Homoeopathy and the Integration of Feelings



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Homoeopathy and the Integration of Feelings

Suffering and feelings

Homoeopathy is a system of medicine whereby sickness and suffering is responded to and cured through the medicinal process of giving ‘like for like’. With the homoeopathic method of treatment the focus is not one of fighting any particular sickness, rather the aim is to understand the whole state of the person and the totality of symptoms. In homoeopathy the process of cure returns the person to a state of health, which also brings about recovery from any particular form of sickness they are afflicted by.

Throughout its history and development there has been a continuous stream of knowledge and new discoveries in homoeopathy which has added to an ever increasing understanding of the dynamics involved in suffering and disease. Homoeopathy was developed to a large extent by its founder Dr Samuel Hahnemann, as it has been by a great many homoeopaths since.

The initial discovery made by Dr Hahnemann is that the medicine which acts to cure any sickness and disease also has, paradoxically, the ability to bring about a similar suffering in another person during a ‘proving’ of that medicine. To find the suitable medicine is therefore based upon knowledge of the symptoms and the picture of sickness a medicinal substance is capable of producing. Dr Hahnemann and his friends began to take medicines to ‘prove’ them, to become purposely sick as to realise and record the symptoms characteristic to each. When Dr. Hahnemann discovered the method of potentisation, whereby any harmful properties of a substance at the level of toxicity are removed and the medicinal properties inherent within the substance are enhanced, he found a way to effectively apply the medicinal healing process he had discovered.

In the development of his understanding Dr Hahnemann discovered that when someone is sick it is their whole being that has changed. He realised that the symptoms of sickness we experience are only the manifestation of an all-encompassing altered state of being. Coinciding with this discovery he also became aware that medicines, especially potentised remedies do not act in a way he had previously thought they did. He discovered that a potentised remedy also creates an altered state of being and it is from the disharmony of this altered state that symptoms of distress begin to appear. With this astonishing insight Dr Hahnemann left all conception of Homoeopathy as medicine that acts on symptoms or even produces symptoms directly. It is the person who is affected by a potentised remedy as in sickness it is the person who has become affected. This awareness of the reality of disease as being a dynamic disturbance in the integrity of the whole person is clearly stated by Samuel Hahnemann throughout his writing’s. In the essay titled Spirit of the Homoeopathic Doctrine of Medicine, he describes this,

Figure 206-hahnemann-samuel
Figure: Hahnemann-Samuel

Now as the condition of the organism and its healthy state depend solely on the state of the life which animates it, in like manner it follows that the altered state, which we term disease, consists in a condition altered originally only in its vital sensibility and functions, irrespective of all chemical or mechanical principles; in short it must consist in an altered dynamical condition, a changed mode of being, whereby a change in the properties of the material component parts of the body is afterwards effected, which is a necessary consequence of the morbidly altered condition of the living whole in every individual case…These active substances and powers (medicines) which we have at our service, effect the cure of diseases by means of the same dynamic power of altering the actual state of health, by means of the same power of deranging the vital character of our organism in respect of its sensations and functions, by which they are able to effect also the healthy individual, to produce in him dynamic changes and certain morbid symptoms, the knowledge of which, as we shall see, affords us the most trustworthy information concerning the morbid states that can be most certainly cured by each medicine.” (Lesser Writings)

In contemporary medical literature we find the emergence of a more complete understanding of what a potentised remedy is. In my understanding this is brilliantly given in the work of Dr Rajan Sankaran. As all homoeopaths true to the discoveries of Samuel Hahnemann have done, Dr Sankaran recognises the importance of the mental/emotional aspects of both the person and also the state of suffering a remedy produces in a person. It is in his work we see the idea of a remedy as being a feeling, as producing a feeling or very particular set of feelings. For him, to give a remedy that is homoeopathic is to give a remedy that produces the same feeling to that which is observed to be, in the suffering person. Therefore somehow suffering is related to feelings. Concerning this Dr Sankaran observes that in suffering, people are living the experience of feelings that seem to have little to do with their present circumstances. He calls this the delusion of the person and he very much considers delusions as being something which are experienced as feelings. To be in delusion is to have feelings about oneself, other people around, and situations, that have nothing very much to do with what is actually going on in the present.

This is described by Dr Sankaran,

“There is one large but little used portion of the “Mind” chapter in our repertory. This is the section on “Delusions”. Delusions are feelings which are not fully based on facts, but they are feelings nevertheless. The difference between delusions and feelings is that delusions are exaggerated, more fixed and often expressed in terms of images.

The idea of using delusions came to me when I found that the rubrics: “Unfortunate feeling” and Delusion, unfortunate, he is” have the same remedies listed in Kent’s Repertory. This led me to think that “Delusion, unfortunate, he is” is nothing but a feeling that he is unfortunate. I started studying the “Delusion” rubrics and tried to understand what each delusion means in terms of feelings.”  (The Spirit of Homoeopathy)

“Reverting to the earlier example of one’s house being on fire: in such a situation you might experience anxiety and fear, but these emotions would be in proportion and would evoke specific and appropriate responses. They would disappear when the situation has passed. However, the case is different when a person acts from delusion; in such an instance he is unable to see what reality is. Instead he tends to view the situation in his own way, coloring and shading everything through the filter of his delusion. Thus he reacts inappropriately or disproportionately to the situation at hand. The situation evokes something in his mind, excites memories of the past, reminding him of several things that have happened to him before, of several situations, each of which appeared in the same colors and shades as the present one. Moreover, the present situation confirms and reaffirms his delusion, and it becomes more deeply etched in his memory for future time. Because of his ‘deluded way of seeing’ a part of him is unable to live in the moment, the present reality, the ‘what actually is’. This duality between ‘what is’ and ‘what is perceived’ causes deep conflict within him. Stress results. Thus it is a person’s inappropriate perception and reaction that is the basis of the stress, not the situation itself.”  (The Sensation in Homoeopathy)

Rajan Sankaran’s  work is full of descriptions of states of suffering and the underlying feelings, and they are the basis of everything written here.

To more fully understand what Dr Sankaran has discovered and to realise what is happening in the homoeopathic process of cure we need to understand what is taking place in suffering and disease, and what feelings have to do with this. Underlying  suffering and disease are feelings, and it may be said of these feelings that they are healthy, they are part of the person’s self. What is taking place in suffering is the process of suppression and non-integration of certain feelings. In chronic suffering these feelings find their origin somewhere in the past and it is due to their being suppressed that they continue to assert their influence on the present.

