Theorien mehrere
Arzneimittel (allopatisch https://de.wikipedia.org/wiki/Allopathie) –
von der Entwicklung bis zur Zulassung
Arzneimittelgesetz (AMG)
Präklinische Studien sind der Anfang. Sie finden nicht an Menschen statt, sondern an Proteinen, Zellkulturen, Gewebekulturen oder isolierten Organen sowie mit diversen Versuchstieren; Ratten, Affen, Schweinen beispielsweise. Unter klaren Vorgaben prüfen Forscher Wirkstoffe auf mögliche Nebenwirkungen und versuchen, den tolerierbaren Dosisbereich am Menschen zu finden. Die Ergebnisse sollen helfen, die folgenden klinischen Studien sicher und zielführend durchzuführen. Kosten einschließlich der Forschung und Entwicklung: 200 bis 300 Millionen Euro.
Eine klinische Prüfung am Menschen ist laut Arzneimittelgesetz (AMG) »jede am Menschen durchgeführte Untersuchung, die dazu bestimmt ist, klinische oder pharmakologische Wirkungen von Arzneimitteln zu erforschen oder nachzuweisen oder Nebenwirkungen festzustellen oder die Resorption, die Verteilung, den Stoffwechsel oder die Ausscheidung zu untersuchen, mit dem Ziel, sich von der Unbedenklichkeit oder Wirksamkeit der Arzneimittel zu überzeugen«. Es gibt unterschiedliche Studiendesigns mit unterschiedlichen Stärken und Schwächen.
In Phase I der Tests bekommen Gesunde den Wirkstoff (Überprüfung der Sicherheit und Verträglichkeit).
In Phase II (Sicherheit in Patienten und des therapeutischen Effekts, Dosisfindung)
In Phase III (Wirkungsnachweis) wird das Mittel an Menschen getestet, die erkrankt sind. Alle Probandinnen und Probanden sind vollständig aufzuklären und sollen freiwillig einwilligen mitzumachen. Hat es ein Mittel in Phase III geschafft, liegt die Markteintrittswahrscheinlichkeit bei 65 Prozent. Bis dahin hat ein Konzern jedoch bereits jahrelang mehrere hundert Millionen Euro investiert.
Im Zulassungsverfahren wird ein Arzneimittel hinsichtlich seiner Wirksamkeit und Unbedenklichkeit geprüft. Dabei sollte der Nutzen die Risiken überwiegen. Für eine Zulassung in Deutschland prüfen das Bundesinstitut für Arzneimittel und Medizinprodukte (BfArM) und das Paul-Ehrlich-Institut (PEI), für den gesamten Europäischen Wirtschaftsraum ist die Europäische Arzneimittelagentur (EMA) zentral zuständig.
Phase-IV-Studien sollen anschließend die systematische und fortlaufende Überwachung sicherstellen. Das Ziel: insbesondere sehr seltene Nebenwirkungen und
andere Risiken erfassen.
Mehrere Therapien in der Datei Leber
Kent: Never leave a remedy until you have tested if in a higher potency
if it has benefited the patient.
‡ Anthroposofie. ‡.
Aurum phosphoricum [Ernst Trebin]
Behandlung nach Prof. Enderlein Siehe unten
Repertorium Berufenx
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).
Isopathie. Autopathie
Metallentheorie Siehe unten
Miasmen. Siehe unten
Mittel erkennen durch Erforschen Naturphenomenen
Numerologie Siehe unten
Paul Francis
Pflanzen Anhang 7x (Jan Scholten)
Sankarans Methode Siehe unten
Spenglersan: Kolloide
Prüfung/Proving
Theorie about proving (Misha Norland)
Theory Comparison - Dream Proving Methodology - Sherr Proving
Methodology - C4 Proving Methodology
Theorie ge_dienst_7_fold
Theorie Prof. Dr. med. Walter Köster
Theorie Mini-dissertation on the proving of Chamaeleon
Theorie mit Nano
Theorie: Unterdrückung/suppression.
Theorien Repertorisieren.
Theoriex Unterdrückung/suppression
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
http://www.grimmstories.com/nl/grimm_sprookjes/de
[Peter Morrell]
Homeopath
and historian of medicine Peter Morrell discusses the evolution of thought from
Aristotle to Hahnemann, which constitutes the hidden backstory to Hahnemann’s
Organon der Heilkunst.
“The
stars are living beings of keen intelligence and extremely rapid motion. (1)
“It
will be a property of a living-creature to be compounded of soul and body.” (2)
“The
substance of a thing is its essence.” (3)
This
article first appeared in Similia: Journal of the Australian Homoeopathic
Association, Vol 35, no 1, June 2022 – Reprinted courtesy of Similia
The
basis for this article lies partly in my previous articles about philosophical
connections to Hahnemann in German Idealism, most notably Kant and Schelling. After
completing those articles, it became clear that there are several aspects about
homeopathy that go further back in the history of philosophy that might be
profitably explored.
These
include potency energy and the vital force. These two concepts, which are
central to the theory of homeopathy, resonate with ancient notions concerning
the nature
of
substance and with the idea of the soul. Although many philosophers have
written on these topics, they can both ultimately be traced back to the ancient
Greeks, and especially to Plato and Aristotle.
On
delving into this matter more deeply it seemed to me that Aristotle had many
important things to say about these topics and so the focus of this article
mainly falls on
his
ideas.
Preamble
Probably
from the beginning of life there have always been two ways to obtain knowledge
and understanding about the world and ourselves. First, by simple observation
of
the tangible and visible world we live in, which is often termed empirical
knowledge. Second, through thought and reasoning often termed the metaphysical
or rationalist method. Of course, in everyday life we all use both methods.
However,
these two methods of gaining knowledge often seem to occupy opposite ends of a
spectrum with pure or strict empiricists at one end, who insist that everything
we
know must come to us through our senses. These are often also called atomists
and materialists who believe that nothing other than matter is real, e.g.,
Locke and Hume, Ayer and Russell. This is also the dominant view in modern
science.
At
the other end of this spectrum are devotees of “the metaphysieo-dynamical mode”
of thinking, who claim that only through intuition, thought and reason can we
gain true knowledge and understanding. They also tend to accept the value of
spiritual vision as another valid source of truth, life and reality existing
alongside material substance.
Examples
here include Spinoza, Berkeley, Leibniz and Hegel. Most people tend to be much
nearer the centre of this spectrum, accepting both methods of enquiry as valid,
but
occasionally we find someone positioned mostly at one end or the other.
Hahnemann
seems from the start to have been more of an empiricist: “in Hahnemann
empirical medicine found its Galen,” being rooted mostly in observations of the
world and ideas based thereon, for example his numerous observations about the
actions of drugs and of the subtle details of sickness symptoms.
His
many provings of drugs also show that he was a very accomplished observer,
“being guided…not by reasoning, but by clinical experiment and observation.”
Hahnemann
was “a thoughtful physician and a good observer,” “his unrivalled powers of
observation,” tell us “Hahnemann was a good observer.”
But
later in life he was led to see the validity of ideas in their own right and
increasingly espoused decidedly metaphysical views about medicine and the
organism.
“It
was only at a much later period that Hahnemann made any pretensions to
metaphysics.” “Hahnemann provided an implicitly spiritual or metaphysical view
of healing
with
references to the “spirit-like” activity of some medicines. He suggested that
homeopathic remedies enabled an inner vital spirit to combat illness.” Examples include his theories of disease,
potency energy, miasms and vital force.
By
contrast, Aristotle started off with strongly metaphysical views, largely derived
from many years spent as “a member of Plato’s Academy.” These include the
tripartite nature of the soul and transmigration (reincarnation) of the soul
after death.
“As
far back as Plato we find the attempt to bring the three powers of the soul,
which he considered hierarchically stratified, in relation to the arrangement
of the body as
to
head, chest, and abdomen. Cuvier talks of a hierarchy in which the central
nervous system, as the center of the animal functions, occupies the highest
level, the heart and
the
circulatory organs are centers for the vegetative system next below, and the
lowest are the digestive organs that as the sources of matter and energy take
care of the preservation of life.”
But
for two years after leaving Plato’s Academy, he embarked on a programme of
empirical biological research on the island of Lesbos. This work gave him a
much deeper appreciation of the value of empirical observation: “throughout
Aristotle’s work there is a constant interaction between his theoretical
assumptions and the empirical data at
his
command.”
Later
in life he seemed to move towards the centre of the spectrum we have detailed,
being neither an out-and-out atomist nor strongly metaphysical in his attitude,
“having charted, fully successfully in his view, a middle course.”
Having
mellowed somewhat, he rejected outright vitalism, Plato’s tripartite soul
theory and transmigration and accepted some of the materialist ideas of the
atomists,
“such
as Democritus’s atomism, based solely on material particles.” However, he
remained “dissatisfied with a purely atomistic-reductionist approach to the
problems
of
biology.”
Aristotle
Aristotle
was born in 384BC in Stegira, Macedonia; “he came from a rich family.” Coming
from a long line of physicians his father was physician to the king of
Macedonia: “the son of a physician and early exposed to biological science and
medical practice.”
He
moved to Athens aged 17 and studied in Plato’s Academy for twenty years, until
Plato’s death. (26) The headship of the academy then passed not to Aristotle,
as expected, but to one of Plato’s nephews. At this point, possibly due to
disappointment, Aristotle left Athens and lived for two years on the island of
Lesbos in the eastern Aegean: “he left Athens for Atarneus: he was
thirty-seven, a philosopher and a scientist in his own right.” (27) He also
married at this point and had a daughter.
