At a fundamental level, this article examines the element theory from a deeper implicate order of our life where disease as information in the development of consciousness. Healing is a question of consciousness. The journey of my becoming a homoeopath traversed thus far is literally beyond my wildest imagination.
Now four years hence, that sense of awe has not diminished and continues to expand and deepen with an increasing sense of freedom for me as a homoeopath and a healer. The precision and accuracy of remedies selected by way of the element theory is breath taking and awe-inspiring. The element theory is thus much more than just a theory based on the periodic table. It is fundamentally a way and a tool of perceiving the essence and the theme of an individual case systematically that lead to the selection of the remedy required in each case. Whether the remedy we search for is derived from the mineral, the plant or the animal kingdoms, the underlying principle is the same — understanding the theme.
For me, the element theory comes in a neat package.
Our ability to locate a remedy by way of the element theory, freed from the constraints of traditional drug provings, describes the archetypal essence of both the remedy and the individual. In other words, they share a similar field pattern where the law of similar can be truly realised in its great breadth and depth. My experience in healing with the homoeopathic mineral remedies has shown that they are capable of reaching deeply into the individual soul.
This is for reason that the elements of the periodic table are the fundamental building blocks of the universe and of human beings. Nothing stands still; life is constantly in a state of flux and dynamic change. It is two hundred years since Hahnemann and the inception of allopathy. Since then, and especially over the last twenty-five years, development in all areas of human activities have altered beyond recognition, so have the disease manifestations, as everything is integral to who we really are.
The diseases, in the developed countries, are no longer the simple uncomplicated acutes as of the epidemics in the eighteenth and the nineteenth centuries but are of those that ravage our immune system at a much deeper level.
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Children, with the implementation of vaccinations, do not get measles, mumps, or chickenpox anymore. As such, the time-honoured polychrests , while relevant to the societies of the bygone era with simpler structures, now lack the complexity in their power to heal deeply and to meet the necessity in addressing the fundamental spiritual issues of individuals living in the twenty-first Century.
My understanding is that the changing social structures over the past one hundred years, coupled with the underlying ideology regarding health and human life, power and profit, have greatly influenced and changed the nature of diseases. At the same time, they have generated much greater need for the mineral remedies to heal humanity than the remedies derived from the plants or the animal kingdoms.
The reason being such is that our life and everyday living is much more complex, more structured and unarguably is organised with certain rigidity and control — we live and die by the ticking of the clock.
My experience shows that the depth and the breadth of the element theory have every potential to take the homoeopathic profession into the uncharted mysterious psychic waters in deep healing and that the true healing of the physical is a REALITY. The significance of the element theory to homoeopath is manifold. First, it brought homoeopath from the first stage of its development as a science to the second stage Scholten, , Autumn; Makewell, October, Secondly, it took homoeopath from the piecemeal approach in case taking repertorisation to perceiving patterns and essences.
Thirdly, not only has it opened up a whole range of previously inaccessible and unknown remedies, it has, more importantly, freed homoeopath from the information constraints derived from traditional drug provings to limitless possibilities via the perception of patterns, themes and essences reaching into implicate archetypal order. With the above stated, I am not suggesting that the traditional proving be made redundant. Rather, that this manner of obtaining information is limited in its scope, as it lacks the capacity to reach the archetypal level of the human psyche.
These cannot be captured by the traditional drug provings, as via which the information obtained is fragmented and incoherent. Moreover, provings are reliant upon the conscious perception of the provers to relate the sensations from the effects of the potentised substance. What is known and described by the provers can only be the tip of the iceberg so to speak. If we change how we perceive our patients from our accustomed way repertorisation to perceiving patterns and essences implicate pattern or archetypes , then, we are entering into the unfathomable depth of homoeopath and of human psyche where the healing of the soul with the homoeopathic remedies becomes possible.
For Bohm, the universe is an entangled wholeness where everything is a seamless extension of everything else in a dynamic interconnectedness. Implicate, enfolding, order is a deeper level of reality underlying all of the manifestations, explicate, unfolding, order, including the continuum of health and disease.
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Implicate archetypal order can be equated with what Jung considers to be the collective unconscious the deepest layer of the unconscious in the human psyche, the primordial instincts and archetypes. Spring from which are the expressions of life in their unequivocal glories at one end of the spectrum and abject inhumanity in the other. Instincts are psychological urges and inborn behaviour patterns with an inherent drive to become conscious.
They make known to the ego through archetypal images where they are experienced in the form of complexes, e. The ego is also an instinct created spontaneously and automatically when born. Ego is a vehicle for the development of consciousness. Via the mechanism of ego projection and our ability to reflect we are able to transform and integrate, to a certain extent, the unconscious instinctual patterns to evolve into greater consciousness. Without the ego consciousness to mediate the instincts we are of little difference from the instinctual behaviours of animals.