The attempt to distance oneself from the feelings of self is what creates stress and is the most significant origin of all pathology. Whether someone is suffering from an acute ailment, an infectious disease or chronic illness, it is the feeling that has emerged before or with the affliction, which gives to the person the true information within themselves.  Recovery and healing is the process of acceptance of our feelings and as this happens the stress and conflict within, which can manifest as illness and disease, becomes transformed into an inner integration and health. What Samuel Hahnemann calls “our Vital Force” includes the process of our very being wanting us to heal and it needs us to not resist our feelings as an enemy and rather to accept them as our friend. This is exactly what the Homoeopathic process of cure helps brings about. Homoeopathy is the giving of a minute dose of the medicinal energy of the feeling that is being suppressed by the person in suffering. The state of suffering of each remedy in the materia medica is the description of the non-integration of certain feelings, which can take a particular form of an illness.

Figure 206-hahnemann-samuel-statue
Figure: Hahnemann-Samuel-statue

Because the medicinal properties of a remedy can be realised by their ability to produce suffering upon being proved Dr Hahnemann named this medical art ‘Homoeopathy‘ which means ‘similar suffering’. It is acknowledged that Samuel Hahnemann also considered a potentised remedy to be something inherently morbid in nature. This was a natural conclusion following on from all his experiences with substances in their crude form and then what he observed during the proving of a potentised remedy. Samuel Hahnemann began experimenting with smaller and smaller sized doses because he needed to better apply the homoeopathic method. What is produced through the process of dilution and succussion is that the energy of the feeling of the original substance is translated from that substance to the water or alcohol. This energy when utilised homoeopathically brings about an integration of the feeling that is suppressed in the suffering person. The biggest obstacle to realising this has perhaps been through not understanding what is taking place when a person proves a potentised remedy. The prover rather than being effected by something that is inherently harmful is instead going through a very similar process to someone in more normal suffering. During the proving of a potentised remedy the person is not integrating the energy of the feeling that has temporarily become a part of their self, and as such they begin to suffer and exhibit symptoms just like when the feeling emerges in normal circumstances.

Throughout his writing’s Samuel Hahnemann frequently revisits the subject of what is taking place within the Homoeopathic process of cure and in his later years we find him even more wanting to know and explain what is happening. He discusses the matter in aphorism 28 to aphorism 46 of the 6th edition of the Organon of Medicine. In his preface to the 4th edition of The Chronic Diseases he writes, “It is, therefore, quite natural, that in presenting the Homoeopathic Therapeutics I did not venture to explain how the cure of diseases is effected by operating on the patient with substances possessing the power to excite very similar morbid symptoms in healthy persons. I furnished, indeed, a conjecture about it, but I did not desire to call it an explanation, i.e., a definite explanation of the modus operandi”, and further on “I write the present lines, not in order to satisfy those critics, but in order that I may present to myself and to my successors, the genuine practical Homoeopaths, another and more probable attempt of this kind toward an explanation. This I present, because the human mind feels within it the irresistible, harmless and praiseworthy impulse, to give some account to itself as to the mode in which man accomplishes good by his actions.”

For someone who is so forthright and clear in expressing his thoughts of what he knows to be right it is clear Dr Hahnemann is not satisfied with his own speculations. There was something about Homoeopathy Samuel Hahnemann knew he didn’t understand and he did not like his own explanation as to how Homoeopathy cures, this is what he is telling us.

At the same time the conception of ‘like for like’ as helping the person return to the place of self being suppressed is not in any way an original idea. We find Homoeopathy described as such throughout the literature. In his essay Spirit of the Homoeopathic Doctrine of Medicine, published in 1813  Dr Hahnemann writes,

“But as the human organism even in health is more capable of being affected by medicine than by disease, as I have shown above, so when it is diseased, it is beyond comparison more affectable by homoeopathic medicine than any other (whether allopathic or enantiopathic), and indeed it is affectable in the highest degree, since, as it is already disposed and excited by the disease to certain symptoms, it must now be more liable to be deranged to similar symptoms (the homoeopathic medicine) – just as similar mental affections render the mind much more sensitive to similar emotions” -; (Lesser Writings)

The last phrase here describes Homoeopathy as integration exactly and is perhaps the first expression of the principle underlying healing in medical literature.

Near the end of his introduction to the 6th edition of the Organon of Medicine Dr. Hahnemann discusses the nature of homoeopathy’s dynamic and curative action.  In a passage on Isopathy and Homoeopathy he writes, “In like manner, a hand scalded with boiling water would not be cured isopathically by the application of boiling water, but only by a somewhat lower temperature, as, for example, by holding it in a vessel containing a fluid heated to 160 (degrees) which becomes every minute less hot, and finally descends to the temperature of the room, where-upon the scalded part is restored by Homoeopathy“. What Dr. Hahnemann is describing here is a process to do with feeling. When someone scalds their hand they experience the feeling of extreme heat which makes them pull their hand away. In applying quite hot water to the scalded hand, as hot as helpfully possible, keeps the hand close to the feeling of the injury, that of extreme heat, and in so doing keeps the person close to the feeling of the injury.

Figure 206-hahnemann-samuel-radix
Figure: Hahnemann-Samuel-radix

In the writings of other Homoeopathic physicians there are many descriptions of this same idea. On page 268 of his Clinical Materia Medica Earnest Farrington when referring to Opium writes a sentence, finishing it in bold letters “Now gentlemen, let me ask, is it rational practice to assuage pain with a substance which paralyses and so relieves by taking away, not the disease, BUT THE ABILITY TO FEEL THE CONSCIOUSNESS OF SUFFERING?.” Dr. James Kent was always heading towards this understanding of Homoeopathy. Catherine Coulter throughout her Portraits of Homoeopathic Medicines frequently equates the action of remedies with integration. She writes in her essay on Sulphur “the Homoeopath repeatedly finds how by ‘unblocking’ one member with a constitutional remedy, the dynamism of the whole family is affected for the better.” And George Vithoulkas in the books Talks on Classical Homoeopathy sums up a passage on health and disease by saying, “I believe that if we could make all of our emotions positive, we would go away from this world immediately. At that stage we will fly to the angels.” Jan Scholten in his book Homoeopathy and Minerals describes a main characteristic of the single element remedies to be “no integration”.

In Homoeopathy sickness is cured through the application of the healing process of ‘like for like’. Dr. Hahnemann called this “Similia Similibus Curentur” or “Let likes be cured by likes”. The knowledge and awareness of this way of curing sickness goes back thousands of years. Hippocrates, the father of modern medicine, is himself thought to have written, “Through the like, disease is produced and through the application of the like, it is cured”.

