Oleum animale Anhang

Quelle: remedia.at: Hergestellt durch mehrfacher Destillation aus Oleum animale foetidum (durch trockene Destillation von nicht entfetteter Knochen u.a.) 

[Massimo Mangliavori]

There are several reasons why the most common “medicines” in the world came from vegetables

Easier to cultivate

Observation from animals (Chel. Arum-t.)

Common use as nutrients

Easier to prepare, to store and to use

Ethical reasons which can make it difficult to “use” animal parts

Sophisticated concept to introduce a mineral in our body

. . . some possible other reasons . . .

The desire and the importance to go on a QUEST for a medicine.

For this reason many medicinal plants were wild collected and later on even imported from distant countries.

In many shamanic cultures the medicine man does not know the remedy and began to seek for it in the forest in an altered state of consciousness.

. . . some more . . .

The animal world is too close to what we are.

The mineral world is too distant from what we are:

Often the content of our anguish and dreams can be in inate (no-anima, no soul), like possible blocked or unexpressed emotional life.

Often animals are common images of our dreams and anguish.

The most dangerous and threatening ones are animals distant from us in the phylogen etic scale.

So much so that often the NON-animal, like the NON-mineral can easily be part of our inner world.

The vegetable world is easier to be integrated

Often animals are the projection of our emotions and anguish.

Often they are a symbol of something which has very little to do with the so-called “REALITY”

. . . think about the . . .

Wolf

Killer whale

Tarentula

Lady bird

Ant & cicada

. . .

Very often animals are used as totemic images in many cultures, creates a Tabu (pig/elephant/cow)

Certain animals are such clear images of us that some cultures, with tamable animals, selected and transformed them as they liked.

Even animals without any real use, such as many of the “affectionate” ones like the dog and the cat

Studying an animal remedy requires a good balance

Easy to fall into anthropomorphic projection (i.e. Disney)

Easy to fall into a limited approach which considers a substance only from a biological-biochemical perspective (like Apis, Tarentula, Lac-caninum and others)

These 2 extreme positions can lead to an antithetic and apparently different understanding, where diversity is not an enriching perspective but an opposite one.

In this way DIVERSITY becomes a LIMITATION of thinking

With the universe of knowledge about the substances, it’s limiting to exclude all the information beyond that which arises from the homeopathic proving

It’s a limit to consider that the proving is the only or even the best possible way to study a substance

Probably it’s better to remember where our pharmacopoeia comes from

Our Western tradition is a development of medicine which grew in the Mediterranean area and was influenced by the Egyptians, Greeks, Middle Easterns, Romans, and Arabs.

Had our pharmacopoeia developed in China we would probably have many more animal remedies.

Hahnemann used traditional sources with clear evidence from the previous medical literature.

Mainly from alchemy which used very few animal remedies; the access to this information was available only to qualified experts

One of the most important aspects of the genius of Hahnemann was to search for a rational demonstration of previous information;

to select and combine a logical with an analogical approach, according to alchemical knowledge and intuition

It was a renowned effort in tune with its time.

Hahnemann was not only a genius but a scientist of the Enlightenment era, when the Western culture had to found a science based upon a precise methodological and rational basis

Hahnemann, as every genius, demonstrated his wide open he did not exclude what worked even without being able to fully explain how it worked

When studying animal remedies it is easier to recognize a “living part” of the substance.

This is probably less easy in plants or minerals.

But this is not the philosophical meaning of “VITALISM”

The idea of vitalism is rooted in many cultures.

It has more to do with a physic’s paradigm than a biochemical one

The concept of something “alive” in everything was a way to describe the concept that every substance is a specific organization of the “materia”

A very well known concept in alchemy recognized that the calcium carbonate of an oyster is different from that of the coral, as well as from other calcareous rocks and other

forms of this chemical compound

A remedy is not just a name,

Calcarea carbonica is the shell of an oyster

Natrum muriaticum is the dried salt from the sea water

Aurum metallicum is not a pure element

. . . This is the same very well known concept which allowed many different cultures to have an analogical and then empirical knowledge about many substances . . .

Like

. . .

Digitalis

Willow bark

Taxus

Colchicum

Cinchona bark . . .

