Minutus

Please read the following slowly and carefully:
The state of humility opens man's mind.

You will find so long as man is in a position to trust himself, he makes himself a god; he makes himself infallible, he looks to himself and does not see beyond himself. His mind is then closed.
When a man finds out that in himself he is a failure, that is the beginning of knowledge in any circumstance, the very opposite of this closes the mind and turns man away from knowledge.
JT Kent. Lectures on Homoeopathic Philosophy, Page 183.
Is this closure of mind and the associated arrogance a cause or result of Psora.

I think that If we read the Old Testament etc, the problems of Mankind start with his arrogance!

What do you think?
Soroush
[Non-text portions of this message have been removed]

I wholeheartedly agree!! Interesting observation!

Dear Soroush,

This depends on your definition of 'Psora'. If you
consider 'Psora' as the most basic cause of fall of
human being from heaven to earth, this can be an
explanation. But in Hahnemann's terminology, Psora is
just an obstinate chronic infectious disease, of
course one of the oldest and most fundamental ones. To
Hahnemann, being cleared from Psora is not equivallent
to being MORALY PURE.

Regards,

Ardavan

--- Finrod wrote: >

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> Is this closure of mind and the associated arrogance a cause or result of
Psora.

A symptom, not a cause. Arrogance doesn't just erupt from nowhere. What made
the mind close? What made the mind think itself such an authority? (And,
although arrogance and closed minds often go together, not all closed minds
are arrogant and not all arrogant people are closed minded.)

I would also tend to question arrogance as a predominantly psoric symptom -
if you analyse rubrics indicative of arrogance, the miasmatic representation
comes up as equally psoric and sycotic (roughly 40% apiece), and syphilitic
to a slightly lesser extent. Personally I would tend to associate a kind of
stubborn resistance with psora and real arrogance with sycosis (see below).

start with his arrogance!

OK, personal opinion here

The ultimate "cause" of Psora? Life as we know it. Incarnation. The human
being's separation from the universal life force (whatever name and cultural
clothing you prefer to give it) by virtue of taking a physical form with
properties that permit a large degree of autonomy.

This is not disease. Life isn't a disease. It only comes into a dis-eased
condition when the evolutionary process of the individual gets stuck or
subverted and the state of separation becomes their permanent reality.

I'll show what I mean by describing a progression through the miasms.

What's psora about? Essentially the problems of the childhood phase. Simple
survival - to be or not to be. Largely pre-conscious - before the conscious
mind matures enough to have any authority - and reactive. Loss (Delusions,
imaginations; fortune, that he is going to lose his). Separation (skin
irritations, skin being the boundary between "self" and "non-self", and
problems with digesting and assimilating food - also at the boundary between
"self" and "non-self"). Lack (disturbed and inefficient nutrition, lack of
comprehension). Feels dirty, unfit. Lack of self-confidence and a
compensating rigidity and stubbornness. Primarily, perturbation of
*function* (no big pathology here). Instinctive defensiveness - a "shell" to
hide inside rather than an elaborately woven superficial "persona" - to
protect the vulnerable interior.

Once a reasonable shell is in place, the organism feels a bit less
vulnerable. This is the phase that equates to adolescence and youth. The
organism becomes more pro-active; the mind matures and starts to exert some
authority. A phase of rapid growth, proliferation, which needs to be
balanced by a compensating form-giving process of distillation. Without this
balance, the proliferative tendencies run riot. The mind falls into the trap
of becoming enamoured of its own power and elevates itself to the position
of *ultimate* authority. Pragya aparadh - the mistake of the intellect. But
the inner lack is still making itself heard. Louder and louder, if little
distillation is going on. So we rush about trying to fill the void with
anything and everything that seems vaguely appropriate. We get drawn into
all kinds of substitution situations (eg. addictions, co-dependent
relationships, false spirituality). More, more, more. But too much is still
never enough. Dis-ease deepens. Physical symptoms move from the periphery
(ie. boundaries between inner "self" and outer "non-self", which may be
internal as well as external) to deeper levels. Sycosis.

