

liquid or gaseous. The possible quality is durable, the passion is ephemeral and temporary.

Emotional action in all perceptions.

The residual image lasts all day.

Acute vision, in sunlight.

Cloudy vision with headache.

Green is experienced as taste.

The images are internalized into the ear, sound.

Hypersensitivity of senses.

Sensitivity to odors, there is an unusual ginger odor, and although it is so strong, it is not noticed by anybody, I felt I could suffocate.

Coldness, pallor. Feels cold. Pale discoloration of the cheek.

Coldness of genitals.

Partial peripheral anesthesia.

Lack of vital heat.

Blurred vision, ameliorates by warm bathing.

Dreams of pleasantly warm water.

Frontal headache, dull, like a cramp.

Dryness of the scleras, internal dryness.

Softer stool than usual, less gases.

Feels dead. Cold.

Sensation “As if the heart had stopped”.

 

da.1. HABIT - CAPACITY:

To be good or bad, in being or activity. If they are close to being good, virtue; if they are far from being good, vice.

Division between the conscious and unconscious life.

Depersonalization. Loss of self conscience. Loss of feeling.

Introverted. Loss of the existential horizon. Feeling of the lost position.

Handles everything concentrated now. I feel strong, firm, capable to take charge of the world, I felt comfortable. Feet and arms could move, and I could walk there, open and balanced, I’m in my world and take charge of it well.

Cautious, firm and alert. Feels free.

Always ready, alert, conscious. Increased vibration.

Cosmic mysticism. Egotism. Flight of ideas.

Egocentric introversion. Euphoria, ecstasy, enjoyment.

Beautiful food. Full of color. Organic.

 

da.2 THE DISPOSITION: The dispositions change without difficulty, are changeable. They refer to the internal senses.

Detached, lonely, mistrust. Withdraw from reality, retreat.

I don’t feel so self conscious while talking to others.

Standing beside/by himself.

Desire to experiment with himself (masturbation?)

Wants to do the things in slow motion, as if the mind and body were moving through thick molasses.

Ability to draw abstract conclusions.

Spontaneous, open to expressing happiness, feel tired inside in the true sense.

Substance through Accidents

RELATION

“Orientation to another being”

Self identification with the environment.

Aversion to being touched.

Mistrust, thinks that he is laughed at, that his companions laugh at him.

Slight aroma of perfume in the air. One reminds him of his dead mother.

I say good bye to someone whom I will not see again; wanted to enjoy the moment.

Feels left aside. Family relations: I argued with my parents. Felt that I missed  being closer to my family.

Fatigue: tired feeling in the evening, especially if there are other people around, easily tired by others.

Impatient with the boy.

A sister married. Secret marriage. The family is annoyed and felt left aside.

ACTION

Action from Latin: agere, to act, realize, power - the act to act.

It is almost a sensuality, a pleasure to take care of myself. I really liked it.

Egocentric introversion. Observes himself. Pondering.

Walks through a shop, smelling the perfume his mother used. Keeps on walking back and forth, smelling it.

Sudden changes of attitudes toward the action.

Avoids decisions, irresolute.

Submerges underwater.

Handles everything concentrated now.

Feet and arms could move, and I could walk there, open and balanced, I am in my world and take charge of it well.

He goes swimming in the sea, which is unusual because he normally does not like cold water, feels very good.

There are large groups of animals in a forest. I guided kangaroos and dogs to a safe place, “I must take care”. Two giant friendly dogs, they will hurt every hunt animal.

I’m riding horses in a large field.

TIME: When?

“The time is the motion measured in successive instants, it is the measurement of movement and change”

Distention: He feels bloated after eating a little, in the morning on waking.

Rigid neck on waking.

Fatigue: tired feeling in the evening.

< at noon.

Anorexia and nausea: late in the afternoon, and early in the evening.

Irritable in the evening.

Alternations - periodicity - Sequences - concomitants - recurrence:

Waking from a dream at one o’clock in the morning, ameliorates when defecating.

PLACE AND SPACE: (Ubi)

“The immobile surface that surrounds the body immediately”

Increased orientation towards the environment. Feels attracted to the rocks.

Lies down besides a moss-covered rock which feels very comfortable, leaving a warm impression for the rest of the day.

Uncomfortable sensation of the environment and surroundings:

I was in ruins with a friend. Ugly sensation, we shouldn’t be there.

“No, there is plutonium all around”, we shouldn’t be here, we don’t belong to this place. Ugly sensation, we shouldn’t be there. There was a very old wall, which collapsed. Ominous feelings. Only during the day. I felt anxious.

> Darkness.

I wanted to go out to feel the coldness in the face.

Lost in the middle of nowhere.

POSITION

> Lying

Restless motion of feet while lying in bed.

Gnawing pain in stomach, felt hot and did not want anything in the body, sensitive, as if there was something over the body.

Numbness of buttocks when sitting in meditation.

HABIT

Self care attitude, I’m using good bathing salts, and humectants after showering, wearing comfortable clothes.

PASSION

What he suffers reluctantly, what he suffers.

The ideas and visions penetrate the consciousness of the individual in a quite rapid succession; they seem to impose themselves on the individual who cannot control them. He is unable to resist them and is forced to listen and answer them verbally. This is as if the logical mind would lose control and as if the subconscious or part of the supraconscious mind would take command.

(In this case it is the passion that floods the consciousness)

Sensitivity to odors, there is an unusual ginger odor, and although it is so strong, it is not noticed by anybody, I felt I could suffocate.

Sensation “As if cutting wire, or pliers, would dissect the head”.

Anxiety in the heart. Constriction of the heart.

Oppression of the heart.

Hammering in the body.

Anxiety, panic, hurry.

Anxiety about death.

Throbbing pain, crushing, internal, in the skin. Sensitive nipples.

Severe cutting pain.

Color produces a metallic taste.

Pain in the occiput, the bones wanted to move, pulsations. Exploding.

Pulsations behind the eyes.

Overburdened by responsibilities, sad, as if he had done something dishonest.

A dog patient died, and although I had only been with him for some minutes, I felt sad and cried. I had a bad conscience because if I hadn’t been so selfish and had considered his urgency, the dog would be still alive.

Anxiety, slightly anxious about her son, whom she did not see for about a month, during his travels.

Euphoria, ecstasy. Enjoyment. Cosmic mysticism. Sensation of being borne by music.

Aversion to the sun. Photophobia, needed sunglasses.

Dreams: of disasters. Children in danger. The planet explodes. Women decide to kill themselves.

Necessity to go.

Hopelessness.

