Miasma Psora = Skabies/= Krätze
Kind: Anhang;
Vergleich: Anhängsel (Carola
und Ravi Roy/R. Schule/Laurence Gromier-Heim/
Frederic Schmitt) + Anhang (Manuel
Harand/Alastair Yarrow)
+
Comparison Psora and Sycosis (Y.R. Agrawal)
[Judyth Reichenberg-Ullman]
The feeling is one of struggle against an external problem but with a
feeling of optimism. In the Sankaran system, this
category is not nearly as common as the
other miasms.
[Edward Peter Phahamane]
2.5.1.3
Psora miasmThe psora miasm is characterized by “Struggle”.
This miasm explains an event or situation which one
must struggle with to become successful.
In this miasm, doubts
of being inadequate may arise but there’s muchhope
that all will be alright eventually. Struggle means a reward of better achievement
Later
[Rosina Sonnenschmidt]
Sulphur
Fagopyrum
[Eizayaga]
of
psora was "deficiency". Eizayaga's
general view of several of the meta-miasm categories:
Psora = hyperreactivity
(allergies, phobias, etc);
[Andreas Holling]
Einschätzung der Situation und der
nötigen Reaktion
Die Situation ist schwierig aber
nicht bedrohlich, es besteht ein Defizit. Der Mangel wird mit einer kritischen Haltung
wahrgenommen. Die Behebung des Mangels liegt
im Bereich der eigenen
Möglichkeiten und Fähigkeiten.
Das Ego und damit einhergehend die
Einschätzung der eigenen Kompetenz ist nicht maßlos. Bei Sulphur
z.B. reicht der Respekt und die Anerkennung durch andere.
Man fühlt sich als Mitglied einer
Gruppe. Das Gefühl von Isolation ist kaum vorhanden. Bei Versagen fällt man
nicht tief.
Version der Bewältigung
Das Problem wird als lösbar
angesehen. Es besteht gute Hoffnung. Mit einem nicht übermäßigen Energieaufwand
besteht die Aussicht auf völlige Wiederherstellung.
Diese Definition unterscheidet sich
sehr von derjenigen von Alphonso Elisalde
Masi. Dort wird angenommen, daß
es in jedem Arzneimittel verschiedene Abwehrformen
gibt und
daher die unterschiedlichen, teils widersprüchlichen Symptome zu erklären sind.
Version des Versagens
Ängstliche Zweifel an den eigenen
Fähigkeiten. Mangelndes Vertrauen auf seine Kräfte (Selbstvertrauen),
Verzweiflung um die Genesung, Versagen bedeutet aber nicht,
dass die Welt untergeht. Wo findet
man die psorische Haltung physiologischerweise?
Das psorische
Miasma korrespondiert mit einem Alter, in dem man sich Dinge erkämpfen muss,
dem Teenager-Alter. In dieser Zeitspanne lernt man, sich der Welt zu stellen
und auf eigenen Füßen zu stehen. Es ist wie bei einem Jugendlichen, der das
Autofahren lernt. Die Aufgabe ist durchaus im Bereich des Möglichen und
Machbaren, aber man muss sich bemühen; dann schafft man es auch. Ein typisch psorisches Spiel, welches sich bei jungen Menschen großer
Beliebtheit erfreut, ist Fußball. Das Ziel -oder das
Tor-
Pathologien
Funktionelle Pathologien. Begierden
sind maßvoll
Hinweis: Bei der Analyse der
Pflanzenfamilien fand Sankaran keine Mittel mit psorischem Miasma. Seine Erklärung ist, dass viele in der
3-er Klassifikation als psorisch bestimmte Mittel
sich letztendlich in eine der neuen Zwischenmiasmen
wiederfinden (z.B. Bry., Nux-v.,
welche besser in das typhöse Miasma passen)
Arzneimittel Psora:
Calc., Cupr-met., Lyc., Psor., Sulph.
Sulphur: Er hat Phantasien von seiner Großartigkeit und das
Gefühl, er sei der Größte. Aber er (und das psorische
Miasma) hat auch ein charakteristisches Gefühl von Zufriedenheit. Er strengt
sich an, den Respekt anderer Menschen zu gewinnen. Und wenn ihm einmal Anerkennung
als gelehrter Mensch zugekommen ist, dann ist er glücklich. Das
darunterliegende Gefühl, nicht geachtet zu sein, geht nur so tief, dass er
zufrieden ist, eine respektable Position innezuhaben (ganz im Gegensatz zu
Platin
und Medorrhinum–beide
in der Rubrik Egoismus).
[Sankaran]
The
keywords that predominate in a Psoric patient is
“struggle.” The patient is always in a struggle with regards to money and ego.