If we continue within the dis-eased state, the mind starts to realise that
all it's efforts to deal with the inner lack have been in vain and it starts
to become disillusioned. Alternates between hopelessness and anger. Bursts
of destructive behaviour - relationships are destroyed because they failed
to fill the void, violence directed towards anything and everything that has
proved itself a substitution, violence turned inward. Great overwhelming
waves of a sense of regret and failure. Destructive, degenerative disease
processes. Syphilis. Again an emphasis on bodily boundaries even if this
time the nature of the symptoms are more destructive. This is the completion
of the circle. Maturity and old age moving into death. But syphilitic
destruction also contains the seed of its great polarity - creation, the
potential for the phoenix to arise in symbolic re-birth when the mind
finally realises that the state of separation is only a delusion.

As I said, just my opinion ...

Regards
Wendy

Dear Soroush,

We should distinguish first what we mean by Psora.
Like David said in his mail to me:

"True miasms are based on *prior infection* not just any long term
degenerative diathesis. Many of Hahnemann's Paris cases were acquired
infections of the skin, TB, gonorrhea and syphilis. He saw these infectious
diseases daily because they were epidemic in the 1800s. This colored his
world view. He said psora (suppressed skin infections) was the cause of
most chronic diseases. Yes, this can cause almost any chronic disease
but......we have to bring this material up to date with modern realities.
Diet, hygiene, and civic projects caused a great reduction of infectious
diseases before antibiotics and most vaccinations. In the year 2001 many
cases Western are complicated by emotional maintaining causes,
overpopulation, stress, rapid urbanization, and chemical, radiation and
toxic overload. Some also are based on chronic miasms."

The underlying cause is the susceptibility to Psora, I guess this is what we
talk about now.
Kent is rather moralistic in his view on this subject.
Harry van der Zee describes another way of seeing things in book 'Miasm in
labour'
He show us that miasm are correcting energies in different fases of our
life, when we get stuck, we see the negative side of the miasm, but there
are also positive side necessary to survive and overcome obstacles.
He calls the miasm's the 'stepping stones' of life.

Very interesing are also the articles by Peter Morell:
http://homeoint.org/morrell/articles/legacy.htm
http://homeoint.org/morrell/articles/vitalism.htm