What changed the concept of signature dramatically was the evolution of the western culture from an ANALOGICAL to a more LOGICAL approach to nature

The Enlightenment was the turning point in our culture.

At the time Analogy was dramatically impoverished to a single superficial attribute of a substance INSTEAD of the analogy of a PROCESS

Which is like reducing a movie to one picture, a poem to one word, a remedy to one concept

Hahnemann returned dignity to the old concept of similitude and did his best to demonstrate it.

He clarified that similarity is a complex model which is NOT based on single symptoms but upon an ORGANIZATION of symptoms SIMILARITY IS A COHERENT

ORGANIZATION OF SYMPTOMS

An original and rational model to investigate a substance through the proving and the demonstration of efficacy in clinical experience

The remedy is not just the result of the proving: to call it “remedy” we ALSO need:

A valid hypothesis of the possible use of the substance

A good proving

A good analysis of the proving

Good clinical confirmation of what is really important, reliable and characteristic of this possible remedy after significant observation (time, number of cases etc.)

A peculiarity of the animal remedies is that their SURVIVAL STRATEGIES are more easily observed.

This is one of the basics of the PROCESS of analogies and similitude

The theoretical structure of the Method of Complexity

A coherent study of the substance, researching the “survival strategies” of every substance

A coherent organization (themes) of the symptoms from the proving and the reliable clinical experiences.

Search for possible coherence with the study of the substance

A definition of the fundamental, the most important, “themes” of the remedy

The possible relation with other remedies based on the possible common themes (concept of homeopathic family)

A reliable clinical confirmation with a long term follow-up

The substance: Oleum animale

• . . . as a process, an adaptive strategy to exist as it is

• . . . which relations exist between this substance and human beings in different fields

• . . . what is the reason to study it

Dippel’s Oil

Also, about the symbolic fight to mate of the stag, the head is where all the energy and blood go to grow the antlers which are symbolic of male power. The masculinity here is the issue of falling down, though.

It should be noted that the horns are made stronger when the stag’s fight, they need to lock horns to actually make more vascular tissue. In terms of falling down, the horns fall down to the ground at season’s end

- so, the remedy is not about the erect penis. It is a flaccid penis. The ex-phallus of the animal. Oh yes, a phallus is a symbol of power and so, the antlers are what remain of the power, they are not powerful.

Physically the bones, structure of patients are weak.

This is what is seen in the Family of volatile carbons (Clarke’s early classification is good said Massimo with good DDs) and in this remedy in particular you see in the slow movement, the chill (½ of body or parts and

with numbness or loss of sensation of parts - physical expression of the withdrawal from world, as is the constant long sleep of the patients - 15 hrs and no dreaming and no sense of being rested when waking).

Note - there is more affinity with this group and with the oils, like Oleum jecoris than with other horned animals, such as deer or cows.

The theme of ugly/deformed was experienced by the 16 year old as having the sensation of an enlarged head/seeing himself as a monster as if he was Frankenstein. One often sees head deformity of some sort -

as Massimo did in nearly all of his cases with exception of just one, if I remember correctly. The woman had a situation where her jaw could get stuck always in the open position. For her whole life, she never allowed

herself to laugh or even smile so as not have her jaw end up unhinged. She also was extremely embarrassed (mortified) of her bad teeth which no one would fix. And, the parent(s) in the remedy/cases of Massimo

always are not emotionally available or even physically present that much - so, it takes a drastic health issue really to alert them that their child needs care, even basic medical attention.

Also, about the symbolic fight to mate of the stag, the head is where all the energy and blood go to grow the antlers which are symbolic of male power. The masculinity here is the issue of falling down, though.

It should be noted that the horns are made stronger when the stag’s fight, they need to lock horns to actually make more vascular tissue. In terms of falling down, the horns fall down to the ground at season’s end -

so, the remedy is not about the erect penis. It is a flaccid penis. The ex-phallus of the animal. Let’s see what else is in my notes: oh yes, a phallus is a symbol of power and so, the antlers are what remain of the power,

they are not powerful. Physically the bones, structure of patients are weak.