Instincts create archetypal images, which create our psychological complexes. At the core of complexes are archetypes they are not pathological, nor are they negative or positive. How the complex develops in an individual is in accordance with their inherent personality, childhood environment, and subsequent life experiences that shape its expression either in positive or negative ways. However, traumas e. In our development of consciousness, our complex makes itself known by way of projection through which we come to know our wounding as well as the necessity in its healing.
In turn, the patterns of these create our personal reality and its physical manifestation.
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If change takes place on one level it affects changes on other levels too. Similarly, the continuous suppression of physical pain will eventually drive those disease symptoms into emotional pathology e. Therefore, healing of the physical begins from the healing of our psychological complexes and damaged instincts.
Where instincts are damaged e. As such, healing is to heal all the way from the damaged instinct, negative psychological complexes to the ego disturbance delusions. It is only then possible to restore the ego to a proper relationship with the Self, which is also an instinct. This same process, reflected in the physical healing, begins at the deepest level and work its way back out from the most important organs to the least, symptom by symptom.
These two archetypes are so close that for practical purposes you can consider them together. Midas turned everything he touched into gold, including, tragically, his beloved daughter. The archetype is associated with entrepreneurial or creative ability.
That Midas was a king symbolically implies that the Midas figure has the power to generate wealth for an entire kingdom, yet is interested only in his personal aggrandizement. Greed is his downfall. For that reason, lessons of generosity are a large part of the characteristics of this archetype. The shadow Midas or Miser creates wealth by hording money and emotions at the expense of others, and refusing to share them. Although the desire to earn a living or become wealthy is not negative, this archetype also represents a need to control the forces around you for fear of losing your wealth.
The challenges inherent in the Miser and Midas can go so far as to make a person confront what he is willing to do to create a mountain of wealth. The positive aspects of this archetype are fairly obvious: spiritual intensity, devotion, dedication, persistence, and perhaps wisdom.
On the shadow side, the role of a religious recluse could be seen as removed from the real world, overly pious, even privileged in the sense of not having to be concerned about earning a living or raising a family. Yet, historically, monks have been extremely industrious and involved in real-world enterprises, whether draining swamps and planting vineyards in medieval Europe, working the rice fields in Asia, building monasteries, teaching, or copying and preserving texts. Today the Monk archetype may show up in the ability to be single-minded, assiduous, devoted to a spiritual path or to any great achievement that requires intense focus.
In this sense, novelists and entrepreneurs can carry the Monk as readily as spiritual adepts. Yet one can be a Monk, even a religious one, without being celibate, as is the case with some Tibetan lamas, Yogis, and Islamic scholars. Then there were Abelard and Heloise, the twelfth-century Monk and Nun who forsook their vows of celibacy out of passion for each other. Both were superior in their fields—Abelard as lecturer, debater, and philosopher, Heloise as a radical prioress and founder of convents—and, although their passion caused them great suffering, it does not seem to have hurt their spiritual work.
The Mother is the life-giver, the source of nurturing and nourishment, unconditional fountain of love, patience, devotion, caring, and unselfish acts. This archetype is the keeper and protector of life, from children to the family to the greater Mother Nature archetype whose province is the Earth and all life. Mother Nature, also known as Gaia, is the Goddess of Life, the caretaker of the living environment of this planet.
She is recognized as powerful, and when storms leave death and destruction in their wake, she may be referred to as wrathful.
The power of compassion and the endless capacity to forgive her children and put them before herself are essential to the Good Mother. The Devouring, Abusive, Abandoning, and Working Mother each represent different aspects of this primal archetype within the entire human community. Although Mothers have always worked, the contemporary archetype of the Career or Working Mother reflects the crises experienced by many women who seek also to be Devoted Mothers.
Measured against the impossible mythic ideal of the Perfect Mother, the Career Mom is sometimes assumed unfairly to be a mother who puts her own needs before those of the children. This is an archetypal crisis for many women. The Abusive and Abandoning Mothers violate natural law by harming their own young. Connections to the Mother archetype are not to be measured only by whether a woman is a biological mother.
If you are intimately connected to nurturing and protecting the environment, including through gardening or farming, or supporting any life form, you should strongly consider whether your bond to Mother Nature is part of a life-long devotion that defines you. You may also recognize a strong bond to the Mother archetype in the form of one or all of her shadows. While it is difficult to admit, some women may have to face the fact that their children see them through the shadow aspects of the Mother, including the Abusive or Abandoning Mother. The qualities that are associated with this archetype can be expressed in other than biological ways, such as giving birth to books or ideas, or nurturing others.