Mehrere Therapien in der Datei Leberx
Kent: Never leave a remedy until you have tested if in a higher potency if it has benefited the patient.
‡ Anthroposofie. ‡.
Behandlung nach Prof. Enderlein Siehe unten
Enneagram Siehe unten
Chthonic Theorie Siehe unten
Fallaufnahme. nach Alfonso Masi Elizalde
Fallaufnahme nach Sankaran
Healing by Touch and Induction: Organon of Medicine – Aphorism 288 – Samuel Hahnemann
Animal Magnetism - This healing force, which has been frequently, foolishly denied or reviled ….is a marvelous gift of God to man, by which a well-intentioned man exerts his strong will
over a patient with or without touching him or even at some distance, in such a way that the vital force of the healthy mesmerizer, gifted with this power dynamically flows into the patient
(as the pole of a strong bar magnet acts on a bar of unmagnetized steel).
Alfonso Masi Elizalde’s Method In Case Taking Study of Substance through Accidents Examples with Anhalonium lewiniix
Metallentheorie Siehe unten
Miasmen. Siehe unten
Mittel erkennen durch Erforschen Naturphenomenenx
Numerologie Siehe unten
Pflanzen Anhang 7x (Jan Scholten)
Sankarans Methode Siehe unten
Theorie about proving (Misha Norland)
Theory Comparison - Dream Proving Methodology - Sherr Proving Methodology - C4 Proving Methodology
Theorie Prof. Dr. med. Walter Köster Siehe: Ailanthus
Theorie Mini-dissertation on the proving of Chamaeleon
Theorie mit Nano
Theorie Zen Methodex [Torako Yui]
Vergleichx traditionelle Prüfungen von Borax mit Verreibungsprüfung von Borax
Wissenschaftlichx und Homöopathie (Prof. Dr. Gerhard Fasching/Prof. dr. med. Phil. J. Schmidt)
Aus Theorie entwickelt: Understanding Carb-diox. through Chemistry: Siehe: Gesetze der Gasenx
Dr Chaim Rosenthal: (drawing from Kabala)
Existence/being/consisting à Psora
Salts: Structure/connection/balance à Psora
function/growth/digestion à Sycosis
Animal: motion/emotion/desire à Syphillis
Human: thinking/understanding/meaning. à Cancer
Human organism consists of all 4 kingdoms. Every remedy may affect different kingdoms in a different way.
For prescribing it is necessary to identify in which kingdom the pathology is located and which kind it is.
Thuja can assist healers who work on the psychic plane to relate more easily with the spirit world; equally significant, to remain grounded when dealing with energies from different dimensions of reality.
Dr Bhawisha Joshi: Mittelsuche
* Sankaran's method
* Boenninghausen method: on generals
* George Vithoulkhas method: drug pictures - e.g. Staph - rubric - wounded honour/being scorned/should corresponded with the drug pictures
Staph - cannot say anything/wounded honour - physicals come out (headaches etc)
* Sankaran method: delusions - reduced entire drug picture to one single central core - 1 delusion that governed all the reactions of that person. He worked with delusions for 25 yrs
Sensation is deeper than the delusion
Sensation connects the human to non-human
Sensation connects the patient to the source
Sensation helps to make sense of every nonsense that the pt talks about
* A person can only see in others what is inside them/we can only see what is a part of ourselves.
* By working with delusions that we realised that some rxs have a peculiar pattern
* MIND; DELUSIONS, imaginations; is despised: Arg-nit. Cob. Hura. Hydrog. Lac-c. Lach. Orig.
* There are so many remedies under this rubric - there are 3 kingdoms: plant/mineral/animal… how to choose which one?
* If you knew the pattern of each of these 3 kingdoms, it would help us to narrow down our search
* After working with delusions for a long time, we begin to see the patterns in the delusions - all different kingdoms have delusion despised… but beneath this delusion (mental picture) each of the
3 kingdoms have a very different sensation(character)
* Why each of 3 kingdoms behave differently/made on the basis of each of their mode of existence in Nature/mode of existence of a plant is different from animal + that is different from mineral
* Plant versus animal = plant can make it’s own food - animal can’t
* This is why Dros. considered a plant - carnivorous but they can make their own food - contain Chlp/only need the insects for O + N. Is it independent?
* Spong. considered an animal - looking like a plant/stays in one place, but can’t make own food/doesn’t have Chlp.
* Chlp. needs light to act/can make its own food if enough sunlight causes Chlp. to react/is SENSITIVE to sunlight + REACTIV to this - causes it to make food.
* Underlying delusion of being despised is the sensation of SENSITIVITY + REACTIVITY
* Sensation of being pushed + a REACTION of holding on/SENSITIVITY of being pushed + a REACTION of suffocation - get me upset…
1st Kingdom: Minerals
2nd Kingdom: Pflanzen
Sensation: What kind of sensitivity will tell you plant family - e.g. torn to pieces = Loginaceae
3rd Kingdom: Animalia
Animal: the specific characteristics of this kingdom enables you to find family/less the sensation
Which class is he in + then which amongst them
Miasm. - through what intensity do you feel this sensation/what is the coping strategy towards the sensation?
Typen künnen underteilt werden nach Steiner's Leiber (siehe Anthroposofie)
The Enneagram vs. Miasmatic traits
Type 1: Perfektionist/Reformer (Bauch/Instinkt)/Ordnungsliebend, zuverlässig, diszipliniert, starker Wille, „korrekt“, pünktlich, tendenziell ernst, streng und asketisch, strebt nach Perfektion, weiß aber auch, dass dies ein mühsames Unterfangen ist („per aspera ad astra“), kritisch, erkennt schnell, was sich verbessern lässt. Ist meist gut vorbereitet. Oft belehrend, kann pedantisch werden. Reformerisch/missionarisch. Kann ärgerLICH/zornig werden. auch fanatisch. Aufrechte Körperhaltung. Erkennt höhere Ordnung in allem/im Universum und versteht nicht, dass andere sie nicht auch sehen. 1. Hat eine Meinung/zuerst einen übergeordneten Glaubenssatz, 2. versucht Fakten zu finden, die diese Meinung stützen/versucht in der Wirklichkeit Belege dafür zu finden o. Wirklichkeit daran anzupassen; Damit geht die Eins genau umgekehrt vor wie die Fünf. Stolz.
Type 2: Helfer/Geber (Herz/Emotionen). Strahlt Wärme aus, hilfsBEreit, kann sehr bemutternd werden. Versucht anderen Wunsch von Lippen abzulesen. Hat den Eindruck, nur geliebt zu werden, wenn er/sie zuvor gibt und anderen Gutes tut/ein warmes und „kuschliges“ Zuhause einzurichten. Verführerisch, anschmiegsam, weibliche Zweier betonen meist intensiv ihre Weiblichkeit. Sucht die Nähe von Mächtigen („power behind the throne“. Stolz. Jammern und Klagen, wenn Liebe nicht erwidert wird. Neigt dann zum Hypochonder, um so Aufmerksamkeit/Zuneigung zu erlangen. Glaubt Universum ist reine Liebe ist („all you need is love“).
Daus = Schwein = 2 in Kartenspiel/war höchste Karte (nun As = 1)
Anger? deceit, envy, averice, gluttony
Type 3: Macher/Erfolgsorientierte (Herz/Emotionen) Will gewinnen, wettbewerbs-/erfolgs-/karriereORIENtiert. Nur dann geliebt. Auf Statussymbole versessen. GUTER Organisierer/Kommunikator/Manager, sehr produktiv und effektiv. Baut Image auf. Passt sich schnell neuen Situationen an. Neigt zum Schwindeln/glatten Lügen, wenn dientlich. Oft schlechter Verlierer. AchTET auf Kleidung („dress for success“) und auf seine Figur. Müssen oft Gefühle unterdrücken, um Nase vorn zu behalten. Anfällig für Herzinfarkte. In der Medizin sind sie der A-Typ (= besonders Herzinfarkt gefährdet). Faul
Type 4: Individualist/Einzelgänger/Romantiker/Künstler (Herz/Emotionen). Strebt Ungewöhnliches, um Aufmerksamkeit zu ergattern. Befürchtet in Masse unterzugehen. AUSgeprägtes Bewusstsein für die Individualität jedes einzelnen Lebewesens. Symbole sind wichtig. Meist guter Geschmack, Ästhetisch, kreativ. Sensibel, romantisch, emotional, neigt stark zur Melancholie. Kann zur launischen „Drama-Queen“ werden. Guter Freund in wirklichen Notlagen. Hat tiefes Mitgefühl für Ausgestoßene, unschuldig Verfolgte, Leidende und Hilflose. Envy o. averice o. gluttony
Type 5: Beobachter (Kopf, Ratio). Sammelt Informationen, um Wissen zu erwerben („Wissen ist Macht“). Unabhängiger und systematischer Denker, an größeren Zusammenhängen und Meta-Kontexten interessiert. Schaut sich alles gern aus der Ferne an, da er dann nicht belästigt wird („my home is my castle“). „Wissenschaftlicher“/sachlich-objektiver/„privater“ Typ, mag keine öffentlichen Auftritte. Ruhig, abwägend, bedächtig. Lässt sich nicht schnell zu Meinungsäußerungen hinreißen. Hat Angst vor zu viel Nähe/fürchtet seinen und den Emotionen anderer. Tendenziell geizig (Weitergabe Wissen). Sucht Nähe anderer „Wissender“. Hang zum Snobismus/trockner, englischer Humor. Sammelt Fakten, um daraus (sofern jeder Zweifel beseitigt ist) ein übergeordnetes Gesetz/ übergeordnetes System zu formulieren. Induktives Denken entspricht dem wissenschaftlichen Vorgehen in Naturwissenschaften. Ganz anders die Eins, die deduktiv denkt, also genau umgekehrt vorgeht. Envy o. averice o. gluttony
Type 6: Ängstliche/Skeptische/Loyale (Kopf, Ratio). Angst THEMA. RisikoSCHEU + SicherheitsBEdürfnis (in Gruppe/Mitläufer/sehnt nach starken Führer + tiefe Skepsis gegenüber Macht + Korruption/Manipulation/Missbrauch). Generellem Misstrauen/genereller Skepsis/kritischer Einstellung gegenüber allem („Das muss man erst einmal kritisch hinterfragen“). Friedensliebend/Gerechtigkeitssinn/solidarisch mit Schwächeren (8 stellt sich schützend vor sie/2 bemutternd neben sie/6 solidarisch hinter sie!). Treuer, verlässlicher und loyaler Freund. Vertrauen ist wichTIG/schätzt Ehrlichkeit und Authentizität. Zweifel/verschiebt Entscheidungen („procrastinating“). Achtung: Es gibt auch den sog. kontraphobischen Typ 6, der „gegen seine Angst angeht“ Wirkt sicherer, entschlossener/mutiger/stürzt sich sogar gern in Auseinandersetzungen/waghalsig/gefährliche Sportarten. (Die kontraphobische Sechs wird manchmal mit der Acht verwechselt; viele kontraphobische Sechser möchten auch gern eine Acht sein und ordnen sich irrigerweise so ein.) Welt voller Gefahren, darum wachsam und sich schützt sich. Angst.