While
on Lesbos with “his friend and pupil Theophrastus,” he studied the wildlife in
and around its large lagoon, conducting numerous dissections of insects,
crustaceans,
fish
and molluscs. He was also the first to open a hen’s egg and study the live
development of the embryo: “it is clear that he has taken care to observe the
developing embryo in its living state.”
Much
of his biological work is recorded in five books on animals and another on
plants. “These works are scientific, in the sense that they are based on
empirical research and attempt to organize and explain the observed phenomena. They
are also all philosophical, in the sense that they are acutely self-conscious,
reflective, and systematically structured attempts to arrive at the truth of
things.”
On
his return to Athens he set up his own school called the Lyceum where he was
active “for thirteen years.” He then retired to the town of Chalcis where he
died;
“the
cause of his death was a stomach ailment (ulcer or cancer),” at the age of 62. “Aristotle
died of a stomach disease that had plagued him for several years.”
“Fleeing to his mother’s homeland, Chalcis, on
the island of Euboea, Aristotle died of a stomach illness in 322 BCE.” A plaque
in Lesbos records his death as occurring on
7
March 322BC.
Aristotle
is unquestionably the most influential philosopher of all time: “Aristotle was
the most influential rhetorician in history.” Even though only about a fifth of
his original writings have survived, “Aristotle’s surviving works amount to
about one million words, though they probably represent only about one-fifth of
his total output.”
It
is very clear from what has survived that he articulated interesting ideas on a
very wide range of topics including politics, justice, poetry, language, the
arts, ethics and knowledge (epistemology) including metaphysics. He wrote
tracts on “zoology, biology, botany; on chemistry, astronomy, mechanics,
mathematics; on the philosophy of science and on the nature of motion and space
and time; on metaphysics and the theory of knowledge.”
He
was also concerned with laying the foundations of logic and “the nature of
causation and explanation.” For many centuries and in all fields, his ideas
were revered as
the
absolute foundation of all knowledge, and many became crystallised into dogmas.
His
philosophy was also destined to become absorbed by Judaism, Islam and in
Christianity, in each of which he was revered as the greatest philosopher. “Aristotle
was
a
one‐man university, not only to his fellow Athenians, but also to Arabs,
Jews, and medieval Europeans.”
Examples
from these three traditions include Maimonides, Thomas Aquinas and Avicenna. “Christians,
Muslims, and Jews claimed—and still claim—that humans have a special kind of
soul, an eternal soul.” In his writings, Aristotle’s approach is consistently
rigorous, systematic, detailed and analytical, much like a modern scientist:
“as the
first
systematic study of animals, the zoological treatises represent a formidable
achievement,”
He
searches not just to gain knowledge, but also to explain, to find reasons, to
unveil the deeper causes lying behind observed phenomena: “Aristotle’s
outstanding characteristic was that he searched for causes. He was not
satisfied merely to ask how-questions, but was amazingly modern by asking also
why-questions.”
And
also, to categorise and classify all forms of knowledge into various branches
and sub-disciplines.
He
was a systematiser. “Aristotle is traditionally celebrated as the father of the
science of classification.” In this respect, he is seen as the first true
scientist and the first biologist and taxonomist. “By any reckoning,
Aristotle’s intellectual achievement is stupendous. He was the first genuine
scientist in history.”
“Aristotle
placed a new and fruitful stress on the value of observation and
classification.”
It
is interesting to consider why he spent two years conducting biological
researches. Do they reveal a deeper aspect or offshoot of his philosophical
work? After 20 years discussing ideas in Plato’s Academy it seems strange for
him to then conduct empirical researches for two whole years.
Delighted
with his dissections of animals, was he in fact searching for something more
profound? Judging by his later comments on the nature of life and the soul,
maybe
he
was searching for an answer to what a living thing is and what sets it apart
from non-living matter?
Dissection
wonderfully opens up and reveals the inner workings of the body, but it
probably leads to more questions than answers: any “theory about what goes on
inside
a
living organism must be tested against the observations arrived at by
dissection.” What do the various organs do? why are they shaped the way they
are? what force holds the whole thing together? How and why are the parts
arranged like they are? Why does the whole thing stop working when it dies? What
is life and what is death?
Experimental
Science
The
work of Galileo, Newton and Descartes soon spawned a materialistic and
reductionist view of the world: “Newton’s reductionist concept of matter.” which
has persisted to this day through its progeny: science and technology. The
philosophical reactions against this system of scientific mechanism have been
profound and enduring, most notably in Germany.
Reactions
against “the mathematico–mechanical mode of explication,” of Galileo, Bacon,
Newton and Descartes first by Malebranche, Spinoza and Leibniz then followed by
Wolff, Kant, Fichte, Berkeley, Schelling, Hegel, Husserl and Heidegger, reveal
a common thread in German and Continental philosophy that runs down to the
present day. “The German natural
philosophers such as Johan Wolfgang von Goethe (1747-1832) and Friedrich
Schelling (1775-1854) reacted strongly to the mechanistic-materialistic
viewpoint taken by the philosophy of enlightenment. According to their view,
thinking about the world as a machine was not so much wrong as it was
irrelevant.
It
did not take account of the deeply organic aspect of nature, its internal
vitality which was manifested in humans as mind and spirit.” These reactions
were basically rejections of what were seen as forms of materialism and dualism
that have separated God from man, man from nature, mind from body, spirit from
substance, etc., and which deny any spiritual component of man, nature or the
world. The “dynamic philosophers had little patience for the Newtonian world
mechanism,” for “this “essence of nature” cannot be dissected mechanistically
into parts.”
The
work of Newton and Descartes sought to explain the world in purely mechanical
and material terms. “Descartes’ mechanistic picture was an adequate
generalisation of mechanics.” “Newton’s reductionist and abstract thinking,”
(54) was the view of those interpreters of Descartes and Newton who applied
these scientific principles in Hahnemann’s time: “Cartesian mechanism, which is
the ground for the theory of the man-machine.”
The
reactions of the above philosophers, therefore, were in large part to try and
show that human life requires that we should acknowledge the reality and
validity of spiritual and metaphysical ideas, and not just the material
aspects, and so illustrating “the ongoing conflict between vitalist and
mechanist metaphysics.”
Hahnemann’s
century (c.1750-1850) was a century of dramatic developments in human thinking,
in philosophy, in chemistry and in biology. He lived through one of the most
dynamic and fruitful centuries. It was also a century of the emergence of the
industrial era in which we still live.
On
the one side dramatic developments in our understanding and on the other side
highly negative activities creating problems flowing from industrialisation and
urbanisation, we are still dealing with today two centuries later. “Under their
“scientific” scrutiny the world became an isolated object, perceived by man,
but without any explanation for the purpose of man and his knowing, without any
room for the knower among the atoms in motion.”
After
the findings of Galileo and Newton it was easy to argue that the universe
consists solely of matter in motion, of matter and energy. “Newton’s philosophy
was popularized by Voltaire and the other Enlightenment thinkers. Newton had
evaded some philosophical problems by appeal to God, Hume, Locke and Kant pried
off the Deity, leaving the situation with logical inconsistencies.”
In
the first phase of reactions against Bacon, Galileo, Locke, Descartes, thinkers
like Malebranche, Spinoza and Leibniz were emphasising an overtly religious
aspect to existence, as against “the skeptical empiricism of Bacon, Hume, and
Locke.”
They
were opposed to the materialistic idea that ‘matter in motion’ is all that
exists in the universe. Such a reaction was repeated later by Berkeley: “there
is but one substance, and that is spiritual.” But that first tranche of
thinkers saw matter and energy merely as aspects of the divine, aspects of God
and are therefore essentially not physical but spiritual. Or as Spinoza puts it
of One Substance i.e., God-Nature. (61) And so, in their view what we see as
matter and energy are merely appearances or manifestations arising from the
invisible yet underlying spiritual or divine reality of the universe.
In
other words, they took the view that matter and energy—the visible and tangible
realm—cannot be primary—a cause of itself—but must be secondary, a product or
effect of a hidden spiritual cause, the divine. This view is especially
apparent in the works of Berkeley, Malebranche and Spinoza who all identify
world and God or nature and God as inseparable aspects of One being or
substance.
Reactions
against Descartes and Newton also include those of Wolffe, Kant, Fichte and
Schelling. Schelling also echoes Spinoza’s view of man and nature as one and he
rejects the idea of a separation of man from the natural world: the
“mechanistic decomposition of systems into parts and operations.”Kant extended
that argument even further by claiming that ideas and metaphysics form the
underlying ground of reality and that the visible and tangible realm of matter
and energy is merely a state of appearances: “spatiotemporal objects are
appearances.”
Therefore,
it is possible to see that all these examples comprise reactions against the
materialist, anti-spiritual ideas issuing forth from the work of Bacon,
Galileo, Newton and Descartes and their scientific successors. It is fair to
depict “mechanistic, mainstream science as ‘analytic’, ‘partitive’,
‘dissecting’, to indicate the method of approaching the study of its object
(analysis, decomposition, breakdown in simple subunits or ‘components’ to
facilitate the analysis).”