From all these descriptions we can say that Anhalonium has the following big themes:

 

GROUPING OF THEMES OF ANHOLONIUM LEWINII

1. He himself and the environment

2. Visions

3. Cosmic egotism

4. Execution capacity

5. Coldness, pallor - warm water

6. Self care, I feel very good, comfortable.

7. Disasters.

8. I must take care of, and guide animals. Overburdened by responsibility. It is as if had done something dishonest.

 

PILLARS

I. He himself and the environment

II. Visions - distortion and confusion of senses

III. Indiscrimination

Seeing the different modalities we can make a detailed analysis of the suffering and the reactive attitudes, it is enough to read them and to know:

How does he suffer ? The discrimination of the environment is missing: sensitivity to odors, I felt I could suffocate, gives us the material about how he suffers. I had a bad conscience because if I hadn’t been so

selfish and had considered his urgency, the dog would be still alive. Overburdened by responsibilities, sad, as if had done something dishonest.

How does he defend himself when he flees ?

Avoids decision, irresolute.

Submerges underwater.

As in alterlysis, the modality of the relation is described is follows: aversion to being touched. Mistrust, thinks that they laugh at him.

How will he be if he assumes the attribute? He is God, (immaterial), egocentric introversion, observes himself. And he is in everything: Increased orientation toward the environment. Attracted to the rocks.

When it tries to impose: Handles everything concentrated now. Goes swimming in the sea

And conclude that: What does he think got lost.

Self identification with the environment. Loss of the existential horizon. Distortion of perceptions, shapes, space, all objects. Confounds present with eternity. Hopelessness. Anxiety about death. Loss of execution.

Ceased outside activity. Lost in the middle of nowhere.

Wanted to be like God who is in all things, present and as the cause of their being.

 

Hypothesis

That God is transcendent (distinct from the world, a, 1 ad 3), but is in all things because everything is subject to his power, because everything is present to his eyes (“presence”), and because he acts in everybody as

a cause of their being (“essence”, a.3). Transcendence and immanence do not oppose in God, because he is distinct and intimate at once (a.1, ad 1).

This is so because God is simple (q.3) and perfect (q.4); he is not “circumscribable”, he is infinite, and therefore he can be everywhere (q.7; q, 8)

 

C. Example of a patient

C.E., female, 53 years old, professional, three children, two grandchildren.

She has received Anhalonium six years ago. I brought this history because this patient led us to study this medicine many years ago.

There are many symptoms that the patient brought to the consultation after taking the medicine. The patient did not consider them as such. Only when the symptoms were cured, she noticed that she liked more to live in

this new way: Seeing the reality, without feeling the need to flee. Without adapting to others indiscriminately.

 

Modalities - Accidents of the patient C.E.

A. Quantity

B. Quality

Habit or capacity:

·        Clairvoyance, premonition.

·        She noticed that she is more in the reality with medication.

·        She began to swim, they noticed in the “Ateneo de la Juventud” that she was swimming, walked with a swimsuit now, took the handbag, went, and made something.

·        I moved to my own house.

·        When I discovered that my job was useful for someone else. I made an appointment with a woman who was dead, the husband appointed her to the studio, and

I suggested him to help.

·        I also felt relief when I put my hands to cure, what I see is what I asked for, people cure.

Disposition:

·        Absent-minded.

·        He says that he gets dispersed (zerstreut) from every little thing.

·        Her husband does not see her.

·        She adapted herself to others: They did not let her go to make gymnastics or did not bring her to the training.

·        I feel something that I do not like.

·        I can not verbalize what I am feeling.

·        This indifference always reciprocates; there are no quarrels, nothing.

·        I realized that this is what happens to me: I do not notice what bothers me.

After medication:

·        I have to cover my eyes because it was so much that I saw in this new state.

·        After medication: She did not use her glasses so often, and now she puts them on when necessary to see.

·        Before she did not dream, now she dreams every day. Her dreams were strange and sometimes there were premonitions and such things, but now she dreams.

·        She  thinks she was better at work. For her the work is a great challenge, because she started when she was major, it made her afraid, and the fear paralyzed her.

She could not do it, now she demands it herself, has done it now, and it has helped her a lot.

·        I also felt relief when I put my hands to cure, what I see is what I asked for, people cure. I feel something that I do not like, I can not verbalize what I feel.

 

Ba. Passible quality:

·        Cloudy vision with headache.

·        Menses brought her pain at the back of the waist, she had to remain bending double. Felt anxiety before, did not know what to do.

·        The pain in the leg is like an insensibility.

·        I see that my hands and feet weaken when I’m walking, I don’t know.

·        Each time when I’m nervous my hands are warmer.

·        At times I feel my body revives.

·        The ear ameliorated.

 

Potence and Impotence:

·        When she is very nervous she weakens. Finally she noticed that she got to be more constipated. She noticed this last week, she was a little constipated.

·        She eats everything, everything she likes, but she eats a little accelerated, swallows. She needs to eat less for the hunger. They work a lot in the studio, sometimes

            she skips lunch, and only asks for little things. She tries to eat food, not junk food.

·        Almost breakfasts nothing, at lunch a cake, a sponge cake, and at night she eats steak with puree or a banana, or an alfajor . In any case she eats little, a platter with pasta

            and tomato. Anhalonium p.3

·        She likes water, milk and pizza, organic food. Belly full, heart happy.

Passion:

·        Her fears are like an obsession, and give her the impression of black waters. If it is very cold, she is terrified by a landscape of sea and dark waters.

·        She did not discriminate herself from her environment, she lived the outside as if it were herself.

Now she has two new attitudes: One was to use glasses to see because she began to perceive the environment in another way, accompanied by the necessity to cover her eyes because the reality appeared to be so new and much. Before, she did not know that the environment and she were different things.

Although she lived with her family and had company at work, she was isolated, in a shell, introverted, absent-minded, enclosed in her world. With Anhalonium she could discriminate herself, and finally she broke away from her husband as well as her partner.

 

For many years she enjoys:

·        The power to take decisions: before medication she was unable to make these decisions.

·        The ability to discriminate herself from the rest: she bought a house for herself, another for her studio.

·        She takes care of others.

These are the symptoms for which I prescribed Anhalonium to her six years ago:

1          1234   1i         MIND - CLAIRVOYANCE                                                 28

2          1234   1i         MIND - PROPHESYING                                                     7

3          1234   1i         DREAMS - VISIONARY                                                     45

4          1234   1          MIND - MISTAKES, making - localities, in                     32

5          1234   1          VISION - DIM - headache - during                                    26

petr.  nat-m.  phos.  sil.  sulph.  anh.  bell.  stram.  nux-m.  ars.   lach.   Nux-v.

3/7     3/5        3/5    3/5  3/5      3/4     3/4    3/4       2/5       2/3     2/3        2/3

 

ANHALONIUM LEWINII THEMES

1. Division between the conscious and unconscious life.

2. Self identification with the environment.

Depersonalization, loss of self conscience.

3. Confusion of senses.

Color produces a metallic taste. Green is experienced as a taste. Images are internalized into the ear, sound.

Emotional action in all perceptions.

Abstract thoughts are transformed into images.

4. Hypersensitivity of senses.

The residual image lasts all day.