Type 7: Idealist/Optimist/Lustige (Kopf, Ratio). Vielseitig talentiert und interessiert, Generalist, kreaTIV/spielerisch/spaßorientiert („let's have fun“). Trendsetter, auch im Alter jugendhaft („puer aeternus/puella aeterna“). Optimistisch, idealistisch. Spaßvogel/guter Unterhalter/charmant/verbal geschickt („mir fällt immer was ein“). Ungeduldig/schnell gelangweilt/hasst Routine-arbeiten/intellektuelle Arroganz. Der Narzist. Verzettelt sich/will zuviel auf einmal/hektisch/hyperaktiv/unzuverlässig/führt oft Dinge nicht zu Ende. Oberflächlich, kann zum Scharlatan werden. Freiheitsliebend, rebellisch. Unternehmenslustig/reist sehr gerne und viel. Konflikt- und konfrontationsscheu. Universum ist gut und alles nur ein gigantisches Spiel sei. Verknüpft vorhandene Fakten, Dinge, Ideen etc. und stellt oft verblüffende neue Zusammenhänge/Verbindungen her, so entsteht völlig Neues. Dieses synthetische Denken bringt die häufig hohe Kreativität (Wortspielen/spontanen Einfällen etc.). Übermaß
Type 8: Boss/Herausforderer (Bauch/Instinkt)/Pascha-Verhalten, lässt sich gern bedienen. Machtorientiert (Machtbesessen), will Chef sein („my way or highway“)/Kontrolle haben. Mutig/herausfordernd/selbstbewusst (aber: harte Schale, weicher Kern), keine Angst vor Konfrontationen (körperlichen), stellt sich oft schützend vor Schwache/legt sich mit Autoritäten an. Kaum Angst vor Schmerz/Wahrheit, „riecht“ Lügen. Sehr gutes Gespür für die Schwächen anderer. Lustvoll, Täuschung
Type 9: Kaiserlich. Vermittler/Friedensstifter (Bauch, Instinkt). Guter Zuhörer/großes Einfühlungsvermögen, friedens- und harmonieliebend, ausgleichend („jeder hat auf seine Weise Recht“), sehr guter Vermittler. Kein denken in Entweder-Oder-Kategorien, sondern in Sowohl-als-auch-Kategorien (wie es durch das Yin-Yang-Zeichen symbolisiert wird). Ruhig, geduldig, verständnisvoll, unter Druck sehr störrisch. Wirkt manchmal energielos/phlegmatisch. Mag Beständigkeit/Routinearbeiten. Nicht ohne Grund steht die Neun oben am Ennegramm-Zeichen. Als ob sie auf alle herunterschaut und sagt: „Kinder, gebt Frieden, Ihr habt ja alle Recht.“ Fühlen sich mit Kosmos verbunden/erkennen das ewige Rad des Lebens, was ihnen Gelassenheit/Fatalismus gibt. Envy o. averice o. gluttony
[Claudia De Rosa]
When today’s doctor prescribes an antibiotic to fight infection, he is trying to put the patient’s body back in balance. While the drugs and medical explanation may be new, this art of balancing bodily fluids has been practiced since Hippocrates‘ day. In the Hippocratic corpus (believed not to be the work of a single man of that name) disease was thought to be caused by isonomia, the preponderance of one of the 4 bodily humours:
· Yellow Bile
· Black Bile
Four humours matched the four seasons
· Autumn: black bile
· Spring: blood
· Winter: phlegm
· Summer: yellow bile.
(See: Hippocratic Diseases by Season)
Each of the humours was associated with one of the four equal and universal elements (earth, air, fire, and water) posited by Empedocles:
Aristotle used the image of wine to expose the nature of black bile. Black bile, just like the juice of grapes, contains pneuma, which provokes hypochondriac diseases like melancholia. Black bile, like wine is prone to ferment and produce an alternation of depression and anger….
From The History of Melancholy
· Earth: black bile
· Air: blood
· Fire: yellow bile
· Water: phlegm
Too much earth made one melancholic;
Too much air, sanguine;
Too much fire, choleric;
Too much water, phlegmatic.
Finally, each element/humour/season associated with certain qualities.
· Black Bile: Cold and Dry
· Blood: Hot and Moist
· Phlegm: Cold and Moist
· Yellow Bile: Hot and Dry
First the Hippocratic physician would prescribe a regimen of diet, activity, and exercise, designed to “void the body of the imbalanced humour.”
According to Gary Lindquester’s “History of Human Disease,” if it was a fever -a hot, dry disease- the culprit was yellow bile, so, the doctor would try to increase its opposite, phlegm, by prescribing
cold baths. If the opposite situation prevailed (as in a cold), where there were obvious symptoms of excess phlegm production, the regimen would be to bundle up in bed and drink wine.
If this didn’t work the next course would be with drugs, often hellebore, a potent poison that would cause vomiting and diarrhoea, “signs” the imbalanced humour was eliminated.
We might assume such Hippocratic ideas sprang from speculation rather than experimentation, but observation played a key role. Furthermore, it would be simplistic to say ancient Greco-Roman doctors never practiced human dissection. If nothing else, doctors had anatomical experience dealing with war wounds. But especially during the Hellenistic period, there was extensive contact with the Egyptians whose embalming techniques involved removing bodily organs. In the 3rd century B.C. vivisection was permitted in Alexandria where living criminals may have been put to the knife. Still, we believe Hippocrates, Aristotle, and Galen, among others, only dissected animal bodies, not human.
Man’s internal structure was known primarily through analogy with animals, inferences from the externally visible structures, from natural philosophy, and from function.
Such ideas might seem far-fetched today, but Hippocratic medicine was a great advance over the supernatural model that had preceded it. Even if individuals had understood enough about contagion to realize rodents were involved somehow, it was still the Homeric Apollo, the mouse god, who caused it. The Hippocratic aetiology based on nature permitted diagnosis and treatment of symptoms with something other than prayer and sacrifice. Besides, we rely on similar analogies today, in Jungian personality types and Ayurvedic medicine, to name two.
These men demonstrated that when the nutriment becomes altered in the veins by the innate heat, blood is produced when it is in moderation, and the other humours when it is not in proper proportion.
Galen On the Natural Faculties Bk II
In traditional medicine practiced in Greco-Roman civilization and in Europe during the Middle Ages (at least until the Renaissance), humorism, or humoralism, dictated that the four humours were special fluids associated with the four basic elements of nature, that were thought to permeate the body and influence its health. An imbalance in the distribution of these fluids was thought to affect each individual’s personality. The concept was developed by ancient Greek thinkers around 400 BC and was directly linked with another popular theory of the four elements (Empedocles). Paired qualities were associated with each humour and its season.
The four humours, their corresponding elements, seasons and sites of formation, and resulting temperaments alongside their modern equivalents:
It is believed that Hippocrates was the one who applied this idea to medicine. “Humoralism” or the doctrine of the Four Temperaments as a medical theory retained its popularity for centuries largely through the influence of the writings of Galen (131-201 AD), and was decisively displaced only in 1858 by Rudolf Virchow’s newly-published theories of cellular pathology. While Galen thought that humours were formed in the body, rather than ingested, he believed that different foods had varying potential to be acted upon by the body to produce different humours. Warm foods, for example, tended to produce yellow bile, while cold foods tended to produce phlegm. Seasons of the year, periods of life, geographic regions and occupations also influenced the nature of the humours formed.
The imbalance of humours, or “dyscrasia”, was thought to be the direct cause of all diseases. Health was associated with a balance of humours, or eucrasia.
The qualities of the humours, in turn, influenced the nature of the diseases they caused. Yellow bile caused warm diseases and phlegm caused cold diseases.
In his “On the Temperaments”, Galen further emphasized the importance of the qualities. An ideal temperament involved a balanced mixture of the four qualities. Galen identified four temperaments in which one of the qualities, warm, cold, moist and dry, predominated and four more in which a combination of two, warm and moist, warm and dry, cold and dry and cold and moist, dominated. These last four, named for the humours with which they were associated, sanguine, choleric, melancholic and phlegmatic, eventually became better known than the others. While the term “temperament” came to refer just to psychological dispositions, Galen used it to refer to bodily dispositions, which determined a person’s susceptibility to particular diseases as well as behavioural and emotional inclinations.
The Four Temperaments (clockwise from top right; choleric; melancholic; sanguine; phlegmatic).
Sanguine indicates the personality of an individual with the temperament of blood, the season of spring (wet and hot), and the element of air. A person who is sanguine is generally optimistic, cheerful, even-tempered, confident, rational, popular, and fun-loving. They can be day dreamy to the point of not accomplishing anything and impulsive, acting on whims in an unpredictable fashion. This also describes the manic phase of a bipolar disorder.
Choleric corresponds to the fluid of yellow bile, the season of summer (dry and hot), and the element of fire. A person who is choleric is a doer and a leader. Many great charismatic, military and political figures were cholerics. On the negative side, they are easily angered or bad tempered.
In folk medicine, a baby referred to as “cholic” is one who cries frequently and seems to be constantly angry. This is an adaptation of “choleric,” although no one now would attribute the condition to bile. Similarly, a person described as “bilious” is mean-spirited, suspicious, and angry. This, again, is an adaptation of the old humour theory “choleric.”
The disease Cholera gained its name from choler (bile).
Melancholic is the personality of an individual characterized by black bile; a person who was a thoughtful ponderer had a melancholic disposition. Often very kind and considerate, melancholics can be highly creative – as in poets and artists – but also can become overly obsessed on the tragedy and cruelty in the world, thus becoming depressed. It also indicates the season of autumn (dry and cold)
and the element of earth. A melancholy is also often a perfectionist, being very particular about what they want and how they want it in some cases. This often results in being unsatisfied with one’s own artistic or creative works, always pointing out to themselves what could and should be improved.
This temperament describes the depressed phase of a bipolar disorder.
A phlegmatic person is calm and unemotional. Phlegmatic means pertaining to phlegm, corresponds to the season of winter (wet and cold), and connotes the element of water.
While phlegmatics are generally self-content and kind, their shy personality can often inhibit enthusiasm in others and make themselves lazy and resistant to change. They are very consistent, relaxed,
and observant, making them good administrators and diplomats. Like the sanguine personality, the phlegmatic has many friends. But the phlegmatic is more reliable and compassionate; these characteristics typically make the phlegmatic a more dependable friend.
Within an individual, the phlegmatic personality is considered to be compatible with the sanguine and melancholic traits - the melancholic personality is too perfectionist, and the choleric is too controlling. Combinations of two incompatible traits may be evidence of masking.
When the theory of the temperaments was on the wane, many critics dropped the phlegmatic, or defined it purely negatively as the absence of temperament. This, however, made it available for the German philosopher Immanuel Kant to reclaim as the temperament appropriate to freedom and virtue. In five-temperament theory, the classical Phlegmatic temperament is in fact deemed to be a neutral temperament, whereas the “people-liking introvert” position traditionally held by the Phlegmatic is declared to be a new “fifth temperament”
Methods of treatment like blood letting, emetics and purges were aimed at expelling a harmful surplus of a humour. They were still in the mainstream of American medicine after the Civil War. Other methods used herbs and foods associated with a particular humour to counter symptoms of disease, for instance: people who had a fever and were sweating were considered hot and wet and therefore given substances associated with cold and dry.
There are still remnants of the theory of the four humours in the current medical language. For example, we refer to humoral immunity or humoral regulation to mean substances like hormones and antibodies that are circulated throughout the body, or we use the term blood dyscrasia to refer to any blood disease or abnormality. The associated food classification survives in some apparently illogical adjectives that are still used for food, as when we call some spices hot and some wine dry. When the chilli was first introduced to Europe in the sixteenth century, dieticians disputed whether it was hot or cold.
The theory was a modest advance over the previous views on human health that tried to explain in terms of the divine. Since then practitioners have started to look for natural causes of disease and to provide natural treatments.
A few psychologists use the four-temperament model even today, some also recognizing 12 mixtures of the four temperaments: Mel-Chlor, Chlor-San, San-Phleg, Phleg-Mel, Mel-San, Chlor-Phleg; and the reverse of these: Chlor-Mel, San-Chlor, Phleg-San, Mel-Phleg, San-Mel, and Phleg-Chlor. These represent people who have the traits of two temperaments. The order of temperaments in these pairs was based on which temperament was the “dominant” one (this is usually expressed by percentages). A person can also be a blend of three temperaments.