The
German Idealists were rejecting the materialism that sets man apart from God
and nature and that creates various forms of dualism, e.g., man and God, mind
and body, subject and object. They are maintaining the idea of a unity, of an
integrated totality to man, the world, nature and God which rejects any views
that might divide these into individual elements.
Hegel
and Husserl also go in the same direction towards organic holism and integrated
totality rather than emphasising a splitting apart or analysis that scientific
work has continued to engage in. Both were broadly anti-reductionist in their
approach. But these later reactions against materialism and reductionism are
increasingly secular for they lack an overt religious basis.
Hahnemann
Hahnemann
strongly emphasised the central role of experience in his formulation and
repeated revisions of homeopathic ideas, in which he adopted an essentially
experiential approach. “Like Paracelsus, he denounced scholasticism,
metaphysical medicine, and written tradition, concentrating his attention on
experience and observation.”
Hahnemann
also condemned reductionism as “indulging in a like explanation-mania.”
It
was purely experience that had taught Hahnemann to reject the authority of
ideas, theories, traditions, textbooks, professors and great figures of the
past. He dismissed them all as useless when measured against the power of
experience. “Hahnemann was guided by experience to which he trusted solely.”
It
seems fair to say, therefore, that the only authority that Hahnemann valued and
recognised, in the end, was the authority of his own direct experience. In all
of this he comes close to the views of Aristotle and Leonardo da Vinci. And
that is why he stated so many times that homeopathy was constructed and
formulated by experience and fundamentally is the ‘medicine of experience: “in
1806 he published the nearly ripe fruit of his experience in Hufeland’s
Journal, under the title The Medicine of Experience. This admirable article,
full of interest even at the present day, presents a further development of the
fundamental principle contained in the Essay on a New Principle (1796).”
Therefore,
during Hahnemann’s lifetime two strands of thought were being actively pursued:
one overtly scientific and analytical, empirical, dualistic and broadly
materialistic in its outlook, alongside another idealistic or metaphysical
strand that takes a more holistic, multifaceted and all-encompassing and
non-reductionist view and sees an invisible realm at work in the world, lying
behind and underpinning the phenomenal and tangible realm of matter and energy.
The
latter tilts much more towards organic holism, the spiritual and metaphysical. These
two strands are broadly Kantian in nature: noumenal and phenomenal.
The
later rejections by thinkers of materialist mechanism, e.g., Kant, Fichte,
Schelling, were more spiritual rather than religious in nature. “Between the
seventeenth and twentieth centuries trends in science and philosophy led to a
tug of war between vitalism and mechanism.”
This
involved the construction of credible arguments against materialism and
mechanism rather than merely saying God underpins everything. Hahnemann and
homeopathy can be seen to partake of both of these central strands and
approaches, although it remains debateable what part, if any, speculative
metaphysics may have played in its early development: he wanted a medicine
“founded not on speculative guesses about the essence of disease, but
exclusively on experiment and observation.”
Substance
and Essence
Three
of the main themes in philosophy down the ages were self, world and God. But
another key element not to be overlooked involves substance, essence and
resonance. These play an important part both in homeopathy and in ancient
alchemy as well as esotericism.
The
notion of substance has a long and complicated history, stretching back to
Aristotle and beyond him to the ancient Egyptians. The nature of substance has
been a source
of
important speculation and ideas down the ages, such as attempts to explain the
magical way matter can transform itself or reveal hidden depths like ores and
metals which seem to reveal hidden essences somehow nested within otherwise
very different substances.
Mining
and geology in particular have spawned innumerable examples of the secret
wonders that lie buried in the earth’s crust. To a certain extent homeopathy
undoubtedly connects with and builds on this tradition. Does it not seem that
the ‘therapeutic imprint’ of a proving brings out and makes manifest the hidden
and unique essence of
a
substance?
If
we accept that point as valid, then clearly homeopathy can be traced back way
beyond alchemy—arguably its most proximate cousin—into the esoteric traditions,
and then to the distant mists of antiquity, for then it will be seen to
resonate with the myths and legends surrounding the metaphysics of metals, gems
and minerals. “The ancients set great store on the magical qualities of
precious stones.”
Since
the advent of the age of chemistry and atoms, e.g., the periodic table, the
concept of matter or substance appears to have been ‘settled,’ and we seem to
have lost contact with any appreciation of the enormous power, the enchantment
and the often dramatic nature of many substances.
If
we think back to the impression various substances must have made on our
ancestors, then we can perhaps begin to appreciate more fully the way their
magical powers resonate deeply with us. “Any …precious stone contains in itself
a lapidific spirit.”
Mercury,
gold and sulphur, which can be found in their natural state, along with
innumerable precious stones and colourful minerals, have always had a massive
and enduring impact upon early humans. “The ancient Britons manifestly set
store on personal ornamentation with gold and precious stones.”
We
do not revere gold, amber, rubies, diamonds and lapis lazuli for nothing; their
allure is still just as powerful. “A gemstone, or stone, is a singular,
relatively rare, and precious mineral. … These vibrating energies can be used
for self-discovery, for healing, and for a more profound connection with the
world of Spirit.”
Ancient
people spent enormous time and energy searching out and finding precious
stones, attractive minerals and metal ores. They did this presumably because
they regarded them so highly. “How beautiful and how fruitful grow our
relations with the mineral kingdom the moment that we discover that in precious
stones dwell powers of attraction and repulsion entirely independent of their
chemical elements. Those powers reveal to us a life in what otherwise would be
dead- a life more enduring perchance than animal
or
vegetable life.”
Substances
are often not what they seem to be and can transmute at any time into something
radically new and surprising, they often seem quite fluid and unpredictable.
This
is one lesson from alchemy and the ‘cookery’ experiments of the early chemists.
Roasting (calcination),
filtering and distilling processes will often change a substance into another
form: metal extraction, evaporation of seawater, wine, vinegar and the making
of spirits provide good examples.
Additionally,
many natural processes, seasonal change, growth and flowering of plants,
emergence of insects, germination of seeds, hatching of eggs, etc. also show
that a so-called and consistent looking ‘substance’ can sometimes transmute
magically into a very different form. Such changes must have mystified and
enchanted ancient people and confounded their attempts to make sense of the
world around them, or to classify things in a reliable and predictable manner.
The
idea of essence (what Plato calls Form) is basically the proposal that there
must be some internal immaterial something, hallmark or ‘imprint’ that lies
hidden within a material substance and lies behind and maintains the
‘continuity’ of a substance. Thus, the essence is what is invisibly carried
along and is present in the substance no matter what changes it might undergo.
Thus,
the essential ‘frogness’ of a frog is present in the egg, in the tadpole and in
the adult. The essential ‘flyness’ of a fly must be present in the egg, the
maggot and the fly. Aristotle argues for precisely this type of continuity of
essence and it can also be seen in homeopathy, for example in materia medica,
where all salts of the same metal seem
to
bear similar features and carry the hallmark, as it were, of that metal.
This
notion of substance and essence originates with Aristotle, is adapted from
Plato, and the idea persisted for two millennia. It was therefore the accepted
prevailing metaphysical foundation of knowledge about substance before and
during the lifetime of Hahnemann. In this respect, we might almost say that it
forms the foundation
—as
far as that can be known—of his homeopathic ideas regarding the nature of
substance.
Connections
to homeopathy mostly revolve around the notion of the nature of a potentised
drug. As the material atoms are stripped away during the potentisation process,
so
all that is left is the invisible imprint or essence of the substance. It is
also implicit in the classes of remedies such as Calcium salts, Kalium
salts or Magnesium salts,
where
a whole class of drugs are deemed to share certain features in their provings
and therapeutic properties because they all contain the same element.
Kent
especially emphasises this idea in his writings, for example in his comments
about various aluminium salts and some silicates,
but it can also be found in Hahnemann. Examples: Mag-c., Calc-sil. Kali-sil. Alum-sil. Our materia medica is
packed with examples, where we find many salts of the same metal.
We
see several aluminium, calcium, magnesium, potassium, sodium and ammonium
salts, for example, each possessing what might be seen as subtly different
variations
of
the same basic metal. Their symptom pictures usually show some important
similarities
Souls
and Vital Force
According
to Aristotle, the vegetative soul is an immaterial ghost or blueprint that
forms an information framework for the assemblage of the material form of the
body, mineral etc. This fits neatly with Hahnemann’s concept of the vital force
as the creator, maintainer and protector of the organism and its homeostasis.
Even
Hahnemann’s vital force (lebenskraft) could be further broken down into various
aspects relating to its different functions. These are all terms that can be
used to identify some of the key aspects of what Hahnemann calls the
lebenskraft or Vital force or dynamis. It is so interesting that Aristotle
expounded on very similar ideas over 2300 years ago!
Plato
and Aristotle on the Soul
Plato
uses the motile power of an organism to illustrate his famous doctrine that the
soul is a self-mover: life is self-motion, and the soul brings life to a body
by moving it: motion being a distinguishing feature of all living organisms:
“all living things move themselves, the motion is motion in respect of place.”
Aristotle
accepted Plato’s theory and conceived motion in the world as resulting from the
work of the invisible and immaterial gods. (88) In this view, all motion thus
has its origin in divine intervention (the prime mover concept). “The doctrine
of the unmoved mover, for example, was the outcome of successive attempts to
give a satisfactory account of the movements of the heavenly bodies.”