(sometimes known as Bone Oil) is a nitrogenous by-product of the destructive distillation manufacture of bone char.

This liquid is dark colored and highly viscous with an unpleasant smell.

It is named after its inventor, Johann Conrad Dippel (???); the oil contains the organic base pyrrol.

Dippel's oil had a number of uses which are now mostly obsolete.

Including medicinal uses, such as an alcohol denaturant, as an ingredient in sheep dips, as an animal repellent and as an insecticide.

Clarke Dictionary: “It was discovered in 1711 by Johann Conrad Dippel, the alchemist, and discoverer of Prussian-blue.

Dippel obtained it in the first instance by distillation of STAGS’ HORNS: hence the name Oleum cornu cervi, with which the Oleum animalis at present is prepared, considered identical,

the deciduous horns of the stag partaking more of the nature of bone than the permanent horns of cattle.

As rectified it is “a colorless or slightly yellow, thin, oily liquid, with a penetrating but not disagreeable odor and an acrid, burning taste, which changes to a cool and bitter one.

It darkens and thickens on exposure to air and light, and is extremely volatile.

A drop on paper evaporates without leaving a greasy stain.”

Its composition is extremely complex, but it may be regarded as belonging to the group of volatile carbons.

Dippel imagined it to be a very powerful medicinal substance

it has a definite place in the homeopathic materia medica.

Stitches and pressure may be in all directions, but from behind forward is particularly characteristic.”

Bone char, also known as bone black or animal charcoal, is a granular black material produced by calcinating animal bones:

The bones are heated to high temperatures in the absence of air to drive off volatile substances.

It consists mainly of calcium phosphate and a small amount of carbon.

Bone char has a very high surface area and a high absorptive capacity for lead, mercury and arsenic.

Traditional use of Oleum animale

In the egyptian medicine stag's horn was used to remove demons during headache.

Mattioli reported the use the famous Dioscoride did of stag's horn:

"... two spoon per day it relieves diarrhea, hemophtoe, burning pain in the stomach and catharral diseases of the bladder.... when it is

used in powder can help menses and eyes ulcers..." (Discorsi, Venice 1586)

Throughout the West Highlands, a wound from a stag's horn is believed to be very dangerous. It is difficult to cure, and often causes, extreme debility and bad health.

The dogs becomes paralytic in the wounded limb or epileptic; or if he has been wise and intelligent creature, he now becomes perfectly stupid (from NYT Oct 21, 1883).

Bone char, in general, is used to remove fluoride from water and to filter aquarium water. It is often used in the sugar refining industry for decolorizing.

Myths and Legends

The symbol of the cosmos and the mother of the sun was symbolised as a large horned female doe.

The great horned doe often was shown carrying the sun (tale of St. Hubertus) in her horns, in some cases the sun itself was symbolised as a stag - the son of the doe of the legend.

A Greek myth: Actaeon, a great hunter, followed a stag during the hunt and came upon a valley where the goddess Artemis happened to be bathing.

Artemis was furious when she discovered the mortal Actaeon watching her naked and turned him into a stag. Then, she set his own hounds upon him and they tore him apart.

In Celtic mythology, the deer is a magical creature, able to move between the worlds.

As in Eire many tales have humans transformed into deer.

The antlers of the stag are compared to tree-branches and thus may represent fertility.

Since they are shed and re-grown every year, they may also symbolize rejuvenation and rebirth.

In southern Spain (Andalusia), the stag's horn is a very favourite talisman. The native children wear a silver-tipped horn suspended from the neck by a braided cord made

from the hair of a black mare’s tail.

It is believed that an evil glance directed at the child is received by the horn, which thereupon breaks apart and the malevolent influence is thus dissipated.

Dippel had some unorthodox views, which at one point got him imprisoned for heresy.

Dippel's life, like that of many of his sort (the Comte de Saint Germain, for example) was a mixture of genius and deceit in the interest of goals we can only guess at.

The folklore of the region accuses him of body snatching, a crime that was not unknown amongst natural philosophers with an interest in anatomy.

However, the local stories claim that Dippel was attempting to bring the dead to life, though how much these stories have been retro-actively influenced by the

Frankenstein myths is hard to say.