Don't forget David's site About Kent's life and work.
http://www.simillimum.com

Miasms in LabourMiasms in Labour
Miasms in Labour: A Revision of the Homoeopathic Theory of the
Miasms - A Process towards Health. Harry van der Zee, Stichting
Alonnissos, 2000, 176pp, thread-sewn paperback, price £14.95,
ISBN
90-74817-09-2
Reviewed by Rakhel Shabi
In the introduction to The Chronic Diseases, Hahnemann states
that
his teachings on the miasmatic doctrine (to which he introduces
us
as early as paragraph 5 in The Organon) will be able 'to deliver
mankind from the numberless torments which have rested upon the
poor
sick... as far back as history extends'1. Over the last two
centuries the Fundamental Cause has been interpreted and applied
in
a myriad of ways by various schools of thought, all wishing to
put
those grandiose declarations into successful practice, but whose
theories, if viewed in a wider perspective, cannot be
reconciled.
What is a miasm, essentially? Is it a defective legacy from
spiritually and morally degenerated forebears, or strictly a
microbe, a 'toxin'? Is it an analysis strategy, a means of
narrowing
down the number of optional remedies, a springboard to the true
simillimum, or perhaps a criterion to classify diseased states
by
and base a prognosis on? Can we, acquainted with all these
theories,
subscribe to but one theory and entirely invalidate the rest? So
essential, yet so often misunderstood, the miasmatic idea has
been
one of the most charged issues in the homeopathic debate, with
many
trends claiming to be that 'more conscientious and intelligent
posterity'2 Hahnemann referred to in the forward to The Chronic
Diseases, a posterity to faithfully follow his teachings.
From history we know what opposition the miasmatic theory met
when
first put forward: no wonder Hahnemann, reluctant to teach it to
his
students, claimed he had done so only because of his advanced
age.
Now how can we possibly expect a community, that has yet to
reach a
consensus on what classical homeopathy is, to skillfully treat
such
a controversial issue? Working out the glaring differences
between
all the miasmatic theories, which involve different scientific,
religious, cultural and moral worldviews, seems a distant dream.
To come up with yet another theory in this field, one would
better
have a good argument at hand. A certain degree of chutzpa could
help
too, especially if your theory defies deep-rooted ways of
thinking.
Acknowledging that every classification is to a certain degree
'a
violation of truth' (p15), Harry van der Zee doesn't claim to
come
up with an absolute answer, but he invites the readers to be
'creative' and 'open to surprises' (ibid.). 'The division of
remedies and miasms can be applied at many levels. They can be
applied to the stages of the birth process, connected to the
stages
of development in life, to phases in crises in life... in a
holistic
view we may expect to see the same pattern wherever we look'.
(p16).
In other words, 'Miasms in Labour' doesn't mean you should reach
for
your birth remedies kit, but rather refers to the image of birth
as
a metaphor (p137), a process analogous in many respects to the
miasms, a fractal of a whole picture (also known as 'life').
The first part of the book describes the similarities between
the
phases in the birth process (described by Czech psychiatrist
Stanislav Grof) and the miasms, and elaborates on the remedies
identified with each stage/miasm. Then follows the part which
places
the miasms in the light of the Jungian individuation process,
'thus
transforming the perception of the miasms from merely diseased
states into correcting mechanisms in an evolutionary process'
(p14),
as the sub-title of the book suggests.
Given the striking analogies between the theories, there remains
an
evident contradiction to settle, between a process of
'increasing
deterioration' (p124), and one that is clearly evolutionary and
symbolizes growth. We should change our perception of what a
miasm
is, says van der Zee, and he offers the following definition: a
miasm is parallel to a stage in our life, a shadow side of
evolution. Its deeper understanding can be enhanced by the
Jungian
individuation process: a miasm represents the obstructions and
their
effects on the path of a normal psychological development.
Spiritual
development goes hand in hand with increased creative powers,
which
is why obstructions to the process can be all the more serious.
'The
miasms as they have been taught over the last two centuries only
deal with the stumbling blocks on our path, making us believe
that
the path itself is wrong. But the closer to the top, the more
skillful we will have to be in climbing, and the more serious
the
results of mistakes will be. The function of these obstructions,
of
the disease, of the miasms, is to make us aware that we are
losing
our way, or that changes are needed in order to continue on this
track' (pp127-8).
'In a narrow understanding they [the miasms] represent disease.
In a
broader understanding they are connected as corrective energies
to
major stepping-stones in the history of mankind. They are spokes
in
the wheel. They belong to the stages we have to go through in
order
to become an individual human being. We pass through these
stages in
the birth process, we pass through them in life, again and
again.
And as a consequence we pass through their natural and necessary
attributes, the miasms... Seen from this perspective where is
the
pathology? What we see is evolution, growth. We speak of
pathology
when we get stuck at a certain point in this growth process.
Just as
the symptoms show us the dynamis in action restoring health, so
the
chronic diseases can show us the miasms in action, restoring the
direction in our life' (p171).
We are asked to accept that 'miasms serve a purpose within the
greater whole' (p19) and that 'the syphilitic miasm is only the
shadow side of a plan in the natural development of mankind'
(p145).
In other words, rather than considering syphilis as disobedience
to
the laws of religion and morality, resulting in a just
punishment, a
crippling stigma (see relevant chapters in Kent's Lectures on
Homeopathic Philosophy), it should be viewed as a challenge not
properly overcome. Interestingly enough, a recent article in the
Homeopathic Links3 points out the influence 'syphilitic minds'
had
on the cultural development of Europe in the fields of
architecture,
literature, music and plastic arts, rather than focus on the
disease's destructive force.
The innovation in this book, among others, is therefore in
placing
the miasmatic ideas in a different, non-judgmental, much more
our
air du temps context, and in considering the miasms as a dynamic
process rather than a fixed corruption we are passively disposed
to.
Every generation comes up with its own interpretation of the
miasmatic idea. In contrast to the 19th century moralists,
entrenched in a religiously oriented worldview, van der Zee
wishes
to give us a modern perspective to explore the miasmatic
concept.
The idea of perceiving a miasm as a stage in consciousness has
been
suggested before, but it hasn't been elaborated so extensively
or
compared with such disciplines. Can we learn to appreciate a
miasm's
positive side, and no longer to reduce it to the somewhat
limited
perspective of moral misconduct? Can we be open enough to revise
our
definitions without fear, and separate, with some delay, science
from religion?
Is this book likely to arouse a controversy? Yes. Is it
challenging?
Absolutely, it clearly defies what we (think we) know about
miasms.
I did note down my own reservations, which could be resolved in
a
second reading. Some statements, however, I cannot accept:
Psorinum
presents a picture that isn't dirty merely 'on the outside'
(p80). A
repeated quote we encounter while reading its materia medica is
the
dirtiness which 'cannot be washed clean', he is 'the great
unwashable' (Nash). Clarke, who also quotes Hering on the
subject,
says Psorinum suits 'dirty people in whom the body has a filthy
smell which no amount of washing can remove', and this
observation
resonates with ideas expressed in the Mind section of its
proving.
A misleading detail is found on page 55 and will hopefully be
corrected in future editions: contrary to what is stated, Helium
did
undergo a thorough proving in 1995 by Jeremy Sherr and his
Norwegian
Dynamis students. Perpetuating the equation Helium = autism
doesn't
do justice to the picture that emerged, which extends far beyond
that slogan.
You may be reluctant to consider the ideas expressed in this
book,
or believe it merely serves as a corrective measure of re-naming
in
a politically correct atmosphere. If so, put aside the
interpretation offered and access the richness of this book at a
different 'module', namely the concise remedy 'essences', the
brilliant illustrative cases, and the glances at a few new
remedies.