In Waldorf (Steiner) education and anthroposophy, the temperaments are used to help understand personality. They are seen as avenues into teaching, with many different types of blends, which can be utilized to help with both discipline and defining the methods used with individual children and class balance. The Unani school of Indian medicine, still practiced in India, is very similar to Galenic medicine in its emphasis on the four humours, and in treatments based on controlling intake, general environment, and the use of purging as a way of relieving humoral imbalances.
Die vier Säfte
Die vier Säfte besitzen je 2 charakteristische Qualitäten.
Qualitäten Wärme und Feuchtigkeit warm kalt
trocken Gelbe Galle Schwarze Galle
nass Blut Schleim
Die vier Säfte analog zu den Vier Elementen Feuer, Wasser, Luft und Erde. Jedem wird ein Organ zugeordnet, das den betreffenden Saft speichern, umwandeln (aktivieren) o. erzeugen kann. Die Ausgewogenheit der Säfte (Eukrasie) ist gleichbedeutend mit der Gesundheit des Menschen. Krankheiten entstanden der Humoralpathologie zufolge durch Störungen (Dyskrasie) dieser Ausgewogenheit. Eine Dyskrasie ist ein Fehlen/ein Zuviel/ein Verderben eines oder mehrerer Säfte. Eine Dyskrasie kann durch Zufuhr des Gegenelements behandelt werden: so löscht Wasser Feuer aus und Erde stoppt Wind also Luft.
Das 4-Elemente-Kreuz mit der relativen Position der Elemente zueinander
Das Viererschema findet sich in der Temperamentenlehre, in den vier Jahreszeiten und dem unterschiedlichen Lebensalter. Alle sind zugehörige Bestandteile von Galens Viersäftelehre.
Die Elementelehre und die damit zusammenhängenden naturphilosophischen Vorstellungen sind bei den Begriffsbildungen von Seele und Psyche nachzuweisen. Dies bestätigt sich heute noch sprachlich in wissenschaftlichen Auseinandersetzungen über terminologische Präferenzen (Seele-Psyche). Die Elemente Feuer und Wasser sind die Orientierungspunkte für das Enneagramm. L. und r. Seite des Enneagramms sind die männlichen und weiblichen Charaktere (Jung: Unterscheidung in Animus und Anima). Die Unterscheidung zwischen männlichen und weiblichen Charakteren im Enneagramm wird von Claudio Naranjo beschrieben. Der Begriff des Übergangselements geht auf Heraklit zurück. In der klassischen, antiken Humoralpathologie wird allerdings nur dem Feuer die Eigenschaft männlich, dem Wasser die Eigenschaft weiblich zugeordnet. Luft und Erde sind in der ursprünglichen Lehre Übergangselemente.
Zusammenfassende Gegenüberstellung von Säften und Eigenschaften
Saft Element Temperament (Typ) Farbe Geschmack Eigenschaft Entwicklungsprozess Geschlecht Apostel Himmelsrichtung
Blut Luft Sanguiniker rot, blau süß, aromatisch heiter Kindheit Übergangselement Johannes Osten
Gelbe Galle Feuer Choleriker gelb, orange bitter/brennend kühn frühes Erwachsenenalter männlich Markus Süden
Schwarze Galle Erde Melancholiker schwarz, oliv, braun scharf, beißend beharrend volles Mannesalter Übergangselement Paulus Norden
Schleim Wasser Phlegmatiker weiß und hell salzig unsicher Babyalter, Greisenalter weiblich Petrus Westen
Willens- und Gefühlsqualitäten (Temperamentenlehre) psychologische Qualitäten
starker Wille, schnelle Entscheidungskraft schwacher Wille, geringe Entscheidungskraft
starkes Gefühl Feuer ↔ Gelbe Galle → Choleriker Erde ↔ Schwarze Galle → Melancholiker
schwaches Gefühl Luft ↔ Blut → Sanguiniker Wasser ↔ Schleim → Phlegmatiker
Hippokrates lehrte, dass der Anteil der Körpersäfte mit den Jahreszeiten schwankt.
* Winter: Der Schleim (das Wasserelement) ist am kältesten, er überwiegt.
* Frühling: Das Blut (das Luftelement) nimmt infolge des Regens und der zunehmend warmen Tage zu, obzwar der Schleim im Körper noch stark ist.
* Sommer: Die gelbe Galle (Feuerelement) steigt wegen der heißene Tage im Körper an. Das Blut besitzt noch Stärke.
* Herbst: Die Galle beherrscht den Körper wie im Sommer auch im Herbst, im Herbst gewinnt die schwarze Galle (das Erdelement) die Oberhand.
Galen, der das gesamte medizinische Wissen seiner Zeit zusammengefasst hatte und den Vorstellungen der Hippokratiker folgte, betonte, dass es die Aufgabe des Arztes sei, dieses Ungleichgewicht durch Diätetik, Arzneimittel oder auch chirurgische Maßnahmen wieder aufzuheben. Er übte nicht zuletzt aufgrund seiner rhetorischen Begabung und seiner Überzeugungen einen außerordentlichen Einfluss bis ins 19. Jahrhundert unserer Zeitrechnung aus. Wie Aristoteles war er überzeugt, dass die Natur vollkommen sei und nichts umsonst mache. Er vertrat eine monotheistische Weltsicht.
Die von ihm vertretenen Theorien bildeten die Grundlage der Medizin der Hildegard von Bingen, der Physiognomik eines Johann Kaspar Lavaters und der Ernährungslehre. Im übrigen bezog sich auch Sebastian Kneipp bei seiner Wasserkur auf die Erkenntnisse Galens, nach denen überflüssige oder verdorbene Säfte aus dem Körper abgeleitet werden müssten. Schmerzen waren nach der Humoralpathologie darauf zurückzuführen, dass an bestimmten Stellen im Körper ein Übermaß an (meist verdorbenen) Säften vorhanden sei. Bei einer Ableitung dieser Schlackenstoffe verschwinden auch die Schmerzen. Obwohl es bereits in der Antike und noch früher Schmerzmittel gab, war der Verbrauch an Analgetika früher wesentlich geringer als heutzutage.
Humoralpathologie und Esskultur des Mittelalters [Bearbeiten]
Mittelalter: Verständnis über Ernährung basierte weitgehend auf der antiken Humoralpathologie. Die Humoralpathologie hat damit die Esskultur des Mittelalters stark beeinflusst. Nahrungsmittel wurden als „warm“ oder „kalt“ und „feucht“ oder „trocken“ klassifiziert. Von geübten Köchen wurde erwartet, dass sie die Lebensmittel so kombinieren, dass sich diese Eigenschaften ausgleichen und ergänzen. Auf diese Weise wurden die Körpersäfte im Einklang gehalten. Cholerikern: wenig Gewürze (heiß und trocken und unterstützen den Eigenschaften des cholerischen Menschen)/Choleriker: die zu viel Feuer zuführen, riskieren nach der Humoralpathologie eher einen „Herzinfarkt“. Fisch ist „kalt“ und „feucht“ und soll in einer Weise zubereitet werden, die „trocknend“ und „erhitzend“ war, wie frittieren oder im Ofen backen, Fischgewürze sollen „heiß“ und „trocken“ sein. Wacholderbeeren haben trocknende und wärmende Eigenschaften. Rindfleisch ist „trocken“ und „heiß“ also „feurig“. Es wird entsprechend in Wasser gekocht, um einem Übermaß an Feuer vorzubeugen. Salate sind „kalte und feuchte“ Nahrungsmittel und führen einen ausgleichenden Wasseranteil zu. Das hellere Schweinefleisch ist kühler als Rindfleisch und „feucht“ und lässt sich besser am offenen Feuer rösten, Feuer wird über die Zubereitungsart zugeführt.
1. Blut (lateinisch: sanguis), Leber (Plasma) aus dem rohen Pneuma der Atemluft gebildet würde, sei der konstituierende Saft der Sanguiniker: Luft/dem Morgen/Frühling/Kindheit.
2. gelbe Galle (= griechisch: χολή cholé), Leber: wird den Choleriker/Element Feuer/Sommer/ Jugend/der Mittag/Sternzeichen: Löwe/Widder/Schütze/Planeten Mars.
3. schwarze Galle (= griechisch μέλαινα χολή mélaina cholé), Milz: Melancholiker/Element Erde/Herbst/Erwachsenenalter/Nachmittag/Sternzeichen Jungfrau/Steinbock/Stier/Planeten Saturn.
4. Schleim (= griechisch: φλέγμα phlégma), Gehirn: Phlegmatiker/Element Wasser/Abend/Winter/Greisenalter/Sternzeichen Krebs/Fische/Skorpion/Planeten Mond.
Twelve Basic Personality Types
1. The Sulph-Family (Sulph./Lyc./Calc.) earthy/emotional
2. The Silica-Family (Sil./Puls./Phos.) spiritual/intellectual.
Under stress these decompensate into the following 6 (called "Phenotypes"):
"Stasis Neurosis" (Sep./Staph./Lach.): "blockage of energy from the suppressive impingement (= Zusammenstoß) of the environment", and,
"Psycho-Neurosis" (Ars./Nat-m./Nux-v.): "blockage of energy from internal prohibitions, termed repression".
Sketches of the homeopathic personality types
1. The Sulph-Family (Sulph./Lyc./Calc.) earthy/emotional
Sulph [(Strong/hot/fiery personality/generous in giving out energies and money. When stressed or ill may show self-aggrandizement/over-taxing self ability to give/become dirty, smelly/disorganized. Would rather rip off a button than deal with a challenging buttonhole.
Lyc. (Club Moss: protective cover for the earth; dried, burned in science class to make a volcano) High self-esteem/resilient/adaptable/can burn brightly. When stressed or ill may become detached/distrustful of extremes (intellectual/emotional)/avoids confronting problems on deeper levels of relationships.
Calc. A pearl, lustrous personality, can be a very hard worker. Understands others/a nurturer. When stressed or ill may become isolated/defensive/obstinate/insecure/lethargic/inactive.
2.The Silica-Family (Sil./Puls./Phos.) spiritual/intellectual.
Sil. Many facets, durable, holds to principles/conscientious. When stressed or ill may lack animal warmth, cold hands and feet, lasting exhaustion from mental exertion, hard/inflexible, critical (others/self).
Puls. (Wind Flower). Delightful personality, radiant, lovely in moving with the winds of events. When stressed or ill may feel blown about, changing mind, dependent on others for support.
Phos (burns brightly) Radiates a captivating energy, spontaneous and calls upon her/his strong psychic sensitivity and extrasensory perception. When stressed or ill, they may lack sustained energy to carry out their plans, and their many imagined goals may dissipate and be unrealized.
Following are negative aspects of personality presentations evident under stress. These are not fixed, and can be remedied back to more balanced type in the above basic 6:
"Stasis Neurosis" = "blockage of energy from the suppressive impingement (= Zusammenstoß) of the environment"
Sep. (ink of cuttlefish.) Overworked, exhausted, tolerates dysfunctional family ("I've got to do well"). Hides emotions. Weepy.
Staph. Mental depression, hysteria, hypochondriasis, sexual excess or prior sexual abuse. [Graph Depressed; anxious; sluggish thinking; tearful, weeping; thoughts of death. = clinicaly Staph]
Lach. Strong sex drive out of control if not in committed relationship. Possessive. Addictive behavior.
"Psycho-Neurosis" = blockage of energy stemming from internal prohibitions, termed repres sion".
Ars Perfectionist. Overdoing things. A controlling personality. Competitive. Pride. Strict regimentation (healthcare program/athletics). Fears for safety, of family and self. Fatigue.