By
analogy, living things must likewise be imbued with an invisible and immaterial
soul, possessing a power similar to that of the gods, allowing them to move by
themselves, of their own volition, which inanimate objects cannot do: “some
things in the world are always motionless.” This aspect of Aristotle’s philosophy is tied
up with many other aspects of his work, such as the soul, breathing, animals
and the human being.
Tripartite
soul.
Plato
divided the soul into three parts: the logistikon (reason), the thymoeides
(spirit), and the epithymetikon (appetite). The logos or logistikon, located in
the head, is related to reason and regulates the other parts; the thymos or
thumoeides, located near the chest region, is related to spirit. the eros or
epithumetikon, located in the stomach, is related to one’s desires and
appetites.
Plato
argued that plants have a vegetative soul, animals vegetative and appetite soul
but only humans have those plus a rational soul. Aristotle agrees but holds
that they all have all three in some respects and can feel and rationalise to
some degree. “In his promulgation of a tripartite soul, or anima, in all living
things, Aristotle gives life to a general idea of vitalism in the Western mind.
One also finds clear elements of a vitalist perspective in the Hippocratic and
Galenic medical traditions.”
Aristotle
modified Plato’s theory in favour of seeing the body and soul as united aspects
of one being, a single soul-body but with multiple faculties. He wanted to
dispense with Plato’s dualistic notion of soul and body and present it as a
unity of soul-body.
However,
he often referred to the ‘vegetative soul’ that is involved in body
maintenance, growth and reproduction. He still wrote about the vegetative soul
concerned with nutrition and growth, the rational soul concerned with thought,
and the sensitive soul concerned with perception and motion.
That
is not such a long walk from Plato’s original ideas. “Aristotle attributed to
the earliest embryo a vegetative existence animated or informed by a
‘nutritive’ soul; to the later embryo, resembling a little animal, a
‘sensitive’ soul; to the formed foetus, recognisably human, a ‘rational’ or
‘intellectual’ soul, encapsulating not replacing the other two.”
It
doesn’t make a lot of difference whether the soul is one or three, it is clear
that it has a range of properties and functions in both of these philosophies
about it.
One
part of it is unconscious, involuntary, survival-motivated, self-preserving,
healing, concerned with growth, emotion and sensation along with the powers of
motion, nutrition and reproduction.
It
does not matter very much whether plants have all three souls or just one or
two, again the broad list of functions seems to apply to all living things. They
all move, grow, feed, sensate, respire and reproduce, such are the defining
features of a living organism.
Decline
of Aristotle
Only
with the expansion of experimental science in the seventeenth and eighteenth
centuries were some of his ideas disproved and his influence as ‘the’
philosopher began to wane. Aristotle’s ideas about the spontaneous generation
of animals were mainstream, until they were disproved by some experiments in
the 1660s and early 1700s, such as the experiment by Lazzarano Redi (1668) to
discredit spontaneous generation theory, and Francesco Spallanzani (1768) who
showed that boiling kills ferments, and that both eggs and sperm are needed for
fertilisation. “It was in 1550 that Aristotle’s reputation began to wane, and
by 1700 he was, as a zoologist, all but forgotten.”
Goethe
and his ilk continued to hold what are now seen as irregular beliefs about
embryo development and many scientific contemporaries of Hahnemann such as
Blumenbach and Humboldt were vitalists and followed Goethean science. Goethe
did not align himself that closely with the Romantic movement, yet, like them,
he was very dismissive of Newton’s ideas about light, colour and mechanics.
He
was broadly vitalistic in his view of living things, as were many German
intellectuals of that period. So, there is a bit more to include about the
vitalistic science of Hahnemann’s day that was largely unique to Germany. There
is also Wohler’s synthesis of Urea in 1828 which some historians of science
have depicted as the ‘death of vitalism.’ Berzelius believed that “the
romantics, the latest speculative philosophers…ridicule the atomic theory…they
themselves are dynamists; they have constructed a dynamic system…based on the
idea that nature lives by spiritual forces, that matter is a product of the
striving of two opposing forces in opposite directions.”
Hahnemann
and Aristotle
Hahnemann
and Aristotle seem to differ in certain ways despite many similarities. For
example, Aristotle’s dissections and biological investigations were probably
motivated mostly as a means to prove some philosophical concepts and thus they
might be seen as merely an extension of his philosophical work rather than
showing any solid commitment to empirical work in its own right. “Dissection
again provides the evidence to refute those who held that the sex of the embryo
is determined by the side of the womb it is on, and the view that some birds
copulate through their mouths.”
After
spending twenty years in Plato’s Academy, it must have been very refreshing and
uplifting to spend two whole years out in nature catching and dissecting fish, birds, squids, insects and tortoises.
However, being steeped in Platonic metaphysics for twenty years probably
instilled in him a quest to answer some puzzling questions about the living
world. “Broadly speaking, Aristotle’s appeal to the results of dissection
support two different sorts of claims: [i] positive support for generalizations
about the internal anatomy of wide classes of organisms, sometimes of a
comparative nature and evidence against claims made about some feature of
internal anatomy by Aristotle’s predecessors…it is clear that he was a skilled
dissectionist.”
His
extensive biological writings show, among other things, that he wanted to know
what living things are, how they are constructed, what are their parts, how do
they move and reproduce and what innate force or power distinguishes them from
inert, non-living matter: “meaning that, like an animal, the heaven has a soul
distinct from its body.
It
means only that, like an animal, it is moved by a principle of motion which is
within itself, but that inner principle of motion is the nature of the body
itself, to which life
and
motion are congenital.”
His
biological essays cover all these topics. Perhaps he had been nursing such
questions for some time and decided the only way to find out was to get out
there and get his hands dirty. Being born into a family of physicians to the
king of Macedonia probably also meant that in his childhood he had received
some basic grounding in anatomy and physiology, and he may possibly have
indulged an interest in plants and animals at an early age: “his lifelong
interest in biology presumably found its formative influences in the practices
of the medical guild to which his father belonged.” His later biological work
on the island of Lesbos might then be seen as a revisitation to a much earlier
passion, rather than a totally new venture.
By
contrast to Aristotle, we might conclude that Hahnemann has most of this the
other way round being possessed of a very firm commitment to the practical task
of medicine, involving practical, empirical work and only an ancillary philosophical
or metaphysical bent coming in a long way behind as a possible offshoot of his
strong empirical grounding.
But
the similarity between them lies in their work having a mix of empirical and
metaphysical – strands that they both certainly shared. They both also employed
“acute and detailed observation,” and a practical, empirical bent.
They
also indulged an interest in interpretation, speculation and theorising about
what they had observed, but this was probably much stronger in Aristotle than in
Hahnemann, who repeatedly condemned in his writings excessive theorising and
speculative metaphysics: “he hated the speculative theories of Galen, the
pedantic scholasticism of the medical schools, which followed merely the letter
and not the spirit of the doctrine.”
Hahnemann
was also experimental e.g., the provings, but Aristotle apparently never
conducted experiments. “Aristotle was not doing the experiments that would
sustain his statements.” “Aristotle never tried experiments.” “Aristotle never
attempted to establish appropriate experimental conditions or to make
controlled observations.”
For
the reasons stated above, we might also say that the alleged underlying
motivations of each must have affected the conclusions they arrived at. If
Aristotle’s motivation was primarily philosophical, for example, then it
matters little that in his biological researches he got some anatomical and
physiological facts wrong—only very few in fact—according to later
investigations.
But
how they might affect the conclusions he comes to regarding the soul or the
workings of an animal on a metaphysical level needs to be explored further. Likewise,
for Hahnemann, his metaphysical ramblings are definitely of secondary
importance to his work in medicine, for manifestly medicine is primarily a
practical endeavour and questions about how or why homeopathy works, or what
the vital force is, for example, must be of secondary importance compared to
the therapeutic realities of homeopathy in its practical application for curing
patients of sickness.
Discussion
Considering
Hahnemann’s own interest in and contributions to chemistry we might imagine
there is a link from chemistry to homeopathy. “The exactitude and soundness of
his chemical labours, which procured him a wide fame, were recognised by such
chemists as Berzelius, Trommsdorf, and others.”
Chemistry
was only first emerging during Hahnemann’s lifetime and to which he himself
contributed at least in part. For Hahnemann “chemistry was of profound
interest.”
he
occupied himself “solely with chemistry and writing.” He died (1843) before the
periodic table (1869) had been established, for example, but he must have been
aware
of
atomic masses as per John Dalton’s table of elements (1801).
But
it seems that the development of chemistry might have been largely irrelevant
because knowledge of chemical structure and composition would not have damaged
the centuries-old and long-established prevailing ideas about the nature of
substance and essence which maintained that every substance is totally unique
and carries a unique essence that forms the non-molecular or immaterial cause
at the root of the substance itself.
This
is an Aristotelian idea, which had been slightly modified first by Thomas
Aquinas and then by Descartes, Spinoza and Leibniz. “Aquinas takes the
opportunity to introduce a new level of “composition” in created things beyond
that established by Aristotle of matter and form. His guide here is Avicenna,
whose notion of “essence in itself” gave him the key premise in the argument to
a new level of composition: “every essence or quiddity can be understood
without knowing anything about its existing [esse].”
Homeopathy
has never accepted any material or molecular theory for the action of
potentised drugs on the organism and so developments in chemistry would not
have impacted upon the prevalent views within homeopathy about substance,
essence or the provings of drugs or indeed their therapeutic effects in homeopathy.