Van der Zee's ideas regarding the miasms encompass many fields
of
knowledge, and to a certain degree even resonate with Kentian
'truths'. Integrated with insights from other contemporary
theories
in homeopathy, as well as from mythology and the Bible but above
all
from Stanislav Grof and Jungian psychology, the ideas are
presented
in a most coherent and eloquent way, woven beautifully to make a
colourful fabric. It makes a lot of sense, it 'clicks' at many
stages, and that goes to support the validity of the theory. I
enjoyed this book also for its visual attractiveness, with
original
pictures painted especially to enrich the intellectual
experience it
has to offer.
'But in communicating to the world this great discovery I am
sorry
that I must doubt whether my contemporaries will comprehend the
logical sequence of these teachings of mine, and will follow
them
carefully and gain thereby the infinite benefits for suffering
humanity which must inevitably spring from a faithful and
accurate
observance of the same, or whether, frightened away by the
unheard
of nature of many of these disclosures, they will not rather
leave
them untried and uninitiated and, therefore, useless.'
1 Hahnemann, S. The Chronic Diseases (theoretical part), 1991,
B.
Jain Publishers, New-Delhi
2 ibid
3 "Syphilinum, Past and Present", Homeopathic Links 2/00,
Springer
and Wittwer
4 Hahnemann, S. The Chronic Diseases (theoretical part), 1991,
B.
Jain Publishers, New-Delhi
Collected Seminars by Classical Masters, B. Jain Publishers Ltd,
10
vols, paperback, 112 euros (90 euros introductory price), New
Delhi
1999. ISBN (Europe) 9 0744 5606 5 (rest of world) 8 1702 1932 9.
Kind regards,
Piet Guijt

Dear Minutus,

James Kent did not teach that psora was a moral disease that was the
original sin. The idea of "original sin" originated in Hering and Hempel's
debate with the critics of the psora hypothesis. Kent was careful to point
out that the fall from the state of perfection was the proximate cause that
produced the susceptibility to psora and the other miasms. About the deeper
aspects of the genesis of disease James said:

"It is altogether too extensive, for it goes to the very primitive
wrong of the human race, the very first sickness of the human race, that is
the spiritual sickness, form which first state the race progressed into
what may be called the TRUE SUSCEPTIBILITY TO PSORA WHICH LAID THE
FOUNDATION FOR OTHER DISEASES". (Lectures on Homoeopathic Philosophy,
James Kent, Chronic Disease Psora, page 146.)