Nat-m Sensitive, impressionable, sadness, weary from life, resentful, bears grudges, difficulty expressing emotions, fears closed spaces, does good works but fears is a failure; intense hopes and dreams.
Nux-v "Type A" personality; driven; sensitive; feels everything strongly; capable of hard work and diligence; receptive and intelligent.
Psora: Herz/Hoffnung Sykose: Kopf/Denken/Ziellos Syphillis: Instinktiv/Destruktiv
2 5 1
psorisch sykotisch/psorisch syphillitisch
Sulph/Pall. Thuj/Nat-m/Ambra/Carb-an Nux-v/Ars/Lil-t/Cham/Aur/Venus
5 fünf = Symbole Pentagramm/Pentagon (pentagon)dodekadeder
3 6 8
psorisch/sykotisch = phosphorisch sykotisch/= fluorisch syphillitisch/psorisch
Tub/Serp/Ign Nat-s./Staph./Sil./C/Calc-f. Merc./Scorp.
Teträder: Adam. Oktäder: Alaun. Lith-m. Kali-m. Mag-o. Nat-m.
Kreis/Schleife ohne Anfang und Ende (Buddhismus)
4 7. 9.
psorisch/syphillitisch sykotisch/syphillitisch syphillitisch/sykotisch = carbonisch
Carc Med/Arg-n/Chin Calc./Kali-c./Mag-c./Bar-c./Graph./Syph./Valer.
The octave (septenary) in nature and in man as the key to psychology. Frei nach: Pemberton by J.D. Buck
There is a mysterious power in certain numbers like 7 and 9, and that in permutations to which such numbers may be subjected the most curious results are continually brought to light.
It is s not likely, to draw the conclusion from such phenomena that pure mathematics and exact geometry underlie every process in nature, and determine also every fact and function of life.
It is not the object of the present essay to discover a new or to formulate an old hypothesis, but rather to call attention to certain well-known facts and to show that the logical and inevitable deductions that lie very near the surface of all phenomena whatsoever point out a law of nature hitherto overlooked by the western world but well known to the ancients. The apprehension of this law becomes, in the hands of the intelligent and unbiased student, a key to psychology.
I shall assume nothing that is not demonstrable either by scientific research in the realm of physics or by logical reasoning in the realm of metaphysics. These are the two realms in which man's being exists, and the two methods by which we derive what we call knowledge. Exact observation and correct reasoning are the agencies in all our investigations. As the base and the capital stand to the perfect column, so stand observation and reason to exact knowledge. The physicist resolves the universe into matter force, or mass and motion; the metaphysician into law and order; the physiologist into structure and function; the psychologist into consciousness and intelligence; while the philosopher, through his apprehension of universal order and harmony-diversity in unity and unity in diversity-sees behind a boundless and eternal nature, an intelligence that works by law and determines evolution. Knowledge is the combined result of all these forces and processes. Nature, in order to be apprehended, must be viewed and studied from every point of observation. Hence the knower must be at once the physicist/metaphysician/physiologist/psychologist/philosopher. All fragmentary or one-sided views are not only incomplete, they are generally misleading.
Nature exists as an eternal unity, without beginning or end in time; creation and duration are aspects of eternity. What we call "beginning" and "end" are but the succeeding changes when endless duration is broken into fragments called time. Every beginning has been preceded by what we call an ending, or the close of a previous cycle. Every so-called end will be followed by a new beginning, or the dawn of a new cycle.
The first postulate in the last analysis attainable thus far by man is the idea of space. The idea of abstract space is not emptiness but a conditioned fulness. It is the boundless and external potency, continually evolving into universal actuality, and again receding into its source. This appearance and disappearance is periodical and rhythmical, and time is but the measure of its pace. Evolution is the wave of its ebb and flow; the ceaseless impulse that differentiates the one into the many, the universal into the particular, and, in this differentiation, the individual epitomizes the universal. Every atom, like a mirror, reflects the face of the universe. Space is, therefore, full of substance, and this substance is the root of all matter. Space is full of energy, and this energy is the parent of all force and determines all motion. We have thus a trinity of concepts flowing from out first unity-space-and this trinity is space, substance, and energy. Behind all matter and motion we discern rhythm, order and proportion, or intelligence, and the form of this manifestation, that is, its persistency, recurrence, periodicity, and harmony, we call law. As the whole must necessarily include all of its parts, every essence and phenomenon, manifesting in a part, must be latent in the whole, and this includes life an consciousness.
Starting thus with our concept of boundless and eternal nature, we have universal substance endowed with universal energy, governed by universal law, and manifesting universal life, universal intelligence, and universal consciousness. The terms, 'living" and "dead," whether applied to atom or sun, to microbe or to man, are relative only. Back of all apparent death lies the eternal potency that we call life, that has made has made it possible to die. Back of all apparent unconsciousness lies the universal consciousness from which individual consciousness springs, into which it returns periodically only to again emerge from the latent to the actual or manifesting. Hence are derived the cycles of time, as the cycles of life; the whirling of suns and the circulation of the blood. It is but the motion, the periodicity, the rhythm and harmony of the universal manifesting in the individual.
Here, then, lies the basis of psychology, psyche-logos: a knowledge of the soul. But where is the key to its knowledge and interpretation?
I us take two functions in man with which we are quite familiar, sight and hearing. With all the diversity and multiplicity of the phenomena of sight and hearing, we find an underlying harmony. If we were never conscious of but one color and one sound, if monochrome and monotone took the place of the endless diversity in these two realms, we would be unconscious of either sound or color. These functions exist only be virtue of diversity in harmony. To illustrate this, we may imagine ourselves living in a world of absolute light, where no object ever cast a shadow, and from which all gradations of light and darkness had disappeared. The result would be that we could have no knowledge or experience of light at all. Absolute light is thus synonymous with absolute darkness. This concept is the basis of what, in the oldest philosophies, is called the "pairs of opposites". The same reasoning and the same conclusions are applicable to sound, color, taste, and, finally, to the very basis of mind no less than of sensation. What we call thought is but the changes occurring in our state of consciousness.
To return to our analysis of sight and hearing, we thus see that perception and sensation depend on change and diversity. The basis of all this change is number and harmony. Not only have we primary colors and primary tones, but every color and sound is related to every other in nature by concrete degree, just as every chemical substance has its combining number, and is related to every other substance by a fixed and inherent law of proportion by which it enters into combination. Number also determines form, so that the saying of Plato, that "God geomatrizes" expresses a universal law.
The key-note of all this rhythm and harmony of relation and combination is the septenary, called in music or harmony the "octave". Every octave is simply a series of septenaries, the last tone of one octave being the first of the succeeding to the human ear and raise the pitch octave after octave until the tone again becomes inaudible to the average ear, science has estimated that about thirty-four octaves would intervene between the vanishing point of sound before reaching those ethereal vibrations which give us the color red of the solar spectrum. What becomes of the vibrations of these intervening octaves? There are certainly vibrations below these audible to us as above, and colors that our eyes cannot see. The colors of the spectrum from red to violet are as definitely related to each other and to their primaries as are the vibrating notes of a musical scale. If we discern the underlying principle of medium vibrating rhythmically, according to mathematical proportion, and each sense-perception of a definite sound or color as a response or repetition in consciousness of that particular vibration, we shall discover that every audible sound, and the basis of consciousness of both sound and color a common coefficient of both. In other words, consciousness holds the ground where sound and color merge in one, and sense-perception corresponds to the varying scales of colors and tones.
Thus the perceptions and sensations bear the same relation to consciousness as dose thought, viz., each and all represent changes-orderly and harmonious-in our states of consciousness. The measure of this rhythm, then pattern upon which it rests and builds, is the septenary. That this key-note and octave exist, and are fundamental in nature no less than in man, Professor Crookes has shown in his lecture on the "Origin of the Elements" where elements unite in groups of seven. Equally remarkable was Deslandre's account of his discovery of fourteen lines in hydrogen rendered possible by spectral observations of the sun and stars, resulting in the detection of a striking analogy between these lines and certain harmonies of sound. When we remember that hydrogen is the lightest of known gases, and has long been theoretically regarded as the possible basis of all other elements, and believed to be the nearest approach to Professor Crooke's protyl, we find how closely modern science is trading on the borders of ancient philosophy. It may be further illustrated with an AEolian harp where a number of strings tuned in unison, and giving forth a key-note, will successively give forth the octave, the third fifth, etc., according as the air gives a forcible or weak impulse to the strings. The number seven as a unit of measure, and as the universal factor in all common multiples in nature and in life, is everywhere apparent. The functions of respiration and circulation in man show very clearly this same principle, having the octave as a basis. In round numbers, in a perfectly healthy individual, respiration is related to circulation as one to four. If the respiration is eighteen per minute, the pulse-wave will be 72 per minute. The impulse derived from the auricular contraction is related to that derived from the ventricles as an octave.
If a single impulse of the heart be divided into our parts, one-half of said impulse, that is two parts, are assigned to the ventricular contraction and the first sound, one part to the second sound, and one to an interval of rest. The direct wave arising from the ventricular contraction is followed by another of just one-half its force, though of uniform recurrence. Now illustrate this diagramatically, and it will be seen that the second wave is related to the first as an octave.
The lunar month of 28 days or 4 weeks of 7 days is well known as the basis of the menstrual function. The quickening of the foetus occurs in eighteen weeks, the period of viability consists of thirty times seven days. The monuments of antiquity, the symbolism of ancient mythologies and religions, including the Christian, are all based on this septenary division of time. The evidence is overwhelming that this factor is basic and universal in nature and in man, and it would not be profitable to elaborate it here, as any one can examine the evidence for himself. I hasten, therefore, to the special illustrations as furnishing the basis of sight and hearing, and finally of all sensation, thought and consciousness.
The phenomena of light and color, and of sound, occurring in space through the agency of the universal ether, may be apprehended as definite vibrations. Short vibratory undulations produce light and color, while long ones produce sound. Thus, upon the length, amplitude and intensity of the vibratory wave depend the quality of color and sound. Mixed, pure, concordant and dissonant tones depend on the combination of waves, according to the septenary basis, and the same way be said of the laws of harmony in color. Now the apprehension of all these varying phenomena and their transmission to human consciousness imply the same ethereal vibrating medium within the body as without, and instruments capable of cognizing, repeating, or duplicating each specific vibration. The soul of man has been aptly compared to a "harp of a thousand strings," and this is far more fact than fancy. In order to cognize the phenomena of nature in those two realms of sight and hearing, the ethereal basis and organic development must be an epitome of the whole. Whatsoever nature is in magnitude, in substance, form, or energy, that, potentially at least, man is in magnitude, in substance, form or energy, that, potentially at least, man is in miniature. The eye is essentially a space-organ, and the ear a time-organ. Time is the phenomenal aspect of duration. Infinity, itself forever concealed, yet manifests as rest and motion, or space and time. The phenomena of space and time, all that the eye can see of space and color and all that the ear can sense of sound and harmony through the organs of sense, are made apprehensible as changes in our states of consciousness. What space is to the phenomena of visible nature, the all-pervading and all-containing, that consciousness is to the sense-motor and intellectual life of man. The consciousness of the individual is one; his organs, senses, feeling, and mental states are many. The consciousness of man, therefore, corresponds to abstract space, the noumenon of all phenomena. As space in the outer world is the all-containing, so consciousness in man is the all-container. As cosmic intelligence in the outer world manifests as law, determining order and harmony, even so the intelligence or mind of man relates him to the outer world, and presents it to his consciousness in miniature. We thus see how man in every part of his being is involved with and evolved form universal nature, so that when fully evolved he will be its perfect epitome.
