Vergleich Mineralien + Pflanzen + Animalia

[Bhawisha und Shachindra Joshi]

Mineral-, Pflanzen- und Tier-Ebenen:

Bei unseren neueren klinischen Erfahrungen haben wir beobachtet, dass ein Tier-Muster allumfassender ist und einen größeren Heileffekt hat als das Muster von Pflanzen oder Mineralen.

Da die Signale der Menschen von ihrem Kern-Muster ausgesendet werden, können Pflanzen oder Minerale nur mit bestimmten Facetten dieser Muster in Resonanz gehen, während das

richtige Tier-Muster mit nahezu allen Facetten des gesamten Kern-Musters des Patienten resonieren kann.

Menschen können in verschiedenen Phasen ihres Lebens unterschiedliche Mittel benötigen, oder Muster, aus verschiedenen Reichen. Das bedeutet nicht, dass sie von einem Reich zum

anderen wechseln. Das tiefliegende Muster jedes Individuums kann zu verschiedenen Zeiten unterschiedliche Signale aussenden die mit jedem Reich im Einklang stehen können, sei es

Tier, Pflanze oder Mineral. So können zu unterschiedlichen Zeiten im Leben eines Menschen unterschiedliche Substanzen zur Heilung verwendet werden.

Allerdings haben wir wahrgenommen, dass ein Tier-Muster beim Individuum tiefgreifender und weitreichender heilen kann. Patienten verwenden oft mineral- oder pflanzenähnliche Sprache

zu Beginn einer Konsultation. Wenn wir bei der Fallaufnahme dort nicht aufhören, sondern weiter forschen, können wir in den meisten Fällen das Tier-Muster finden.

Das Tier-Muster im Inneren des Menschen steht mit den Emotionen und Erfahrungen in Verbindung, die man gelernt hat zu vermeiden oder zu unterdrücken. Obwohl diese Emotionen und Erfahrungen empfunden werden, gibt es bei einigen Patienten die Tendenz, diese zu kompensieren oder sie auf die eine oder andere Weise zu vermeiden. Diese Kompensation oder Vermeidung macht es manchmal schwer, bis zum Tier-Muster zu gelangen. Wenn man jedoch die Grenzen und Beschränkungen verschiebt ist es möglich, den Patienten während der Konsultation auf die

nächste Ebene zu bringen. Es gibt immer die Möglichkeit, dass sich die Patienten mit ihrem innewohnenden Tier-Muster verbinden können.

Warum können Tiere wie Pflanzen oder Minerale aussehen?

Betrachten wir die drei Reiche: Mineral, Pflanze und Tier. Das Mineralreich hat nur ein Bestreben, dieVervollständigung: Minerale in der Natur versuchen, ihre Elektronen-Konfiguration zu

vervollständigen. Man kann sagen, dass sie chemische Reaktionen eingehen, um sich zu vervollständigen. Menschen, die ein Mineralmittel benötigen, haben auch nur dieses eine Bestreben:

ihre Vervollständigung, ihre Zulänglichkeit, ihre Ziele und ihre Leistung.

Pflanzen sind darauf ausgerichtet, reagieren zu können, um zu gedeihen und zu überleben. Vorrangig reagieren sie auf das Sonnenlicht. Ihr Chlorophyll ermöglicht es der Energie aus dem

Sonnenlicht Nahrung zu produzieren, z.B. Kohlenhydrate, aus Wasser und Kohlendioxid. Pflanzen gedeihen, indem sie auf Feuchtigkeit aus der Umwelt reagieren und diese absorbieren.

Bei Trockenheit dörren sie aus. Nachts schließen sie ihre Blütenblätter. Sie erblühen im Sonnenlicht. Im Winter werfen sie ihr Laub ab.

Ihr Dasein involviert sie in andauernde Reaktionen auf Veränderungen der Umwelt, um ihr weiteres Überleben zu sichern. Wie bei den Mineralen gibt es auch bei den Pflanzen einen einzigen

Fokus, weshalb Patienten, die ein Pflanzenmittel benötigen, auch nur einen einzigen Fokus haben:„Reagiere ich gut genug, sind meine Empfindungen ausreichend? Ich reagiere auf das, was

ich empfinde Ihr Thema ist nicht vielschichtig, es geht nur darum, was sie empfinden, worauf sie reagieren. Oder sie reagieren auf das, was sie empfinden. Bei Tieren sieht man eine Verbindung

aus Pflanze, Mineral und mehr. Das Tierreich ist weitaus entwickelter. Die Tier-Themen sind Vervollständigung, Zulänglichkeit und Ziele. Die relevante Frage ist: sind sie in der Lage, sich Nahrung zu beschaffen; sind sie stark genug, Nahrung zu finden? Das Thema der Zulänglichkeit kann sie aussehen lassen wie ein Mineral.„Bin ich stark genug, um zu reisen, zu reproduzieren, zu wandern,

zu fliehen?" All dies sind verschiedene Schattierungen von Fähigkeit und Zulänglichkeit.