The fall of humanity from perfection is based on an ethical decline
but hitting the external ground is psora, the mother of all miasms. From
this tainted soil springs the predispositions to all the other chronic
miasms. From this time the "sins of the fathers have been passed on to the
sons through the generations". James Kent preserved many older teachings
and passed them on to a new generation in the late 20th century before they
were lost.

Hahnemann wrote the as long as human have existed they have been
exposed, individually and collectively, to diseases of moral and physical
causes. Kent is speaking of the individual and collective moral causes that
produced the susceptibility to physical diseases. The first collective
physical disease was Psora.

Does this make this subject any clearer to all?
Sincerely, David Little

David wrote:
"The fall of humanity from perfection is based on an ethical decline but
hitting the external ground is psora, the mother of all miasms. From this
tainted soil springs the predispositions to all the other chronic miasms.
From this time the "sins of the fathers have been passed on to the
sons through the generations".

Dear David,

This is one of the subject I hoped to discuss with you in the near future, I
didn't have to wait for long.

What you wrote are pure speculations.
When mankind has Psora from the very beginning, how can we prove it started
with a moral spiritual susceptibility and with a psoric infection.?
Even Hahnemann felt this was a weak point in his theory and he declared he
was one of the few that was non-psoric.
We live in a three-dimensional world. Every individual is basically
tri-miasmatic, 'psoric', 'sycotic' or 'syphilitic' this indicates nothing
more than a certain tendency of the vital force.
Those tendencies are not introduced by infections! They are part of life.

Organon § 9:
In the healthy condition of man, the spiritual vital force (autocracy), the
dynamis that animates the material body (organism), rules with unbounded
sway, and retains all the parts of the organism in admirable, harmonious,
vital operation, as regards both sensations and functions, so that our
indwelling, reason-gifted mind can freely employ this living, healthy
instrument for the higher purpose of our existence.

The miasms are obstacles to the realisation of our spiritual potential,
therefore the progression we make in that direction is a sign of health, or
freedom from miasm. These positive aspects of human behaviour are also
symptoms. The quality of miasmatic symptoms is 'dependence' and the essence
of the non-miasmatic symptoms is 'freedom'.
One step further in this way of thinking, we can see the freedom and
dependence symptoms as two side of the same coin.
This would mean that going from Psora to Sycosis to Syphilis per definition
in not always a deterioration, also the positive qualities of the individual
can increase.
Why is a beautiful metal like gold Syphilic?
Disease can help us to make the changes needed to fulfil the higher purpose
of life.
Life is a process, and going through the different phases (miasms) of this
process is natural. When we have trouble taking one of these step, symptoms
will arise, and as soon we as we have understood the signs and acted
accordingly these symptoms will disappear. Disease is an obstructed process.
Now we see the negative side. Hahnemann only described the diseased state.
In a broader understanding miasm are connected as corrective energies to
major stepping stones in the history of mankind.
Just as symptoms show us the dynamis in action restoring health, so the
chronic disease can show us the miasm in action, restoring the direction in
our life.

Organon § 2:
The highest ideal of cure is rapid, gentle and permanent restoration of the
health, or removal and annihilation of the disease in its whole extent, in
the shortest, most reliable, and most harmless way, on easily comprehensible
principles.

This is not about fighting disease, but about helping the individual to
evolve on its path in life.

This above is a philosophical aspect of our art.
Of course some micro-organism have the special capability to disturb the
vital force relative easy. But they are only the material part of the whole
disease and of coarse our remedy must cover the disease stages of this 'real
miasm'.