Sensitivity to odors, there is an unusual ginger odor, and although it is so strong, it is not noticed by anybody, I felt I could suffocate.

Acute vision, in sunlight.

5. Visions, optic hallucinations, colors.

The vision surpasses all mental functions.

Color produces a metallic taste. Green is experienced as a taste. Images are internalized into the ear, sound.

Red and yellow are diminished, green and blue are enhanced.

Colorless objects appear colored.

Enhanced blue color.

Variable brightness.

Abstract thoughts are transformed into images.

6. Lost execution due to an excessive visual sensation.

Lost judgment because of irresistible visual sensations… as if the logical mind would lose control.

Abstract thoughts are transformed into images.

The ideas and visions penetrate the consciousness of the individual in quite rapid succession; they seem to impose themselves on the individual who cannot control

them. He is unable to resist them and is forced to listen and answer them verbally. This is as if the logical mind would lose control, and as if the subconscious or

part of the supraconscious mind would take command.

7. Objects seem to be deformed.

They are double, sparkling, cloudy.

Shapes, space, time, small bi-dimensional objects turn into multidimensional objects.

Bizarre vision. Black shapes. Faces appear like masks.

Illusions, schematized. Everything seems artificial; everything transparent.

8. The eye

Dilated pupils.

Dryness of scleras, internal dryness.

Hiccups.

Increased pain of the optic chiasm.

Pain of pupil.

Pulsating pressure behind the eyes.

Pulsation’s behind the eyes.

Restless pupils.

9. Cerebral dissociation accompanied by numbness of the limbs and tongue. Partial peripheral anesthesia. Lack of vital heat. Feels dead. Cold.

10. Acute consciousness of the body. Sensation of an electric current.

11. Abstract thoughts are transformed into images.

12. Analytic discrimination increased. Many abundant ideas, the mind seems to be clear and able to conceive complex mental topics.

Ability to draw abstract conclusions.

13. Present and eternity are mixed.

14. Does not have a material body. Sensation to float freely. Flight of ideas. Sensation of a lost position. Partial peripheral anesthesia.

15. Euphoria, ecstasy. Enjoyment. Cosmic mysticism. Sensation of being borne by music.

16. Egocentric introversion. Observes himself. Brooding. There are many mental symptoms; what stands out is the increased development of the internal life,

with a poor external life. Desire to experiment with himself. Loss of feelings. Withdraw  from reality, withdrawal, retreat.

17. Increased orientation towards the environment. Feels attracted to the rocks. Non egoist conscience.

Quiet and reflexive humour. Feels especially attracted to the rocks while walking through the mountains. Lies down besides a moss-covered rock which

feels very comfortable, leaving a warm impression for the rest of the day. Desires to be near the rocks and trees, feels attracted to them as if they had a message,

which they usually have. Sees colors, shades, horse tails against the sky, unexpected flowers on the sidewalk.

18. Loss of execution. Lost mobility, mind and body are as if moving through thick molasses.

Sudden changes of attitudes toward the action.

Avoids decisions, irresolute.

Ceased outside activity.

Desires to escape.

Wants to do the things in slow motion, as if the mind and body were moving through thick molasses.

19. Detached, lonely. Mistrust.

Aversion to be touched.

Fatigue: tired feeling in the evening, especially if there are other people around, gets easily tired by others.

Mistrust, thinks that he is laughed at, that his companions laugh at him.

20. Loss of the existential horizon. Hopelessness.

21. Anxiety about death.

22. Lack of vital heat. Coldness, pallor.

Feels cold.

Coldness of genitals.

Pale discoloration of the cheek.

Sensation of coldness and air over the body.

23. Rescued by the mother. Slight aroma of perfume in the air. One reminds him of his dead mother. Walks through a shop, smelling the perfume his mother used.

Keeps on walking back and forth, smelling it, which makes him a little sad, missing her.

            I say good bye to someone whom I will not see again; wanted to enjoy the moment.

24. Handles everything concentrated now. I feel strong, firm, capable to take charge of the world, I felt comfortable. Feet and arms could move, and I could walk

there, open and balanced, I am in my world and take charge of it well. Spontaneous, open to express happiness, feel tired inside in the true sense, don’t feel so self-

conscious while talking to others. She would like to know if she sounds crazy, but it doesn’t matter to her, she feels free.

25. Introverted. Submerges underwater.

26. Aversion to the sun.

27. Uncomfortable sensation of the environment and surroundings.

Uncomfortable environment, the wall collapses, there is plutonium around.

I was in ruins with a friend. Ugly sensation, we shouldn’t be there. There was a very old wall, which collapsed. Ominous feelings. Only during the day. I felt anxious,

necessity to go.

Bicycling through the nuclear reserve of Hanford, like a thematic park of an energy department. My husband wanted to take his bicycle out of the street, and I told him: “There is plutonium all around, we shouldn’t be here, we don’t belong to this place.”

28. Of the comfortable environment: Lies down besides a moss-covered rock which feels very comfortable, leaving a warm impression for the rest of the day. I wanted to go out to feel the coldness in the face.

Deep level of experience, but narrow.

I feel fantastic, enjoy everything.

He goes swimming in the sea, which is unusual because he normally does not like cold water, feels very good.

Enjoyed the sensation of cold and air over the body.

29. We shouldn’t be here: I was in ruins with a friend. Ugly sensation, we shouldn’t be there. A very old wall, collapsed. Ominous feelings. Only during the day. I felt anxious, and there was the necessity to go.

Bicycling through the nuclear reserve of Hanford, like a thematic park of an energy department. My husband wanted to take his bicycle out of the street, and I told him: “There is plutonium all around, we shouldn’t be here, we don’t belong to this place.”

30. Lost in the middle of nowhere.

31. Anxiety, panic, hurry, goes to a marriage, shoe confounded, hurried, does not bring flowers, badly dressed.

            Anxiety in the chest.

32. Beautiful food. Colorful. Organic.

33. Self care attitude, I’m using good bathing salts, and humectants after showering, wearing comfortable clothes. It is almost a sensuality, a pleasure to take care of myself.

I really like it.

34. Theme of disasters.

Dreams: disasters. Children in danger. The planet explodes. Women decide to kill themselves.

Sadness while listening to the news and reading the newspaper, about the state of the world.

I drove to the suburb of the city. People in the street run in panic.

There is a sound of sirens, and odor of smoke. I arrived in the district where my sister lives. My dad and my brother were there, saying that my sister and her children had disappeared. We tried to find them but the police hindered us. Feeling of impotence, sorrow and shock.

35. Feels left aside. Family relations: I argued with my parents.

I didn’t feel well.

I felt I was missing being closer to my family.

A sister married. Secret marriage. The family is annoyed and felt left aside.

36. As if I had done something dishonest. I feel remorse for having been selfish.

Overburdened by responsibilities, sad, as if had done something dishonest.

A dog patient died, and although I had only been with him for some minutes, I felt sad and cried. I had a bad conscience because if I hadn’t been so selfish and had considered his urgency, the dog would be still alive.