Tiere richten ihren Fokus auf Zulänglichkeit und Vervollständigung, was wie ein Mineral aussehen kann, und auch auf Reaktivität und Sensibilität, was aussehen kann wie eine Pflanze.

Sie haben auch ihren eigenen großen Komplex, z.B.„Wie reagiere ich auf ihn, wie reagiert der Typ auf mich? Wie reagiert der Jäger auf mich? Wohin rennt die Beute?"

Tiere beschaffen sich Nahrung, indem sie ihre Beute zur Strecke bringen, oder indem sie Pflanzen aufspüren und verzehren. Bei Tieren geht es um jagen oder gejagt werden. Daher haben Tiere

ein wesentlich vielschichtigeres Muster, es geht um Zulänglichkeit, Reaktivität und auch um „lch und die anderen"!

Betrachten wir die drei Reiche: Mineral, Pflanze und Tier. Das Mineralreich hat nur ein Bestreben, die Vervollständigung: Minerale in der Natur versuchen, ihre Elektronen-Konfiguration zu

vervollständigen. Man kann sagen, dass sie chemisch di Reaktionen eingehen, um sich zu vervollständigen. Menschen, die ein Mineralmittel benötigen, haben auch nur dieses eine Bestreben:

ihre Vervollständigung, ihre Zulänglichkeit, ihre Ziele und ihre Leistung.

Pflanzen sind darauf ausgerichtet, reagieren zu können, um zu gedeihen und zu überleben. Vorrangig reagieren sie auf das Sonnenlicht. Ihr Chlorophyll ermöglicht es der Energie aus dem Sonnenlicht

Nahrung zu produzieren, z.B. Kohlenhydrate, aus Wasser und Kohlendioxid. Pflanzen gedeihen, indem sie auf Feuchtigkeit aus der Umwelt reagieren und diese absorbieren. Bei Trockenheit dörren sie aus. Nachts schließen sie ihre Blütenblätter. Sie erblühen im Sonnenlicht. Im Winter werfen sie ihr Laub ab.

Ihr Dasein involviert sie in andauernde Reaktionen auf Veränderungen der Umwelt, um ihr weiteres Überleben zu sichern. Wie bei den Mineralen gibt es auch bei den Pflanzen einen einzigen Fokus,

weshalb Patienten, die ein Pflanzenmittel benötigen, auch nur einen einzigen Fokus haben:„Reagiere ich gut genug, sind meine Empfindungen ausreichend? Ich reagiere auf das, was ich empfinde/.

Ihr Thema ist nicht vielschichtig, es geht nur darum, was sie empfinden, worauf sie reagieren. Oder sie reagieren auf das, was sie empfinden. Bei Tieren sieht man eine Verbindung aus Pflanze,

Mineral und mehr. Das Tierreich ist weitaus entwickelter. Die Tier-Themen sind Vervollständigung, Zulänglichkeit und Ziele. Die relevante Frage ist: sind sie in der Lage, sich Nahrung zu beschaffen; sind sie stark genug, Nahrung zu finden? Das Thema der Zulänglichkeit kann sie aussehen lassen wie ein Mineral.„Bin ich stark genug, um zu reisen, zu reproduzieren, zu wandern, zu fliehen?"

All dies sind verschiedene Schattierungen von Fähigkeit und Zulänglichkeit.

Tiere richten ihren Fokus auf Zulänglichkeit und Vervollständigung, was wie ein Mineral aussehen kann, und auch auf Reaktivität und Sensibilität, was aussehen kann wie eine Pflanze. Sie haben auch ihren eigenen großen Komplex, z.B.„Wie reagiere ich auf ihn, wie reagiert der Typ auf mich? Wie reagiert der Jäger auf mich? Wohin rennt die Beute?" Tiere beschaffen sich Nahrung, indem

sie ihre Beute zur Strecke bringen, oder indem sie Pflanzen aufspüren und verzehren. Bei Tieren geht es um jagen oder gejagt werden. Daher haben Tiere ein wesentlich vielschichtigeres Muster, es geht um Zulänglichkeit, Reaktivität und auch um „lch und die anderen"!