Kind regards,
Piet Guijt

At 08:56 PM 11/20/2001 +0100, you wrote:
Hello,

The above theorum relates to Kent's ideas as recording in his Lecture on
Philosophy. Kent did not say that psora was a moral or ethical disease. He
said the *susceptibility* to psora was of a moral or ethical nature and
then came psora. Susceptibility comes first. That is the point. You say
that psora, sycosis and syphilis are symbols for three innate fixed
patterns of illness. This is your theorum. Hahnemann psora's originates in
the itch disease and suppression. That is what it says in the Chronic
Diseases (1828). This hypothesis has been proven in the clinic by medical
histories and the reversal of symptoms.

In the first sentence of the Introduction of the Organon Hahnemann
taught since humanity has been on this planet it has been exposed
individually and collectively to diseases of *moral and physical causes*.
This is a balanced approach between inner and outer causation as found in
psychology and physical medicine. This covers everything both individually
and collectively. This is the version I follow. It does not say which came
first, the chicken or the egg. I like this best.

Hahnemann did not limited the number of miasms to three. He said that
these infections where the most popular in Europe in 1828. He was correct.
Later he wrote Hering about a fourth miasm he named pseudopsora, which is
the TB miasm. Vaccinosis is a man made miasm first proposed by
Boenninghausen. AIDS is a new miasm of our times. Hahnemann taught that
miasms were infections that produces acquired and inherited sequels. This
has already been documented with material from Hahnemann's Chronic
Diseases, etc.. The Paris casebooks show he was using the term syphilitic
miasm when his patients had suppressed chancres treated by caustics and
mercury. Miasms are part of homoeopathic epidemiology and a study of
collective social diseases. This is a historical fact.

I will stay with Hahnemann's teaching because they are very effective
in the clinic when treating chronic infectious diseases (and their
sequels), the inherited affects of chronic miasms, and autoimmune diseases
and immuno-deficiency disorders. In Asia we also treat the active miasms of
itch, TB, and VD with homoeopathy. We even see Hahnemann's ancient psora,
leprosy. So Hahnemann's original teachings are quite practical in the
clinic when you understand them in this light.
Yes, isn't that a nice piece. It has its origin in the Deist
philosophy. Homoeopathy includes metaphysics, psychology and physical
medicine as well as epidemiological studies.
Hahnemann's view of the miasms was clinical rather than religious. He
was treating soft tissue infections, gonorrhea, TB and syphilis as we know
them today in the medical sciences. Most of his miasmatic cases he treated
were active infectious disease. This was quite a breakthrough in his day
making him the Father of modern epidemiology. The homoeopathic version is
still far more advanced than it orthodox counterpart and perfectly in
harmony with modern medical science.

I deal with spiritual aspects as part of metaphysics and the
individuation process (Self-realization). I assess the five major
archetypal images through the five homoeomeries, alchemy and the Mappa
Mundi. Ether, earth, water, fire and air are symbols for spirit and the
four temperaments choleric, phlegmatic, sanguine and melancholic
temperament. These temperaments have psychical and physical
predispositions, thermals, desires, aversions, modalities, signs, symptoms
and specific patterns of disease.

Even in Hahnemann's day Goethe was speaking about archetypes and the
doctrine of similar correspondences in metaphysics. We know that Hahnemann
read Goethe's works and Goethe was a supporter of homoeopathy. Goethe's
ideas form the basis for Jungian Psychology as he was one of the first
archetypalists. The homoeomeries are the underlying archetypes not the
miasms. The four elements, the four seasons, the four temperaments, the
four humours, the four stages of life, the four miasms, etc., are the
manifestations of these dynamic energies. The homoeomeries are archetypal
patterns found in nature.