37. I must take care of, and guide animals.

There are large groups of animals in a forest. I guided kangaroos and dogs to a safe place, “I must take care”. Two giant friendly dogs, they will hurt every hunt animal.

I’m guiding a horse to a corral. The horse needed more training. Stubborn, and totally resigned. Did not want to do it.

I’m riding horses in a large field.

I’m driving to a place with my Airedales (who died years before, and of whom I dream once in a month), I thought to go to a medical school and that I was very old

to go there, nevertheless it gave me pleasure.

Two Dobermans, one being pregnant, I bought a great amount of meat for them. I was worried if this would be food for dogs.

38. Alert, “amped up”, energy like an animal. Always ready, alert, conscious. Cautious, firm  and alert. Increased vibration.

Anxiety, slightly anxious about her son whom she did not see for about a month, during his travels. Anxiety in the chest.

Calm in the face of the storm. Surprisingly calm.

39. Of pleasantly warm water.

Blurred vision ameliorates by warm bathing.

I’m very happy in the water, especially underwater.

Prophetic dream: To be/of being  in a house with ten young women and a male guru. He tells us that the planet is going to explode, and that we have to kill ourselves before this happens. We shall sit in lotus position and hold our arms up in a particular mudra and only direct our spirits towards the death. I realize that this is easy to do, but then

I get aware: Eh! I don’t want to do this. I ask another girl if she really wants to do this and she replies that she doesn’t want to. So we escape and I feel relieved. We run

and arrive at a section of the sea where the ice is melting. I jump as far as I can, trying to reach an iceberg, but I fall in the water.

It is surprisingly warm, and really pleasant. I catch a stick to push me upwards, which is also warm. Even the iceberg is warm. Swimming sea lions come to me, I feel very happy.

40. Fatigue

Fatigue: tired feeling in the evening, especially if there are other people around, gets easily tired by others.

Fatigue: difficulty rising in the morning. Sleepiness after lunch.

Extreme fatigue, did not want to do anything, dozing.

41. Acute stitches in the body.

Stitching pain in the external part of the mamma.

Stitching pain in the left sacroiliac articulation.

Stitching pain in the articulations of the fingers and in the right knee.

42. Cutting pain. Cutting pain in stomach and abdomen.

Pain in the head: sensation of a cutting wire, cutting the head into two pieces.

 

Themes of modalities

QUANTITY:

Increased analytic discrimination.

The sexual desire came back dramatically at 13 h.

Many abundant ideas.

QUALITY

Aristotle divides the quality into four groups:

a) According to the effects on the subject in terms of quantity: THE FIGURE

b) According to whether the subject is capable of activities: POTENCE AND IMPOTENCE

c) According to whether the subject is susceptible to alteration: THE PASSIBLE QUALITY AND PASSION

d) In respect of whether he can be good or bad, conditioned as nature: HABIT-CAPACITY AND DISPOSITION.

 

aa) FIGURE: The respective disposition of his different parts.

ba) POTENCE AND IMPOTENCE: That which the substance has immediately at its disposal for the operations. The immediate principle of operation. A certain way of being, in this or another way.

The physical strength to execute or not. In case of impotence one refers to the potence if it is weak.

Drank much water and did not need to urinate.

The vision surpasses all mental functions.

Loss of execution because of an excessive visual sensation.

Cerebral dissociation accompanied by numbness of the limbs and tongue.

Loss of execution.

Lost mobility, the body is as if moving through thick molasses.

Feeling of impotence, sorrow and shock.

Tired legs, sensation of a weight upwards.

Extreme fatigue, did not want to do anything, dozing.

 

ca) THE PASSIBLE QUALITY AND PASSION

Susceptible to alteration; follows or produces a sensible alteration. The alteration is verified; sensible qualities of the matter, color, sound, odor, taste and heat, and the physical properties of bodies: solid, liquid or

gaseous. The possible quality is durable, the passion is ephemeral, and temporary.

Emotional action in all perceptions.

The residual image lasts all day.

Acute vision, in sunlight.

Cloudy vision with headache.

Green is experienced as taste.

The images are internalized into the ear, sound.

Hypersensitivity of senses.

Sensitivity to odors, there is an unusual ginger odor, and although it is so strong, it is not noticed by anybody, I felt I could suffocate.

Coldness, pallor. Feels cold. Pale discoloration of the cheek.

Coldness of genitals.

Partial peripheral anesthesia.

Lack of vital heat.

Blurred vision, ameliorates by warm bathing.

Dreams of pleasantly warm water.

Frontal headache, dull, like a cramp.

Dryness of the scleras, internal dryness.

Softer stool than usual, less gases.

Feels dead. Cold.

Sensation “As if the heart had stopped”.

 

da.1. HABIT - CAPACITY:

To be good or bad, in being or activity. If they are close to being good, virtue; if they are far from being good, vice.

Division between the conscious and unconscious life.

Depersonalization. Loss of self conscience. Loss of feeling.

Introverted. Loss of the existential horizon. Feeling of the lost position.

Handles everything concentrated now. I feel strong, firm, capable of taking charge of the world, I felt comfortable. Feet and arms could move, and I could walk there, open and balanced, I’m in my world and take charge of it well.

Cautious, firm and alert. Feels free.

Always ready, alert, conscious. Increased vibration.

Cosmic mysticism. Egotism. Flight of ideas.

Egocentric introversion. Euphoria, ecstasy, enjoyment.

Beautiful food. Full of color. Organic.

da.2 THE DISPOSITION: The dispositions change without difficulty, are changeable. They refer to the internal senses.

Detached, lonely, mistrust. Withdraw from reality, retreat.

I don’t feel so self conscious while talking to others.

Standing beside/by himself.

Desire to experiment with himself (masturbation?)

Wants to do the things in slow motion, as if the mind and body were moving through thick molasses.

Ability to draw abstract conclusions.

Spontaneous, open to express happiness, feel tired inside in the true sense.

RELATION

Orientation to another being

Self identification with the environment.

Aversion to be touched.

Mistrust, thinks that he is laughed at, that his companions laugh at him.

Slight aroma of perfume in the air. One reminds him of his dead mother.

I say good bye to someone whom I will not see again; wanted to enjoy the moment.

Feels left aside. Family relations: I argued with my parents. Felt that I missed being closer to my family.

Fatigue: tired feeling in the evening, especially if there are other people around, easily tired by others.

Impatient with the boy.

A sister married. Secret marriage. The family is annoyed and felt left aside.

ACTION

actio

From Latin: agere, to act, realize, power  the act to act.

It is almost a sensuality, a pleasure to take care of myself. I really liked it.

Egocentric introversion. Observes himself. Pondering.

Walks through a shop, smelling the perfume his mother used. Keeps on walking back and forth, smelling it.

Sudden changes of attitudes toward the action.

Avoids decisions, irresolute.