If, now, we realize how large a part of man's conscious life is apprehended through the phenomena and organs of space and time, and if we find, as representing these, in, light and color, and in sound, the rhythm of al vibrations and the harmony of all combinations determined by the octave or septenary basis; and, furthermore, the interval between the highest audible sound and the lowest vibration as visible color already defined by science, approximately, at least, as thirty-four octaves, thus taking the whole range of etheric waves from the lowest note of the grand organ to the violet ray of the solar spectrum, we are forced to one of two conclusions, either the analogy breaks, and the basis of harmony fails, or we are forced to the conclusion that the septenary division as the basis of harmony in light and sound so completely demonstrated in the functions of sight and hearing, is basic in the whole organism of man, and thus affords the key to psychology.
A still further conclusion remain to be drawn. The basic or permanent factor in the life of man is consciousness. All mental states, like all perceptions, sensations, and emotions, occur as changes in our states of consciousness. Helmholzt has shown that the difference between consonant and dissonant intervals is not merely arbitrary, but is the result of the nature of the intervals is not merely arbitrary, but is the result of the nature of the intervals themselves. The effect of discordant intervals or tones is expectancy, discomfort, unrest, while the effect of concordant intervals is just the opposite, thus showing the intimate relation existing between the conscious life of man and universal nature. Aside from all changes occurring in our states of consciousness, consciousness itself may exist on different planes. That is, while still subject to constant change in momentary experience of phenomena, it may change its entire relation as to planes in space. The reason why comparatively little progress has been made in psychology, is because the true relation of thought or mind to consciousness has been overlooked. This true relation is best discerned from the basis of synthesis evolved to a complete system of philosophy. Such a philosophy is concealed in the Rig Veda and furnishes the key to the Upanishads. It is, therefore, among the oldest of literatures. Pythagoras and Plato derived for this source their entire philosophy, while Descarte, Leibnitz, Spinoza, and Schopenhauer, each gained lasting fame from a few of its fragments.
The consciousness of man displays itself on seven planes, each plane divided into seven sub-planes; and all these planes and sub-planes are derived from and correspond with like planes in universal and eternal nature. It is true that it would be difficult to demonstrate this in the present stage of man's evolution, and that it would require a good sized volume to outline and illustrate it. But it may be easily grasped as a philosophical concept, and we shall then find that al that we know of sound and color justifies this concept, and that if the law of analogy holds, the law that underlies sensation and perception here is common to the whole range of man's sensation and intellectual life. The idea regarding the physical universe is of one substratum, universal and eternal, differentiating into seven planes; and each plane is to be regarded as related to the next by definite wave-lengths or rates of vibration of the one universal substance. This inherent and definite relation enables substance from one plane to be converted into that of another by a change of vibration, and as a tone in music may sweep throughout the entire range of the octave and pass on to the next, so any substance in nature may be transferred from plane to plane by a change of vibration of its atoms or molecules. This is what actually occurs, when water is converted into stamp, and is the principle by which the "radiant matter" of Crookes and the "inter-etheric force" of Keeley are derived.
Now, if man be regarded as an epitome of nature, and as Dryden expressed it, "The diapason closing full in man," then every principle in nature, either potentially or actually, must be represented in him. It is the diversity and complexity of man's nature that bewilder, and in the absence of any key to its comprehension confusion alone reigns. Consciousness is the basis of man's sensuous and intellectual life. All avenues of feeling, sensation,a nd perception lead to and merge in consciousness; and all mental changes and intellectual operations occur as changes in our states of consciousness. If there are really seven planes in the differentiation of matter in nature, then corresponding therewith there are seven planes of consciousness in man. It may be impossible to demonstrate this empirically at present, but it may be justified by analogy and sound philosophy.
We speak of persons in syncope and under the influence of anaesthetics as unconscious, when this is really not the case. They have, it is true, lost for the time ordinary consciousness of sensation in the tissues, and of outward things, but they are still conscious on other planes, of which perhaps only a glimpse remains in memory.
Consciousness is regarded as the changing, evanescent factor, and mind as the real substratum, when the fact is precisely the opposite. Now, in the ordinary affairs of life, we are more or less familiar with three planes of consciousness, viz., the ordinary waking state, the dream state, and the condition of dreamless sleep. Memory, however, is something as distinct from consciousness as is thought or perception. To say that we are entirely unconscious is one thing, to say that we have no memory of any event is quite another thing. Memory is the principle and the process of association of events and ideas occurring in consciousness. If there are no events, no ideas, no changes, then there are no elements for association, and hence to memory. We may say, that for the time, the bodily avenues are closed to sensation and perception, and that the brain cases to function, and hence, that for the time there is no thought. We are, then, not sensitive, not perceptive, toward outer nature, and we are unthinking but never unconscious. The missing link is memory, which fails to connect the shifting experiences of outer life with those of dreamless sleep, syncope, hypnotic states, anaesthesia, and the like, while to say that we lose consciousness is to entirely mistake its nature. In day-dream or revere, we are as unconscious sometimes of the outer world as in dreamless slumber, the difference consisting in the function of memory, and this is often largely absent or in abeyance in reverie. Experiments in hypnotism give many facts in full support of this line of reasoning. No one pretends to say that the subject in hypnotism is unconscious, and the hypnotizer can determine whether the hypnotic consciousness shall be connected with that of ordinary life by the link of memory or not. If we regard all these varying conditions as a shifting of our planes of consciousness, and in no case as lose of consciousness itself, a great deal of obscurity will disappear from the realm of psychology. In delirium, monomania, hallucination, alcoholism and insanity, the planes of consciousness become disordered, disjointed, or wholly changed.
It is the orderly association of ideas that is disturbed. Undue prominence is given to one idea, and it becomes a hallucination. Its relation to consciousness is therefore abnormal and the whole mental realm "deranged," while consciousness, per se, remains unaltered. Consciousness is like a double mirror presenting one face to the phenomenal world of change, reflecting the shifting panorama of the mind, and indirectly, through the mind, the sensation derived through the avenues of feeling and emotion from the outer world. The other face of the mirror is turned within towards its original source in the principle of cosmic ideation, or the ideas of eternal nature.
At last two distinct planes of consciousness were long ago recognized by medical science in the so-called double consciousness of somnambulism. Here the individual leads two distinct lives, with no connection between them except that they exist in the same individual. The case of Barkworth, quoted by A. Moll, who can add up long rows of figures while carrying on a lively discussion without allowing his attention to be at al diverted form the discussion; or of a lecturer, F. Myers, who, for a whole minute, allows his mind to wander entirely from the subject in hand and imagines himself to be sitting beside a friend in the audience and to be engaged in conversation with him, and who wakes up to find himself still on the platform lecturing away with perfect case and coherency, serve to show separate and distinct planes of consciousness as existing in man. The philosophy of acquired habit, or automatism, whether muscular or intellectual, only confirms this view of multiple planes of consciousness; for the body, no less than the mind, the senses and feelings, no less than the intellectual, pertain to our states of consciousness.
I have thus dwelt on this principle of consciousness because I regard it as a matter of the very greatest importance, and the point of departure from which al mental processes and intellectual operations should be studied. Consciousness, per se, is the one persistent and unchanging factor in the life of man. Its function is to note the changes that elsewhere occur. It is hence the noumenon of all phenomena, the citadel of the soul, the spark of the infinite in the finite being, man. Consciousness is to man what the pure white ray is to the solar spectrum. The pure white light is the vehicle of the rainbow, the chariot of the sun; and whenever this vehicle divides and differentiates it does so with mathematical exactness and with perfect proportion or rhythm into planes of seven. Helmholzt says the musical scale, with its recognized intervals and laws of harmony, are "not merely arbitrary," but "are the result of the nature of the intervals themselves." If these planes and principles exist in nature under the universal laws of harmony and order, and are apprehensible to man as much through his bodily organs and functions in the realm of consciousness, then all that the musical scale is in the realm of sound, and all that the musical scale is in the realm of sound, and all that the solar spectrum is in the realm of light, such also I think are the planes and principles of consciousness in the life of man. Consciousness is one, persistent and itself unchanging, while noting all other changes and reflecting every state, and its key is the octave or the universal septenary in nature.
"Thus we see that from the prime original (nature) infinity are evolved by means of definite proportions of it either in rest or in motion, the various measures of space and time, the lines and metres, and in a manner so analogous that they must be considered counterparts of one another. And these lines and metres, by being mingled in an infinite variety of ways become the forms of space and the rhythms of time. These forms and rhythms are then made manifest by vibrations to the eye and ear, and so are clothed by them, as it were, with colors and tones. In its innermost nature, therefore, the forms in space and time (though seemingly so totally unlike) are in reality only different manifestations of one idea-visible nature and music are aesthetically considered counterparts of one another.
Sankaran: Miasm = based on the natural common reaction of large numbers of sick people fighting a common form of disease
Mensch = in Totalität krank nach persönliche Merkmalen + eigene Erlebung.
1. Auffällige Beschwerden
2. Geistes- + Gemütsbeschwerden
3. Allgemeine Beschwerden
5. Lokale Beschwerden
Miasms compared to stages: in Jan Scholtens Elementensystem Sankaran's sequence of 10 miasms begins with diseases that have high hopes/little fatal character (acute/typhoid etc)/ends with hopeless/fatal forms of disease (leprosy/syphilis).
Etwas ist "zum Krätze kriegen" = Ausdruck tiefer Verzweiflung erinnert daran, wie es früher war in eine kollektive Krätze/Seuche geraten zu sein. Erkrankt an einer Seuchenerkrankung mit schwer absehbaren Folgen für die nächsten Generationen. Ursache für die Seuchenkrankheit des Individuums = in einer bestimmten Zeit Mitglied eines bestimmten Kollektiversus in einer bestimmten Gegend zu sein.
Im Zeitalter des Individualismus wehren wir uns gegen diese Tatsache/versuchen sie zu verdrängen/als ungerecht zu verurteilen/sie umzudeuten, doch das ändert nichts an der grundsätzlichen Möglichkeit, dass zusätzlich zur Möglichkeit einer individuellen Erkrankung in jedem Kollektiv jederzeit eine Seuche ausbrechen kann, an denen ihre Mitglieder vor allem deswegen erkranken, weil sie zur jeweiligen Zeit gerade zum jeweiligen Kollektiv gehören. Im übertragenen Sinne ist dies auch bei größeren Katastrophen und Kriegen so. Wer gerade zum "Kollektivkörper", z.B. einem Volk/Staat/Religion gehört, in denen die Katastrophe, der Krieg oder die Seuche ausbricht, den wird es mehr o. weniger erwischen, ob persönlich verantwortlich o. nicht.
stammen aus der kollektive Vergangenheit/= befreit die unterdrückte Anhäufung gegen etablierte Gewohnheiten. Damit gilt für uns alle mehr o. weniger: mitgefangen = mitgehangen.
Konstitution = Nährboden / Umständen = Samen
The Chthonic Realm
Dr. Hahnemann describes how patients would improve then suddenly shift into a different personality, almost as if possessed:
“…How often, for instance, in the most painful, protracted diseases do we not meet with a mild, gentle mindedness, we feel impelled to bestow attention and sympathy upon the patient. If we conquer the disease and restore the patient again (is possible in the homeopathic mode) we are often astonished and startled over the dreadful alteration of the mind, where we often see ingratitude, hard-heartedness, deliberate malice and the most degrading, most revolting tempers of humanity come forward, which had been precisely the patient’s own in his former days. "
The Chthonic Realm is the realm of fear (Hahnemann: = “deepest disease.”) Anxiety is necessary but alterating it createss fear. Man is born into a state of “sin,” = separation from inner knowing (Greek: “missing the mark”), and as our intellect/awareness of self emerges, so does our separation from our inner knowing (wisdom). What we have lost in wisdom over the centuries, we have gained in individual liberty and sense of self as unique entities. Disease the growing state of ignorance of the world is filled with beliefs that block a return to wisdom. This return must not be a return to the previous state, but the creation of a new state of conscious knowing that integrates our inner wisdom (intuition/imagination/inspiration) with awareness of self and world, a state of super-consciousness. The constant strife between instinct and intellect, shold be exchanged with a form of true reason, which = the basis of a true science. True science is one that will finally cut through the Gordian knot of Western philosophy (false polarity between spirit and matter) and free us from the tyranny of materialism and mysticism.