These universal archetypes in human beings were called the sensation,
feeling, intuitive and thinking functions by Jung. Those that are dominated
by one of these functions are called the sensation, feeling, intuitive and
thinking types. The Hippocratic temperaments and Jungian types have
negative as well as positive qualities that evolve with the individual. The
homoeomeries have been used in medicine since the time of Pythagoras.
Hahnemann was well versed in the four temperaments and they are found in
the Paris casebooks, Materia Medica Pura, Lesser Writings and the Chronic
Diseases. .
I agree that disease is part of the evolutionary process. All disease
- not just miasms. Archetypes in the unconscious are a source of madness
and liberation depending on how they are assimilated. I prefer to use the
terms archetypes, complexes, persona, shadow, anima-animus, collective
unconsciousness, Self, actualizations, complementation, compensations,
projection, and the process of individuation when dealing with such
realities. The miasms are related to unresolved insults on the immune
system. This definition is very useful in the clinical sphere. This is in
accordance with modern psychology and clinical medicine.
I like to keep my head in the clouds and my feet on the ground. I
counsel people about their spiritual concerns and help fight the diseases
that threaten the population. I study psychological problems as well as
acute miasms like typhoid and chronic miasms like leprosy and tuberculosis.
We treat it all.
The Chronic Diseases is quite clear about what real miasms meant to the
Founder. They are the inherited and acquired affects of chronic infectious
diseases. Complete treatment of miasms also includes the removal of the
susceptibly factor which may involve psychical as well as physical
conditioning factors. There are non miasmatic and miasmatic disorders. I
use the miasms as an epidemiological term as introduced by Hahnemann.

Archetypes are the deeper dynamic energies that come from the
collective unconscious and give shape to universal forms. The homoeomeries
are basic archetypes that make up all phenomena. This includes the four
forces of physics (gravity, electromagnetism, and strong and weak nuclear
forces) as well as the four functions of the human psyche (sensation,
feeling, intuition and thinking). These are not "miasms". The miasms come
from the primordial homoeomeries also. The homoeomeries have been a
tradition in Western medicine since 500 B.C. This multifaceted approach
works best for me. You are welcome to your views.

Sincerely, David Little
---------------
"It is the life-force which cures diseases because a dead man needs no more
medicines."

Samuel Hahnemann

Visit our website on Hahnemannian Homoeopathy and Cyberspace Homoeopathic
Academy at
http://www.simillimum.com
David Little © 2000

At 08:56 PM 11/20/2001 +0100, you wrote:
Hello,

The above theorum relates to Kent's ideas as recording in his Lecture on
Philosophy. Kent did not say that psora was a moral or ethical disease. He
said the *susceptibility* to psora was of a moral or ethical nature and
then came psora. Susceptibility comes first. That is the point. You say
that psora, sycosis and syphilis are symbols for three innate fixed
patterns of illness. This is your theory. Hahnemann psora's originates in
the itch disease and suppression. That is what it says in the Chronic
Diseases (1828). This hypothesis has been proven in the clinic by medical
histories and the reversal of symptoms.

In the first sentence of the Introduction of the Organon Hahnemann
taught since humanity has been on this planet it has been exposed
individually and collectively to diseases of *moral and physical causes*.
This is a balanced approach between inner and outer causation as found in
psychology and physical medicine. This covers everything both individually
and collectively. This is the version I follow. It does not say which came
first, the chicken or the egg. I like this best.

Hahnemann did not limited the number of miasms to three. He said that
these infections where the most popular in Europe in 1828. He was correct.
Later he wrote Hering about a fourth miasm he named pseudopsora, which is
the TB miasm. Vaccinosis is a man made miasm first proposed by
Boenninghausen. AIDS is a new miasm of our times. Hahnemann taught that
miasms were infections that produces acquired and inherited sequels. This
has already been documented with material from Hahnemann's Chronic
Diseases, etc.. The Paris casebooks show he was using the term syphilitic
miasm when his patients had suppressed chancres treated by caustics and
mercury. Miasms are part of homoeopathic epidemiology and a study of
collective social diseases. This is a historical fact.