Submerges underwater.

Handles everything concentrated now.

Feet and arms could move, and I could walk there, open and balanced, I am in my world and take charge of it well.

He goes swimming in the sea, which is unusual because he normally does not like cold water, feels very good.

There are large groups of animals in a forest. I guided kangaroos and dogs to a safe place, I must take care. Two giant friendly dogs, the will hurt every hunt animal.

I’m riding horses in a large field.

TIME: When?

The time is the motion measured in successive instants, it is the measurement of movement and change

Distention: He feels bloated after eating a little, in the morning on waking.

Rigid neck on waking.

Fatigue: tired feeling in the evening.

Aggravation at noon.

Anorexia and nausea: late in the afternoon, and early in the evening.

Irritable in the evening.

Alternations  periodicity  Sequences  concomitants - recurrence:

Waking from a dream at one o’clock in the morning, > defecating.

< before menses.

PLACE AND SPACE: (Ubi)

The immobile surface that surrounds the body immediately

Increased orientation towards the environment. Feels attracted to the rocks.

Lies down besides a moss-covered rock which feels very comfortable, leaving a warm impression for the rest of the day.

Uncomfortable sensation of the environment and surroundings:

I was in ruins with a friend. Ugly sensation, we shouldn’t be there.

No, there is plutonium all around, we shouldn’t be here, we don’t belong to this place.’ Ugly sensation, we shouldn’t be there. There was a very old wall, which collapsed. Ominous feelings. Only during the day.

I felt anxious.

> Darkness

I wanted to go out to feel the coldness in the face.

Lost in the middle of nowhere.

POSITION

> Lying

Restless motion of feet while lying in bed.

Gnawing pain in stomach, felt hot and did not want anything in the body, sensitive, as if there was something over the body.

Numbness of buttocks when sitting in meditation.

HABIT

Self care attitude, I’m using good bathing salts, and humectants after showering, wearing comfortable clothes.

PASSION

What he suffers reluctantly.

The ideas and visions penetrate the consciousness of the individual in quite rapid succession; they seem to impose themselves on the individual who cannot control them. He is unable to resist them and is forced

to listen and answer them verbally. This is as if the logical mind would lose control and as if the subconscious or part of the supraconscious mind would take command.

(In this case it is the passion that floods the consciousness)

Sensitivity to odors, there is an unusual ginger odor, and although it is so strong, it is not noticed by anybody, I felt I could suffocate.

Sensation “As if cutting wire, or pliers”, would dissect the head.

Anxiety in the heart. Constriction of the heart.

Oppression of the heart.

Hammering in the body.

Anxiety, panic, hurry.

Anxiety about death.

Throbbing pain, crushing, internal, in the skin. Sensitive nipples.

Severe cutting pain.

Color produces a metallic taste.

Pain in the occiput, the bones wanted to move, pulsations. Exploding.

Pulsations behind the eyes.

Overburdened by responsibilities, sad, as if he had done something dishonest.

A dog patient died, and although I had only been with him for some minutes, I felt sad and cried. I had a bad conscience because if I hadn’t been so selfish and had considered his urgency, the dog would be still alive.

Anxiety, slightly anxious about her son, whom she did not see for about a month, during his travels.

Euphoria, ecstasy. Enjoyment. Cosmic mysticism. Sensation of being borne by music.

Aversion to the sun. Photophobia, needed sunglasses.

Dreams: of disasters. Children in danger. The planet explodes. Women decide to kill themselves.

Necessity to go.

Hopelessness.

GROUPING

1. He himself and the environment

Self identification with the environment. Increased orientation toward the environment.

Depersonalization. Loss of self consciousness. Loss of feeling.

Cerebral dissociation accompanied by numbness of the limbs and tongue. Partial peripheral anesthesia. Lack of vital heat. Feels dead. Cold.

Of the comfortable environment. Of the uncomfortable environment.

We should not be here.

Lost in the middle of nowhere.

Detached, lonely, mistrust. Withdraw from reality, withdrawal.

2. Visions

Optic hallucinations, of colors. Distortion.

Loss of execution because of an excessive visual sensation. Loss of judgment because of irresistible visions. Bizarre vision. Black shapes. Faces appear like masks.

Objects seem deformed. Theme of eye and vision.

3. Cosmic egotism

Abstract conclusions, thoughts into images, everything is transparent, cosmic, borne by music, ecstasy, increased ability. Confuses present with eternity. Cosmic mysticism. Egotism. Flight of ideas.

Egocentric introversion. Euphoria, ecstasy, enjoyment.

4. Execution capacity

Loss of execution capacity. Avoids decisions, irresolute.

Pondering. Anxiety about death. Cerebral dissociation with numbness, loss of mobility. Mistrust, thinks that he is laughed at, that his companions laugh at him. Ceased outside activity. Lost mobility. Fatigue.

Acute stitches in the articulations.

Anxiety, panic, hurried, goes to a marriage, shoe confounded, hurried, does not bring flowers, badly dressed.

As if mind and body were moving through thick molasses.

5. Coldness, pallor - warm water

Coldness of genitals.

Pale discoloration of the cheek.

Partial peripheral anesthesia.

Lack of vital heat.

Blurred vision, ameliorates by warm bathing.

Dreams of pleasantly warm water.

6. Self care, I feel very good, comfortable.

Acute consciousness of the body. A sensation of an electric current.

7. Disasters.

8. I must take care of, and guide animals. Overburdened by responsibility.

It is as if had done something dishonest.

PILLARS

I. He himself and the environment

II. Visions - distortion and confusion of senses

III. Indiscrimination

 

Totality of projected Psora.

How does he suffer?

1. Self identification with the environment, I felt I could suffocate.

2. Distortion of perceptions, shape, space, all objects.

Emotional action in all perceptions.

Color produces a metallic taste. Green is experienced as taste. The images are internalized into ear, sound.

Colorless objects seem to be colored.

Enhanced blue color.

Variable brightness.

The residual image lasts all day.

The vision surpasses all mental functions.

Sensitivity to odors, there is an unusual ginger odor, and although it is so strong, it is not noticed by anybody, I felt I could suffocate.

Excessive visual perceptions.

Objects seem deformed.

They are double, sparkling, cloudy.

Shapes, space, time, small bi-dimensional objects turn into multidimensional objects.

Bizarre vision. Black shapes. Faces appear like masks. Fusion of present with eternity.

3. The ideas and visions penetrate the consciousness of the individual in a quite rapid succession; they seem to impose themselves on the individual who cannot control them. He is unable to resist them and

is forced to listen and answer them verbally. This is as if the logical mind would lose control, and as if the subconscious or part of the supraconscious mind would take command.

Abstract thoughts are transformed into images.

4. Acute stitches in the body

Stitching pain in the outer part of the right chest.

In the left sacroiliac articulation:

Painful mobility.

Cutting pain in stomach and abdomen.

Headache: sensation as if a cutting wire were cutting the head into two pieces.