He is known to have sometimes signed himself as 'von Frankenstein', though he was not a descendant of the von Frankenstein family.

The Shelleys were known to have travelled through the region on their way to visit Lord Byron in Geneva, where Mary Shelley would create her opus during a scary story

telling session on a stormy night.

Mary Shelley was probably inspired to write her famous novel "Frankenstein" by her visit to this castle with its many myths and legends in 1816.

Her stepmother, Mary Jane Clairmont, had probably told her a tale about the site - a tale that Jacob Grimm, one of the Brothers Grimm, had told Clairmont in a letter

(she was the translator of the Grimm ́s tales).

But the paucity of material about his actual life leaves much room for doubt, and many of the traits attributed to him may postdate Mary Shelley’s novel.

Like the fictional character Dr. Frankenstein, he was an ardent vivisectionist, had ideas on how to restore life to the dead, and he was reportedly interested in performing

his many secret researches in Castle Frankenstein, though his death ended his attempts to secure the place.

Mary Shelley’s Frankenstein, or the “Modern Prometheus.” (1818) is one of the most popular works of gothic horror and science fiction literature and also ranks among the

best known novels of English Romanticism.

Although most people are in some way familiar with the plot, many do not know that it is based on an almost 200-year-old novel, let alone have read it.

In fact, the fame of Victor Frankenstein and his creation is based mainly on various adaptations and rewritings of the original 19^th century novel: Fantasmagoriana.

The Frankenstein myth has entered 20^th century popular culture and become part of it in the same way as: Coca Cola, James Bond, Dracula, Levi’s Jeans, Mickey Mouse,

Elvis Presley and the Beatles.

In his corrupting pursuit for knowledge Victor Frankenstein is compared to Prometheus, as the novel’s subtitle “The Modern Prometheus” suggests.

In Greek and Roman mythology, the Titan Prometheus creates mankind as an image of the Gods.

Later he steals the precious fire from Olympus and gives it to mankind.

He is punished by Zeus, who has him chained to Mount Caucasus, where day by day an eagle would eat his liver, which would then grow back.

It is a typical example of “hubris”, where a character is doomed because he transgresses his limits and rises up against some sort of authority, in Greek mythology usually a divine authority.

The mythological Prometheus rebelled against the Gods when he gave fire to humankind;

Frankenstein is a rebel against nature when he tries not only to find the secret of life but also to remove life’s defects.

But even more so, in Victor Frankenstein both aspects of the Prometheus myth are embodied: the transgressive (hubris/rebellion against authority)

and the creative (Prometheus also molded mankind from clay).

Therefore Frankenstein is truly a drama of the romantic promethean hero who fails in his attempt to help mankind.

A totally different position is represented in the Monster's narrative, the central part of the novel.

If only this narrative is considered, the Monster appears to be an almost perfect creation (apart from his horrible appearance), who appears often more human than the humans themselves.

He is benevolent (he saves a little child; he helps the De Lacey family collecting firewood), intelligent and cultured (he learns to read and talk in a very short time; he reads Goethe's Werther,

Milton's Paradise Lost and Plutarch's works).

The only reason he fails is his repulsive appearance. After having been rejected and attacked again and again by everyone he encounters, only because of his horrible physiognomy, the

Monster, alone and left on his own, develops a deadly hatred against his creator Frankenstein and against all of mankind.

Therefore only society is to blame for the dangerous threat to mankind that the Monster has become.

If people had adopted the Monster into their society instead of being biased against him and mistreating him he would have become a valuable member of the human society due to

His outstanding physical and intellectual powers.

Homeopathic symptoms of Oleum animale

• . . . . study of the proving

• . . . . one or more images from the entire development of the remedy?

• . . . . is there a relation between the substance and the remedy?