Therefore,
we might say that chemistry as we know it and homeopathy have run on entirely
separate and parallel tracks that have never really converged at any point. And
that seems to make the entirety of chemical knowledge irrelevant to homeopathy.
On that basis alone it might be said that homeopathy does not need chemistry to
find reasons and has felt perfectly content to ignore it throughout its
history.
Therefore,
any implications of chemical theory about the nature of substance, emerging
during Hahnemann’s lifetime, have probably not been relevant to the development
of homeopathy, on the basis that they have both studiously ignored each other
and held entirely different conceptions of matter and substance.
This
also explains the situation with homeopathy vis-a-vis science that still
prevails to this day, even though some homeopaths have attempted to construct
theories in chemical terms, of what a potentised drug might be and how it might
affect organism functioning. But the mismatch between the two paradigms appears
to be permanently unbridgeable.
Non-identical
minerals that are called variants of the same chemical formula suggest a
mismatch between the mineral as it is and its reduction into a chemical
name—e.g., agate,
amethyst, quartz and citrine which are all classed as SiO2 even though
they are radically different in colour and crystalline form. Therefore, this
habit of classifying things is misleading and prevents us from seeing things as
they actually are.
It
leads us into making simplistic judgements about things, objects and
substances. It is well-known in homeopathy that very ‘similar’ plants or
remedies produce totally different symptom pictures in their provings. Closely
related drugs in the plant families Ranunculaceae, and Solanaceae do not have similar drug
pictures: “Perhaps, however, botanical affinity may allow us to infer a
similarity of action? This is far from being the case, as there are many
examples of opposite, or at least very different powers, in one and the same
family of plants, and that in most of them.” Therefore, we might say forms that
are similar but different probably possess different essences. This point tends
to dismiss the idea of a universal essence among classes of similar things.
One
important connection between homeopathy and Aristotle seems to lie in the whole
concept of essences. The ‘secret something’ that is left when a drug is
potentised—after the atoms and molecules have been stripped away by serial
dilution—seems to correspond to what Aristotle termed the essence of a
substance.
And
arguably it is this immaterial and insubstantial ‘essence’ that creates the
symptoms in a proving and that rouses into activity the vital self-healing
powers of the organism when the potentised drug is given to a patient. And each
substance, each drug, therefore, has its own unique essence which is different
from every other essence and this explains why one drug cannot replace another
for each creates its own unique drug picture. This essence might be construed
as being close to Plato and Aristotle’s vegetative soul of plants or minerals?
A
formative force present in the drug that causes the symptoms in the proving and
the cure in the patient. This ‘ghost of the substance’ is purified and
concentrated by potentisation as the molecules are stripped away by the serial
dilution process.
By
about 1818-9 (118) by which time Hahnemann had been practising homeopathy for
some 25 years and according to the mountain of evidence from his empirical
practice
he
could see that there exists a powerful analogy between the drug and the
patient.
The
patient has a substanzgeist or lebenskraft or lebensprincip, a vital force that
powers the organism and which corresponds to the substanzgeist of the remedy.
This
immaterial and insubstantial geist kind of defines and holds together the
material substance, and is, in Aristotelian terms its essence. Hence his belief
in a substanzgeist parallel and corresponding to the lebenskraft or vital force
of the organism.
The
2 concepts fit together so well, so neatly and are entirely confluent with each
other. “Hahnemann’s empirical observations led him to postulate that the
exponentially diluted homeopathic remedy possesses an immeasurable spiritual,
dynamic power.” and that the drugs therefore “needed to be extremely diluted
and spiritualised.”
And
in an important respect the homeopathic consultation is very much about the
matching up of two essences: the essence of a specific patient and the essence
of a single drug. It is the matching up of the idiosyncratic features of an
individual patient with the idiosyncratic features of a single drug. This
process relies on identifying the specific features—the essence of the
patient’s suffering, their multifarious symptom totality—and finding a drug
that has the closest match of similar features in its proving symptoms.
Therefore,
we might conclude that essences are a very integral part of homeopathic
practice. In this respect, it becomes clear that knowledge of Aristotle’s
theory of substance and essence helps us to formulate a clearer understanding
of what homeopathy is and how it seems to work.
Hahnemann
on Vital Force
However,
when we look at the vital force in homeopathy we see a number of useful
parallels. It is broadly comparable to Plato’s thymos and eros combined, and to
Aristotle’s vegetative soul.
Hahnemann
describes the vital force as being “unintelligent, unreasoning and
improvident,” and having a “life-preserving power,” being “the instinctive,
irrational, unreasoning vital force subject to the organic laws of our body,
which is ordained by the Creator to maintain the functions and sensations of the
organism in marvellously perfect condition,” that it is “implanted in our
organism,” it has “the automatic and unintelligent vital powers,” and is also
energetic
By
summary, Hahnemann depicts the vital force as instinctive, automatic,
irrational, unintelligent, unreasoning and energetic but also the maintainer of
the bodily functions and sensations. It therefore equates quite closely to the
two non-rational parts of the soul of Plato and Aristotle. Kent calls it “the
vital force or vice regent of the soul, that is, the limbs or soul stuff, the
formative substance which is immaterial.” “The life substance within the body
is the viceregent of the soul, and the soul in turn is also a simple
substance.” “the true holding together of the material world is performed by
the simple substance…immaterial substance…which is endowed with formative
intelligence.”
Hahnemann
goes on to say that it is this vital force that responds to the potentised drug
and that incites changes in the organism towards health. It is also the vital
force that is affected by drugs in provings and so producing the unpleasant
sensations we call proving symptoms.
And
finally, he maintains that the causes of sickness reside in the vital force as
derangements (130) that prevent it from maintaining a healthy symptom-free
organism. Hahnemann does not go so far as to say that the vital force is an
immaterial entity, but that idea is probably implicit because of it being
soul-like, being directly influenced by immaterial (potentised) drugs and that
it is what distinguishes a living being from inanimate matter. We might also
choose to equate the rational soul to the conscious mind working through the
voluntary nervous system, and the vital force as the vegetative soul and
operating through the autonomic nervous system.
Vitalism
The
so-called ‘death of vitalism’ requires deeper consideration. “In 1828,
Friedrich Wöhler stumbled on an abiological reaction to produce urea. This
began a long series of experiments demonstrating the lifefree production of
complex organic compounds.” When Wohler synthesised urea in the laboratory the
implication it had was that organic and inorganic substances were not so very
different after all.
But
was this really the death of vitalism? For millennia, it had been assumed that
living things are fundamentally different from inert matter like rocks and
minerals. In other words, they were totally different types of substance. So
far, so good. This belief also involved the additional belief that organic
substances can only be formed in living things. This is of course an optional
secondary belief.
Therefore,
the synthesis of an organic compound like urea from inorganic molecules, was
thought to be impossible because of this add-on secondary belief. “He heated an
aqueous solution of ammonium chloride and silver
cyanate, both inorganic compounds and—to his surprise—obtained urea, an
“organic” compound.”
Thus,
when Wohler succeeded in synthesising urea, the scientific community gasped in
shock that organic matter was not so very different after all. But of course,
when we look at living versus non-living things, we find that although their
chemical composition is very different (organic vs. inorganic) and certainly
divides them, but it is probably even more important to appreciate how the
molecules behave.
In
a living organism, not only are the sugars and proteins, etc. chemically
different from minerals like silica or limestone, but they are engaged in the
complex, dynamic and organised activity we call metabolic life processes. Such
processes are never found in non-living substances.
It
is actually this dynamic activity that holds much greater significance, and
which more fully distinguishes a living thing from inert matter. It is also
what distinguishes a living from a dead organism. Something that was,
incidentally, of great interest to Aristotle.
Therefore,
we might conclude that a living organism can still conceivably contain a vital
force that binds, maintains and protects the organism and that is involved in
organising and regulating all the biochemical processes of life in the
organism. And so, we can also see that the mere synthesis of urea, glucose,
amino acids, etc., in the laboratory does not of itself invalidate the vitalism
concept. It merely shows that living or organic matter can be treated
chemically and manipulated just like the matter of the non-living mineral
world. It does not disprove vitalism.
Comparisons
Regarding
motivation, it seems highly likely that Aristotle had some issues with the
Platonism in which he had been steeped for twenty years, such as about the soul
and transmigration, which stood in conflict with the materialist ideas of
‘atomists’ like Democritus (460-370BC) and Empedocles (494-434BC). Maybe he
decided he had to investigate living things for himself to try to resolve some
of these issues.
It
looks highly likely that after leaving the Academy his chief grouse with
Platonism concerned the nature of the soul and his biological work looks like
an attempt to resolve this matter. What it led to was a new phase of his
philosophical life where he gained a new respect for empirical observation that
he now feels must be used to back up and prove theories by the accumulation of
evidence.
In
other words, he has now deviated widely from the Platonic idea that simply
saying how the world is because you think it to be so, is no longer sufficient.
By contrast,
one
must locate and identify actual evidence in the world of experience to support
a point of view.
All
this represents a new phase in philosophy of which Aristotle is the founder. It
is less metaphysical and speculative compared to Platonism, being more firmly
grounded
in
observation, evidence, proof and the search for causes that underpin observed
phenomena.