5. Hammering in the body

6. Anxiety in the heart

Constriction of the heart

Oppression of the heart

Sensation “As if the heart had stopped”.

7. I say good bye to someone whom I will not see again; wanted to enjoy the moment.

Walks through a shop, smelling the perfume his mother used. Keeps on walking back and forth, smelling it, which makes him a little sad, and he is missing her.

8. Sad and compassionate for others

Cosmic sadness about the world.

9. Uncomfortable sensation of the environment. We should not be there.

I was in ruins with a friend. Ugly sensation, we shouldn’t be there. There was a very old wall, which collapsed.

10. Ominous feelings. Only during the day. I felt anxious. Necessity to go.

Bicycling through the nuclear reserve of Hanford, like a thematic park of an energy department. My husband wanted to take his bicycle out of the street, and I told him:

There is plutonium all around, we shouldn’t be here, we don’t belong to this place.

11. Eye and vision

Bizarre vision. Black shapes.

Pain of the pupil.

Pulsating pressure behind the eyes.

12. Loss of the existential horizon. Hopelessness. Anxiety about death.

13. Lost in the middle of nowhere.

14. I drove to the suburb of the city. People in the street run in panic. There is the sound of sirens, and odor of smoke. I arrived at the district where my sister lives.

My dad and my brother were there, saying that my sister and her children had disappeared. We tried to find them but the police hindered us. Feeling of impotence, sorrow

and shock.

A sister married. Secret marriage, the family is annoyed and felt left aside.

Overburdened by responsibilities, sad, as if she had done something dishonest.

A dog patient died, and although I had only been with him for some minutes, I felt sad and cried. I had a bad conscience because if I had not been so selfish and had considered his urgency, the dog would be still alive.

Anxiety, slightly anxious about her son whom she did not see for about a month, during his travels.

 

Egolysis

Depersonalization, loss of self-consciousness.

Loss of execution because of an excessive visual sensation.

Loss of judgment because of irresistible visual sensations.

Sensation of lost position.

Loss of execution.

Ceased outside activity.

Wants to do the things in slow motion, as if the mind and body were moving through thick molasses.

Avoids decisions, irresolute.

Wants to escape.

Illusions, schematizes. Everything seems artificial. Everything transparent.

Faces appear like masks.

Cerebral dissociation accompanied by numbness of limbs and tongue.

Partial peripheral anesthesia. Lack of vital heat. Feels dead. Cold.

Dilatation of pupils.

Dryness of scleras, internal dryness.

Coldness of genitals.

Withdraw from reality, withdrawal, retreat.

Aversion to be touched.

Aversion to sun.

Fatigue: tired feeling in the evening (“If there are other people around”), easily tired by others.

Extreme fatigue, did not want to do anything.

Nausea on waking, lasting until forenoon, short, for 5 minutes.

Distention: feels bloated after eating a little, in the morning on waking.

Gnawing pain in the stomach, felt hot, did not want anything in the body, sensitive, as if there was something over the body.

 

Alterlysis

(The dream attacking with a trident.)

Egotrophy

The first degree denies the loss

Handles everything concentrated now. I feel strong, firm, capable to take charge of the world, I felt comfortable. Feet and arms could move, and I could walk there, open

and balanced, I’m in my world and take charge of it well. Spontaneous, open to express happiness, feel tired inside in the true sense. I don’t feel so self-conscious while

talking to others. She would like to know if she sounds crazy, but it doesn’t matter to her, she feels free.

Always ready, alert, conscious. Cautious, firm and alert. Increased vibration.

Standing beside himself.

Increased orientation toward the environment.

Quiet, reflexive humor. Feels especially attracted to the rocks while walking through the mountains. Lies down besides a moss-covered rock which feels very comfortable, leaving a warm impression for the rest of the day.

Beautiful food, colorful, organic.

I wanted to go out to feel the coldness in the face. Deep level of experience, but narrow.

I feel fantastic, enjoy everything.

Ability to draw abstract conclusions.

Increased ability.

Increased analytic discrimination.

Increased attention.

Ponders.

Conceptual thoughts about the own environment.

Acute vision in sunlight.

Illusions to make projects.

 

Second degree egotrophy, performs the attribute.

Egocentric introversion. Observes himself. Pondering.

Many mental symptoms, what stands out is the increased development of the internal life, with a poor external life. Desire to experiment with himself. Loss of feelings.

Acute consciousness of the body.

Observes himself.

Egocentric introversion.

Self care attitude, I’m using good bathing salts, and humectants after showering, wear comfortable clothes. It is almost a sensuality, a pleasure to take care of myself. I really like it.

Euphoria, ecstasy. Enjoyment. Sensation of being borne by music.

Non egoistic consciousness.

Cosmic mysticism.

Ecstasy.

Loss of egocentricity.

Does not have a material body.

Sensation to float freely. Flight of ideas.

I guided kangaroos and dogs to a safe place, I must take care. I’m guiding a horse to a corral. The horse needed more training. Stubborn, and totally resigned. Did not want to do it.

Prophetic dream: To be/of being in a house with ten young women and a male guru. He tells us that the planet is going to explode, and that we have to kill ourselves before this happens. We shall sit in lotus position

and hold our arms up in a particular mudra [3]: and only direct our spirits towards the death. I realize that this is easy to do, but then I get aware: Eh! I don’t want to do this. I ask another girl if she really wants to

do this and she replies that she doesn’t want to. So we escape and I feel relieved. We run and arrive at a section of the sea where the ice is melting. I jump as far as I can, trying to reach an iceberg, but I fall in the water.

It is surprisingly warm, and really pleasant. I catch a stick to push me upwards, which is also warm. Even the iceberg is warm. Swimming sea lions come to me, I feel very happy.

Standing beside himself.

The vision surpasses all mental functions.

Abstract thoughts are transformed into images.

Nuclei

Transgression

A dog patient died, and although I had only been with him for some minutes, I felt sad and cried. I had a bad conscience because, if I hadn’t been so selfish and had considered his urgency, the dog would be still alive.

Overburdened by responsibilities, sad, as if he had done something dishonest.

Loss

Self identification with the environment.

Distortion of perceptions, form, space, all objects.

This is as if the logical mind would lose control, and as if the subconscious or part of the supraconscious mind would take command.

Faces appear like masks.

Fusion of present with eternity.

Loss of the existential horizon. Hopelessness. Anxiety about death.

Lost in the middle of nowhere.

Loss of execution.

Ceased outside activity.

Fear of punishment

A very old wall collapsed.

Ominous feelings.

Anxiety in the heart.

Sensation as if the heart had stopped.

Bizarre vision. Black shapes.

Anxiety; slightly anxious about her son, whom she did not see for about a month, during his travels.

Nostalgia

I say good bye to someone whom I will not see again; wanted to enjoy the moment.

Walks through a shop, smelling the perfume his mother used…

Justification

Ugly sensation, we shouldn’t be there.

