Therefore we see that the depressive state hinges on connections that do not take place. The patient was cured on just one dose of Thuja, and he still remains well after 2 years.
In Alterlysis, Thuja underlines the fragility of others.
Exampe No. 2 Nitricum acidum
He cannot stand a mistake and forgives no one for his mistakes.
The subject is torn between the inflexible justice (“hatred for people who have offended him, insensitive to apologies”) and mercy (“pity”). The same thing with himself: “great pity for himself” and “aversion that people pity him”. And he has lost his capacity to think. Masi says it represents the judge who is incapable of harmonizing exact justice with mercy.
In alterlysis, he has no mercy for anyone.
In egotrophy, he can be either the inflexible judge, or the great forgiver.
These are the two extremes that allow him to negate the difficulty: the capacity of intelligence to find the right measure between justice and mercy.
In Psora, He hesitates constantly between both:
Clinical illustration: A primary school teacher who was haunted with the idea of making a mistake while marking schoolwork. It was so severe that she fell into a deep depression: “I spend an incredible amount of time marking schoolwork, to be as just as possible. I have to go back constantly. I am never finished”. This is a real OCD, which makes life unbearable. 4 doses of Nitricum acidum have freed her (stable since 2 years).
Example No. 3 : Nux moschata
It is all about the miasmatic dynamic of the sensation of ridicule. All three attitudes are well represented in the proving. One of the psoric sufferings is to be ridiculed: “She says and did many things as if she were an idiot, and the next moment she felt saddened by her conduct and said she could not help it”. He sees ridicule in her own appearance: parts of her body smaller or too big, two or three heads, etc.
Egotrophy: He uses ridicule to call attention to himself: “After having made them laugh until 1 am, I went to bed”. Therefore he denies his infirmity of being ridiculed by showing off a quality of the stand up comic.
Egolysis: He becomes ridiculous: “He makes many and extravagant acts. He seemed childish and stupid”. “Strange gestures, improper language”. “Ridiculous delusions”.
Alterlysis: The others are ridiculed: “All felt ridiculed when she recovered her memory”. “He tried to see ridicule in everything”. “Everything brings laughter”.
Clinical illustration: A case of osteoma in a dancer. Her career was in jeopardy. She was cured since over 10 years ago thanks to Nux Moschata of which she had expressed perfectly the dynamic:
“When I cannot perform a step, I amplify the ridicule of it, I see myself from outside, I overdo it, I make myself and others laugh. Before, I had the impression that the others were ridiculous, and now it backfires on me, I see myself dancing with my fat thighs and my articular limitations, and I find myself ridiculous”.
Example No 4 Drosera
Drosera has two great egotrophic symptoms:
That of having good conscience: “He did not fear misfortune, as he felt he had done the right thing”.
That of suspiciousness of others: “full of suspiciousness, as if all around were liars”.
We can deduce the psoric doubt against which he tries to defend himself: “Am I capable of doing the right thing?”… and the alterlytic projection: “Others are incapable of doing the right thing.” The proving says it explicitly: “extremely disappointed in men whose intentions are full of guile”. “He is depressed because of difficulties in life that people do to each other and to himself”.
Clinical illustration: A healed case of glomerulo-nephritis, back in 1986, which had evolved in the previous 18 months and was promised an artificial kidney in the near future. No relapse since. She was living with the idea of morally wrongdoing, with a compulsion to do her duty and overdo it, to appease her constant anguish, to avoid a punishment her imaginary mind was expecting. Her leit-motiv: rich countries exploiting the poor ones.
- Methodology to study provings and clinical cases
Following my encounter with Dr Masi, I created my own work group in 1984: AFADH (Association française pour l’approfondissement de la doctrine de Hahnemann). Its goal is to make a new reading of our old provings in their original text, with the new perspective of Dr Masi’s methodology, to better understand their depth and dynamic.
We first read them in their original language; we translate them, we study the most significant words in all their meaning with specialized dictionaries.
We classify symptoms in themes. For example, the theme of connection, and we place under this rubric all the symptoms which contain this word or its reverse (disconnection). We strive to bring up the themes that are most striking, the most original, the most unusual, the most specific, as Hahanemann requires it in Organon 153.
We then classify the symptoms again according to the hierarchy of the great human functions
Spiritual level: intellect, will, intellectual memory
Sensitive level: knowledge: sense, imagination, sensitive
Affective: The 6 passions (love, hate, desire, aversion, joy, sadness), and 5 passions of the irascible (fear, audacity, hope, despair, anger)
Vegetative level: nutrition, generation, and growth
The most affected level of the human act.
Then we review again the mental symptoms and classify them according to the fact that they express the suffering itself or a form of reaction to the suffering, according to the miasmatic dynamic as explained earlier: egotrophy, both levels, egolysis, alterlysis.
Then the symptoms expressing the pure suffering are analysed according to 5 ideas that are the nucleus: sense of loss of a human faculty, nostalgia for a time when it was not lost, sense of guilt for a more or less imaginary misdeed which has merited this loss, fear of punishment for this misdeed, and justification for it.
We then come to the central hypothesis of the personal handicap of the remedy (proving) or of the diseased person (clinical case) that is only kept if all symptoms can be understood under this light, when we read the whole pathogenesis again.
From the loss of the human faculty particular to the remedy, we deduce the complementary faculty (divine), meaning the same faculty but brought to an infinite dimension. This divine and perfect faculty has been so intensely desired unconsciously (sometimes even consciously) by the patient, that he has scorned the corresponding human faculty, and having rejected it, he did not use it and therefore lost it. This is what we call the “envied divine attribute”, which is the top of the hierarchic pyramid which holds all the symptoms of the proving and those that can be deduced from the reasoning on the hypothesis; indeed this “divine attribute”, as well as the corresponding loss of the human faculty, enables one to consider all the possibilities this same remedy may express within the pyramid, the top of which is the “divine envied attribute”.
To fully understand a work as this, it would require a larger document giving the full study on a given remedy. To clarify a too abstract presentation such as this, I would like to briefly say that the study of Thuja led me to the following hypothesis:
Thuja has refused (because it’s beneath him) that the works of human intelligence be done in connection with other intelligences, even the hierarchy of which God is the pinnacle. This explains why he punishes himself in losing the solidity of all his internal and external connections.
Infinite power is what he envied: God the creator’s intelligence, who maintains solidly all the elements created in a perfect wholeness.
It is on this hypothesis that I was able to prescribe Thuja with success on both the above-mentioned cases, without having observed the habitual symptoms on which we ordinarily prescribe Thuja.
Simonne Fayeton, April 6th, 2002
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