Sankaran:

Mineral

Structure

Problems in structure

Break of structure

Failing in performance

Of losing something

Systemetic

Sankaran:

Plant

Sensitivity

Influenced quickly

Hurt/pain

Softness

[Brenton Ricardo Moonsamy]

Animalia: fundamental issues of survival; competition and there is an inner split within oneself.

Plants: vital sensation and revolves around concepts of sensitivity and reactivity.

Minerals: structure, identity, performance, attack and defence

‡ Plants Animals

Growth at once, at the first division not at first, later on

cell differentiation at once later on

body cavities none digestive tract and upper body cavity

orientation environment the inner centre

centre none the heart

levels of being physical and vital body physical, vital and astral body ‡

Plant kingdom

According to Sankaran (2005b:305), the basic theme in the plant kingdom is sensitivity and reactivity. Plants are able to make their own food (chlorophyll) by reacting to

sunlight and drawing water and minerals from the ground. As a plant is unable to physically move, it needs to adjust to the external and internal environment to survive.

[Ujaswee Chhiba]

A plant’s survival depends on a great sensitivity and reaction to the outside world (Owen, 2007:297). Therefore, a person requiring a plant remedy is generally sensitive, reacting to weather, temperature, criticism, grief and disappointment. As they are easily affected by many factors, they use common expressions such as “I am affected by,”

and “I am sensitive to.” Problems can occur if they are emotionally or physically hurt as they are soft, emotional, and fear being hurt (Sankaran, 2005b:305).

Sankaran suggests that an individual requiring a plant remedy can express their sensitivity through their talk, dressing, speech etc. They prefer to wear clothes that have

pictures of flowers or that have irregular patterns and their writing can be disorganized and irregular. The nature of their complaints can be inconsistent in nature with many

modalities, have a rapid onset and they emphasize and describe their sensations distinctively (Sankaran, 2005b:306). Individuals requiring a plant remedy tend to select

professions such as art or nursing etc. (Sankaran, 2005b:5).

[David Little]

Most of the apsoric remedies come from the plant world and most of the anti-psoric remedies come from the mineral world. This tells something about the nature of the plant and animal kingdoms.

Plants grow fast and go through rapid transformations and many are very similar to traumas, crisis, acute disorders and acute miasms. The minerals are slow moving, stable and pass through changes

over longer periods of time. This is analogous to chronic diseases and miasms.

The animal remedies are always on the move and the most quick reacting species. The animals remedies are some of the quickest acting most rapidly destructive medicines in the materia medica.

They are suitable for very destructive forms of acute and chronic diseases.

2.3.3. Kingdom analysis

Mother Nature offers a most wonderful system of natural classification: the mineral, plant and animal (Little, 2007).

The mineral, plant and animal kingdoms are the three fundamental families of nature and the homoeopathic material medica. Considering this and the vast amount of remedies belonging to these kingdoms pioneering authors such as Scholten (1993) and Sankaran (1994) have classified remedies belonging to the various kingdoms using the group analysis approach. The utilization of medicines derived from these three kingdoms is not limited to homoeopathy but is also utilised in other alternative medical systems such as anthroposophical medicine.

By focusing on the mineral kingdom Scholten (1993) noticed trends within the periodic table of elements.

Analysing groups of the periodic table of elements used in homoeopathy such as the Carbonicums and the Sulpuricums, Scholten extracted what is common to each group. By extracting what is common from each group Scholten defined common themes that can be applied to each group as a whole. He went on further and incorporated the various themes of individual elements according to the salts they produced in combination.

Scholten further proposed that each row (series) corresponds to a general theme and that each column (group) from left to right defined the degree or development of the particular theme of the series in question. By taking a theme of a particular row and combining it with the theme of a particular stage in the column, an individual is able to create an overall theme that is unique for that element.

In his later publication, Minerals in Plants, Scholten (2001) compared the medicinal properties of plants and minerals. By analysing the minerals in plants, Scholten (2001) compared the medicinal properties and the homoeopathic pictures of minerals present in high concentrations in a plant with the properties and pictures of that plant. This enabled an individual to compare the use of plant remedies with that of minerals, therefore contributing significantly to the prescription process in homoeopathic practice.

By identifying the main differentiating features of each kingdom Sankaran (1994: 256) classified patients’ disease symptoms as belonging to one of the three

kingdoms (i.e. the plant kingdom, the animal kingdom and the mineral kingdom). This was derived from an analysis aimed at ascertaining whether there existed a specific pattern of behaviour typical to remedies of the same kingdom (Sankaran, 2000: 5).

These features are summarised in table 1.