We shouldn’t be here; we don’t belong to this place.

A sister married. Secret marriage. The family is annoyed and felt left aside.

Loss of execution because of an excessive visual sensation.

Loss of judgment because of irresistible visual sensations.

Prophetic dream: To be/of being in a house with ten young women and a male guru. He tells us that the planet is going to explode, and that we have to kill ourselves before

this happens. We shall sit in lotus position and hold our arms up in a particular mudra and only direct our spirits towards the death. I realize that this is easy to do, but then

I get aware: Eh! I don’t want to do this. I ask another girl if she really wants to do this and she replies that she doesn’t want to. So we escape and I feel relieved. We run and arrive at a section of the sea where the ice is melting. I jump as far as I can, trying to reach an iceberg, but I fall in the water. It is surprisingly warm, and really pleasant.

I catch a stick to push me upwards, which is also warm. Even the iceberg is warm. Swimming sea lions come to me, I feel very happy.

 

Reconciliation

I wanted to go out to feel the coldness in the face.

Words in the dictionary of the language.

Discriminate: to separate, distinguish, differentiate one thing from another.

Mix: to join, incorporate different things, obtaining a certain homogeneity.

Interfere: to introduce one thing in other in order to mix them.

Confound: to mix different things or people in a way that one thing cannot be distinguished from the other. Not to make the necessary distinction. To take one thing for another erroneously, to make a mistake.

Cut: to divide a thing or to separate its parts with a sharp instrument.

To stop continuity or union by dividing.

Distortion: the undesirable alteration of the shape of a sign due to the imperfection of a system.

The envied attribute: Transcendence and immanence:

Transcendence supposes a beyond from the referral point. Beyond the world, and thoughts. Immanence means inherent, to be in temporarily. There are two antagonist currents regarding this point and God:

Pantheism: Denies the distinction of God with respect to the world, converting it in its own becoming or substantial form: God as the soul of the world.

Theism: The transcendence is characterized that God is in no way in the things, or present. It is a God alien to the vicissitudes of the world, and to the necessities of men.

Saint Thomas analyzes these two positions and concludes that God is transcendent (distinct of the world, a.1 ad 3), but that he is in everything, because everything is subject to his power, because everything is present to his eyes (presence), and because he acts in everybody as the cause of their being (essence, a.3). Transcendence and immanence

do not oppose in God, because he is distinct and intimate at once (a.1, ad 1).

This is so because God is simple (q.3) and perfect (q.4); he is not ‘circumscribable’, he is infinite, and therefore he can be everywhere (q.7; q, 8)

Presence of God in the things: q.8

God distinct from the world:

 

God (through his absolute power) acts directly in everything. Therefore, nothing is distant from him. Nevertheless, it is said that the things are distant from God because

of the dissimilarity between nature and grace, then he is above all due to the excellence of his nature (a.1 and 3)

 

Presence of God:

God is in the things in a double way:

1)     First, as a causative agent. Therefore it is said that he is in everything created by him.

2)     Second, the object of action because he is in the agent. This pertains to the operations of the soul; because the known is in what is known, and the desired is in what is desired. In this second way God is especially

in the rational creatures, who know and love him actually and usually. (…) How he is in the other creatures can be understood considering what is happening in the other human things. It is said that the king is potential

in his entire kingdom, although he is not physically present everywhere. It is said that someone is present in everything that is under his eye. Therefore it is said that someone is at home, although he is not substantially

present in all and every part of the house. Through substance or essence is said that anyone who is present in an occupied place because of his physical totality. (…)

God is in everybody due to his power. There were others, who, even if they confessed that everything is subject to the power of God, denied that the Divine Providence occupies himself with the things of this world,

according to what is said in Job 22,14: One walks through the vault of the firmament and is not noticed.

Again this was to say that God is everywhere. (…) Therefore, it is to say that God is in everybody through power, as everything is subject to his power; that he is present in everybody, as everything is discovered by him;

and that he is in everyone through essence, as he is present in everyone as a reason for being, as it was said (a.1) (q.8, a.3)

 

Related ideas

Reality:

Substance, substantiality, matter, materiality.

Substantiality: reality, physical existence, corporeality, to be a human creature, entity, beast, animal, body, individual, anyone, someone, some, flesh, essence.

The opposite of substantiality, reality: nothing, the dream, sleep, what is not existing, not to be, shade, darkness, to evaporate, to disappear, to get lost, to escape, dissolve, dilute, immaterial, spectral.

Present 118.

Present moment, the today’s day, presence.

Presence. 1 existence in the space. To exist, to be, to live, to lie, reside, to inhabit, to remain, to be present. To be, existence, entity, to subsist, time, to last.

Occupation. Recognition, to be present.

The opposite: non existence, non substance, non presence, non entity, not to be, absence, to cease, to disappear, to evaporate, immaterial, incorporeal.

186. Eternity. 50. 69. 105

Infinity, not to have limits, undefined, eternized. Is lost.

Other

To be Different 18

Distinct. Different, division, order.

Diversity, distinctive.

Mask, disguise, mask, disproportion.

To confound.

Honest, respectable, honorable.

Decent, conform to the state or quality of the person, fair, proper.

Invisibility

Concealment, covered, hideout, mask, disguise, enigma, enigma, problem, retreat, withdrawal, intimacy, darkness, reclusion, eclipse, sacred, underground, invisible, secret, inscrutable, hidden, guarded, veiled. Mysterious. In darkness. To stay in the dark.

Opposite: visibility.

Perceptibility, perspicacity, evidence, clairvoyance, exhibition.

Discovery. To unwrap, to raise the curtain, tear the veil, apparent, manifest, unmasked, uncovered,? brazenly, to be seen, to see the light, to teach, to bring something up, to be visible.

 

References

Samuel Hahnemann: Materia Medica Pura

Guiding Symptoms of Materia Medica of C. Hering

Allen, Timothy F.: Encyclopedia of Materia Medica

Acts of the James Tyler Kent Institute.

Classes of Dr. Alfonso Masi Elizalde

Benot Affinity ideas repertory

Work done by Juan Carlos Galante, Nora Caram, Graciela Elicegui.

Maria Rosa Di Risio.

 

Translators

Dr. Maria Gabriela Ruscica

MVZ Ignacio de J. Cabrera Larios

Katja Schütt MBA, HP, DiHom

Dr. Firuzi V. Mehta

 

Dr. Erwin Dœuvre

Christinastraat 129

8400 Oostende

 

Tel 059/50 29 37

@ Stuur een mail

Het leven en werk van Dr. Alfonso Masi Elizalde

1932 - 2003

 

Op 23 juli 2003 heeft de homepathische wereld onverwacht afscheid moeten nemen van een man die zijn leven heeft gewijd aan het anders bekijken van onze homeopathische remedies.

 

masiDr. Alfonso Masi Elizalde werd in Buenos Aires, Argentina, geboren op 23 oktober 1932.