I will now attempt to illustrate this idea with examples of remedies and what is written of them in the Materia Medica. If we begin with the remedy of Arnica. The feeling of Arnica is like the hurt in being injured. If we imagine someone having been in some kind of accident and is feeling just like this, like what Arnica produces. To the extent the person feels this kind of hurt they will not enter any suffering in the dynamic sense. If the person however cannot or does not take such good care of themselves and resists being hurt they could begin to develop symptoms of distress corresponding to Arnica. That is, symptoms that arise during provings of Arnica. James Kent explains the non-integration of the hurt of Arnica like this, “He is full of dreadful anguish, but finally he comes to himself, lies down and goes off into a sleep of terror, jumps up again with the fear of sudden death and says: ‘Send for a doctor at once’. This is repeated night after night in persons who are fairly well in the daytime, who have no sympathy because there seems to be no reality in their sickness, only a mental state. It is also seen in persons who have gone through a railroad accident, or through some shock, who are sore and bruised, with an expression of terror: the horrors they really went through are repeated” (Lectures on Materia Medica).

In suppressing the feeling the person becomes separated from the process of healing and the suppression becomes a suffering of its own.

Some characteristic processes of suffering

One very outstanding feature of suffering is the desire to get as far away from the feelings being suppressed as possible. With the state of Cuprum metallicum for instance the person instead of feeling insecure (the universal feeling of row 4 of the periodic table) and unvalued (the common feeing of column 11 of the periodic table) very much tends towards wanting or needing to become someone who is secure and valued. As Rajan Sankaran writes of Cuprum in his book The Substance of Homoeopathy, “At the same time we also have in Cuprum the need to perform, for example, we have the rubrics “Delusion he is an officer; Delusion he is a great person; Del he is a person of rank” and “Del he is a general”. On the other hand we have single symptoms of Cuprum like “Delusion he is selling green vegetables” “Delusion he is repairing old chairs”…Then I understood that selling green vegetables and repairing old chairs indicate very ordinary occupations and the Cuprum needs to be much more than that…”

This wanting or needing to be different to that which is suppressed leads to the process where the person alternates between two very opposite poles. These being on the one hand a distorted expression of the underlying feeling itself (distorted due to its not being accepted) and an expression of the very opposite of the feeling. With Silicea for example, in not integrating the feelings of being unconnected to another person, or others (row 3), together with feeling unsure about what to do (column 14) the person is instead needing or wanting to be someone who is connected with others and who is very sure about what they are doing. Thus in Silicea the person is yielding to be connected and obstinate to prove they are sure about what they are doing. Catherine Coulter captures the not-connectedness of Silicea (and of the whole row of Silicea) where she says ‘Patients may complain of a feeling of “disconnectedness” of being divided from, and not quite belonging to the human brotherhood…’, and in a footnote to the same discussion she quotes as a very Silicea like attitude, “Most persons whom I see in my own house, I see across a gulf! I cannot go to them nor they to me” (Portraits).

With the state of Calcarea Carbonica the suppression of feeling insecure (row 4) that they don’t belong (column 2) (Calcarea), together with feeling unseen (row 2) and unsure what to do (column 14) (Carbonate) all comes together in the proving symptom ‘she is afraid people may notice the confusion in her head’ (The Chronic Diseases). Earnest Farrington writes that Constantine Hering knew Calcarea-carbonicum to also contain Phosphorus. The feeling of the Phosphorus column which includes Nitrogen and Arsenic is like that of being treated like you are inferior, like less than no-one, hence the expression of Phosphorus recorded by Samuel Hahnemann in The Chronic Diseases, ‘Exaltation of the sense of common brotherhood’. Magnesium carbonicum in feeling unconnected, and that they don’t belong, (Magnesium), together with feeling unseen and unsure what to do (Carbonicum) comes together in the expression ‘Dazed feeling, packs and unpacks her clothes, without consciousness of having done so’ (S R Phatak). Jan Scholten very much describes one expression of feeling unseen in the Fluorine remedies where he says, ‘One could describe the world of Fluor in short as one of ‘glamour and glitter’…people who want to take part in the bright life. What is important is the shiny, glittery’ (Homoeopathy and minerals). This feeling of being ‘unseen’ by others around them, the central feeling common to all the elements of row 2 is directly related to the most outstanding expression this feeling becomes, which is the impression of being in danger. All the Carbonicums Calcarea-carbonicum, Natrum-carbonicum etc,  and Argentum-nitricum, Nitric acid, Borax and Fluoric acid etc all have this sensation of being in danger.

In suffering the person is temporarily ameliorated (mentally) when they are far away from that which is now suppressed and they are aggravated (mentally) the closer they return. In describing the mineral states as being ‘performers’ Dr. Sankaran is very much observing the means through which the person attempts to be someone different externally (the exact opposite) to what is suppressed. In suffering, rather than to feel unvalued the person instead wants to become someone who is valued. Rather than to feel insecure they want to become someone who is secure. It is this overcoming externally what is denied internally that makes the suffering corresponding to the mineral states seem more considered to what we find in the plant states.
Underlying the state of Cuprum Metallicum is the feeling of insecurity and of being treated without any value. In the non-integration of this feeling is created the needing and wanting to become someone who is secure and of value. And yet there is also always present the desire for the expression and integration of what is being experienced. George Vithoulkas describes the dilemma of this in the following description of the state of Cuprum.

“In these people you will notice that an idea comes suddenly to their minds and it is so forceful. It comes right out of the blue. It is so forceful that it might create a kind of spasm in the body. A thought which is not agreeable will not be handled by the intellect. It seems that the intellect has lost its power and it cannot be processed. It will think, “Oh, I didn’t do this right!,” and nobody can understand. But in a Cupr. Patient, if that idea comes in, you will see a kind of cramping in his body and you may see spasm.
Question:   Do you mean a self-critical idea?
George:    Yes. Mostly self-critical. For instance, there was someone yesterday whom I did not greet, and I said, “Oh, my God.”
This “Oh my God” does not stay in the mind, but it goes through the nervous system and produces a convulsion – a jerk… This is a stimulus that instead of being processed here goes through to the spinal cord. They feel that their mind is not made to work. It is in a kind of spasm or cramping situation. They let loose, and say, “Oh, nobody minds, so forget about it.” And then the idea which they have goes through to their physical body. As long as they can process the ideas, they are forcing of the mind to process the ideas, they do not allow the stimulus to go to the nervous system. How this condition is produced? We have the preparation of a Cupr. Patient… They imagine themselves expressing what they feel. The moment they get terrified there is a cramp. You may get a child with all these vivid sentimentalities, and emotionalities who will be cramping within one day after a shock…So, with these intense emotions you can understand that there is a feeling of fright and guilt inside them. They feel that what they are thinking and feeling is bad. There is a great sense of guilt in this Cupr… I told you how cramped they are and they look terrible. Sometimes the look is frightening. Behind the look there is great guilt, without reason. They are nice people. They have done nothing at all. They thought that at a moment in their life that what was inside them was not right or moral. That is what is wrong. That is what they have done wrong. And they go into spasm. It is listed under anxiety of conscience as a one”
(Talks on Classical Homoeopathy).