When studying the plant kingdom Sankaran noticed that plants exhibit a „sensitive‟ nature indicated by the fact that they are affected by changes in the external environment and are capable of adapting to these changes. The complaints are usually of rapid onset and changeable with modalities. They are sensitive, docile, emotional people and fear hurt and pain. They are disorganized in contrast to the mineral kingdom where organization is a central theme (Sankaran, 1994: 256).

The theme central to the animal kingdom is „competition‟. They are extremely jealous of any competitor and react instinctively to achieve their desires. They are attention seeking in behaviour and can be quite malicious. In the animal remedies, two distinct entities co-exist in the same being and this „split‟ is characterized by an animal side exhibiting instinct and a human side exhibiting guilt or restraint. Due to this „split‟ they can be affectionate, warm, caring, playful, faithful and communicative on the one side. On the other hand they are jealous, aggressive and deceitful. The animal kingdom exhibits fears such as attractiveness, competition, aggression, attack, rejection and isolation. The complaints are of moderate onset and are not as slow as the minerals and not as

rapid as in the plants (Sankaran, 1994: 257).

Common to the mineral kingdom is „structure‟ and „organisation‟. These patients present their complaints in a systematic order and these complaints generally of a slow progressive nature. They are well-organized individuals and are often high performers and work in a steady, reliable manner. Their fears are mostly centred on breaking of relationships and losing what they possess or have built up (i.e. their structure). Due to their nature, they find it difficult to make human contact (Sankaran, 1994: 259).

Although Sankaran found this approach or classification had made it possible to identify a particular kingdom from which to select a remedy from according to a case presentation, he still found this method too broad and furthermore subdivided each kingdom into subkingdoms. Animal kingdom classification was based on classes such as snakes, spiders, and various mammals making up the kingdom whereas the plant kingdom was based on botanical families.

Each of Sankaran’s Kingdom themes resonates with anthroposophical medicine. Anthroposophical medicine is defined as the medicine of the knowledge of man.

It is a philosophy and system of medicine based upon the insights and teachings of Rudolf Steiner with the assistance of Doctor Ita Wegman, relating to the spiritual nature of human existence.

It is a therapeutic method which includes the use of some medicines derived from the homoeopathic materia medica, not prescribed according to the similia principle, but using „spiritual science‟,

the doctrine of signatures and metaphysics. Preparation of the medicine does involve dilution with rhythmic agitation, but not the same process of succussion used in homoeopathic pharmacy to achieve potentisation (Swayne, 2000: 12)

The anthroposophic picture of man as a fourfold organism is essentially a practical, working picture that is widely used in anthroposophical medicine. According to anthroposophical medicine the use of this model ensures that the whole person is involved in the healing process. A basic premise is that we have a shared evolution with the three kingdoms of nature and therefore have a direct relationship with them. In addition man has a fourth higher member of his being which places him in a kingdom of his own.

Bott (2004) the fourfold man according to anthroposophical medicine can be explained as follows:

1. Man has a physical body for which the laws of chemistry and physics are appropriate as for any other lifeless object from the mineral kingdom. This physical body thus lends structure.

2. This physical body would actually disintegrate if an organisation of opposing forces did not keep it together. Anthroposophical medicine calls this organisation of formative forces the life-body

or etheric body. We find the physical body and the life-body solely together in living nature in the plant kingdom. They sustain life in all its forms, including processes of growth, reproduction and repair. The etheric body reacts to external forces, rendering it sensitive to its environment.

3. Animals, like man, have feelings, urges, desires, experiences - all of which are lacking in plants. The organ that makes this consciousness possible is, like the life-body, super sensible, that is we can

only see its manifestation, not its innate being. This living organisation we call the feeling-body - Anthroposophy talks of the soul-body or astral-body. These urges are instinctive, driven by survival,

thus encompassing competitive, aggressive behaviour to ensure attractiveness.

4. The human being with his self-consciousness goes beyond the animal. He can think, he can imagine, can voluntarily remember, act freely, can be creatively active, etc.

Through the little word 'I' man distinguishes himself from animals. The human being has an Ego as the fourth, super sensible member of his being.

Anthroposophical medicine thus identifies a fourth “kingdom”, where the human transcends the other three kingdoms.

Therefore according to anthroposophical medicine man is seen as one visible and three super sensible bodies and as a citizen of four realms that is the realms

of spirit, soul, life and physical/material. The super sensible bodies closely penetrate the processes and organs of the physical body during life.