Proved by Nenning, Schreter, and Trinks:

Proving symptoms

Clinical symptoms

Affirmed clinical symptoms

Withdrawal

MIND: ABSENT-MINDEDNESS (192)

ABSORBED, buried in thought (97)

ABSTRACTION of mind (72)

CONCENTRATION; difficult (298)

DULLNESS, sluggishness, difficulty of thinking and comprehending (417)

INDOLENCE; aversion to work (318)

INTROSPECTION (67)

INTROVERTED (28)

MEDITATION (59)

PROSTRATION of mind, mental exhaustion, brain fag (264)

SENSES; dullness of, blunted (112)

SENSES; vanishing of (77)

SITS; still, silent (44)

TALK, talking, talks; indisposed to, desire to be silent, taciturn

THOUGHTS; vanishing, loss of (174)

UNCONSCIOUSNESS, coma (transient)

VERTIGO: WAKING, on (40)

HEAD: NUMBNESS, sensation of (120)

PAIN in GENERAL - < mental exertion

EAR: “As if STOPPED”

HEARING: LOST (150)

NOSE: OBSTRUCTION (256)

FACE: PARALYSIS (74)

Mouth: TASTE - INSIPID, watery, flat (161)

EXTREMITIES: NUMBNESS, insensibility (Fingers)

SLEEP: PROLONGED

SLEEPINESS - lying; inclination to lie down/with moroseness

YAWNING; frequent

DREAM: “As if in a dream”/country; beautiful/unremembered

GENERALITIES: FAINTNESS, fainting; tendency (with vertigo)

Congestion

HEAD: CONGESTION, hyperemia etc. (room, on entering/occiput)

CONSTRICTION (< evening in bed/temples)

HEAT in General (in forehead/in temples/in afternoon/evening/with coldness hands/with heat of hands/”As from warm vapour”)

HEAVINESS (342)

PULSATING, beating, throbbing [after dinner/< sitting/in sides (after dinner)]

EAR: PULSATION

FACE: DISCOLORATION; red; left (27)

DISCOLORATION; red and cold (without fever)

HEAT [burning (redness of left side)/during chilliness]

PAIN - burning (l.)/cheek bones/chin

STOMACH: “As from fullness” (“As from water”)

HEAT; flushes (ext. over chest)

PAIN; burning (ext. chest)

ABDOMEN: HEAT (after soup)

CHEST: CONGESTION, hyperemia of chest (106)

PAIN - burning (mammae/middle of)/bursting (sneezing)

WARMTH, sensation of (37)

BACK: HEAT (in cervical region)

PULSATION (in sacral region)

Limbs: HEAT [Upper Limbs/Hand (palm)/foot (sole)]

SKIN: PAIN; burning (196)

GENERALITIES: HEAT [flushes of hot air (“As if, room were hot etc./in climacteric period/”As if flushes of hot wind, blowing on parts”]

PAIN; burning externally

PULSATION (ex-/internally)

PULSE; full

Burning PAINS

EYE: PAIN; burning, smarting, biting [morning (on waking)/evening (by candle light)/< in open air/< candlelight]

EAR: HEAT (“As if escaping”)

Face: HEAT [burning (and redness of left side)]

HEAT during chilliness

PAIN - burning (l./in cheek bones/chin/ext. chest)

ABDOMEN: PAIN; burning

MALE Organs: PAIN- burning [root of (penis)]

Limbs: BURNING [forearm (> rubbing/anterior part/posterior part)/fingers (first, thumb)/Ankle [malleolus (l./internal)/Foot [sole (afternoon/> walking)

FEVER, HEAT; BURNING heat (like sparks)

SKIN: PAIN; burning

Obstruction / Suffocation

NOSE: “As if VAPOR rising into”

THROAT: CHOKING, constricting (morning/evening)

“As if FOREIGN body”/”As if LUMP, plug”

SKIN hanging in throat, sensation of a

SPASMS, spasmodic constriction, convulsions etc. (nervous)

SWALLOWING; difficult (238)

VAPOR, fumes in, sensation of (33)

EXTERNAL CONSTRICTION (44)

ERUCTATIONS in general, ineffectual and incomplete

LARYNX & TRACHEA: CONSTRICTION [Larynx (evening)

LARYNGISMUS stridulus (85)

RESPIRATION: ASTHMATIC (from suppressed foot sweat)

ASTHMATIC - hay asthma/nervous/

DIFFICULT - ascending/from obstructed flatulence/< lying (on back)

IMPEDED - obstructed from flatulence [< lying (on back)]

CONSTRICTION, tension, tightness (middle)

OPPRESSION (ascending/> passing flatus)

Hypochondria

MIND: ANXIETY - in chest (with; shuddering)/during fever/with heat/hypochondriacal/with palpitation

FRIGHTENED easily

HYPOCHONDRIASIS

SADNESS, despondency, depression, melancholy (during chill/during headache)

VERTIGO: with HEART symptoms

HEAD: PAIN in GENERAL < thinking of pain

Clinical evidence:

long term follow-up cases of Oleum animale

Some Oleum animale Information & Themes .