In the suffering corresponding to the indicated remedies of plants the dynamic is seemingly slightly more straightforward. Here the person wants to be someone who doesn’t have certain feelings and therefore they are very sensitive to being reminded of them. In Arnica, the person is wanting the feeling of hurt to go away, to not be there. With Stamonium the person is resisting feelings of being very alone, in a strange place and terrified. In Arnica the person alternates between feelings of frightening hurt of injury and the opposite, that of being ‘not hurt’.

The central feeling in common to all the remedies of the Liliflorae group has been worked out by Rajan Sankaran to be like being forced out, left out and excluded. This Liliflorae feeling is described by the symptoms of Sarsparilla,

Delusion of being friendless

Reserved; doesn’t make friends easily; no close friends

Or: Feels left out and neglected  (Frans Vermeulen; Prisma)

However what we also see in the descriptions of these states is a person who is very friendly and loquacious. Some characteristic symptoms includes behaviour of wanting to kiss and embrace everyone, with singing and laughing. Rather than feel excluded and left out the person wants to be someone who is included.
Also, the person here can tend toward wanting the right job, the right friends etc. They have the desire to be important and this is because they maybe instinctively think to be important means you are more likely to be included. Verat-album even has the delusion of being in communication with God.

The main feeling of the Ranunculaceae family is mortification, which is also like the feeling of being humiliated. In the provings and descriptions of the remedies here we find repeated the person having the sensation of themselves being great, having the sensation of greatness. In Helleborous this has been proved ‘Delusion as if he could do great deeds’ (Dr Chawla), while Staphysagria has ‘Delusion humility of others while he is great’ (Dr Chawla). Didier Grangeorge describes one expression of this where he writes about Aconite, ‘an insufferable know it all. They must plan everything in advance, know everything there is to know’. Alfred Pulford also writes of the Aconite state ‘Thinks much of fine clothes…’ (Key to the Materia Medica). This might be like a desire to be grand. Pulsatilla has the underlined rubric ‘DELUSION Boaster squander through ostentation‘ (Dr Chawla). To be great is the opposite of humiliated, mortified.

It is interesting to note that the substances we know of as narcotics produce an effect that is the opposite alternating state to the primary state of that substance when proved as a potentised remedy. Rajan Sankaran shows this dynamic in his schema where he gives the primary sensations of Cannabis as, ‘compressed, heavy, pressing, load, limited, dragging, fixed and confined, closed, shut in’, and he gives the ‘opposite is’ as ‘lightness, flying, expanding, free, enlarged, floating’. The effect of cannabis when taken in its substance form is to take the person into the ‘opposite’ state to the actual feeling inherent within the plant, it produces the secondary opposite state. We find the same phenomenon throughout all the remedies also known for their effect as narcotics. The main feeling of the Papavaraceae family for instance, is that of shame. The suffering for which the remedies of the Papavaraceae  family correspond to is the non-integration of the feeling of shame. With Opium the narcotic effects at the two levels of feeling and sensation are those of shamelessness (feeling) and painlessness (sensation), which is how the effect of Opium is described when proved as a crude substance. This also means that the remedies here are indicated for the state of shame, the state of suppressed shame and the corresponding sensations of torturous pain. Opium it seems is very much like the feeling of frightening shame.
Another remedy significant in this regard is Coffea. The primary emotional state common to all remedies of the Rubiaceae family is something close to the feeling of a debilitating apathy, a kind of not wanting to do anything. Dr. Sankaran gives the outstanding sensation of the remedies here to be that of stimulation or ‘overstimulated’. This is similar to George Vithoulkas when referring to China as a ‘nervous erethism’. This over-stimulation or nervous erethism is the opposite of apathy. Coffee of course is known for its effects as a stimulant. I think what this means is that the suppression of feelings we have leads us into an opposite state to the primary feeling, which is comparable to the artificially induced effects of taking substances for their secondary reaction, an effect that is also the opposite to the actual main feeling of the substance.

Psora and Miasmic Dispositions

In curing his patients of specific ailments Dr Samuel Hahnemann began to investigate the question arising in his mind as to fact that while he could be successful in giving homoeopathic treatment for someone, they would again at some future point come down with another form of illness. In wanting to find out more about the problem of sickness and what creates the susceptibility to becoming ill he began to look at what lay deeper, that being what he called their ‘deep seated original disease’. (The Chronic Diseases) What Dr Hahnemann began to uncover was the question of what generated sickness.

After much study and investigation he identified and named this process the chronic miasm of Psora. Interestingly, Samuel Hahnemann thought of psora as being the result of suppression. He described psora as an ‘internal itch’ almost like an internal disharmony within the person’s being. He also identified and named two other major miasms, Sycosis and Syphilis. For Dr Hahnemann, however psora is the oldest and most fundamental of the miasms and all suffering, for him, emerges from the foundation of psora.
With an awareness of suffering as being the process of non-integration of feelings of self, I think we can begin to realise what psora is. By studying the mental/emotional symptoms of the remedies in the materia medica we can perceive what is common to suffering. As Dr Hahnemann considered Sulphur to be the deepest of psoric remedies, I will list some rubrics of Sulphur trying not to emphasize that which is specific to the expression of the Sulphur state and more what is general to all suffering.

From Dr Sangeeta Chawla’s book The Indepth Materia Medica of Human Mind we have:

Spoken to, called agg. mental symptoms, being.

Starting; called by name, when.

Absent minded; unobserving, starts when spoken to.

Amusement; averse to.

Anger; himself with.

Anxiety conscience, as if guilty of a crime.

Busy.

Confidence; want of self.

Confusion of mind.

Despair.

Discontented, displeased, dissatisfied.

Doubtful; recovery of soul’s welfare, of.

Dullness, sluggishness, difficulty of thinking and comprehending, torpor.

Embittered, exasperated.

Emptiness; sensation of.

Fear, apprehension, dread.

Hurry, haste.

Idleness.

Impatience.

Inconsolable.

Indifference, apathy.

Irresolution, indecision.

Irritability.

Jesting; aversion to.

Looked at; cannot bear to be.

Mood; alternating.

Morose cross, fretful, ill-humor, peevish.

Prostration of mind, mental exhaustion, brain fag.

Restlessness.

Sadness despondency, dejection, mental depression, gloom, melancholy.

Sighing.