He feels that things may go wrong at
any
time, even though his situation is fine. He feels he is losing something, like
his business will fail or he will lose his fortune. He fears poverty, hence
talks of business,
has
delusions that he is going to lose his fortune, therefore to keep things as
they are he must struggle. To conclude a Psoric
patient feels anxious about his future and doubts his abilities to deal with
stress. His main concerns are a fear of poverty.
[Mohinder Singh Jus]
Psorische Depression
Weil wir so psorisch
sind, sind wir empfindlich. Wir sagen feinfühlig und meinen es als Kompliment.
Eigentlich ist es eine Krankheit, beleidigt und verletzt bei der kleinsten
Bemerkung zu sein oder Kopfweh von Nordwind, Tee, Kaffee zu kriegen. Bei psorischen Menschen zappeln die Nerven sofort. Sie sind
überempfindlich, leicht schockiert, leicht verängstigt, ein bisschen Lärm im
Keller und schon haben sie Herzklopfen und Angst. Solche Feinfühligkeit ist wie
ein wucherndes Unkraut. Es macht unfähig, die Schönheit des eigenen
Lebensgartens zu sehen und hindert daran, ein normales Leben zu führen.
Meistens sind psorische
Depressionen temporär und kurz dauernd. Der Patient spricht gewöhnlich schnell
auf eine Behandlung an und findet bald wieder sein Gleichgewicht.
Psorische Auslöser
Unerfüllte Erwartung: Psorische Menschen sind sehr ehrgeizig aber auch leicht
frustriert. Aus diesem Grund können sie mit einer Depression reagieren, wenn
die eigenen Erwartungen nicht erfüllt werden (Sil.)
Enttäuschung: Sehr possessiv,
schnell enttäuscht, wenn es nicht so geht wie sie wollen. Bsp.: Eine Mutter
wird depressiv, wenn die Tochter auszieht.
Sie weiss,
dass es normal ist, kann sich aber damit nicht abfinden
Zuviel Freude: Angst vor Freude (Psor.) Bsp. Ein Geschäftsmann wird depressiv in einer Zeit,
wo sein Geschäft floriert. Er kann nicht an sein Glück glauben, hat grosse Zukunftsängste und denkt immer: «es kann nicht lange
so gut gehen»
Angst im Geschäft zu versagen, im
Allgemein zu versagen. Bsp. Eine Calc-Frau backt
diesen Kuchen seit 20 Jahren, aber jedes Mal hat sie Zweifel, ob der Kuchen gut
ist.
Sie studiert das Gesicht von allen
Gästen und kann sich erst entspannen, wenn sie von allen gelobt wird.
Wetterabhängige Depression: z.B.
< Frühling, < heißes Wetter usw.
Starker Blutverlust
Unterdrücktes Nesselfieber,
allgemein unterdrückte psorische Symptome
(unterdrückter nervöser Darm, unterdrückte Hautausschläge usw.), unterdrückter
Scharlach,
Masern, unterdrückte Menses
Ängste
Folgende Ängste gehören zum psorischen Miasma:
Ängste vor:
Verlust/Tod/Dunkelheit/Gespenster/Überfall/Einbrecher/Dieben/Veränderungen/Neuem/Zukunft/Prüfungen/Lampenfieber/Alleinsein/Männer/
andere Geschlecht/Existenz finanzielle;
<: Sonne/Wetterwechsel/mit
leerem Magen;
>: nach dem Essen (Anac. Phos. Chel.
Psor. Lyc.)
Nach Durchfall: (Cimic. Nat-s.)
[H.C. Allen]
Bar-c.: Fevers occurring in
young persons or old people of a psoric diathesis
Psora Struggle/“Itch“
Reacts
to a situation which demands struggle with the circumstances outside in order
to survive.
Aspects:
Apathy/indecisions about serious issues - Irresolution
Psora Miasm: The feeling is that
of a difficult situation where one has to struggle in order to succeed. Anxiety
with doubts about his ability, but he is hopeful and
failure
does not mean the end of the world. He must struggle in order to recover or
maintain his position.
Psora spends its action largely upon the nervous system.
The greatest force to rouse the psoric dyscrasia is grief or sorrow. Mentally alert and easily
fatigued.
They
dread to undertake any exertion. They fear their health will fail, that they
will be incurable, or that they will be dependent. Psoric
manifestations > elimination: diarrhea,
perspiration or urination.
[Edward
C. Whitmont]
Sykose and syphillinie (tuberculinie) are special forms of Psora. Most remedies are
a blend of all or some miasmen
Psora ist der Anstoß zur Kreativität, Entwicklung, Gestaltung
und Sinnfindung. Dies erfordert ständige Objekt-/Substanzbegegenung/-auseinandersetzung.
Aber hier gilt:
Was nicht seelisch verarbeitet
werden kann, fällt oder bleibt ins Körperliche. Wenn ein Problem eigentlich
seelisch verarbeitet werden müsste und nicht von der psychologischen Seite
angegangen wird.