That = 2 streams: both existing in us with one of which = dominant.
Each of the stream has 4 phases + 4 medicines connected.
„Hot stream“ more overt/visible expresses fear/manic (Steiner: metabolic pole)
„Cold Stream“ less visible/fear going inward/implosive/isolative (Steiner: cephalic pole)
1. using only "presenting picture prescribing" does not address the whole person (changing diet/lifestyle/removing impediments/replacing deficits/are part of what needs to be done).
2. the "classical homeopath" (following incorrect translations
of Hahnemann's German writing, and errant practices developed from incomplete
knowledge of how he practiced -- his case notes became publicly available only
in the 1960s) will likely miss the benefits of Hahnemann's CRUCIAL practice of
"pro-active prescribing". Hahnemann would sometimes give homeopathic
medications prior to the patient developing visible disease. One classic
example is his prescribing of
3. A subset of Miasms (this is my understanding of them) is what is being called "Chthonic Diseases" that like the Chronic Miasms can be transmitted from parent to child on down a family line, and focus more on intense psychological presentations ("Hot stream": manic/"Cold stream" implosive/isolative). If these are not treated (pro-actively if at all possible rather than waiting for them to become full-blown illness be seen on the surface), then the results could not only be debilitating, and puzzling conditions, but could be fatal due to disruption of normal physiology and psychology.
4. focus on discovering the "constitutional remedy" of the person, the "archetype" that describes their basic makeup. If this remedy is the one that is given, it stimulates the more mechanical Sustentive aspect of the person's Living Power. This is more of a physical/technical aspect of the body and it may lead to strong reactions that are not ultimately beneficial to the person's process of Cure and gentle healing that is possible with homeopathy as Dr. Hahnemann firmly asserted.
An important quote from Dr. Hahnemann shows why every person needs to be treated for these because the Chthonic diseases can begin to act when a person has already accomplished a lot of improvement in their health. [opposed to my understanding of Chronic Miasms as beginning to act in visible ways (when a person is weak and has not been treated in a truly healing fashion)].
Hahnemann describes how patients would improve + suddenly shift into a different personality, almost as if possessed:
Humans have both physical survival (= “sustentive”) aspect and a deeper creative Disease-fighting (= “generative”) aspect.
He found two kinds, one is known as “Chronic Miasms” that are found to some degree in all people and that spring into action when other health problems are finally removed. The second is the Core Level Delusion = Chthonic Disease
categories that also can affect people to different degree (two “streams”: „Hot Stream“ = visible/manic and the „Cold Stream“ = deep socially isolating Diseases).
1. Miasms = inherited/acquired affects of unresolved infections/collective diseases of common cause and similar symptoms that affect homogeneous groups/
Acute miasms are quick acting self limiting acute infections (measles/mumps/smallpox)/reach crisis quickly and end in either recovery/partial recovery based on damage/death.
Half-acute miasms are also self limiting and reach their crisis over a longer period of time than the acute diseases. rabies = lyssin miasma.
Chronic miasms are life long infections that are not self limiting by nature/include endemic diseases (malaria/syphilis)/based on zoological and environmental hosts so limited in range. Universal miasms are spread from human to human/therefore global in nature. These states lead to a great number of recorded and unrecorded auto-immune and immuno-deficiency disorders that produce a number of degenerative chronic diseases.
The vital force = power as source of the energy of all systems All the physiological systems act synergistically orchestrated by the vital force to produce a whole that is more than the sum of its parts. The immunological system is in charge of resisting/adapting strange influences.
Miasm = derangement of the vital force/is more fundamental than the current illness the patient suffers from. Hahnemann believed that the miasms were both contagious and hereditary. Especially psora he believed to be virulently contagious. “The itch disease is, however, also the most contagious of all chronic miasmata, far more infectious than the other two chronic miasmata…. The miama of the itch needs only to touch the general skin, especially with tender children. As soon as the miasma of itch for example touches the hand, in the moment when it has taken effect, it no longer remains local. Henceforth all washing and cleansing of the spot avail nothing.” (Chronic Diseases) After the itch appears on the patient, it is almost always suppressed into the deeper parts of the patient. The symptoms that then occur were considered by Hahnemann to be “secondary” psora.
It was Hahnemann’s opinion that the external manifestation of itch (or other signs of infection in the other two miasm) came about only after the patient was thoroughly diseased by the miasm. He felt that the miasmatic infection was communicated almost instantly to the whole vital force. “The nerve which was first affected by the miasma, has already communicated it in an invisible dynamic manner to the nerves of the rest of the body and the living organism has at once, all unperceived, been so penetrated by this specific excitation that it has been compelled to appropriate this miasma to itself until the change of the whole being to a man thoroughly psoric…” (Chronic Diseases) Thus he believed that the miasm is a dynamic, energetic entity.
Described in detail the known symptoms of syphilis and gonorrhea (which he connected to figwarts).
Then he gave a more in depth description of psora and
its main characteristics. Today very few homeopaths have bothered to read the
full list of symptoms that Hahnemann ascribes to psora
that goes on for over 25 pages. Anyone who has made the effort will admit that
they cannot keep even a fraction of this extensive list of symptoms in mind. It
should be noted that Hahnemann and other great homeopaths saw the miasms as a living, spiritual force. They described
especially the Psoric miasm
as something malign and almost consciously destructive of mankind. At other
times, homeopathic authors have declared that the miasms
could not have existed if man was not already himself evil. “Psora is the underlying cause and is the primitive or
primary disorder of the human race. It is a disordered state of the internal
economy of the human race. This state expresses itself in the forms of the
varying chronic diseases/manifestations. If the human race had remained in a
state of perfect order, psora could not have existed.
The susceptibility to psora opens out a question
altogether too broad to study among the sciences in a medical college. It is
altogether too extensive, for it goes to the very primitive wrong of the human
race, the very first sickness of the human race, that is, the spiritual
But let’s return to Hahnemann and his Chronic Diseases. After laying forth the symptom lists which would lead us to suspect that a patient is either psoric, sycotic or syphilitic, Hahnemann tries to give us clues as to how to cure the miasm in the patient. The therapeutics were quite simplified for sycosis and syphilis. Hahnemann states that Thuja is specific for sycosis (that is any patient who is sycotic should be cured by this remedy). Likewise he felt that Mercurius was specific for syphilis. However for psora he gives a much more extensive list of remedies which he called, “antipsorics”. This list of remedies is essentially all of the remedies found in Chronic Diseases except for Thuja and Merc.
The remedies he detailed as antipsorics were:
Agar. Alum. Am-c. Am-m. Anac. Ant-c. Ars. Aur. Aur-m. Bar-c. Bor. Calc. Carb-an. Carb-v. Caust. Clem. Coloc. Con. Cupr. Dig. Dulc. Euph. Graph. Guai. Hep. Iod. Kali-c. Kali-n. Lyc. Mag-c. Mag-m. Mang. Mez. Mur-ac. Nat-c. Nat-m. Nit-ac. Petr. Ph-ac. Phos. Plat. Sars. Sep. Sil. Stann. Sulph. Sul-ac. Zinc.
Undesignated remedies include:
Acon. Ambra. Ang.. Arg-n. Bell. Bism-met. Bry. Camph. Cann-s. Caps. Cham. Chel. Cic-v. Cina. Cinnb. Cycl. Dros. Euphr. Ferr-met. Hell. Ign. Ip. Led. Meny. Mosch. Nux-v. Olnd. Op. Puls. Rheum. Rhus-t. Ruta. Samb. Spig. Spong. Squil. Staph. Stram. Sulph. Iod. Tarax. Verat. Verb.
Perhaps more importantly, we still had no clear idea of what constituted a miasm - that is no clear definition of miasm. And once again we are hampered by the fact that no consistence is agreed upon list exists for which remedies belong to the miasm.
Miasm: “Based upon what has been said thus far, we can now present a definition of miasms: A miasm is a predisposition toward chronic disease underlying the acute manifestations of illness which is transmissible from generation to generation and which may respond beneficially to the corresponding nosode prepared from either pathological tissue or from the appropriate drug or vaccine. (Science of Homeopathy)
The work of each successive homeopathic scientist brings further clarification of the basic concept brought forward by Hahnemann. Thus, by the time of Vithoulkas’ writings we had C 3haracteristics: Infectious - a miasm must be contagious.
Hereditary - a miasm or the susceptibility to a miasm must be transmissible from parent to child.
Nosode - a nosode must be obtainable from the miasmatic disease.
1) Each remedy is assigned to a specific miasm and only one.
2) Each miasm was given extremely clear and tight defining characteristics (physical and mental) which are readily identifiable in the homeopathic interview.
3) Each patient has only one miasm evident at any time.
Diseases and infections thought by current science to be only in animals are rarely ever confined to just animals.
Chronic Miasms: Inherited at birth: Psor. Tub. Med. Carc. Syph. and some more that have been recently listed as separate - some need two cycles, 1st usually to 10M, in the E2 cycle, he goes to 50M]
Miasmatic diseases have metaphoric importance/transcends the physical reality of the disease (= physical + secondary manifestation). They have received attention that goes far beyond their physical importance/pateints have received opprobrium (= Schmach) + outcasting.
Probably, by this point, many of you are wondering what I can mean about panleukopenia (cat’s disease) becoming a chronic disease like feline leukemia. I speak from the homeopathic perspective that understands that every being, including viruses, have a vital force. This vital force, which is the life force or chi, is what is the energetic pattern that develops and maintains the physical form. It is a downstream flow of information from the energetic to the physical. When this physical aspect is changed or blocked, as happens when the chronic vaccine disease is established, then the life force behind the disease manifests itself in a different way. These new forms, we give new names.
We haven’t really eliminated anything by vaccination, we have just changed its shape.
I picked 3 diseases for discussion because of their importance to dogs and cats who have suffered from them for thousands of years. They would seem to have a
susceptibility to these diseases that has never been satisfied. Now, with the extension of these diseases into a chronic form with vaccination, these diseases influence dog and cat as has never been before.
In the Microcosm = individual human the vital spirit reacts to disease (= Stress) by expressing that disease through physical symptoms and these chooses are those that will do least harm to the function/well being of the organism. The body produces symptoms in a number of ways disrupting function/making structural changes. This type of symptom is seen in allopaths as idiopathic, without external cause.
In the Macrocosm/the wider world/society same thing can be expected to happen. Stresses can be beyond the power of a society to deal with. That society must find symptoms as a solution that will allow it to continue operating. Some will be symptoms of the society itself/others will affect a number of individuals (the scapegoats of society); just as some organs/tissues are sacrificed for the good of the whole individual.
Abstract techniques (communication technology) creates stress in human beings. Resulting in symptoms/diseases matching the original stresses. Brings about a major shift in our understanding of the world. With one desease (often venereal) encompasses the whole. Antwort auf elektronische Medien.
In our own time AIDS has been the response to the stresses induce by electronic media.
As each individual replays the evolution of both his species and his culture; so it follows that the individual may be particularly affected by the stresses of a particular point in his or her development. This may be a very specific point or it may be more general and miasmatic.
Below is same as which is above and which is above is same to which is below. (1e statement of The Emerald Tablet of Hermes/1st important text of alchemy/central to homeopathic philosophy).