Starting, startled; spoken to, when.

Timidity.

Unfortunate; feels.

Will; loss of.

These symptoms illustrate the state of a person where a fundamental break has occurred with regard to them being themselves. How someone feels, when to some extent they have ceased being who they are. It appears to me this is what psora is, a state of separation from self. It is a non-acceptance of self. In the context of psora the ‘crime’ the person feels they have committed is that of not accepting themselves.
We can see that suffering becomes at least two very related processes. The first being the non-acceptance of ourselves and the second being the non-integration of the feelings that are part of our self.
Catherine Coulter in her essay on Psorinum (Portraits of Homoeopathic Medicines, vol 2, 1988, ISBN 1-55643-036-1, North Atlantic books) describes the raw state of non-acceptance of self.
Once we have, to an extent, entered this state of non-acceptance of self there is somehow an awareness of this and naturally a wanting to return to the place of integrity of self. When we enter into suffering we want more than anything else, more than wanting to become the person we want to be, more than wanting to do what we most want to do, and more than wanting to recover our health (although people want to do these), more than all these things we most desire to return to who we are. This is unmistakably what a certain study of the different miasms reveals.
Each miasm represents a different stage of psora. The most important characteristic of each miasm is the attitude the person has about their ability to return to being themselves. This ability is also characterized by perceived obstacles they have in doing this. Each different miasmic disposition perhaps creates a definite form of stress and constitutional susceptibility to the major disease of the miasm. In the descriptions of each miasm identified I will follow closely the work of Dr Sankaran.

Sycosis

The miasm of sycosis has historically had as its most horrible manifestation the venereal disease gonorrhoea.
The disposition of sycosis is of being in a strange place, and of being ‘uncertain’ of how to be yourself in this strange and unfamiliar place. This sycotic disposition of being in an unfamiliar, strange or foreign place is also just like the central feeling in common with all the remedies of the Magnoliidae grouping of plants, Camphora, Nux moschata and Asarum etc.

Here are some of the symptoms which represent this sycotic feeling of strangeness. I will list next to these symptoms some of the well known sycotic remedies, such as Pulsatilla, Thuja, Medorrinhum (the sycosis nosode), Natrum sulphuricum and Lilium tigrinum. I will also include some of the Magnoliidae remedies to show how much they are included in the same rubrics. The Magnollidae remedies listed are Camphora, Nux moschata Asarum and Cinnamomum.

AILMENTS FROM injuries, accidents mental symptoms from  Natrum sulphuricum

CONFUSION identity, as to his  Camphora, Medorrinhum, Thuja  (19 remedies)

DELIRIUM sleepiness, with Camphora, Pulsatilla (14 remedies)

DELUSION animals are in abdomen  Thuja (singular symptom)

DELUSION body is lighter than air  Asarum,  Thuja  (5 remedies)

DELUSION dream, as if in a  Medorrinhum,  Nux moschata (3 remedies)

DELUSION floating in air  Asarum, Nux moschata, Thuja

DELUSION pregnant, she is  Crocus, Pulsatilla, Sabadilla, Thuja, Verat album (all five remedies)

DELUSION strange, familiar things seem  Cannabis indica, Nux moschata, Medorrinhum, Pulsatilla, Thuja

DELUSION strangers, he sees Cannabis indica,  Pulsatilla, Thuja (8 remedies)

DELUSION strangers seem to be in the room Thuja (3 remedies)

DELUSION strangers, surrounded by  Nitric acid, Pulsatillla (2 remedies)

DELUSION time, exaggeration of, passes too slowly  Argentum nitricum, Cannabis indica, Medorrinhum, Nux moschata  (11 remedies)

DELUSION unreal, everything seems Lilium tigrinum, Medorrinhum

DREAM as if in a   Cannabis indica, Medorrinhum, Nux moschata, Pulsatilla, Silicea, Thuja

FEAR dark, of the Camphora, Cannabis indica, Medorrinhum, Nux moschata, Pulsatilla

FEAR strangers, of Thuja

FORSAKEN FEELING Camphora, Lilium tigrinum, Pulsatilla

FORGETFUL name, of his own  Medorrinhum (5 remedies)

HURRY everybody moves too slowly  Medorrinhum  (singular symptom)

HYSTERIA Asarum, Camph , Cinnm ,Lilium tigrinum, Natrum sulphuricum, Nux-moschata, Pulsatilla, Silicea, Thuja  (large rubric)

HYSTERIA changing symptoms Pulsatilla (singular symptom)

MEMORY WEAKNESS of Camphora, MedorrinhumNux moschata, Pulsatilla, Silicea, Thuja (large rubric)

MEMORY WEAKNESS of  heard, for what he has  Medorrinhum, Nux moschata  (14 remedies)

MEMORY WEAKNESS of  names, for proper  Medorrinhum,  Pulsatilla

MEMORY WEAKNESS of  read, for what has Medorrinhum, Nux moschata

MEMORY WEAKNESS of  said, for what has been Medorrinhum, Nux     moschata

SENSES vanishing of Asarum, Camph, Nux-m, Pulsatilla

STRANGERS  presence of strangers agg. Thuja

THOUGHTS vanishing of   Asarum, Camphora, Medorrinhum, Nux moschata, Pulsatilla

THOUGHTS vanishing of  speaking, while  Medorrinhum, Nux moschata, Thuja (8 remedies) (Vanishing of thoughts is a very significant symptom of the magnoliidae remedies).

UNCONSCIOUSNESS dream, does not know where he is, waking   Pulsatilla     (Synthetic repertory)

In the mind section S R Phatak writes about Medorrinhum,

Things seem strange (Materia Medica)

Roger Morrison gives these symptoms for Thuja,

Depression. Loneliness and sadness from sense of being separate

Desperate to “fit in”

Chills on exposure to warm air   (Desktop Guide)

Related to this feeling of being in a strange unfamiliar place is the very characteristic sycotic attitude of an ‘uncertainty’ how to be oneself.  This is best expressed in the singular symptom of Medorrhinum.