Kann sich dies als Widerstand gegen
die Arznei äußern. Es heißt immer in die Schmerz (Trauer durch Weinen)
hineingehen. Wandel braucht was wir Krankheit nennen, verursacht durch
Vieren/Bakterien/Gifte/Partner/Vorgesetzte/Automobile/
Luftverunreinigung je nach Bedarf.
Die Umwelt ist nach Bedarf verunreinigt.
Psora: derived from the Hebrew word “tsorat”,
meaning ‘groove, defect, pollution or stigma.’ According to Hahnemann, psora is the oldest and most universal miasm
and
the
primary manifestation of psora is expressed through
the skin. It can be expressed through eruptions of all kind such as erysipelas
and scabies or itch. Hahnemann believed that everyone has the psoric miasm as it was easily
transmitted through scratching of the eruption. If the eruption was suppressed
through allopathic treatment, the psoric miasm would be considered to be a latent susceptibility
remaining in the person (de Schepper, 2001:356 - 364).
Principles
and Art of Cure by Homeopathy - H.A. Roberts MD - Thanks to Carl Townsend -UK
Vergleich Psora - Sykose - Syphillinie - Tuberkulinie
The
best time for taking an antipsoric is the morning,
before breakfast and the patient ought then to wait about an hour before eating
or drinking anything. [Hahnemann]
[Roger
Bacon (1219/20 – 1292)] His description of the effects of Antimony in leprosy reminds of
Hahnemann's concept of psora. "To begin with the
patient is given six drops
on
an empty stomach. And arrange it so that the unclean person is alone without
the company of any healthy people, in a separate and convenient place. For his
whole body will soon begin to smoke and steam with a stinking mist or vapour.
And on the second day his skin will start to flake and much uncleanness will
detach itself from his body. He should then have three more drops of the
medicine ready, which he should take and use in solitude on the fourth day.
Then on the eight or ninth day, by means of this medicine and through the
bestowal of Divine mercy and blessing, he will be completely cleansed and his
health restored."
BB.: zur
Abgrenzung dienen und auf Solar-Plexus und Wurzelchakra
wirken, alle Blüten, die bei Empfindlichkeit helfen.
Psora
gekennzeichnet durch Mangel und Hemmung auf allen Ebenen; funktionelle
Beschwerdekomplexe, körperliche Abwehrschwäche, seelisch
überempfindlich/schüchtern; Mangel an Selbstvertrauen/-wertgefühl belasten.
Häufige Infekte der
Atemwege/Allergien/Neurodermitis und Asthma sind
die häufigsten Erkrankungen, die
eine Entlastung für die Psora darstellen. Maßgebend
für die Psora ist eine Grundschwäche, die sich
insbesondere auf der Haut als Krätze und Hautausschlag bemerkbar macht. Psora = die innere Krätzekrankheit tritt durch den äußeren
Krätzeausschlag in Erscheinung.
Die Ursache der Schwäche ist
wahrscheinlich keine körperliche, sondern eine energetische, die aber zu
körperlichen Kompensierungen führt. Z.b durch
übermäßiges Essen in der aktiven psorischen Phase -
es kann dadurch aber der energetische Mangel nicht ausgeglichen werden, weshalb
der Drang nach Stimulantia weiter besteht (Miasmen als Energieform), da die
Heilungsversuche nicht auf der gleichen Ebene geschehen. Das ist der Grund der
Schaffung der Miasmen, wobei der Organismus versucht, einen Mangel auf Ebenen
auszugleichen, auf denen sie nicht ausgeglichen werden können und er somit
pathologische Reaktionen im Organismus schafft. Das Verlangen nach Stimulantia
(heißen Getränken und Speisen/gebratenen, scharf gewürzten Speisen/Betäubungsmittel/Anregungsmitteln/Tee/Kaffee/Tabak
u.a.). Ursache = der Einwirkung der Psora auf
die Lebenskraft. Die Lebenskraft
wird so sehr geschwächt, dass der Körper die Stimulantia braucht, um die
notwendige Spannung für das tägliche Leben aufzubauen.
Charakteristische Zeichen:
Bescheidenheit => lebt mit Mangel
Charakterisiert durch den Defekt -
erkennen wir an der Hemmung des Individuums auf vielfache Weise: an
Mangelzuständen, an der Schwäche, am Minderwertigkeitsgefühl, dem Kältegefühl; all
dem, was den Mensch in seinen Ausdrucksmöglichkeiten reduziert
Charakter: schwächlich, pedantisch,
spärlich, unzugänglich
Tendenz: Sehnsucht
Farbwahl: blau
Krankheitsbereiche:
Minderwertigkeitskomplexe, Angst-Syndrome
Mittel: Sulfur,
Calcium
Heilmittel: Sulfur/Psor./Chin. (Grenzen ziehen)
Ein noch einigermaßen gut
funktionierendes Immunsystem, das noch Lebensenergie zur Verfügung sucht die
Aktivierung. Daher tritt die aktive Psora zuerst auf.