Moreover, because these four members of man's being are especially related to the four traditional elements, respectively to Earth, Water, Air and Fire,

they influence the balance between these bodies through the balance of the four elements interweaving in the physical body (Bott, 2004).

Moreover, because these four members of man's being are especially related to the four traditional elements, respectively to Earth, Water, Air and Fire, they influence the balance between these bodies through the balance of the four elements interweaving in the physical body (Bott, 2004).

A summary of the main features of each “kingdom” can be seen in table 2 above.

The theme central to the animal kingdom is „competition‟. They are extremely jealous of any competitor and react instinctively to achieve their desires.

They are attention seeking in behaviour and can be quite malicious. In the animal remedies, two distinct entities co-exist in the same being and this „split‟ is characterized by an animal side exhibiting instinct and a human side exhibiting guilt or restraint. Due to this „split‟ they can be affectionate, warm, caring, playful, faithful and communicative on the one side. On the other hand they are jealous, aggressive and deceitful. The animal kingdom exhibits fears such as attractiveness, competition, aggression, attack, rejection and isolation. The complaints are of moderate onset and are not

as slow as the minerals and not as rapid as in the plants (Sankaran, 1994: 257).

Each of Sankaran’s Kingdom themes resonates with anthroposophical medicine.

Anthroposophical medicine is defined as the medicine of the knowledge of man. It is a philosophy and system of medicine based upon the insights and teachings of R.S. with the assistance of Dr.

Ita Wegman, relating to the spiritual nature of human existence. It is a therapeutic method which includes the use of some medicines derived from the homoeopathic materia medica, not prescribed according to the similia principle, but using „spiritual science‟, the doctrine of signatures and metaphysics. Preparation of the medicine does involve dilution with rhythmic agitation, but not the same process of succussion used in homoeopathic pharmacy to achieve potentisation (Swayne, 2000: 12).

The anthroposophic picture of man as a fourfold organism is essentially a practical, working picture that is widely used in anthroposophical medicine.

According to anthroposophical medicine the use of this model ensures that the whole person is involved in the healing process. A basic premise is that we have a shared evolution with the three kingdoms of nature and therefore have a direct relationship with them. In addition man has a fourth higher member of his being which places him in a kingdom of his own.

According to Bott (2004) the fourfold man according to anthroposophical medicine can be explained as follows:

It is evident that the Kingdom analysis of homoeopathic remedies has made an invaluable and significant contribution to the understanding of the vast amount of remedies in the homoeopathic materia medica and has therefore contributed significantly to the systemisation process in homoeopathy. It is also apparent that the use of kingdom classification is not entirely limited to homoeopathy alone but is well utilised in other forms of medicine.

1. Man has a physical body for which the laws of chemistry and physics are appropriate as for any other lifeless object from the mineral kingdom. This physical body thus lends structure.

2. This physical body would actually disintegrate if an organisation of opposing forces did not keep it together. Anthroposophical medicine calls this organisation of formative forces the life - body, or etheric body

3. We find the physical body and the life-body solely together in living nature in the plant kingdom. They sustain life in all its forms, including processes of

growth, reproduction and repair. The etheric body reacts to external forces, rendering it sensitive to its environment.

4. Animals, like man, have feelings, urges, desires, experiences - all of which are lacking in plants. The organ that makes this consciousness possible is, like the life-body, super sensible, that is we

can only see its manifestation, not its innate being. This living organisation we call the feeling-body

- Anthroposophy talks of the soul-body or astral-body. These urges are instinctive, driven by survival, thus encompassing competitive, aggressive behaviour to ensure attractiveness.

5. The human being with his self-consciousness goes beyond the animal. He can think, he can imagine, can voluntarily remember, act freely, can be creatively active, etc. Through the little word 'I' man distinguishes himself from animals. The human being has an Ego as the fourth, super sensible member of his being. Anthroposophical medicine thus identifies a fourth “kingdom”, where the human transcends the other three kingdoms.

Therefore according to anthroposophical medicine man is seen as one visible and three super sensible bodies and as a citizen of four realms that is the realms of spirit, soul, life and physical/material. The super sensible bodies closely penetrate the processes and organs of the physical body during life. Moreover, because these four members of man's being are especially related to the 4 traditional elements, respectively to Earth, Water, Air and Fire, they influence the balance between these bodies through the balance of the four elements interweaving in the physical body (Bott, 2004).

A summary of the main features of each “kingdom” can be seen in table 2.2.4)

Kingdom Plantae

Plants are multi cellular eukaryotes with well-developed tissues and live in a wide diversity of terrestrial environments: from lush forest to dry desert or frozen tundra. Plants are adapted to living on land and have features that allow them to live and reproduce on land. Like green algae, plants contain chlorophylls a and b and carotenoids (Mader, 1998: 554).