‘Ideas many, uncertain in execution, but persistent’ (Dr Chawla)

We see this feeling of ‘uncertainty’ expressed in the following symptoms,

AILMENTS from anticipation, foreboding, presentiment Camphora, Medorrinhum, Pulsatilla, Silicea, Thuja  (large rubric)

ANSWERS slowly Medorrinhum, Nux moschata, Thuja

ANXIETY anticipation an engagement, from  Argentum niticum, Gelsemium, Medorrinhum (3 remedies)

ANXIETY time is set, if a  Argentum  nitricum, Gelsemium, Medorrinhum  (3 remedies)

ANXIETY waking, on Natrum sulphuricum, Pulsatilla, Silicea, Thuja  (large rubric)

CHAOTIC confused behaviour Asarum, Pulsatilla, Thuja

CONCENTRATION difficult  Asarum, Camphora, Lilium tigrinum, Medorrinhum, Nux moschata, Pulsatilla, Silicea, Thuja (large rubric)

CONFUSION OF mind Asarum, Camphora, Nux moschata, Lilium tigrinum, Medorrinhum, Pulsatilla, Silicea, Thuja (large rubric)

CONFUSION OF MIND morning  Natrum sulphuricum, Silicea, Thuja

CONFUSION OF MIND  morning, on waking Pulsatilla, Silicea, Thuja

CONFUSION of mind identity, duality, sense of Gelsemium, Lilium tigrinum, Nux moschata, Pulsatilla, Thuja

CONFUSION OF MIND loses his way in well known streets Nux moschata, Pulsatilla, Thuja (9 remedies)

DESIRES indefinite, this and that  Pulsatilla, Thuja  (7 remedies)

FEAR  say something wrong, lest he should Lilium tigrinum, Medorrinhum (2 remedies)

HURRY haste  Camphora, Lilium tigrinum, Medorrinhum, Pulsatilla, Silicea, Thuja (large rubric)

HURRY always, accomplishes nothing, but  Medorrinhum (singular symptom)

HURRY haste everybody moves too slowly Medorrinhum  (singular symptom)

Hurry haste  occupation, in Camphora, Lilium tigrinum, Pulsatilla, Thuja (15 remedies)

MEMORY WEAKNESS of  Forgetful words while speaking of; word hunting  Lilium tigrinum, Medorrinhum, Pulsatilla, Silicea, Thuja

MEMORY WEAKNESS of  say, for what is about to Lilium tigrinum, Medorrinhum,  Nux moschata, Thuja

MEMORY WEAKNESS of  thought, for what has just  Medorrinhum

MEMORY WEAKNESS of  words, of Lilium tigrinum, Medorrinhum, Pulsatilla, Silicea, Thuja

MEMORY WEAKNESS OF write, for what is about to Medorrinhum, Nux moschata (10 remedies)

MISTAKES  spelling, in  Medorrinhum, Nux moschata

MISTAKES  speaking words, using wrong  Medorrinhum, Nux moschata, Silicea, Thuja

MISTAKES time  Medorrinhum, Nux moschata

MISTAKES time confounds future with the past, present with the past  Medorrinhum, Nux moschata  (6 remedies)

MISTAKES  writing, in  Lilium tigrinum, Medorrinhum, Nux moschata, Thuja

POSTPONING everything to the next day  Medorrinhum, Silicea  (5 remedies)

RESPONSIBILITY aversion to  Medorrinhum (only remedy in Synthetic Repertory)

SPEECH CONFUSED Medorrinhum, Nux moschata, thuja (24 remedies)

SPEECH CONFUSED  finish sentence, cannot   Medorrinhum, Thuja (5 remedies)

WORK aversion to mental   Lilium tigrinum, Medorrinhum, Pulsatilla, Thuja

WORK mental impossible, seems to drive him crazy owing to the impotency of his mind  Medorrinhum  (3 remedies)(Synthetic repertory)

Didier Grandgeorge writes of Medorrhinum “constantly projecting into the future, ruining the present…Medorrinhum is a constant planner”. Herbert Roberts (cited in Catherine Coulter) “does not trust himself so goes over the same matter again and again”.

And from S R Phatak’s materia medica,

Tells things over and over again

Here is some of what George Vithoulkas writes about the state of Medorrhinum,

“As Med. Progresses in pathology, he starts having a weakened memory. He will start a phrase to say something and in the middle of the sentence he will forget what he is saying…The person goes around and I will describe to you a Med. man who wakes up in the morning. He is not feeling well. He is having all kinds of pains and he is lazy and his mind does not work and he goes to the office and his mind still does not work. He tries to concentrate and he cannot…As the time goes by, and the evening comes, it seems that this man who was weak and dull during the day suddenly attains a kind of concreteness and wholeness…Now back to the pathology on the mental level: He forgets words and sentences as he talks. He stops. He does not know what he was talking about. Maybe he will make a wrong statement just because he is very frustrated and he does not know what to say. He will say something and you will feel that it is queer because he started this way and then he has switched to another way. If you attend carefully to what he says, you will understand that. There is a gap in his talking… He does not want to make himself appear as a fool and he does not want to show that his mind has become completely blank. He tries to cover it up…Then in the mind there is a kind of anxiety in the sense that he is in a hurry. He wants to finish things quickly. This hurried feeling is associated with stresses and eventually brings about a kind of state of mind which is really a turbulence, like the sea. It is a violent and wild state and distracted. They cannot concentrate. There is something wild inside which does not allow them to express their thoughts and feelings.”  (Talks on Classical Homeopathy)

We read in this description the connection made between the uncertainty, the confusion of mind, and the wildness the ‘wild feeling in the head’, which we often see in the sycotic expression.

Catherine Coulter describes both the Medorrinhum feeling of strangeness and uncertainty,

“This well-known state of mental ‘confusion’ (Kent) can be observed in the physician’s office. On the most obvious level, the patient can hardly even present his case. “He starts, then forgets what he is saying and starts over again telling his symptoms…is unsure of saying the right thing.” Or he complains of a “sensation of life being unreal, like a dream”; or he fears (especially in the dark) that someone or something threatening is creeping up on him from behind: “hears whispering…and voices beckoning; sees faces peering at her; thinks someone is behind her” (Hering). Sometimes the most ordinary word sounds strange to him, or it takes on such an unreal quality or so much symbolic meaning, that he hesitates to use it, or he repeats it in a wondering way (“familiar things seem strange”; Kent). If he is writing, he “wonders how the word ‘how’ is spelled; reads a letter and thinks the words look queer; cannot read what he has written” (Hering).”

Finally, Medorrinhum should be considered for the patient whose confused mind or turbulent emotions cause a “wild feeling in his head” (Kent) or who fears he is losing his reason: “desperate feeling of incipient insanity” (Hering).  (Portraits of Homoeopathic Medicines)

In the state of Medorrinhum the person can be very affectionate, and many times there is the tendency to express this towards animals and plants. They can be very enthusiastic in their appreciation and love of flowers and animals. Existing alongside this tendency we sometimes see a flip-side of nastiness. In Medorrinhum the person experiences themselves to be in a strange and foreign place. The love of particular things of nature is very ameliorating for them because it creates a nice feeling of a world that is not strange. The aim is to create a world that is beautiful and in this way, familiar. If others give them the impression that they are strange or that things are strange with them involved it is very aggravating.