Zijn vader, Jorge Augusto Masi Elizalde, was één van de vooraanstaande unitaire homeopaten van Argentinië. Je kunt dus wel zeggen dat de homeopathie hem met de paplepel is ingegeven.

Alfonso heeft het werk van zijn vader aandachtig gevolgd, de voorschriften en de follow-up bestudeerd en kwam tot de vaststelling dat hij niet direct kon snappen - door middel van de gangbare Materia Medica en Repertoria - waarom zijn vader aan die bepaalde patiënt die bepaalde remedie met goed resultaat had voorgeschreven. Dit intrigeerde hem zodanig dat hij ging zoeken naar een mogelijke verklaring.

 

Zo begon Masi het Organon, de Chronische Ziekten en de andere geschriften van Hahnemann uit te pluizen, alsook de werken van de andere meesters zoals Kent, Allen, Hering, ... Na dertig jaar studie vond Masi in de eerste plaats een nieuwe en duidelijkere terminologie voor de "miasmen".

Hahnemann noemde "Psora" de ziekelijke verstoring van de levenskracht. De basisterm "Psora" om de oorzaak van de kwetsbaarheid en van het menselijk lijden aan te duiden, bleef Masi behouden. Deze oorzaak van ziekte noemde hij "Primaire Psora". De signalen van het lijden, de manier waarop deze Primaire Psora zich uitdrukt bij de zieke, noemde hij "Secundaire Psora".

Voor de attituden van verdediging tegenover dit lijden, reserveerde hij de terminologie "Tertiaire Psora".

Dit schema om de ziekte-evolutie te begrijpen, wordt de miasmatische dynamiek genoemd.

 

Dit leren dynamisch begrijpen van het ziektebeeld van de patiënt en het geneesmiddelbeeld van de homeopathische remedie heeft Alfonso Masi Elizalde ons bijgebracht.

Het is niet meer louter en alleen omgaan met de losse symptomen maar een samenbrengen in thema's en de samenhang in het geheel doorzien. Dit heeft Alfonso ook ontdekt in de voorschriften van zijn vader, nl. dat hij de homeopathische remedie zocht en voorschreef na inzicht in het totaalbeeld van de patiënt. Deze intuïtie van zijn vader kon Alfonso met zijn methode vatten.

Om tot de miasmatische dynamiek van een remedie te komen, moeten we vertrekken van de mentale symptomatologie en een indeling maken in thema's. Dan zoeken we thema's in de perifere symptomen die in relatie moeten staan met de eerste. Want de totaliteit van de symptomen zijn de uitdrukking van de disharmonie van de levenskracht.

Eens we het lijden van de remedie omschreven hebben, kunnen we een indeling maken in "nuclei"(kernen). Zo leerde Masi ons de volgende nuclei in het lijden onderscheiden:

~De kern van het schuldgevoel.

~De kern van het verlies.

~De kern van de nostalgie, de herinnering aan beter.

~De kern van de vrees voor straf.

~De kern van de rechtvaardiging.

~De kern van de verzoening.

 

Hierna kunnen we de reactionele symptomatologie van de Tertiaire Psora plaatsen. Hierin maakte Masi verder een onderscheid in de poging om zijn lijden te domineren of te compenseren, wat hij de

"Egotrophie" noemde en de poging om het lijden te elimineren of te vermijden, wat hij de "Lysis" noemde. De Egotrophie kan duidelijk of open zijn ofwel onduidelijk of gemaskeerd.

De "Lysis" verdeelde hij nogmaals in twee onderdelen:

de"Egolysis": als ze gericht is op zichzelf,

de "Alterlysis": als ze gericht is op de anderen.

 

Primaire Psora

|

Secundaire Psora

|

Tertiaire Psora

 

Egotrophie | Lysis

Open | Gemaskeerd | Egolysis | Alterlysis

 

Een andere ontdekking van Masi heeft betrekking op de Thomistische invloed in de ideeën van Hahnemann.

Het viel hem op dat zowel Hahnemann zelf als zijn grote opvolgers het veel hadden over 'de Ziel'. Dus ging Masi opzoekingen doen naar de echte betekenis van 'de Ziel'

Het verbaasde hem opvallende gelijkenissen aan te treffen tussen de geschriften van Hahnemann en die van Thomas van Aquino (de leer van Aristoteles is dominant aanwezig). Het is te moeilijk om in het kader van dit artikel hierop dieper in te gaan.

Het komt erop neer dat we het kader van het mensbeeld dat Thomas van Aquino beschrijft, kunnen hanteren om te begrijpen hoe de mens evolueert naar zijn "Hoger Doel", zoals H. het schrijft in §9 van zijn Organon. Van hieruit kwam Masi tot het besluit dat de Primaire Psora van elke mens een zonde is tegen de universele wet om te komen

tot zijn hoger doel.

En bij zijn methodologie om de homeopathische middelen in hun miasmatische dynamiek te bestuderen, wordt gezocht welke fout en welk ultiem verlangen er bij elke remedie aan de basis ligt. Ditzelfde kunnen we dan ook zoeken bij de patiënt van wie we de miasmatische dynamiek begrijpen. Op deze manier proberen we het similimum van de patiënt te vinden op dit hogere en metafysische niveau.

 

Een derde bevinding van Masi is het belang van de dynamiseringen.

Hij ervaarde dat van eenzelfde remedie de verschillende potenties een groot verschil in uitwerking kunnen vertonen. Dit zowel wat de beginreactie betreft als het resultaat op langere termijn. Zo leerde hij ons het gebruik van de intermediaire dynamisering naast de gebruikelijke schaal van Kent (30K - 200K - MK - XMK - LMK). Intermediaire dynamiseringen zijn bv. 500K, 3000K, 11000K, maar ook 201K, 202K, enz.

Masi kwam tot het besluit dat niet alleen gezocht moet worden naar de similimum remedie, maar dat er ook een similimum dynamisering voor de patiënt bestaat.

H. schreef al dat een remedie niet in dezelfde potentie mag herhaald worden om telkens een nieuwe impuls te kunnen geven aan de Dynamis. Hij sprak van het "plussen" van een middel, nl. korreltjes oplossen in wat water en hierin krachtig schudden. In verband met deze schuddingen heeft Masi ook ervaren dat als men de dynamisering van een middel doet met 1000 schuddingen i.p.v. met de gebruikelijke 200, er ook een beter effect te verwachten is.

In Argentinië stichtte Masi zijn eigen instituut dat op basis van zijn ideeën de homeopathie beoefent.

In 1980 kwam Masi voor het eerst naar Europa om zijn zienswijze uit te leggen en zijn methode door te geven. Hij begon in Firenze en daarna volgden veel steden over het hele Europese vasteland. Ikzelf volgde Masi sinds 1988 in Parijs en Lyon.

 

Laten wij als leerlingen van Meester Masi Elizalde zijn werk voortzetten.

 

 

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