Plants are distinguished from animals by a number of factors. Most plants are autotrophic, making their food from organic starting materials by photosynthesis.

Animals by contrast are heterotrophic. Plants can generally respond to external stimuli by growth movements. Most plant cells are surrounded by a cellulose cell wall and starch is a common storage carbohydrate. Animals do not have cell walls and carbohydrates are stored as glycogen. Perennial plants tend to grow indefinitely whereas an animal’s increase in size ceases at maturity (Baily, 2006: 361).

Each of Sankaran’s Kingdom themes resonates with anthroposophical medicine.

Anthroposophical medicine is defined as the medicine of the knowledge of man. It is a philosophy and system of medicine based upon the insights and teachings of Rudolf Steiner with the assistance of Doctor Ita Wegman, relating to the spiritual nature of human existence. It is a therapeutic method which includes the use of some medicines derived from the homoeopathic materia medica, not prescribed according to the similia principle, but using „spiritual science‟, the doctrine of signatures and metaphysics. Preparation of the medicine does involve dilution with rhythmic agitation, but not the same process of succussion used in homoeopathic pharmacy to achieve potentisation (Swayne, 2000: 12).

According to Bott (2004) the fourfold man according to anthroposophical medicine can be explained as follows:

Most plants are autotrophic, making their food from organic starting materials by photosynthesis.

Animals by contrast are heterotrophic.

Plants can generally respond to external stimuli by growth movements. Most plant cells are surrounded by a cellulose cell wall and starch is a common storage carbohydrate.

Animals do not have cell walls and carbohydrates are stored as glycogen.

Perennial plants tend to grow indefinitely whereas an animal’s increase in size ceases at maturity (Baily, 2006: 361).

Table 1: Summary of kingdoms according to Sankaran (1994).

	Mineral	Plant	Animal
Keyword	Structure	Sensitivity	Competition
Nature of complaint	Problems in structure	Influenced quickly	Problems in attractive-/competiveness
Fears	Break of structure Failing in performance Of loosing something	Hurt/pain	Loss in attractiveness Competition Aggression Rejection Isolation
Nature/Disposition	Systematic	Softness	Affectionate
	Strong Calculative	Sensitive Emotional Adjusting Influenced easily Adaptable Irritable	Aggressive Alert/Quick to react Jealous Malicious Attention seeking


Table 2	Anthroposifical view
Realm	Quality	Kingdom of Nature	Human Element State	Natural element
Spirit	Self-Consciousness	Human	Ego Warmth	Fire
Soul	Consciousness	Animal	Etheric body Gas	Air
Life	Life	Plant	Astral body Liquid	Water
Material	Weighable measurable	Mineral	Physical body Solid	Earth

Indications for the Animal Family

Victim/aggressor. Pursued, hunted, chased.

Threat: me versus you - one thing doing something to another- a threat to one’s existence. Power versus vulnerability

Survival - attack or flee. Competition. Dominance / inferiority

Indicates a hierarchy - a survival of the fittest - I am cleverer, stronger, or richer than you, a comparison to others (mineral = I am clever…etc, with no comparison)

Dependence versus independence

Food/Water/Sleep

Jealousy and revenge

Encroachment of territory - feeling invaded

Alert/quick reaction

Non-human.

[Dr Hermann Poppelbaum]

The contrast between minerals and plants stands out clearly for unprejudiced observation and thinking. A stone, rock, or mineral, offers to our direct perception all the elements which are requisite to understand its shape.

This shape is stationary until destroyed from without. A living plant, however, changes its shape of its own accord. What we see at any given moment is obviously not the whole plant. The leaf withers, the blossom falls, the seed perishes as it gives rise to a new plant. All these parts and phases together, and none of them alone, deserve the name "plant". Even the outline of the plant is not its real borderline in space because all the surrounding conditions lend their cooperation to the living actual shape. We must even include the life-story of the whole species as a part which literally belongs to the plant in a no less real sense than any of its appearing parts and organs.

When asked, then, to imagine the whole plant, the student has to plunge with his imagination into the flux of time and realize that only a section of the whole appears before him at any moment. Further, he finds himself compelled to pass from the single specimen to the species and from there to the family and type in order to grasp an ever widening range of "belonging" shapes, a vast multiplicity spread out through time.

Some recent biologists, among them Holger Klingstedt, have tried to satisfy this need by adding a time-extension to the total picture of the living being and have spoken of a time-body. But it is not enough to think of the insertion of the living body in an abstract time-space continuum. We have to acknowledge the existence of a specific structure-bestowing field out of which the living being takes on its growing and propagating shape.