In Pulsatilla this sycotic feeling of uncertainty is also apparent with,

DISCOURAGED morning, bed in  Pulsatilla  (singular symptom)

DISCOURAGED irresolution, with  Pulsatilla  (singular symptom)

EXPRESS herself, cannot  Pulsatilla  (singular symptom) (Dr Chawla)

For a comprehensive discussion of the irresolution, indecisiveness and ‘uncertainty’ of the sycotic Pulsatilla state see the section ‘Flexibility’ in Catherine Coulter’s Portraits of Homoeopathic Medicines.

With Thuja there is also,

MISTAKES calculating cannot calculate after birth  Thuja (singular symptom)

MOROSE with hurry  Thuja  (singular symptom)

Hurry haste walking, while Thuja  (15 remedies)

IDEAS wander Thuja (This symptom is not included in the Synthetic Repertory and it is listed with Thuja in Dr Chawla)

INCONSTANCY thoughts, of  Thuja  (6 remedies)

MISTAKES  words, using wrong  Thuja   (Synthetic repertory)

When talking the last words of the sentence are mumbled. (Roger Morrison, Desktop Guide)

Natrum sulphuricum has

CONFUSION injury to head, after  Natrum sulphuricum (singular symptom)

CONFUSION of mind rising, after  Natrum sulphuricum

WILDNESS   Medorrinhum, Natrum sulphuricum  (Synthetic repertory)

Sooner or later in sycosis something can come that is very much a reaction to this burden of uncertainty. As is described in the materia medica the person begins to develop fixed notions or ‘fixed ideas’ about things to offset their discomfort. They begin to cover-up their uncertainty and we find a completely different and very opposite set of traits running through the same states.

In the repertory we see the fixed ideas of the sycosis miasm expressed in the symptoms,

Anxiety salvation, about Lilium tigrinum, Medorrinhum, Pulsatilla, Thuja (35 remedies)

IDEAS fixed  Thuja   (This symptom is not in the Synthetic Repertory and is listed in Dr Chawla)

MONOMANIA Pulsatilla, Silicea, Thuja (15 remedies)

RELIGIOUS AFFECTIONS Lilium tigrinum, Medorrinhum, Pulsatilla, Silicea, Thuja

RELIGIOUS FANATICISM  Pulsatilla, Thuja   (5 remedies)(Synthetic repertory)

James Kent describes the fixed ideas in Pulsatilla,

“Melancholia, sadness, weeping, despair, religious despair, fanatical; full of notions and whims; imaginative; extremely exciteable…fixed ideas concerning the scriptures”. (Lectures)

And  we see with Thuja,

“Fixed ideas as if a strange person were at his side; as if the soul and body were separated; that the body and particularly the limbs were made of glass, and will readily break; as if a living animal were in the abdomen; tells about being under the influence of a superior power.”  (Dr Nash, Leaders)

“She wants to be alone and takes upon herself fixed ideas, that she is pregnant…Now, these fixed ideas, and it is no use trying to reason them out of her. It seems to her that she is delicate, that she is made of glass and that she will break” (James Kent, Lectures)

In sycosis the person can go from being adventurous, someone very much embracing the experience of uncertainty, as Medorrinhum is described by Dr Philip Bailey, to the opposite pole of becoming fixed and rigid about things.

Catherine Coulter is perhaps describing the uncertainty/certainty dynamic of sycosis where she writes “Medorrhinum must act out a situation before it is credible or even comprehensible to him; knowledge is born of action or must first be experienced in action”.

Here is some of Catherine Coulter’s description of the ‘foreign’ strange feeling of Thuja and sycosis, and of the subsequent ‘uncertainty’ as well.

“Never feeling entirely at home in this world, suffering from that Thuja sense of “foreignness”, da Vinci spent much of his adult life wandering from town to town, unable to settle anywhere. When he did settle, he was a recluse, living remote from, and at odds with, society.”

“Thus, one is able to trace the same Thuja picture in a range of states of spiritual dis-ease. At the mildest level one sees inflexibility, unease around people, a sense of foreignness, or disconnectedness from this world…”

“The instabilities and perturbations of a young soul passing from the relative security of childhood into the great, frightening, “foreign” world of adulthood are at best considerable; and this significant transition is bound to disorient the type that responds adversely even to variations in routine. Indeed, when Thuja constitutes the underlying diathesis, the adolescent tends to experience the familiar traits of feeling wronged, misunderstood, insufficiently appreciated, restless, bored, and not belonging to an exponential degree.”

“Thuja’s rigidity is also a method of counteracting an inherent indecisiveness (“irresolution”): Kent; in the repertory, under this rubric, the remedy ought to be raised to the third degree). Pulsatilla’s indecisiveness over daily matters is a corollary of dependence, a way of bringing others into his (or her) supportive network (P1). Thuja’s irresolution stems from an uncertainty concerning his whole life.” (Portraits of Homoeopathic Medicines Vol 3)

The remedies of the Liliflorae grouping have a strong affinity for the sycosis miasm  and Lilium tigrinum is a well known sycotic remedy. Rajan Sankaran places four liliflorae remedies with sycosis, these being Lililium tigrinum, Helonias, Crocus sativa and Sabadilla. I think other remedies of this grouping can also take the form of sycosis. The state of Sarsaparilla especially, which is placed in the ringworm miasm by Dr Sankaran is also well indicated in sycosis as well. As described earlier, the central feeling of these remedies is like one is being forced out, left out and excluded. And we can see straight away how being excluded may lead to the sycotic feeling of one’s surroundings  becoming strange and foreign.

Here are some of the indications for sycosis with Lilium tigrinum.

“Lilium has some chest symptoms which are worthy of note. Patients experience a full crowded feeling in the chest as though there were too much blood there; they want the windows open, as fresh air gives them relief. This oppression of the chest is caused by venous stasis. With it there is a taste as of blood in the mouth, reminding us of Pulsatilla and Hamamelis, both which have this symptom.”  (Earnest Farrington, Clinical Materia Medica)

Fanatical religious ideas

“Ideas not clear; they become more so if she exercises her will.” “Makes mistakes in writing, in speaking, cannot apply the mind steadily; tormented about her salvation.”

“This patient very commonly is a warm-blooded patient. She is like the Pulsatilla patient; warm-blooded, wants a cool room, likes to walk in the open air, except at times when the prolapsus is aggravated by walking. The head is generally relieved by moving about in the open air, > when walking in the open air. The headache and most of the complaints are relieved from cold, or from a cool room, and aggravated from a warm room. The dyspnoea comes on in a warm room. The patient suffocates in a crowded room, in the theatre, in church, like Apis, Iodine, Kali i., Lyc. and Puls.”