His
biological writings are clearly much more than merely descriptive, for he repeatedly
attempts to explain what he sees, to find underlying causes and to engage his
speculative philosophising impulse with real-world observations. And it is this
coupling together of speculation with observation that marks Aristotle out as
the pioneer
of
a new science and a new philosophy. And that is most probably one of the
reasons he stood as an absolute authority in the world of knowledge for over
1700 years.
Hahnemann
With
Hahnemann it is a different story. Although he had been exposed to esoteric
sources and medical alchemy in Sibiu it probably did not chime with his
thinking at that
time
and its possible influence upon him is hard to estimate, especially seeing that
he became an entirely conventional physician and practised for about 8 years
before giving
it
up around 1785. “Hahnemann was one of the most learned men of his generation in
matters medical, chemical and pharmacological.”
He
abandoned it in disgust because in his experience it simply didn’t cure
patients. “Hahnemann, perceiving the utter uselessness of old pharmacology,
commenced by throwing overboard all this visionary science, and, turning to the
true source of observation and experiment, applied himself to the testing of
the physiological action on the healthy human organism of simple drugs, examined
singly and separately.”
For
a time, he then found consolation in chemistry and translation work: he
occupied himself “solely with chemistry and writing.” For Hahnemann, “chemistry
was of profound interest.” But he never gave up hope of returning to medicine
at some point and clearly continued to research why it didn’t work.
His
abandonment of medicine and his later condemnation of all its methods are also
very revealing. Why did he condemn all its methods such as bleeding, purging,
use of herbal drugs and mixed drugs, klysters, etc? He made clear that: “an
eight years’ practice had sufficiently disgusted him with the medical art, and
he had seen quite enough
of
the deplorable results brought about by the systems of Sydenham, Hoffmann,
Boerhaave, Gaubius, Stoll, Cullen, Quarin, and others…that shortly after my
marriage
I
completely abandoned practice, and scarcely treated anyone for fear of doing
him harm.”
The
natural conclusion we might draw is that he had personally tried all these
methods himself and found them to be uncurative and/or creating dangers for the
patient.
In
the Organon, he explains that he had been searching for an ideal form of
medicine which he defines as one that gently cures the patient but leaves no
ill-effects at all. Therefore, we may assume that none of the prior or extant
methods, that he repeatedly condemned, conformed to this definition.
He
rejected all theories of disease based on material factors as ludicrous and
wrong. Why? He did not believe that physical and chemical factors were the root
causes of sickness and he did not believe that physical and chemical procedures
could safely cure sickness: “diseases are not and cannot be…mechanical or
chemical alterations of
the
material substance of the body, and are not dependent on a material morbific
substance, but they are merely spiritual dynamic derangements of the life.”
He
concluded that such procedures were at best only capable of providing
palliation and relief of sickness symptoms, which was only ever short-lived and
never permanent: “From pure experience and the most careful experiments that
have been tried, we learn that the existing morbid symptoms, far from being
effaced or destroyed by contrary medicinal symptoms like those excited by the
antipathic, enantiopathic, or palliative methods, they, on the contrary,
re-appear more intense than ever, after having for a short space of time
undergone apparent amendment.”
This
accurately summarises his entire attitude to all forms of prior and
contemporary medicine. He makes it very clear that he had arrived at these
conclusions from what
he
repeatedly professed to rely on the most: experience.
Eventually
he found in the literature that some drugs that had been recorded to cure a
patient of a specific condition could also produce similar symptoms in the
healthy.
This
link proved to be a crucial turning point in his long sought-after return to
medicine.
From
this simple clue he then went on to study Stoerck and in due course adopted his
proving method. “Hahnemann credited his teacher Quarin as the source of his
medical capabilities. Quarin’s teacher, Stoerck, advocated testing drugs for
their like effects.” (145) “Baron Stoerck was the first to introduce this mode
of ascertaining the action of remedies…Hahnemann borrowed it from Stoerck.”
The
convergence of all these factors then allowed him to embark on what he saw as a
programme to reform the old materia medica and create a brand new one based
solely
on
drugs proved on healthy persons: “Undeterred by the magnitude of the task,
Hahnemann set about creating a materia medica which should embody the facts of
drug action upon the healthy.” He was then placed on track to create a safe,
harmless and truly curative medical system by his own definition.
We
might say Hahnemann and Aristotle faced similar dilemmas between conflicting
ideologies: atomism/materialism vs. metaphysics. They faced similar problems
but solved them differently. While Aristotle came from a background where for
twenty years he had been steeped in metaphysics—courtesy of Socrates and
Plato—Hahnemann by contrast started out as a conventionally-trained i.e.,
empirical materialist doctor, but later veered increasingly towards
metaphysics: vital force, potency energy and miasms: “the period of transition
from physics to metaphysics in Hahnemann’s teachings, the decline of the
scientific, the dawn of the mystical the decline of the demonstrable,
the
dawn of the dogmatic.”
In
Hahnemann’s case, his abandonment of the materialist medical teachings in which
he had been trained flowed from his finding that those teachings were entirely
wanting when applied in practice. “Hahnemann, perceiving the utter uselessness
of old pharmacology, commenced by throwing overboard all this visionary
science, and, turning to the true source of observation and experiment, applied
himself to the testing of the physiological action on the healthy human organism
of simple drugs, examined singly and separately.”
Therefore,
such a profound disappointment inspired his search for alternative methods and
alternative ideas about sickness and its cure. And, because the diluted drugs
he ended up using work by some mysterious process of engagement with the
organism, he was obliged to formulate new ideas that could begin to explain
their action, which led to him adopting more nebulous theories of sickness and
cure and more nebulous ideas about the nature of a living organism. Hence his
move into vitalism. For both Hahnemann and Aristotle, we can therefore see it
was largely their experience in the world that shaped their changing views.
Although
Aristotle’s biological studies may well have been designed to solve the issues
he had about the soul and how it engages with and controls the body, yet
ultimately
it
would seem that his numerous dissections probably yielded nothing really
significant that even came close to solving that problem.
If
he really had been searching for answers as to what life is, what the soul is
and how it engages with and operates the ‘levers’ of the bodily machine, he was
probably very disappointed. Dissections of the material body do not reveal many
answers regarding the nature of the soul or how it functions. But then, how
could the material body reveal much about such an immaterial entity?
Plato
it seems indulged an unrestrained theorising tendency and although Aristotle
still theorised all the time but unlike Plato, it was tempered by observation
and the search for empirical evidence to support his ideas. It seems that by
retaining a toehold on metaphysics, Aristotle ended up in a middle ground
between the atomism of Democritus and Empedocles and the metaphysics of Plato.
For
both Aristotle and Hahnemann, the driving force and the final arbiter of their
ideas seems to have been the same: experience in the world. “Hahnemann brought
light into the interregnum of darkness and chaos; in place of rude empiricism
he introduced rationally scientific experience and observation,”
While
Aristotle probably found that you can still be an empiricist without being a
materialist or atomist, and so some metaphysical views—such as an immaterial
soul in
a
material body—are still viable concepts, Hahnemann by contrast probably found
the reverse: you can be somewhat metaphysical and still acknowledge the value
of empirical observation. They boil down to almost the same thing.
Conclusions
Ultimately,
it doesn’t much matter what Aristotle meant by soul and essence because in the
centuries following his demise these ideas took hold regardless of their
relative philosophical merits, or otherwise, and they entered the mainstream of
western culture.
These
potent ideas resonated with people and became absorbed, having found a useful
niche in human consciousness. That was the case in Islam, Judaism and Christianity,
for
in all these religious traditions Aristotle’s ideas were embraced and cherished
for many centuries: “translated in the fifth century of the Christian era into
the Syriac language by the Nestorians who fled to Persia, and from Syriac into
Arabic four hundred years later, his writings furnished the Mohammedan
conquerors of the East with a germ of science which, but for the effect of their
religious and political institutions, might have shot up into as tall a tree as
it did produce in the West; while his logical works, in the Latin translation
which Boethius, “the last of the Romans,” bequeathed as a legacy to posterity,
formed the basis of that extraordinary phenomenon, the Philosophy of the
Schoolmen.”
For
example, Aristotle’s ideas on soul and essence became the standard authority
persisting, through the work of the early Islamic scholars (7th to
10th centuries), the Jewish scholar Maimonides
(1138-1204)—”Mainomides describes Aristotle as the chief of the philosophers.” —and
the Church Fathers (3rd to 13th centuries), in more-or-less unmodified form, to
become accepted as essential concepts.
And
from the point of view of homeopathy what is important is that these concepts
came down to Hahnemann’s time and were still part of the predominant prevailing
‘zeitgeist’ to which he was certainly exposed. In this sense, the concepts have
had a life of their own and remain valid and useful for explaining certain
things.
The
soul and essence are strongly parallel concepts: immaterial, invisible but
essential aspects of a substance. Aristotle called all things ‘substances’
including living things,
so
essence is clearly the conceptual counterpart in inanimate matter to the soul
in living things.
Only
with the rise of materialist science after about 1700 did essence and soul
gradually start to be dismissed as questionable ideas or redundant, airy-fairy
concepts.
But
to religious people and the Romantics, among others, these ideas still had
great potency and attraction.
We
might visualise an essence as an organising principle, a piece of ‘information’
an immaterial intrinsic property or feature that ‘rides alongside’ the
molecules of a substance and is invisibly present. For example, although in
strictly chemical terms, chalk, limestone, calcite, marble and oyster shell are
all calcium
carbonate, yet they are so obviously different in their form, and so it
is helpful to believe that although they are ‘the same’ substance in chemical
terms, yet they have different essences, different organising principles, and
so their form or structure is different for each.