We can speak of a morphogenetic field that comprises the visible and changing form of everything which lives.

To imagine such a morphogenetic field realistically requires a serious mental effort. Such a field is a mani/oldness which contains all the antecedent and sucessive phases which the plant has taken on before and will have in the future, or even might assume if conditions were changed. It is in fact an invisible body of past, future, and potential shapes in an organized manifoldness that transcends ordinary space and reaches out into the realm of time backwards and forwards.

The living being, plant, animal, or man, somehow carries with itself this invisible and time-extended multiplicity. It cannot be thought without it, because this multiplicity is active in every step of growth, however minute, in every formation of new organs, and in the reduplication of the shape in propagation. Without it, the living individual would become at once a disorganized jumble of substances and forces. In fact it would die without it.

Thus in imagining realistically this superadded multiple "body" of shapes we are closer to the problem of living than by an abstract definition of what life "means". To be alive means, to possess such a body of morphogenetic forces.

Minerals: structure and they have to complete their structure by loosing or gaining something, so their survival mechanism is to loose something or gain something.

Plants: self dependant and on receiving any stimuli give reaction according to it, so their survival mechanism is to take the sensation and give a reaction.

Animals: dependant on their environment so they experience threat from environment to their survival, so their survival mechanism is ‘survive’.

[Steph Nile]

Mineral kingdom: more organised, rational.

Plant Kingdom: being more emotional, ’fuzzy’ thinkers, relying on their feelings to make decisions

Animal Kingdom: relying on feeling, but much more on sensing than others.

Suizid:

The mineral remedies are more likely to kill themselves.

Arg-n.: jumping from a height, but he avoids placing himself in such a position.

Aur.

Nat-s.: a strong impulse to destroy himself.

Sarcodes.x: similarly if we understand the survival mechanism of the body we understand a sarcode’s sensation. If the body wants to tell (express) anything, it speaks in the form of “physiology”,

so the physiology is the language of the body. So the Body survive with the help of physiological processes so the function or physiology is the core issue in the sarcode.

Mineralien

Pflanzen

Animalia

Struktur

Funktion

Beziehung

Leistung/Darstellung

Angriff und Verteidigung etwas fehlt in ihrer Identität/

Beziehung/ Leistung/Macht

ein Mangel an Identität/ Unterstützung/Stellung/Sicherheit/Beziehung/Kraft

Vollständigkeit oder Unvollständigkeit in sich selbst

Angst, diese Vollständigkeit zu verlieren

Grundsätzliches Erleben in jedem Bereich ist eine Empfindung und ihr Gegenteil zum Beispiel gebunden und frei in der Euphorbiaceae Schmerz und Gefühllosigkeit in der Papavaraceae

- Empfindsamkeit und Reaktivität

- emotional/sentimental

- desorganisiert

Überlebensthemen

gespalten

hoch und tief

Opfer und Täter

stark und schwach

Raubtier und Beute

einer gegen den anderen

dominieren und dominiert werden

verfolgen und verfolgt werden

Tarnung

Konflikt

in sich selbst gespalten

„Ich hasse mich.“ „Ich verabscheue mich selbst.

attraktiv

sexuell

der Drang, zu töten

innerer Widerspruch

Gruppengefühl

Verbindung zu der Quellensubstanz

Redewendungen:

„Meine Beziehung“

„Meine Identität“

„Mein Zuhause/meine Familie“

„Mein Kontostand“

„Meine Gesundheit“

„Meine Leistung“

„Meine Arbeit“

„Meine Verantwortung“

„Meine Gelenke“

„Meine Haut“

„Meine Nerven“

Redewendungen:

- „Ich bin davon betroffen.“

- „Ich bin sensibel für ...“

- „Das verletzt mich.“

- „Das berührt mich.“

- „Ich kann das nicht aushalten/ertragen.“

- „Das beeinträchtigt mich sofort.“

Redewendungen:

„Ich könnte sie anspringen.“

„Ich könnte sie schlagen.“

„Sie ist besser als ich.“

„Ich bin nicht gut genug.“

„Ich kann mich selbst nicht annehmen.“

„Ich fühle mich gespalten.“

„Menschen sind so grausam.“

„Wer greift an?“

„Wer gewinnt?“

„Wer überlebt?“

Unterschrift und Handschrift

strukturiert

eckig

gerade

Unterschrift und Handschrift

- rund

- unorganisiert

Unterschrift und Handschrift

Aufmerksamkeit erregend

aggressiv

attraktiv

farbenfroh (leuchtende Farben)

Sprechweise

sachlich, kommt auf den Punkt und ist fertig

eintönig

Sprechweise

- Alles Mögliche berührt sie, betrifft sie.