“Wild feeling in the head, as though she would go crazy, with pain in the right iliac region.” These provers seemed to like the expression, “crazy feeling in the head, as if she would go crazy”…That crazy feeling is a confusion of mind, as if the mind were quite unable to concentrate itself. That is what is interpreted by this crazy feeling the patients have. It is sometimes like a vertigo, as if things were going round, or as if she would lose her mind. Then it comes again as a terrible, tearing headache, described as a crazy headache in the forehead. Headache in which there is confusion of the mind, or as if the mind would go crazy.  (James Kent; Lectures on materia medica)

DULLNESS words, with inability to find right  Lilium tigrinum  (singular symptom)

HURRY aimless  Lilium tigrinum  (singular symptom)

BUSY fruitlessly  Lilium tigrinum

FANCIES confused Baptisia, Camphora, Lilium tigrinum (10 remedies)

SENSES confused   Lilium tigrinum  (5 remedies)  (Synthetic repertory)

The feeling of Lilium tigrinum is of a tremendous  mental confusion and ‘scattered’ confusion from being left out and excluded. It is in this way like Baptisia and the leguminosae remedies. We see this described by James Kent,

“The patient tries to describe an indescribable feeling by saying she has a ‘crazy feeling’ in the head, as if the ideas scattered, and the more she attempts to think rationally the more irrational she becomes. The more she attempts to think of something the less likely she is to recall it. When putting the mind upon something else it comes back again. This remedy has all kinds of symptoms from sexual excesses in overwrought and nervous women, from sexual excitement, causing confusion of mind with palpitation.”  (Lectures)

We see Baptisia and Lilium tig both included in the very important symptom for Lilium tigrinum,

MIND FANCIES absorbed in, BAPTISIA, Lilium tig (10 remedies)

Lilium tigrinum has such a strong tendency towards sycosis because it is a liliflorae plant and also because of the feeling of being scattered and confused.

Here are some sycotic symptoms of Crocus sativa,

WILDNESS evening  Crocus   (singular symptom)

DELUSION religious  Crocus, Medorrinhum, Pulsatilla (17 remedies)

DELUSION strange, familiar things seem Crocus, Medorrinhum, Pulsatilla, Thuja

HYSTERIA with sleeplessness Crocus  (4 remedies)

MEMORY weakness  write, for what is about to Crocus, Medorrinhum,

RELIGIOUS affections   Crocus  (Synthetic repertory)

Even though not strongly a sycotic remedy Paris quadrifolia has the singular symptom

DELUSION strange and solitary, finding himself in (at night on waking)

And shared with Verat album,

DELUSION strange land, as if in a Paris, Verat album (4 remedies)(Synthetic Repertory)

We note that Thuja and Pulsatilla are found more in symptoms like,

DELUSION strangers he sees  Pulsatilla, Thuja

DELUSION strangers room, seem to be in the room Thuja

DELUSION strangers surrounded by  Pulsatilla

With  Pulsatilla and Thuja the person may have people around them yet they experience a sense of strangeness while with Paris quadrifolia and the Liliflorae states the person feels in a strange place because they are excluded.

An important aspect of the Liliflorae remedies, Verat-album, Sarsaparilla, Helonias, Sabadilla, Lilium tigrinum, Crocus sativa, Paris Quadrifolia and Colchicum etc is that many of them have the tendency to imaginary ideas concerning their physical body, and also the impression of imaginary diseases. And although this is most strongly seen with Sabadilla, it is consistent through all the remedies of the Liliflorae grouping. With this feeling there is an overly focussed attention of the person towards themselves and what might be wrong  with them. When someone feels excluded by others they can begin to think that there must be something wrong and abnormal about them. This, it seems also creates a strong leaning the Liliflorae remedies have towards sycosis.

Sabadilla is the most renowned remedy for erroneous ideas concerning their body and thoughts that parts of their body are deformed etc. There is also the feeling of being very frightened. The state of Sabadilla is one in which the person is easily startled and frightened.  It also has Hydrophobia like the Solanaceae remedies Belladonna, Stramonium and Hyosyamus.

The symptom,

DELUSION she is pregnant Crocus sativa, Pulsatilla, Sabadilla, Thuja, Verat album (12 remedies)

includes 3 Liliflorae remedies along with Pulsatilla and Thuja.

And the idea of strange things going on in the body, especially the abdomen is considered to be very sycotic in origin. The symptoms of Thuja are a good example of this,

DELUSION animals abdomen, are in  Thuja (singular symptom)

DELUSION voices abdomen, are in his  Thuja  (singular symptom)  (Synthetic Repertory)

And Sabadilla has so many symptoms like this, of imaginary things about themselves and their body yet doesn’t have any feeling of being in a strange place, or that they are surrounded by strangers. How can this be explained? The reason is that even though the Liliflorae remedies can tend into sycosis, the feeling itself is not primarily one of strangeness. With Sabadilla, Lilium tigrinum and the other Liliflorae remedies it is like the feeling of someone wanting to be friends with another person or a group of people and being excluded and left out by them. Because of the desire to be included he or she does not experience what is outside them to be strange at all. Rather because they are not included they feel more that there is something wrong and abnormal about them. This is the origin of the over-concern and attention towards themselves and what is abnormal about their body. With the Liliflorae remedies the person feels excluded and left out and as such they are left by themselves thinking they are abnormal.

Concerning the close similarity of the feeling of sycosis and that of the Magnollidae remedies, here is what Frans Vermeulen states about the constituents of Pulsatilla and Thuja,

Pulsatilla

Constituents Protoaneomonin [converted into anemonin in drying], triterpenoid, saponins, tannins, volatile oil. The volatile oil was formerly known as ‘pulsatilla camphor’ or ‘anemone camphor’.”   (Prisma)

Thuja

Constituents Thujone; fenchone [occurs also in fennel oil and in the essential oil of Lavandula stoechas]; thujetic acid; sabinene [also in Juniperus Sabina]; camphor; tannin; pinipicrin; acetic acid; formic acid; isovaleric and valerianic acid; calcium.  (Prisma)

We see that the two most important remedies for sycosis and gonorrhoea both contain Camphor and exhibit the feeling of the state of Camphor of being in a strange place.

David Quinn

David Quinn, is 39 and lives in Christchurch, New Zealand. In addition to studying homeopathy he is a student of humanistic psychology, politics and economics. He discovered that the teachings of homeopathy are complementary with many other healing disciplines and consistent with what we all instinctively know to be the natural process of healing. He also enjoys music, films and furniture making. His most recent project is making homoepathic chests (in the style of the early homoeopaths) from old recycled New Zealand Kauri.

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