They
are ‘imprinted’ with different ‘information,’ with some immaterial entity that
organises the same atoms into quite different structures, arrangements and
substances.
And
the same applies to thousands of other examples throughout the mineral world.
Thus,
the concept of an immaterial essence still has a useful validity and an
explanatory power no matter how much materialist scientists scoff. The concept
of essence therefore seems to fill a gap in our knowledge of substances and the
world around us.
One
of Aristotle’s key arguments concerns motion, substance and causation. Aristotle
argues that because the key feature of a living thing is its ability to
move—only living things have this innate power—so, all the motion in the world
must be attributable to a living thing i.e., God.
He
assumes God cannot be a physical being as there would have to be some other
cause lying behind it ad infinitum. He therefore proposes that it must be an
immaterial being and so by analogy he assumes that any living organism that is
able to move itself and be autonomous, must also contain an immaterial soul
with God-like powers to create motion. Same for all animals and plants, because they too are autonomous
and have the power of motion.
Then
by extension the next point he raises is that all matter must therefore contain
an immaterial essence that gives it its specific qualities, its ‘isness,’ an
invisible ‘organisational power’ that makes it ‘what it is’ (ousia). Thus, he
proposes that God is the prime mover, soul is the second mover and essence is
something in third place.
Clearly
therefore he proposes two kinds of substance: material substance and immaterial
substance. And that all substance carries both a material component and an
immaterial component or essence. In the case of limestone and chalk, for
example, they have the same material component, but they have different
essences because their forms are different. To what degree Hahnemann believed
any of this is completely debateable, but it ties in quite well with
homeopathic theory.
Of
course, it goes without saying that in modern science the concept of a soul or
vital force is rejected as ludicrous and the role identified by Aristotle as a
‘source of information,’ or an ‘organisational principle’ is covered by the
genotype of an organism.
The
problem with this idea from Aristotle’s perspective is that DNA is a solely
material concept of causation and according to his analysis the prime mover in
a living organism must be immaterial so as to avoid the existence of other
prior material causes in an ad infinitum chain. It is of great interest that
Hahnemann also rejected all material causes of health or sickness in an
organism as an untenable argument, but perhaps for different reasons?
And
the link with homeopathy is very clear. The drugs we use have been stripped of
their material component—their chemical content—by continued serial dilution
and shaking. And yet they manifestly retain powerful therapeutic potency. And
each drug has its own unique and idiosyncratic symptom-producing powers.
Therefore,
the concept of essence is very applicable in homeopathy and a valid and useful
notion that helps us to explain why our remedies—stripped of all their
molecular content—can still beneficially influence the health of people and
animals.
And
it helps explain why each drug creates a unique symptom picture. In other
words, it’s therapeutic power and the symptom uniqueness both flow from the
unique essence inherent in each drug. Furthermore, as Aristotle might have
said, the essence of the drug resonates with the soul (vital force) of the
living being and induces a healing response within the organism. And we might
also add that the essence of the drug and the vital force of the person are of
the same nature—immaterial and spiritual.
Kuzniar
suggests that the material substance of the drug becomes progressively
spiritualised by the process of potentisation that Hahnemann employed: “as the
remedy becomes increasingly energetic…the living spirit within it becomes ever
more active.” She therefore claims that “matter…is capable of this magical,
spiritual transformation,” that “matter
will thus become spiritual,” and that this process unleashes, “the immaterial
powers residing in a plant.”
It
is no secret that Kuzniar gets these ideas directly from Hahnemann himself: “it
becomes uncommonly evident that the material part by means of such dynamization
(development of its true, inner medicinal essence) will ultimately dissolve
into its individual spirit-like, (conceptual) essence. In its crude state
therefore, it may be considered to consist really only of this underdeveloped
conceptual essence.” He goes on: “the medicinal powers hidden within and
manifest them more and more or if one may say so, spiritualizes the material
substance itself,” and so creating a “spirit-like medicinal power.” And also:
“the homoeopathic system of medicine develops for its use, to a hitherto
unheard-of degree, the spirit-like medicinal powers of the crude substances.” “It
is not in the corporeal atoms of these highly dynamized medicines, nor their
physical or mathematical surfaces (with which the higher energies of the
dynamized medicines are being interpreted but vainly as still sufficiently
material) that the medicinal energy
is
found.”
Kuzniar
also quite rightly refers to “the dynamized essence of the diluted remedy,” “its
individual, spiritual essence,” and the “undetectable and imperceptible the
dynamic essence in the remedy.” She maintains that “specific medicinal forces
are concealed in their inner essence,” and that “Hahnemann searched beyond the
mere attributes
or
effects of a remedy towards the essence of its spirit-like action.” (157) In
such statements we can also see a strong parallel between what Aristotle calls
the Soul and what Hahnemann refers to as the dynamis, vital force (lebenskraft)
or vital principle (lebensprincip).
Certainly,
what Aristotle and Plato called the ‘vegetative soul’ corresponds very closely
to Hahnemann’s vital force. Both are regarded as immaterial (spiritual) parts
of the body controlling growth, nutrition, reproduction and movement. In modern
parlance, this vital force or vegetative soul might be called the ‘mover of
molecules,’ which blatantly has binding, protective and maintenance functions
such as keeping the coherent structure of the organism intact and in mounting
healing responses to threats to our survival such as from shocks and
sickness-causing (morbific) agents.
We
can also see a strong parallel between what Aristotle calls the Soul and what
Hahnemann refers to as the dynamis, vital force (lebenskraft) or vital
principle (lebensprincip).
Summing
Up
Ultimately,
it is clear that Aristotle and Hahnemann both reach a centre-ground halfway
between metaphysics and empiricism. Hahnemann clearly starts off entirely as an
empiricist and repeatedly denies that any importance can be attached to
metaphysics or theoretical thinking, abstract thought, speculation, etc.
However,
later in life, he comes to the conclusion that metaphysics and theorising do in
fact have a value, can play a part and of course the miasms and the vital force
are explicitly metaphysical concepts. He begins to accept metaphysics, and this
seems to have come about through experience, which is his experience with
homeopathy—seeing potentised drugs working in the way they do—which has taught
him the value of metaphysics, how he’s moved from the empirical end of the
spectrum into the centre-ground where he now gains a more balanced view.
But
in Aristotle’s case, it’s the opposite. He starts very much immersed in the
Platonic method of metaphysics and theorising at the beginning of his career,
having spent
20
years in the academy. But when he had experience out in the world—which is the
experience of actually investigating living organisms especially—he changes his
mind.
He
then modifies the view of the pure speculative metaphysics of Plato, that
tendency fades more into the background. Plato it seems indulged an
unrestrained theorising tendency whereas Aristotle still theorised all the time
but unlike Plato, it was tempered by observation and the search for empirical
evidence to support his ideas.
Obviously,
Plato taught him how to think and how to theorise and speculate, not about observed
things, but largely about abstract ideas. So instead of that, he gradually
moved to an understanding which incorporates empirical observation. In other
words, his experience of the empirical world, looking at and observing
phenomena in the world, such as the stars, the heavens, the planets and living
organisms, all of those, all of that empirical work has led him to adopt a
different view.
And
the other alternative field that he’s now embracing is a view based on the idea
that the empirical world is real, which, of course, was denied by Plato. He now
sees the empirical world as useful and important, and that he can use his
speculative and theoretical training in Plato’s Academy to understand the
functioning of the heavens, of the seasons and of the soul, nature, plants and
animals.
And
so, he has then moved away from the Platonic end of the spectrum of pure
metaphysics into the centre-ground. So, he moves in the opposite direction to
Hahnemann,
but
he ends up essentially in the same place at the centre of the spectrum midway
between metaphysics and empirical thinking.
Not
only did they both come to the same point in the middle of the spectrum, it’s
also fairly clear that Hahnemann and Aristotle agree on certain aspects. For
example, the vegetative soul. Combined with the sensitive soul of Aristotle,
this corresponds fairly clearly with the vital force that is the concept used
by Hahnemann.
It’s
fairly clear that similarly Aristotle’s soul (or Plato’s soul) corresponds to
the belief that Hahnemann reached from experience, in the vital powers. In
other words, the energy in the organism that responds to the potentised remedy.
The
second major correspondence between these two thinkers concerns the nature of
the ‘potential energy’ itself which Hahnemann observed in each individual drug,
whether it is from the cuttlefish, sepia, whether it’s from Apis,
the honeybee. Visible in oyster shell, Calcium carbonica, Quartz silica, or indeed even substances
like Nit-acid
or Bella.
In
every case, there is an immaterial imprint within that substance. An energetic
imprint that is retained when the substance is diluted and shaken. And not only
is there an energetic imprint that is retained in the solution as it is
potentised, but also that in every case it is a unique imprint belonging solely
to that particular substance: one drug cannot wholly replace another. With one
voice, Aristotle and Hahnemann would both say that every recognisably
individual thing has its own unique essence, and it cannot ever be substituted
by another no matter how similar.
So,
this idea of an energetic imprint or what might be called the potency energy or
the drug energy, clearly corresponds very closely to Aristotle’s idea of the
essence.