Angst, Furcht (was passieren
könnte), Brennen, übersteigerte Einbildung, wechselhafte Emotionen und leicht
zu erschüttern durch starke emotionale Eindrücke
(Kummer/Schock/Wut/Furcht)/gesteigerte Gedankentätigkeit, Heißhunger, Krämpfe,
Reizbarkeit, Ruhelosigkeit (in der tuberkulinen Phase
der Erkrankungen nimmt
diese psychische Unruhe ein
Eigenleben an und führt zur Sucht nach ständigen Veränderungen und der tiefen
Sehnsucht nach der verlorenen Heimat, die auf der Ebene,
in der gesucht wird, nicht gefunden
werden kann), schreckhaft, Schwindel, überempfindlich und überaktiv auf allen
Ebenen des Daseins, wechselhaftig/launenhaft -
Stimmungsschwankungen, gestörtes Zeitempfinden, Langsamkeit und Verzögerung.
Lokale Beschwerden:
Heiße, trockene Hautstellen; übermäßige
Schweißabsonderung, rasende Gedanken (Geist überempfindlich/-aktiv);
Schwierigkeiten, sich neuen Situationen zu stellen = Angriff als mögliche
Reaktionsform; Husten; Juckreiz und Brennen (Haut/Augen); Augen
überempfindlich; gesteigerte Darmtätigkeit (Rumoren); Völle- o. Druckgefühl
(„Wie einem Stein im Bauch“; Blähungen; Schmerz im Bauch; Hämorrhoiden;
Hautausschläge (trocken, rauh und pickelig, Bläschen,
die furchtbar jucken und nach dem Kratzen brennen), Nessel-/Krätzeausschlag;
Herzbeschwerden durch Furcht, Enttäuschung, Schocks, übermäßige Freude, obwohl
EKG unauffällig ist = > durch Ruhe; Kopfschmerz; Hörvermögen empfindLICH;
Geistes- und Gemütssymptome:
Arbeitsunlust (kann Arbeit nicht
bewältigen "“Wie zu schwach"), keines Gedanken fähig, Hypochondrie,
Mangel an Selbstvertrauen (traut sich die Verantwortung
nicht zu übernehmen. Alles
erscheint einem wie ein großer Berg, den man nie bewältigen wird, schafft es
dennoch immer); schwierig sich neuen Situationen zu
stellen = Rückzug als mögliche
Reaktionsform; Neigung zu Schwermut und Selbstanklage; Hängt sich an andere
(übernimmt nicht die Verantwortung für das
eigene Leben, sondern macht das
Leben für die eigene Situation verantwortlich und verlangt vom Leben, genährt
zu werden).
Schlüsselwort: Ringen/Überreaktion/Unterfunktion (verstopft:/apathisch
usw.);
Thema: Hoffnung/struggling/= Antwort auf Sprache + Werkzeug;
Lösung: sich zusammentun in Gruppen zur erreichen eines
gemeinschaftliches Ideal;
Negativ: = Mangel/unbeweglich/“Wie minderwert“
Positiv: Problem = lösbar mit Optimismus/=
Aufbauend/Hoffnung/Morgen/Frühling/Jugend;
Negativ: Furcht, durch schlechte frühere Erfahrungen, nicht mit von außen
kommenden Stress umgehen zu können/empfindet vieles als Stress.
(Manisch-depressiv).
Ohne Stress sind keine Beschwerden
da. will Umgebung ändern (irgend was). Ringt mit der Umgebung, gewinnt er =
alles in Ordnung o. hat Vorahnungen, verliert er = Beschwerden da, viele
Beschwerden/Verlangen/Abneigungen. Körperliche Systemen werden gestört (sensiTIV) +
können nicht geordnet werden. (Tests sind negativ)
Mangel an Selbstvertrauen/Stimmung
wechselnd von Hoch nach Tief und umgekehrt/aktiv, beschreibt seine Beschwerden
lebendig und korrekt.
Emptiness/passing
away of hunger after eating a little
Qual ohne Bedrohung mit
Hoffnung. (Jugend + Adolescenz)
< vormittags + abends;
Vergleich: Hauteruptionen.
hartnäckig: Graph. + Petr. + Psor. Neue Variant von Psora
= Cand.
Siehe: Allergie
[Sankaran]
Calc. Coll. Cupr-met. Graph. Kali-c. Lyc. Nicc-met. Sulph. Zinc-met.
Animalia: Ambr. Apis, Bufo, Calc-ostr. Canth. Carb-an.
Coc-c. Crot-h. Elaps, Lac-c. Lac-d. Lach. Sep.
Aktive Phase: Acon.
Latente Phase: Fago.
Sax. Skook. BB.