In the Microcosm = individual human the vital spirit reacts to disease (= Stress) by expressing that disease through physical symptoms and these chooses are those that will do least harm to the function/well being of the organism. These are tenets that are basic to the understanding and practice of homeopathy. The body produces symptoms in a number of ways disrupting function/making structural changes. This type of symptom is seen in allopaths as idiopathic, without external cause.
In the Macrocosm, the wider world /society, the same thing can be expected to happen. Stresses can be beyond the power of a society to deal with. That society must find symptoms as a solution that will allow it to continue operating. Some will be symptoms of the society itself/others will affect a number of individuals (the scapegoats of society); just as some organs/tissues are sacrificed for the good of the whole individual.
A Future Miasm?
Plutonium, Antimatter and Rattus have some very clear similarities. They have many AIDS Miasm features but they have differences.
They connect very strongly with history while the AIDS Miasm is very in the present. I have a vision of faces and profiles warriors # peacemakers. Also the face of a Stone Age man. I have a delusion that I am elbowing my way through an enormous crowd of past generations. I feel that the proving is dissolving the 'Sins of the Fathers'. There are dreams about the neolithic era and about Neanderthal people. It is all about primitive instinc
AIDS Miasm: The modern world created new/different pressures on mankind resulting in a variety of hitherto unknown diseases/new variations on old diseases. A large number of new remedies have many symptoms that match the new diseases, and which also help us to better understand these symptoms in old remedies. An unknown disease picture requires an unknown remedy. In the same way a new disease may require a new remedy
Anh activates specific areas of the brain which seem to be concerned with the higher and highest functions of this organ; it appears to affect what could be called the spiritual aspect/transcendental aspect of our existence.
May be remedies in which the issues of the past 40 years (communication/feminization/ecology). May be members of groups that are in themselves relevant, incl. Milks/animals/birds etc.
Folllowing is a particular story to use as the framework for discussing contemporary disease and the new remedies.
The first/most obvious effect of the removed boundaries: sense of connection to everything/everyone. Clearly expressed in the AIDS Nosode: feeling of oneness with fellow man/whole of the universe.
Divine Connection: The modern world has seen a rapid decline in the role of organized religion. Where it has remained of great importance it has often taken on a destructive syphilitc aspect with an emphasis on repression and religious warfare.
Grounding: in the provings of many new remedies sensations of grounding and connection to the Earth.
Consequence of the dissolution of boundaries is a sense of disconnection. This can be seen as a consequence of the tension of opposites, of a zero sum universe in which any increase in the sense of connection inevitably leads to an equal and opposite sense of disconnection. However, the path to this disconnection can be quite clearly mapped/= a lack of definition.
Not Belonging: Flowing from the feeling of disconnection is the sense of not belonging. He suddenly felt "I don’t belong here at all." Feel, even at an early age, that they do not belong to society, that they are something apart. They become distrustful and resentful toward society, and they can easily fall prey to what can be termed an "existential anxiety." Feeling I don’t quite know where I belong and what I should be doing. I don’t belong.
Antoine Béchamp: micro-organisms could occur in various forms and stages of development. Under exactly defined conditions they would occur, ranging from lowest o highly developed stages of bacteria and fungi. He found all cells contain minute granules (“microzymas”), which do not perish after death, are responsible for fermentation, and from which other micro-organisms could also develop. These microzymas would be present in all living species (human/animal/plant) they are eternal/indestructible and represented a bridge between non-living and living matter. Under certain/pathogenic influences these microzymas could develop into bacteria with putrefacient and fermenting properties. This meant that disease had ist origin mainly within the body.
In 1997 Stanley Prusiner won the Nobel Price "for his discovery of prions - a new biological principle of infection". These prions are likely the same as the micozymas discovered by Béchamp about 100 years earlier.
Fontes based his research on Spengler’s results, delivered important proof of the “pleomorphism” of bacteria. He was the first to provide proof of the infectiousness of bacteria-free filtrates of TBC-bacterial cultures. Fontes assumed that the predisposition to tuberculosis could be inherited, but also the virus in its “filterable”, granular form/further that the latter could remain latent (“latent tuberculosis”) or develop slowly into the classic bacterial type.
Prof. G. Enderlein (zoologist/microbiologist) described morphological facts that had previously been unknown to microbiology, he developed a whole new terminology; this resulted in the procedures he described being difficult to understand. According to Enderlein, microbes pass through a cycle which is specific to their species. The term “cyclogeny” describes the changes and the journey of pathogenic and non-pathogenic micro-organisms through all phases (“valencies”). The cycle starts. 0. prionen?, 1. the limits of microscopic Visibility (= viral sphere), 2. via forms of higher valency (cocci/bacilli), 3. the fungal phases. The bacterial nucleus (“mych”) has a special significance. This was known before Enderlein, its function had not been interpreted accurately. According to the “basic Anatartic Law” fomulated by Enderlein, the increase in valency of the microbe depends on the “milieu” that is present in blood and tissues mainly characterised by pH value. Bacteria can either multiply asexually by division or branching (“auxanogeny”) or sexually after prior fusion of cell nuclei (“probænogeny”). Sexual multiplication is essential for movement to a higher or lower phase. 40 years after Enderlein’s discovery, the Nobel prize was awarded to Lederberg in 1958 for discovery of “polymorphy” and sexual multiplication of bacteria by the fusion of cell nuclei
Apart from naming the various phases in the development of micro-organisms, Enderlein proved the existence of the most important symbiont (“endobiont”) in warm-blooded creatures. He discovered Mucor racemosus Fresen(ius) 1870, in all its developmental stages from viral to fungal. In the low valency stages, the endobiont lives as a physiological regulator; in the higher valency stages it will develop pathogenic characteristics, depending on the environment (or milieu) that surrounds it. Changes in the environment which are followed by an endobiosis occur in all chronic illnesses. The endobiosis caused by Mucor racemosus in a higher-valency form is characterised by congestive symptoms (diseases of the blood/venous system/wounds/ hearing loss and neurodermatitis). Enderlein also found that the pathogenic higher-valency phases of the endobiont could be reconverted into a non-pathogenic phase by introducing low-valency forms while simultaneously treating the milieu (“isopathic therapy”). These processes can be observed with the help of dark-field microscopy of vital blood. According to
Enderlein, viruses are cell-free primitive forms (“filum”) of the endobiont, from which bacteria may be grown. (For example: the tobacco mosaic virus, from which it was possible to breed bacteria after several months); bacteriophages however are “spermits” of the microbes (Enderlein, 1954).
The causative agent of the 2th pathogenic endobiosis which, in contrast to the Mucor
symbiosis, is non-physiological, was identified by Enderlein
as the mould Aspergillus
The higher and high valency phases of Aspergillus are closely connected with calcium metabolism and cell respiration (citric acid cycle) and they cause chronic tubercular diseases in warm blooded creatures “to the right of the biological incision” (Reckeweg, table 1). Examples are chronically relapsing susceptibility to infections, tuberculosis, paratuberculosis, asthma, arthrosis/ankylosing spondylitis/cysts/ovarian and prostate diseases/cancer. Among the tubercular symptoms degenerative diseases such as auto-immune disorders may also be found.
It has long been known that essential metabolic processes are dependent on emission of quanta of light. It used to be assumed that this was merely a side-effect of chemical processes, but the German physicist Popp, employing considerable technical resources, proved that photons are of the greatest importance for inter-cellular communication. The light emitted by living cells in the form of biophotons is very weak (low-level luminescence). However, within a healthy organism, it shows a very high degree of coherence, similar to a laser, and therefore has a high quality of resonance. Exactly the same wavelength at which Mäkinen and Mäkinen had also found biological properties. Popp proved that, in neoplastic disease, the intensity of the photon emission is reduced. The same applies to its organisation (coherence). Cells from induced tumours of laboratory animals had largely lost their light contact, as compared with normal cells. On the basis of experience with medicines which are obviously able to influence photon emission, their properties also seem to be altered in other chronic diseases.
For the treatment of chronic illnesses a combination of Ubiquinone comp. (Heel) with CITROKEHL in a mixed injection has proved valuable. This combination not only stimulates photon emission, but also cellular respiration.
Scheme for a Basic Therapy
SANUM Elimination Cure
Albicansan (fungal preparation) Dil. C 5, Amps. C 5, Caps. C 4, Supps. C 3, Ointment C 3
Alkala N (mineral and trace elements) Powder
Arthrokehlan "A" (bacterial preparation) Dil. C 6, Amps. C 6
Arthrokehlan "U" (bacterial preparation) Dil. C 6, Amps. C 6
Bovisan (bacterial preparation) Dil. C 6, Amps. C 6, Caps. C 5, Supps. C 5
Calvakehl (fungal preparation) Dil. C 3, Tabs. C 4
Cerivikehl (herbal preparation) Dil. 1 C, Amps. C 3
Chrysocor (organ preparation) Amps. C 3
Citrokehl (citric acid) Dil. 10 C/30 C/200 C, Amps. 10 C/30 C/200 C, Tabs. 10 C/30 C/200 C
Cuprukehl (copper gluconate) Dil. C 3, Amps. C 4
Episcorit (herbal preparation) Dil. 1 C
E cmykehl (fungal preparation) Dil. C 5, Amps. C 5, Supps. C 3
Fomepikehl (fungal preparation) Dil. C 5, Amps. C 5
Formasan (formic acid) Dil. C 6/12 C/30 C/200 C, Amps. C 6/12 C/30 C/200 C
Fortakehl (fungal preparation) Dil. C 5, Amps. C 5, C 6, Tabs. C 5, Caps. C 4, Supps. C 3
Ginkgobakehl (herbal preparation) Dil. 1 C, Amps. C 4
Grifokehl (fungal preparation) Dil. C 5, Amps. C 5
Grifosan (fungal preparation: haptens) Dil. C 5, Amps. C 5
Larifikehl (fungal preparation) Dil. C 5, Amps. C 5, Caps. C 4, Supps. C 4
Latensin (bacterial preparation) Dil. C 6, Amps. C 4, C 6; Caps. C 4, C 6; Supps. C 6
Leptospermusan (herbal preparation) Dil. 1 C
Leptucin (bacterial preparation) Caps. C 6, Supps. C 6
Luffasan (herbal preparation) Tabs. C 4
Mapurit (vitamin and mineral) Caps.