I will stay with Hahnemann's teaching because they are very effective
in the clinic when treating chronic infectious diseases (and their
sequels), the inherited affects of chronic miasms, and autoimmune diseases
and immuno-deficiency disorders. In Asia we also treat the active miasms of
itch, TB, and VD with homoeopathy. We even see Hahnemann's ancient psora,
leprosy. So Hahnemann's original teachings are quite practical in the
clinic when you understand them in this light.
Yes, isn't that a nice piece. It has its origin in the Deist
philosophy. Homoeopathy includes metaphysics, psychology and physical
medicine as well as epidemiological studies.
Hahnemann's view of the miasms was clinical rather than religious. He
was treating soft tissue infections, gonorrhea, TB and syphilis as we know
them today in the medical sciences. Most of his miasmatic cases he treated
were active infectious disease. This was quite a breakthrough in his day
making him the Father of modern epidemiology. The homoeopathic version is
still far more advanced than it orthodox counterpart and perfectly in
harmony with modern medical science.

I deal with spiritual aspects as part of metaphysics and the
individuation process (Self-realization). I assess the five major
archetypal images through the five homoeomeries, alchemy and the Mappa
Mundi. Ether, earth, water, fire and air are symbols for spirit and the
four temperaments choleric, phlegmatic, sanguine and melancholic
temperament. These temperaments have psychical and physical
predispositions, thermals, desires, aversions, modalities, signs, symptoms
and specific patterns of disease.

Even in Hahnemann's day Goethe was speaking about archetypes and the
doctrine of similar correspondences in metaphysics. We know that Hahnemann
read Goethe's works and Goethe was a supporter of homoeopathy. Goethe's
ideas form the basis for Jungian Psychology as he was one of the first
archetypalists. The homoeomeries are the underlying archetypes not the
miasms. The four elements, the four seasons, the four temperaments, the
four humours, the four stages of life, the four miasms, etc., are the
manifestations of these dynamic energies. The homoeomeries are archetypal
patterns found in nature.

These universal archetypes in human beings were called the sensation,
feeling, intuitive and thinking functions by Jung. Those that are dominated
by one of these functions are called the sensation, feeling, intuitive and
thinking types. The Hippocratic temperaments and Jungian types have
negative as well as positive qualities that evolve with the individual. The
homoeomeries have been used in medicine since the time of Pythagoras.
Hahnemann was well versed in the four temperaments and they are found in
the Paris casebooks, Materia Medica Pura, Lesser Writings and the Chronic
Diseases. .
I agree that disease is part of the evolutionary process. All disease
- not just miasms. Archetypes in the unconscious are a source of madness
and liberation depending on how they are assimilated. I prefer to use the
terms archetypes, complexes, persona, shadow, anima-animus, collective
unconsciousness, Self, actualizations, complementation, compensations,
projection, and the process of individuation when dealing with such
realities. The miasms are related to unresolved insults on the immune
system. This definition is very useful in the clinical sphere. This is in
accordance with modern psychology and clinical medicine.
I like to keep my head in the clouds and my feet on the ground. I
counsel people about their spiritual concerns and help fight the diseases
that threaten the population. I study psychological problems as well as
acute miasms like typhoid and chronic miasms like leprosy and tuberculosis.
We treat it all.
The Chronic Diseases is quite clear about what real miasms meant to the
Founder. They are the inherited and acquired affects of chronic infectious
diseases. Complete treatment of miasms also includes the removal of the
susceptibly factor which may involve psychical as well as physical
conditioning factors. There are non miasmatic and miasmatic disorders. I
use the miasms as an epidemiological term as introduced by Hahnemann.

Archetypes are the deeper dynamic energies that come from the
collective unconscious and give shape to universal forms. The homoeomeries
are basic archetypes that make up all phenomena. This includes the four
forces of physics (gravity, electromagnetism, and strong and weak nuclear
forces) as well as the four functions of the human psyche (sensation,
feeling, intuition and thinking). These are not "miasms". The miasms come
from the primordial homoeomeries also. The homoeomeries have been a
tradition in Western medicine since 500 B.C. This multifaceted approach
works best for me. You are welcome to your views.

Sincerely, David Little
---------------
"It is the life-force which cures diseases because a dead man needs no more
medicines."

Samuel Hahnemann

Visit our website on Hahnemannian Homoeopathy and Cyberspace Homoeopathic
Academy at
http://www.simillimum.com
David Little © 2000

Dear David

Could you kindly please list the dis-similarities between AIDs and Syphilis.

Regards
Soroush