Erschöpfungsphase:
Psor.
Skrofulös: Aeth-a. Aeth-m. Aq-mar.
Bac. Bad. Bar-c. Brom.
Calc. Calc-p. Cist. Hep. Iod. Ol-j. Sil. Sil-mar. Spong.
Nosode:
Psor.
Pflanzene:
Puls. Nux-v. Op. Acon. Cham. Bry. Staph. Coloc. Ign. Hyos. Dulc. Coff.
Ip. Rhus-t. Caps.
Mineral:
Calc. Am-c. Ant-c.
Metals:
Antimony, Aur-met. Plat-met. Ferr-met.
Zinc-met. Cupr-met. Arge-met.
Stann-met.
Andere: Aloe. Ant-c. Ars-i.
Bar-c. Brom. Calc. Calc-p. Carb-an.
Carb-v. Cupr-met.
Graph. Hep. Iod. Kali-i.
Kreos. Lyc. Nat-c. Nat-m. Nit-ac.
Petr. Psor. Sil. Sulph. Tub.
Agar. Alum. Am-c. Am-m. Anac. Ant-c. Ars.
Aur-met. Aur-m. Bar-c. Borx. Calc. Carb-a. Carb-v. Caust. Clem. Coloc. Cob-met.
Con. Cupr.
Con. Cupr-met. Dig. Dulc. Euph.
Ferr-met.
Graph. Guai. Hep. Iod. Kali-c. Lyc. Mag-c. Mag-m. Mang-met. Mez. Mur-ac. Nat-c.
Nat-m. Nicc-met. Nit-ac. Nitricum. Petr. Phos. Ph-ac. Plat-met. Sars. Sep.
Sil. Stann-met. Sulph. Sul-ac. Zinc-met.
Allerlei: "zum Krätze
kriegen" Ausdruck tiefer Verzweiflung
[David
Little]
Most
of the apsoric remedies come from the plant world and
most of the anti-psoric remedies come from the
mineral world. This tells something about the nature of the
plant
and animal kingdoms.
Plants
grow fast and go through rapid transformations and many are very similar to
traumas, crisis, acute disorders and acute miasms.
Minerals
are slow moving, stable and pass through changes
The
animal remedies are always on the move and the most quick reacting species. The
animals remedies are some of the quickest acting most rapidly destructive
medicines
in
the materia medica.
[David
Quinn]
Psora and Miasmic Dispositions
In
curing his patients of specific ailments Dr Samuel Hahnemann began to
investigate the question arising in his mind as to fact that while he could be
successful in giving
homoeopathic
treatment for someone, they would again at some future point come down with
another form of illness. In wanting to find out more about the problem of
sickness
and what created the susceptibility to becoming ill.
He
began to look at what lay deeper, that being what he called their 'deep seated
original disease' (The Chronic Diseases). What Dr Hahnemann began to uncover
was the
question
of what generated sickness. After much study and investigation he identified
this process which he named the chronic miasm of psora. Interestingly,
H.:
psora being the result of suppression. He described psora as an ‘internal itch’ almost like an internal
disharmony within the person’s being. He also identified and named
two
other major miasms, sycosis
and syphilis. Psora is the oldest and most
fundamental of the miasms and all suffering, for him,
emerges from the foundation of psora.
With
an awareness of suffering as being the process of non-integration of feelings
of self, I think we can begin to realize what psora
actually is. By studying the mental/
emotional
symptoms of the remedies in the materia medica we can perceive what is common to suffering. H.
considered Sulphur to be the deepest of psoric
remedies,
I
will list some rubrics of Sulphur trying not to emphasize that which is
specific to the expression of the Sulphur state and more what is general to all
suffering.
[Sangeeta Chawla]
“The
Indepth Materia Medica of Human Mind”
Spoken
to, called < mental symptoms, being.
Starting;
called by name, when.
Touch;
does not know if objects are real, until she has touched them.
Absent
minded; unobserving, starts when spoken to.
Amusement;
averse to.
Anger;
himself with.
Anxiety
conscience, as if guilty of a crime.
Busy.
Confidence;
want of self.
Confusion
of mind.
Despair.
Discontented,
displeased, dissatisfied.
Doubtful;
recovery of soul’s welfare, of.
Dullness,
sluggishness, difficulty of thinking and comprehending, torpor.
Embittered,
exasperated.
Emptiness;
sensation of.
Fear,
apprehension, dread.
Hurry,
haste.
Idleness.
Impatience.
Inconsolable.
Indifference,
apathy.
Irresolution,
indecision.
Irritability.
Jesting;
aversion to.
Looked
at; cannot bear to be.
Mood;
alternating.
Morose
cross, fretful, ill-humor, peevish.
Prostration
of mind, mental exhaustion, brain fag.
Restlessness.
Sadness
despondency, dejection, mental depression, gloom, melancholy.
Sighing.