Mucedokehl (fungal preparation) Dil. C 5, Amps. C 5, Caps. C 4, Supps. C 3
Mucokehl (fungal preparation) Dil. C 5, Amps. C 5, C 6, 7 C; Tabs. C 5, Caps. C 4, Supps. C 3, Ointment C 3,
Mucokehl Eye Dil. C 5
Mucokehl Ato c (E ccretion) Dil. C 6, Amps. C 6
Muscarsan (fungal preparation) Dil. C 6, Amps. C 4, Tabs. C 6
Nigersan (fungal preparation) Dil. C 5, Amps. C 5, C 6, 7 C; Tabs. C 5, Caps. C 4, Supps. C 3
Nigersan Ato c (E ccretion) Dil. C 6, Amps. C 6
Notakehl (fungal preparation) Dil. C 5, Amps. C 5, C 6, 7 C; Tabs. C 5, Caps. C 4, Supps. C 3, Ointment C 3
Okoubasan (herbal preparation) Dil. 2 C, Tabs. 2 C
Pefrakehl (fungal preparation) Dil. C 5, Amps. C 6, Caps. C 4, Supps. C 3, Ointment C 3
Pinikehl (fungal preparation) Dil. C 5, Amps. C 5, Caps. C 4, Supps. C 4
Pleo Chelate Dil. 2 C
Quentakehl (fungal preparation) Dil. C 5, Amps. C 5, Caps. C 4, Supps. C 3
Rebas (organ preparation) Amps. C 4, 12 C; Caps. C 4, C 6; Supps. C 4, C 6
Recarcin (bacterial preparation) Dil. C 6, Amps. C 4, C 6; Caps. C 4, C 6; Supps. C 6
Relivora Comple c (herbal preparation) Dil. 2 C/C 3/C 4, Amps. 2 C/C 3/C 4
Ruberkehl (fungal preparation) Dil. C 5, Amps. C 5, Supps. C 3
Sankombi (fungal preparation) Dil. C 5
Sanoryzae (fungal preparation) Dil. C 6
Sanukehl Acne (bacterial preparation: haptens) Dil. C 6, Amps. C 5
Sanukehl Brucel (bacterial preparation: haptens) Dil. C 6, Amps. C 6
Sanukehl Cand (fungal preparation: haptens) Dil. C 6, Amps. C 5
Sanukehl Coli (bacterial preparation: haptens) Dil. C 6, Amps. 7 C
Sanukehl Klebs (bacterial preparation: haptens) Dil. C 6, Amps. C 6
Sanukehl Myc (bacterial preparation: haptens) Dil. C 6, Amps. C 5
Sanukehl Prot (bacterial preparation: haptens) Dil. C 6, Amps. 7 C
Sanukehl Pseu (bacterial preparation: haptens) Dil. C 6, Amps. C 5
Sanukehl Salm (bacterial preparation: haptens) Dil. C 6, Amps. C 6
Sanukehl Serra (bacterial preparation: haptens) Dil. C 6, Amps. C 5
Sanukehl Staph (bacterial preparation: haptens) Dil. C 6, Amps. C 5
Sanukehl Strep (bacterial preparation: haptens) Dil. C 6, Amps. C 5
Sanukehl Trich (fungal preparation: haptens) Dil. C 6, Amps. C 5
Sanumgerman (di-potassium-germanium(IV)-citrate-L(+)lactate) Dil. C 6
Sanuvis (lactic acid) Dil. C 4/C 6/12 C/30 C/200 C, Amps. C 4/C 6/12 C/ 30 C/200 C, Tabs. C 4/C 6/12 C/ 30 C/200 C, Ointment 1 C
Selenokehl ( sodium selenite) Dil. C 4, Amps. C 4
Stolonikehl (fungal preparation) Dil. C 6
Thymokehl (organ preparation) Amps. C 6, Caps. C 6, Supps. C 6
Usneabasan (herbal preparation) Dil. 1 C
Ustilakehl (fungal preparation) Dil. C 5, Amps. C 5, Supps. C 5
Utilin (Blue) (bacterial preparation) Dil. C 6, Amps. C 4, C 6; Caps. C 4, C 6, Supps. C 6
Utilin "S" (Red) (bacterial preparation) Dil. C 6, Amps. C 4, C 6; Caps. C 4, C 6; Supps. C 6
Vitamin B Komple c Sanum N (vitamins) Amps.
Zinkokehl (zinc gluconate) Dil. C 3, Amps. C 4
Behandlungsvorschlag im Allg:
1. Ubiquinone comp. (Heel) + CITROKEHL: Mixed injection i.m. once weekly
2. for 2 weeks: E CMYKEHL C 3 Supp: evenings Monday - Friday; Saturday and Sunday FORTAKEHL C 5 one tablet 2x
3. after 2 weeks - some months: Monday - Friday: morning 1 tablet MUCOKEHL C 5 evening 1 tablet NIGERSAN C 5, Saturday + Sunday 2x daily 1 tablet FORTAKEHL C 5
4. from the beginning of 2th second week: alternating daily SANUKEHL Myc C 6 or SANUKEHL
Klebs C 6; 5 Dil. to be taken twice daily, plus 5 Dil. once daily for topical application
5. starting in week 3: 1 capsule UTILIN “S” (weak or strong depending on the constitution) once every 14 days
6. acid-base regulation with ALKALAN and SANUVIS.
Ether: Emotions (grief)/whole body/throat/thyroid/joints
Fire: Anger/power/stomach/pancreas/gall bladder/heart/athletic/average weight/compact/lean/well-toned
Water: Reproductive organs (sexual issues)/breasts/lungs/kidneys/lymph system/heart/addictions/round or fleshy
Mid-vibration-remedies: Most of homoepathy/spagyrik
Slow-vibration-remedies: Mother-tinctures/tissue-salts/phytology/nutrional supplements/allopathie/diet
Emotions (angry/powerless/depressiv/ grief/ anxious/nervous/worried/fear)/ tears
sexual issues/ addictions/compulsions/
anxious/nervous/worried (Adrenals)/ kidneys /lungs
nerves/ZNS/(para-/ sympathetic nervous system)
colon/large +/o. small intestine
(neck)/back thoracic/chest/shoulders /heart
arms/calves/fingers (1st)/ 1sttoe/touch/muscles
skin/sweat glands /immune system/thymus
sympathetic nervous system
back upper to mid-lumbars/(neck)/hips/knees/(shoulders)/ thighs/ middle toe
Energy slows down and creates. Matter can speed up and convert back to energy (just as you can slow steam down to make water and then ice, if you speed up ice you get water and
then steam). This is a two way process, from fast to slow/from slow to fast. These 2 flows also exist in the human body. The chakras are formed by energy slowing down in a series
of steps. So each chakra is of a faster vibrational speed than the one below it, and a slower speed than the one above it. And the chakras are only part of picture. There is an overall
movement of energy through the subtle body from the top downwards, moving from fast to slow. This flow (which also moves from the core to the periphery) is variously known as the
vitality, motor, centrifugal, or involutionary flow. There is also an opposite return flow, which moves from the bottom to the top (and from the periphery to the core), known variously as the
substance, sensory, centripetal or evolutionary flow. This flow is about matter speeding up again.
The vitality-block type has got the message from childhood. This leads to a lot of holding on and holding in. This holding on and in has physical consequences.
People at this end of the spectrum tend to be larger and fleshier, with a square face and hands.
They tend to have excess water. Their fire may be high, manifesting as being irritable, frustrated and explosive (high water and fire = being “steamed up”, “like a pressure
cooker”). Physically this type will be prone to things such as biliousness, gastric ulcers, high blood pressure, heart disease, strokes. Alternatively the fire may be low, leading to a
waterlogged, cold, damp constitution. These people feel stuck, burdened, lacking in motivation and enthusiasm. They will feel “washed-out”. Energy levels are low, and they will suffer from
problems such as obesity, under-active thyroid, oedema, poor digestion (the water having put out the digestion)
At the other end of the spectrum, the substance-block type is carrying the message that it’s not safe to be in the world. Their early experience was that of not being wanted/welcomed/safe.
Experiencing the world, and the people in it, as at best cold to them, or at worst, actually hostile, they retreat. They absorb the message that ‘it’s not safe to let things in’, or make real contact.
They block the incoming, substance flow of energy, and retreat up into their heads and become ungrounded. All of her symptoms unfold from this underlying energy imbalance. Understanding how this happens makes complete sense of the case and, much more importantly, holds the key to a potentially fundamental and lasting cure.
So, we need to explore more the consequences of blocking the substance flow. Elementally, the effect is to become airy, and reject the earth element. The consequences of this, on the
physical body, is for the air organs and systems to become stressed. The air organs and systems are: the nervous system, plus all those that decide and define what is self and what is
not-self. So this includes: the skin; the kidneys (air and water); the lungs (air and water); the immune system; the colon (air and earth). All these will become weak points in the body.
Rejecting the earth element obviously will weaken the earth organs and systems, including the small and large intestine, and the musculo-skeletal system. This will result in poor absorption of
nutrients, and an underdeveloped physical structure. The poor absorption of nutrients will be compounded by the types’ ambivalent relationship with food, and indeed to their body (and
even being here at all). This can manifest in varying ways, from a lack of attention to the importance of good food, or very strict and controlling of their diet. They can become almost fanatical
and puritanical about food, obsessed with fasting and purging, and having ever increasing lists of foods they feel they are allergic to. And indeed they can in fact have multiple allergies; the allergies being another manifestation of the fear of the outside world.
All this will manifest as a slim or thin body type; either tall and willowy, or small and delicate. Blood pressure will usually be on the low side/circulation poor. The immune system may
be weak, and they may also get ME (but for very different reasons to the vitality-block type, and so needing very different treatment).
Homotoxikologie nach Reckeweg:
Krankheit = Ausdruck eines Abwehrkampfes des Menschen gegen exogene/endogene Toxine (Gifte im weitestem Sinne).
Krankheiten werden in 6 verschiedenen Phasen zugeordnet.
1., 2., 3. = "humorale Phasen" genannt. = "harmloseren" Erkrankungen/der Organismus wird mit den Toxinen noch fertig wird.
4., 5., 6. = "zellulären Phasen" = Unfähigkeit des Körpers, die Gifte unschädlich zu machen.
Therapeutisches Ziel ist es, über eine Giftelimination den Erkrankungsprozess in die "besseren" humoralen Phasen zurückzuführen. Als exemplarisches Beispiel sei ein Gesundungsverlauf bei chronischer Bronchitis angeführt, der über einen akuten Infekt der oberen Luftwege, gefolgt von Sputum (Schleim)-absonderung ohne Infektzeichen zur Abheilung kommt.
Die Auswahl der Medikamente erfolgt nach empirischen Gesichtspunkten. Die Therapeutika sind in der Regel homöopathisch aufbereitet und stellen einen feinen Reiz da. So wird das im Abwehrkampf befindliche Abwehrsystem zusätzlich angeregt. Ziel ist dabei immer eine Neutralisation/Ausscheidung der entsprechenden Gifte.
Dabei kommen in homöopatisierter Form Pflanzen-/Tier-/Organ-/Gewebezubereitungen, Nosoden (Krankheitsstoffe), Spurenelemente, körpereigene Wirkstoffe, Allopathika, Gifte und chemische Verbindungen jeder Art zum Einsatz.
Typisch für dieses Heilsystem ist, dass die Präparate miteinander kombiniert werden, was die große Zahl an Inhaltsstoffen bei den Komplexmitteln, aber auch der insgesamt angewendeten Heilmittel erklärt. Weiterhin charakteristisch ist, dass Arzneimittel häufig nur zeitweise eingesetzt werden, häufig in einem rhythmischen Wechsel, während andere als Dauertherapie Anwendung finden.
One of the hardest things any homœopath faces is knowing what a patient means when he or she says something. Sankaran suggests not taking what the patient says at face value but continually probing deeper and deeper until the underlying feeling or mental state is brought to the surface. I was able at once to employ this methodology with a 50 year old patient whom I have treated for over 12 years.
On this particular visit I asked her a question I had never asked before, “What is the worst scenario you can envisage for your life?” With only a few seconds hesitation she replied, “Being abandoned.”
I was about to write down “Forsaken,” which is a clear symptom found in the Repertory, when I decided not to accept her answer at face value.
“What does that mean to you?” I asked. “What’s underneath your fear of being abandoned?” She replied, “I feel unprotected.” Puzzled, I asked what she meant. “If I were alone there would be no one to fight off monsters“, she said, much to my amazement. Considering her age and how long I had known her, I had never heard her say anything like this before. I pushed her for details. Monsters, it turned out, meant something evil. “I’m afraid of some slimy, yucky, powerful, cruel thing”, she said.
As she was in my office that day complaining of the skin on her right foot peeling off, I turned to the Extremities section of the Repertory where I found Mancinella in italics under “Eruptions, sole of food, desquamating.” Mancinella also has “Fear of being taken by the Devil” and “Fear of ghosts”.
I gave her Mancinella, and six weeks later she returned to say her fear of monsters had disappeared, a tendency to scary dreams had ceased, and her foot was improving. Had it not been for Dr Sankaran, I would most certainly have missed Mancinella.
Vorwort/Suchen. Zeichen/Abkürzungen. Impressum.