That
a substance is not entirely material, not all a molecular or physical
component, but also this metaphysical or spiritual or hidden energetic essence.
So, the two together seem to describe what substance is actually composed of.
And
you can see there a definite correspondence with homeopathy, because the idea
that a material substance is solely material, atomic or molecular is not
confirmed; it is denied. And homeopathy proposes that there is another
invisible component to substance which again corresponds to Aristotle’s idea of
the essence.
So,
therefore, we can see in conclusion that there are two areas of correspondence
between the ideas of Aristotle and Hahnemann, one concerning the potency,
energy or unique essence of an individual drug, and secondly, the idea of a
soul or vital force, which again brings the two sets of ideas into
correspondence.
In
conclusion we might therefore say that homeopathy as a medical system seems to
provide substantial support if not proof for two of the key concepts of
Aristotelian thought, the soul or vital force and the idea that substances are
not composed solely of molecules, but also carry with them an immaterial
essence.
Finally,
there are some other ways that Aristotle and Hahnemann are similar. They both
tend to lay out observations of fact in an aphoristic style and then draw
conclusions from them, draw out their meaning and significance. In this respect
parts of the Organon certainly seem to resemble the style of argument used by
Aristotle.
For
example, Aristotle argues that motion is what drives living things and the
source of this motion must be an immaterial soul. Then he argues that any
motion anywhere,
e.g.
the stars, must also result from an immaterial soul. And so the stars and
planets must be alive and have souls. This is how he ‘explains’ how they are
able to move.
Similarly,
Hahnemann argues that because chemical and physical methods do not cure
sickness, so the nature of sickness cannot have a chemical or physical basis,
and ultimately must have an immaterial or spiritual basis. Likewise, he argues
that a human being must have a semi-conscious vital force similar to plants and
animals that maintains the organism, but which is not the conscious self (ego)
or what Aristotle calls the rational soul. Both lay out arguments using a
similar style of reasoning.
The
word Organon means instrument of truth or instrument to establish the truth. And
it looks very much as though Hahnemann originally wanted his Organon der
Heilkunst to serve as an instrument of truth in medicine, which might be seen
as a rather grandiose claim to make.
He
thus presents it as the third book of its kind in a series, if you include its
authoritative predecessors by Aristotle and Bacon. He probably wanted it to be
seen as part of the same noble lineage. Why else would he give it that name?
Aristotle’s
six books which became known as The Organon are books that lay out the
foundation of his system of logic and reasoning. Bacon’s Novum Organum, by
contrast, is a rather cheeky challenge to the authority of Aristotle by
suggesting that we should not just rely on logic and reasoning, but must base
truth upon sound evidence and be seen to conduct experiments to provide solid
proofs of what we believe to be true. So, Bacon goes a stage further than
Aristotle and proposes an experimental approach, which in due course helped to
spawn the scientific revolution.
Hahnemann
it would seem wanted a piece of both these cakes! He wanted to show in a grand
aphoristic style a la Aristotle that he has examined everything in medicine and
is
now presenting the truth about it. But he was also keen to show that most of
what he says is derived not solely from reason but predominantly a la Bacon
from experiments he has conducted. Thus, he probably envisaged the work as
burnishing his credentials both as a philosopher of medicine and as a mature
empirical scientist as recommended by Bacon and his scientific followers. This
then forms the hidden backstory to Hahnemann’s Organon der Heilkunst.
Editor’s
Note: You can read other articles by
Peter Morrell at this link:
http://www.homeoint.org/morrell/articles/index.htm
https://hpathy.com/homeopathy-papers/the-law-of-similars-healing-by-the-negative/
[Dr
Chaim Rosenthal] (drawing from Kabala)
Kingdoms: Miasms
Elements:
Existence/being/consisting à Psora
Salts: Structure/connection/balance à Psora
Plant:
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.
[Catherine
Coulter]
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 being 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?
Enneagram
https://hpathy.com/homeopathy-papers/homeopathy-and-the-enneagram/
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
· Phlegm
· Blood
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
https://www.henriettes-herb.com/articles/hedley-humours.html
(Christopher Hedley)
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.
History
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 16th
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.
Modern
Adaptations
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 Walldorf (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
„schwere“ Farbtöne
Gelbe Galle Feuer Choleriker
gelb, orange bitter/brennend kühn
frühes Erwachsenenalter männlich Markus Süden
leuchtende Farbtöne
Schwarze Galle Erde Melancholiker
schwarz, oliv, braun scharf,
beißend beharrend volles Mannesalter Übergangselement Paulus Norden
„schmutzige“ Farbtöne
Schleim Wasser Phlegmatiker weiß und hell salzig unsicher Babyalter,
Greisenalter weiblich Petrus
Westen
emotional
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.
Astrologie:
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.
Sternzeichen: Waage/Wassermann/Zwillinge/Jupiter.
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
Sulph./Puls./Phos./Calc./Lyc./Sil.
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.
Numerologie:
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-met/Venus
5 fünf = Symbole Pentagramm/Pentagon
(pentagon)dodekadeder
Aster./fünfblättrige
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 fullness. 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 colour 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.
Miasmen
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
4. Ursachen
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 alternating it creates 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, should 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
sickness (
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 disease (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 instinct.
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.
Following 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.
Enderlein
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 th 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.
Paul
Francis
Ether: Emotions (grief)/whole body/throat/thyroid/joints
Air: Anxious/thin/skin/nerves/kidneys/lungs/heart/tall/short/underweight/light
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
Earth: Athletic/fear/sirvival/intestines/adrenals/tall/short/solid/heavy
Fast-vibration-remedies: Wellen/B.B./gems
Mid-vibration-remedies: Most of homoepathy/spagyrik
Slow-vibration-remedies: Mother-tinctures/tissue-salts/phytology/nutrional
supplements/allopathie/diet
|
Ether |
Air |
Fire |
|
|
Abdomen, Appendix |
Abdomen |
|
Emotions (angry/powerless/depressiv/ grief/
anxious/nervous/worried/fear)/tears sexual issues/ addictions/compulsions/ obsessions/ears/hearing hair throat/thyroid Thumb/hands/big toe Joints |
anxious/nervous/worried
(Adrenals)/ kidneys /lungs scalp nerves/ZNS/(para-/
sympathetic nervous system) colon/large
+/o. small intestine (neck)/back
thoracic/chest/shoulders /heart Labia/vulva arms/calves/fingers
(1st)/ 1sttoe/touch/muscles skin/sweat glands /immune system/thymus Ankle |
angry/powerless/depressiv Brain/head/jaw/sight/eyes (thyroid) sympathetic
nervous system arteries/capillaries/veins stomach/duodenum/gall
bladder/liver/pankreas heart back
upper to mid-lumbars/(neck)/hips/knees/(shoulders)/ thighs/ middle toe muscles middle finger |
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:
http://de.wikipedia.org/wiki/Homotoxikologie
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.
Sankarans Methode
Beispiel:
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.
[Jeff Korentayer]
The themes of the four mineral genotypes (See.:
https://en.wikipedia.org/wiki/Genotype):
Sulph. Calc. Phos. and Sil. referencing their position in
the periodic table.
Reprinted courtesy Allyson McQuinn
from: https://arcanum.ca/
The 6 genotypes (basic homeopathic personality types) are made up of 4 mineral
remedies and 2 plants. The 4 mineral remedies each appear on the periodic table
and studying them from this perspective sheds further light on the essence of
these types. By examining the location of each of the elements on the periodic
table, its implicit core theme illuminates another dimension of each of these
constitutional types.
The 4 mineral genotypes are: Sulph. Calc. Phos. and Sil. Here the themes according to
their place on the periodic table and what it illuminates about the
constitutional type:
Sulph.: 3rd row of the
periodic table, it is a theme related to identity. The specific focus of
sulphur is the dichotomy between pride and arrogance. Understanding the sulphur
constitution in contrast to the silicea type, we can see that we are looking at
the difference between our lower and higher ego functions respectively.
There is no type which has a greater sense of their (lower ego) self
than sulphur and when healthy, they are incredibly grounded in the reality of
here and now.
Calc.: 4th row of the periodic table, which embodies
issues of security. This remedy in particular is particularly structured around
the issues of risk versus safety.
At their best, they can be an incredible foundation to a family or
community and at their worst, they can leave much of their own potential
untapped as the high price they
pay to attain security and to avoid any risks.
Phos.: the 3rd
row of the periodic table, centered around issues of identity. The specific
issue here is around the strength of their boundaries and sense of self.
When healthy, this shows up as a very lively social activity, with much
exchange of energy and communication with the people around them, but when
unhealthy, you see someone who doesn’t know who they are beyond reflecting the
identity of those around them. Attaining a true sense of independence is the
struggle.
Sil.: The 3rd row
(identity issues), the core theme here relates to a fundamental performance
anxiety. At its worst it can lead to some of the most intense forms of
perfectionism and an inability to reveal their true thoughts or work in a
public space. This can become a form of high rigidity and ultimately a very
weak or brittle immune system. Sulphur’s greatest strength (grounded ego) is
silicea’s greatest weakness — they can have a tremendous fear about being
‘seen’ by others and therefore judged by standards which they feel impossible
to meet.
The remaining two genotypes, Lyc.: and Puls.: are plant-based
remedies and are not on the periodic table and would need to be examined within
a context looking at the meaning of different plants.
Vorwort/Suchen. Zeichen/Abkürzungen. Impressum.