Starting,
startled; spoken to, when.
Timidity.
Unfortunate;
feels.
Will;
loss of.
These
symptoms illustrate the state of a person where a fundamental break has
occurred in relationship to them being themselves. How someone feels, when to
some extent
they
have ceased being who they are. It appears to me this is what psora is, a state of separation from self. It is a
non-acceptance of self. Put into words, it is like; ‘
‘I
do not accept myself for who I am because I think myself to be unworthy’. In
the context of psora the ‘crime’ the person feels
they have committed is that of not accepting
themselves.
Psora becomes like a constant state of needing to
prove to yourself and everyone around you that you are a worthy human being.
We
can see that suffering becomes at least two very related processes. 1st the
non-acceptance of ourselves and the 2nd the non-integration of
the feelings that are part of our self.
[Catherine
Coulter]
In
her essay on Psorinum (Portraits of Homoeopathic
Medicines, vol 2, 1988, ISBN 1-55643-036-1, North
Atlantic books) describes the raw state of non-acceptance of self.
Once
we have, to an extent, entered this state of non-acceptance of self there is an
awareness of this and naturally a wanting to return to the place of integrity
of self.
When
we enter into suffering we want more than anything else, more than wanting to
become the person we want to be, more than wanting to do what we most want to
do,
and
more than wanting to recover our health (although people want to do these),
more than all these things we most desire to return to who we are. This is
unmistakably what
a
certain study of the different miasms reveals.
Each
miasm represents a different stage of psora. The most important characteristic of each miasm is the attitude the person has about their ability to
return to being themselves. This ability is also characterized by perceived
obstacles they have in doing this. Each different disposition perhaps creates a
definite form of stress and constitutional susceptibility to the major disease
of the miasm. In the descriptions of each miasm identified I will follow closely the work of Dr. Sankaran.
THOUGHTS
ABOUT THE NATURE OF THE PSORIC MIASM
[Dr.
George Loukas]
The
word “psora” can be found in Latin and Greek. One
view suggests that it derives from the Hebrew “Tsorat”
which means stretch mark, mistake, ditch, contamination, stigma; it was often
attributed to outbreaks of leprosy and severe plagues.
H.’s use of the word “psora” had
a special connotation. By this term he meant an original unhealthy condition,
whereby after the internal infection of the whole organism is
completed,
there appears a peculiar skin exanthema. He argued that, “Psora
is the oldest, the most universal, the most devastating and most little known miasmatic disease,
which
has disfigured and tormented nations for thousands of years”. Haehl states that, “For Hahnemann, psora
is a disease or the susceptibility to a disease which has been
passed
from generation to generation for thousands of years. It is the breeding ground
for every sickly condition and it is at the same time the most contagious and
infectious
disease
of all”.
It
is difficult to understand how psora is transmitted.
We read in classical writings that a simple touch is enough for one to catch psora. A baby is infected as it passes through
the
mother’s genital tube. Alternatively the baby gets infected from the hands of
the midwife who has in turn been infected by another woman giving birth, or
perhaps even
before
that. After the psoric miasma comes into contact with
the skin, it is transmitted through the nerves to the rest of the body. A few
days later, after it has fully developed
internally,
the disease will manifest itself externally.
We
are, therefore, faced with the following question: Does psora
derive from without? If it does not begin in our brain, which is the seat of
our psyche, then how did it first
appear,
when it did, thousands of years ago? It is of course very difficult to answer
this question. We are faced with the dilemma of either accepting that the
disease first
appeared
in mankind as a result of external factors or as a result of an internal
process. However, before we attempt to give an answer, we ought to describe the
characteristics
of
psora in the human organism, that is its symptomatology.
Amongst
the symptoms of psora there are two common
characteristics: hypersensitivity and lack. Lack is stressed in some books and
hypersensitivity in others.
We
can understand the concept of hypersensitivity with a simple example: If we
stimulate externally two different individuals they will react differently. The
psoric individual reacts more strongly than the
supposedly “normal individual”. That is to say there is an excessive reaction.
This hypersensitivity is present in all aspects of the psoric’s
life.
He
is very observant and aware of his immediate environment. He is sensitive. He
also gets angry easily. After he has expressed his anger and has had a good
sleep he is not bitter or hateful. He also cries easily. After crying he feels
better. He is temperamental due to the hypersensitivity. He is very rich in the
expressions of his feelings.
The
psoric can be a scientist or an artist. He is
hypersensitive to light, sound and smell. The most typical expression of the
hypersensitivity in the body is itching.
An
external or internal itching, like tickling for example, is a sign of psora. The suppression of the external bodily
manifestations of psora, because of the wrong medical
treatment, results in the appearance of an internal or psychic itching, which
is even more troublesome to the individual. Such suppressions led Hahnemann to
the discovery
of
the psoric miasma and its description.
The
other main characteristic of psoric miasma is lack.