• Known in traditional medicine and alchemy for headaches and for what we now call neurological diseases

• Prometheus and the “monster” who tried to satisfy their “father” unsuccessfully, doing something extraordinary but . . .

• The symbol of the deciduous stag’s horns: the loss of masculine power

Common Pathologies

• Frontal headache, Digestive headache

• Recurrent otitis, Impaired hearing

• Paresthesia, Numbness, Pruritus sine materia

• Inflammation of nerves, radiculitis, trigeminus

• Teeth agenesia, jaw articulation

• Fainting, Convulsions (clonic)

• Depressive withdrawal

• . . . Corpus Perceptions

• Cold lower part with hot upper part

• Energy moving upwards

• Piercing penetrating pains, of ten from the back

• Rigidity, Blocked, Broken

• Body part almost absent and desires to rub

• Foreign bodies, often < sense of suffocation

• Fullness, Congestion, Heaviness versus Emptiness

• Offensiveness, Repulsive, Possible Main Anguish

• Unable to satisfy father’s expectation

• Ineffective efforts

• Being rejected

Repertorial additions from 6 long term follow-up cases: more than 5 years without changing the remedy

MIND: ANGER, irascibility; tendency - with himself/over own mistakes

APPEARANCE, concerned too much about his physical (10)

DESTRUCTIVENESS; self destructive (20)

HEAD: PAIN (chronic/MADDENING/NEURALGIC/PIERCING, penetrating)

EAR: DISCHARGES; offensive (62)

INFLAMMATION - (media, middle) recurrent

PERFORATION of tympanum (22)

HEARING: IMPAIRED (> earwax after removal)

SMELL: ODORS, imaginary and real; burnt (10)

ERUPTIONS; acne (162)

TEETH; AGENESIA (2)

BACK: ERUPTIONS; acne (11)

HEAVINESS, weight (in cervical region/lumbar region)

PAIN - “As if broken”

PAIN; neuralgic; spine (8)

SLEEP: DEEP/PROLONGED (refreshing, but not)

DREAMS: animals [wild/escaping (because of fire)/fire (danger)/being soaked in rain/storms/surgical operation]

REPROACHES himself (because he had accomplished not enough)

SLOWNESS (in motion)

Possible Homeopathic Families related to Oleum animale

The concept of “families:” a possible evolution in Homeopathic thought

The idea of a family is just a PERSPECTIVE

• Miasmas

• Kingdoms

• Academic classifications (like in Botany)

• Typologies

• Similar organization of themes and symptoms

We do have good reasons to use the academic classification

BUT NOT JUST this according to the homeopathic paradigm

, , , think about drugs,

• Aether. Agar. Anh.

• Bufo

• Cann-i. Coca. Conv-duartinus

• Iboga

• Lact-v.

• Nab.

• Opium

• Penthorum. Pip-m. Psil.

Horizontal Relations

Oleum animale (the substance)

• The animal: Cerv. Mosch

• Oils (mostly animal ones): Ol-j. Ol-suc. Lec. Ichth. Pix-l. .

. . .

• Carbo-like: Carb-an. Carb-v. (Carb-m). Graph. Adam. Germ. Carbn-s. Carb-ac. Carbn .

Vertical Relations

Oleum animale (remedy’s fundamental themes)

• Some Rutacea: Ang. Xan. Ptel. Dict .

• Some Fabaceae: Dol. Der. Lath. Mim-p .

• Some Silica-like: Cast-eq. Bamb-a. Equis. Sphing .

Vorwort/Suchen Zeichen/Abkürzungen Impressum