- vielfältig

Sprechweise

Aufmerksamkeit erregend

aufgeregt angeregt, lebhaft

lebendig, anschaulich

mäßiges bis hektisches Tempo

Naturell und Veranlagung

herzlich

fürsorglich

verspielt

erotisch

aggressiv

boshaft

systematisch

stark

kalkulierend

organisiert

anspruchsvoll

Naturell und Veranlagung

- sanft, - sensibel

- emotional, - sentimental

- unorganisiert

- angepasst, - anpassungsfähig

- munter, - lebhaft

- reagieren schnell

- ruhelos

- hinterlistig, - heimtückisch

- neugierig

- eifersüchtig

- ausdrucksstark

- kommunikativ

- leicht zu beeinflussen

- nervös, gereizt

Naturell und Veranlagung

herzlich

fürsorglich

verspielt

erotisch

aggressiv

boshaft

munter

reagieren schnell

lebhaft

ruhelos

hinterlistig

neugierig

heimtückisch

eifersüchtig

ausdrucksstark

kommunikativ

Ängste

Strukturbruch (Identität/Sicherheit/Leistung/Macht)

Zusammenbruch der Struktur nachlassende Leistungsfähigkeit

Verlustängste

Ängste

- Verletzung

- Schmerz

Ängste

Verlust der Attraktivität

Wettbewerb/Konkurrenzkampf

Aggression

Angriff

Zurückweisung

Isolation

Träume und Interessen

strukturierte Dinge

Finanzen

Beziehungen

Zuhause

Arbeit/Anstrengung

Leistung

Kampf

sich wiederholend

Träume und Interessen

- Natur

- Grün

- Pflanzen

- künstlerisch, - Musik

- vielfältig

- beeinflusst von den Geschehnissen des vorherigen Tages

Träume und Interessen

Tiere

Schlangen

Verfolgung

angegriffen werden

Erotik

Fliegen

Verhaltensweise eine bestimmte Verhaltensweise oder maximal

Verhaltensweise

- wandelbar

- anpassungsfähig

- unstet

Verhaltensweise

facettenreich

wandelbar

abrupte Änderungen

Schlüsselworte

Struktur

Schlüsselworte

Empfindsamkeit

Schlüsselworte

Konkurrenzkampf

Kleidung

Muster

Karos

strukturiert

einfarbig/schlicht

symmetrisch

Kleidung

- geblümt

- feinfühlig

- unregelmäßige Muster

Kleidung

attraktiv oder unscheinbar

ausgefallen

Kleidung in Tiermuster (Schlangenringe)

Beruf

Buchhaltung

Computer

Management

Baugewerbe

Ingenieure

Schauspieler

Beruf

- Künstler

- Krankenschwester

Beruf

Wettbewerb

Darstellungsweise der Beschwerden

organisiert

strukturiert

Prozentrechnen

systematisch

aufgeschriebene Stichpunkte

exakt/präzise

Zahlen

Darstellungsweise der Beschwerden

- chaotisch

- abgerundet

- unstet

- beschreibend

- anpassend

- ein wahlloses Beschreiben der Symptome ohne Vollständigkeit

Darstellungsweise der Beschwerden

gefühlvoll

lebhaft

Aufmerksamkeit erregend

warm

wachsame Augen

Blickkontakt

Art der Beschwerde

Probleme in der Struktur

Chronisch

Art der Beschwerde

- Empfindsamkeit

- viele Modalitäten

- leicht beeinflusst

- schnelle Reaktion

Art der Beschwerde

Probleme mit Attraktivität und Wettstreit

Tempo

allgemein langsamer Beginn und weiterer Verlauf

Tempo

- allgemein schneller Beginn und Schwankungen

Tempo

allgemein mäßiges bis schnelles Tempo

Ursache

Bruch der Struktur

Bruch der Beziehung

Scheitern/Erfolglosigkeit hinsichtlich der eigenen Leistung

Versagen in Verantwortung/Macht

Ursache

- psychische oder physische Verletzung

- Schock/Belastung

Ursache

Zurückweisung/Ablehnung

Vernachlässigung

konnte sich nicht verteidigen

Versagen im Wettbewerb

Aggression/Angriff

enttäuschte Liebe, Liebeskummer

Vorwort/Suchen Zeichen/Abkürzungen Impressum