This lack is expressed as a feeling of inadequacy. There is a deep feeling of
inferiority. It can be seen in the successful businessman who is intelligent
and hard-working but who always wants to rely on somebody else. He is always
looking for a partner. His partner, if he is a crook, can easily take advantage
of him. He always needs support; he always seeks protection. This feeling of
inferiority can also be seen in the scientist, who continuously asks for the
support of his teacher or his colleagues despite the fact that he knows his
subject well.
He
is anxious and fearful and gets scared easily.
This
sense of inadequacy forces him to live in a world of fantasy. However, this
world is not the autistic world of a schizophrenic. It is simply the feeling of
inadequacy that stops him from fulfilling his dreams and so his rich inner
world has to be expressed through fantasy. This can be seen in the individual
who goes to a lecture and instead of paying attention, he spends most of his
time day-dreaming. There are two reasons as to why he loses contact.
1.
Because of his deep emotions due to his hypersensitivity. Secondly, because he
does not express these emotions due to his feeling of inadequacy.
Thus,
psorics are people with a rich inner world, which is
not expressed, because they lack boldness. Because of their feeling of
inferiority they become stagnant, immobile
and
reserved. If this feeling of inferiority was absent they would be much happier
people and would offer more to society. The awareness of their “helplessness”
causes them sadness. When they feel sad they look far into the future and see
happier days ahead.
The
words of a popular Greek song express very well the psoric
sadness: “Be patient and the sky will become bluer ...”. There is hope in them;
it has not been lost.
The
psoric is particularly concerned with what others
think of him. He respects society’s customs and traditions and he feels guilty
if he does not abide by the rules.
He
is scared of rejection because of this feeling of inadequacy. It is this
feeling of inadequacy that makes him always seek support from someone else. He
creates relationships of support, bonds of support and he does not want them to
break because he will be left alone without them.
A
lot of people are sociable because they need this support from the group. These
needs of his, coupled with his sense of duty, continuously inhibit his desires.
“I must” is stronger than “I want”. Before the psoric
acts he asks himself if it is socially acceptable. If it is not, he usually
does not act.
He
is very generous with his relatives. He is easily hurt by the remarks of others.
It takes him time to express his anger but once he has expressed it the
incident is forgotten.
The
psoric individual has a tendency towards platonic
love. Let’s say that a psoric man likes a woman. He
thinks: “What a beautiful woman ... What an amiable person ...
I
wonder if she likes me. Well, so many men are after her, I doubt that she wants
me ... What if she rejects me?” Here also there is an inhibition. An inhibition
caused by his sense of inadequacy on one hand and on the other his fear that his
behaviour could be rejected by society.
This
makes him experience love through fantasy. He is a person who has fallen in
love many times but who has very rarely fulfilled his fantasies. He is also
emotional, he gets worried easily and he gets hurt easily.
His
love fantasies are heterosexual. He is pure in his feelings. He falls in love
with the whole person not with a breast or a thigh. He sees the personality, he
does not see his partner as a sex object.
The
psoric is also religiously inclined. He is religious
in a broad sense. His faith is of a philosophising nature, born from a need to
search, to comprehend the agony of existence, to cope with the feeling of being
alone and inadequate in a vast universe.
Lack
is manifested in the body in a variety of ways. Insufficient feeding is an
example of that. He eats continuously but the body cannot digest the food. So
there is lack.
It
is possible to make a connection between lack of vitamins and trace elements in
the body with psoric miasma. For example the lack of
vitamin A causes dryness. Dryness is one of the basic symptoms of psoric miasma. When Hahnemann wrote about psoric miasma he did not know of the existance
of vitamin A. This lack of elements can be seen
in
delayed osteoporosis or late teething. The lack of trace elements causes
weakness, fatigue and sluggishness.
Therefore,
we can see that there is hypersensitivity on one hand and lack on the other.
Lack and hypersensitivity coexist in the psoric
miasma. It is difficult to say which one precedes the other.
Let
us ask ourselves once more: “What is psoric miasma?
What is the foundation on which human disease has been built?” I could not find
a satisfactory explanation in
all
the homeopathic literature known to me. So I tried to find a solution within
ancient Greek philosophy and literature, psychoanalysis and religious systems.
Perhaps these areas would provide a clue to the genesis of disease. A
comparative study would help me understand psoric
miasma.
Let
us first study the psychoanalytic views on the development of symptoms. It is
not of course possible to give a detailed account of the psychoanalytic views.
Whoever is interested can have a better look in the writings mentioned in the
bibliography.
It
is necessary to refer to the “structural” model of the personality developed by
Freud. The personality of an individual, that is the sum total of his
particular and fixed character traits (his views, his ideas, his values, his
emotional reactions, his actions and his adaptive behaviour) is divided into
three parts. The Pre-ego, or “That”, or “It”
or
Id is the part of the personality that includes all the instinctive impulses.
It follows the pleasure principle.
The
Ego is the most “systematized area” of the personality. It is the part that
primarily serves the psychosocial adaptation. It is a mediator between the
inner impulses and
the
restrictions. It also preserves the contact and the control of the external
reality. The Ego is governed by the reality principle.
The
Superego includes the moral values imposed upon the individual by his family
upbringing during the first years of the development of his personality. It
includes the prohibitions and the ideals of the individual.
Health
according to the psychoanalytic theory is achieved when there is a balance
amongst these three parts of the personality. Apart from the structural model,
Freud
has also described the topographical model, which includes the following: the
Conscious, the Subconscious and the Unconscious.
In
the unconscious there are experiences that one is not aware of. In the
subconscious there are experiences and processes that one can become conscious
of more easily.
Any
instinctive desire goes through the “sensorship” of
the Superego, where it can be examined as to whether it is possible for it to
be satisfied without ridiculing the individual. If it is considered prohibited,
a conflict between the Id and the Superego is created which leads to a
dead-end. The Ego tries to reach a compromise by delaying
the
gratification of the desire by using the repression mechanism. Repression is
the primary defence mechanism. It does not allow unacceptable desires,
tendencies, thoughts etc. to come to the conscious and “pushes” the conflict
into the unconscious. Although all this takes place on an unconscious level,
the Ego has a sense of danger in that if
the
unconscious and “prohibited” desires are expressed, it will be carried away
into unacceptable conduct.
The
feeling of this threat is the unconscious or primary anxiety, which acts as an
“alarm signal” and urges the Ego to confine the instinctive desires and the
whole conflict
to
the unconscious, so that the threat is not realised by the conscious mind.
This
means that there is a constant dynamic process. The instinctive desires on the
one hand and their repression caused by the Ego on the other. When the
instinctive impulses intensify, the conflict rises to the subconscious and now
there is a real danger that it will reach the conscious. At this point the
symptom of anxiety is clearly felt by the individual. As this is uncomfortable,
various defence mechanisms are mobilized and act subconsciously.
These
defence mechanisms, apart from the repression that has already been mentioned,
are the following: Identification, compensation, substitution, sublimation,
rationalization, regression, displacement, intellectualization, undoing,
reaction formation, dissociation, conversion, symbolism, projection, introjection, incorporation, denial, postponement,
expectation (for more details please, read the “Psychoanalytic Psychopathology”
by H. Hierodiaconou).
A
part of the psychic conflict is discharged in the body and in this way physical
symptoms develop.
The
similarity between homeopathy and the psychoanalytic school on what is disease
is evident. From the psychoanalytic school of thought we can use the following
points
in
order to clarify the riddle of psoric miasma:
a)
The concept of the psychic conflict
b)
the concept of repression. In theory, if we did not repress, there would be no
primary anxiety and symptoms. The necessary condition not to repress is
constant awareness.
Reference
to the creation of disease can be found in the Old Testament, in the myth of
Adam and Eve. Adam and Eve lived happily in Paradise. They had everything.
There was only one thing they were not allowed to do.
They
were not to eat from the tree of “Knowledge of good and evil”. One day Eve was
tempted by the evil spirit, the devil, who appeared before her in the form of a
snake. He told her that if they ate the fruit they too would become Gods. She
ate from the forbidden fruit, persuading Adam to do the same. After the deed
they began to feel ashamed and they covered themselves so they would not see
their nakedness. God was very angry with them and sent them away from Paradise
with the following curse: “Eve, with pain you will give birth to children.
Adam, by the sweat of your brow you will eat your food”. After the fall from
Paradise people started getting ill and dying.
In
this myth we can see the following:
a)
There is desire and there is the law,
b)
Adam and Eve have a feeling of inferiority in the face of God. The eating of
the fruit symbolizes the violation of the laws of nature,
c)
after their disobedience they feel remorse,
d)
after the violation of the law people start getting ill and dying.
Two
questions are raised at this point: If this had not happened would man never
have experienced death? Did man perhaps then start being afraid of death?
The
myth of Prometheus
Bound is also of interest to us.
Conclusions.
1.
Psoric miasma is not an external but rather an
internal disease.
2.
It is related to desire and to the primary anxiety of death. The primary anxiety
of death exists in every being form the moment of birth.
3.
Desire and the primary anxiety of death are triggered by any external stimulus.
So, for example, when we see somebody being ill or when somebody we like
touches us, psora is triggered within us.
4.
The primary anxiety of death is due to a limited awareness of the function of
the universe.
5.
Repression is the defence mechanism that is directly related to psora. Psoric miasma was born
from the moment man started to use repression as a defence mechanism.
6.
Lack and hypersensitivity express the nature of psoric
miasma.
Vorwort/Suchen Zeichen/Abkürzungen Impressum