This article is dedicated to my friend and mentor Paul Byers who passed away 12/31/01

Introduction

I would like to share a personal view about sustaining change in the context of homeopathic case taking and management. My background as an anthropologist and psychotherapist has allowed me opportunity to see change, as a complex process necessitating an epistemological framework that is holistic. Samuel Hahnemann’s Organon (sixth edition) is an excellent example of systemic thinking and practice; however I am not sure if it is understood in this context (see Luc De Schepper, Hahnemann Revisited). I am proposing that to implement and sustain change in chronic homeopathic treatment, an acceptance, as I believe Hahnemann came to understand, of how nature works is a prerequisite. 1

In my practice I regularly use an exercise consisting of a metaphorical “Stereoscopic Lens.” I ask those seeking help to imagine that they are seeing their current situation through a presently focused lens, the view that we most often use each day. It’s within this framed sense of perspective that we can mistakenly narrow and skew our sense of what may be happening. We can also, if we choose, begin to recognize mistakes, wrongs, and anomalies within this perspective, which can allow us profound insight into our current life situations, learning style, temperament and family legacies.

I initially suggest during this presently viewed framework that a few deep diaphragmatic breaths be taken that fill up the stomach, before moving up to the chest. Before exhaling, with a stress releasing exhalation, I ask them, for a second or so, to widen their lens and see things in a peripheral vision, whether it is the distant corners of the room or the wider perspective of their physical and emotional environment. I then share a specific homeopathic like induction consisting of an emotional simillimum i.e. a statement or narrative related to the change that is desired.

This, in most cases brings up from the subconscious a wider perspective about their originally viewed context, of which I ask them to revisit and share with me any revisions that they would like to make of that view. With very few exceptions, this simple exercise results in a new and positive response to their presenting problem. I use this exercise progressively in treatment, which leads to more empathy and insight regarding remedy and psychotherapy directions over time as one articulates their life.

My understanding of Hahnemann’s case taking methods was that he readily recorded these systemic images by contextualizing how local befallments manifested themselves (§86-89, refers to the sections in Hahnemann’s Organon of Medicine).

In the footnote to § 96, he states that for instance “the high pitch of the expression about their sufferings becomes, in itself, a significant symptom in the remaining set of symptoms from which the image is composed.” He also undoubtedly saw interpersonal communication as more than a linear recording of content. It was a sharing of states similar to how anthropologist Paul Byers describes in his research on communication. 2

The framework I use to see a case systemically and to share in the state of one’s narrative or to break the ice is a three-generation relationship family tree called a “genogram.” This allows me to record, through a give and take communication volley, the emotional and physical descriptions of one’s life and legacy. Hahnemann regularly investigated entire family trees to determine chronic maisms (§ 82-99). The dialogue between the homeopath and interviewee is much more easily framed as a systemic process when multi-layers are viewed this way since, according to Hahnemann, “the cause of a thing or an event can never be at the same time the thing or event itself” (Organon, introduction, p. 10). Thus the direction of the interview can avoid the “name is the thing” trap and move toward making a difference to help produce a change. 3

Thomas Kuhn’s The Structure of Scientific Revolutions, probably the most cited book in the field of social sciences, describes change as a process that initially consists of a recognition of an anomaly in a paradigm, a model or system that depicts human life and dynamics. This process of change continues when a new “context” is created that is supported and can resist the undermining patterns of business as usual. The implications are profound for healers who strive to sustain healthy change. Since the basis for change is to understand how nature works, which we now know through the ecological movement is not the sum of its content but rather an aesthetic entity that is more then the sum of its parts. 4

Tuning into content alone only contributes to disharmony. When enacting change within a larger holistic frame, the inner, natural ideal or vital force can be freed to help shape our feelings and give rise to solutions and directions. Hahnemann in § 7, points this out in that the essential nature (Inbegriff) of the ” -symptoms is the outward reflected image of the inner wesen (essence) of he disease, that is, of the suffering of the life force.”

A very concise view of ecology or systems thinking, one that forever altered my lens of looking at the world, was described by Anthropologist Gregory Bateson. He defined “love” as the recognition of how our everyday contexts are all inter-connected and wisdom as understanding this process. If we see nature as an aesthetic experience, we see repetitive patterns of enthropy (how all systems move toward disorder) and how new patterns can develop and be maintained as Nobel Prize winner Ilya Prygognia has noted. Our species, with all its fallibility evolves through context. It is the rearranging of energy, the balancing of our ki, chi, or vital force that moves us in context. 5

Sustaining change is possible if one accepts and celebrates the systemic basis of nature and its nuances of possibilities. We are constantly influenced by cultural and language constraints (the I-it,) that is antithetical to optimal health (the I-Thou) in nature. Since we constantly move out of balance, the art of change is the rigorous interplay of love and wisdom. In homeopathy it is the identification of fundamental beginnings, awareness of exciting influences and the altering of disease states from the life context of the individual.

As I experience the above each day, the following ingredients have emerged for me to form a recipe in progress of how I think sustaining change in homeopathic treatment is possible:

  • Celebrate Interpersonal Communication
  • Understand Context and Systemic Treatment
  • Share Homeopathic Psychology
  • Respect Constitutional and Temperament
  • Allow Collective Connections

Case Example

With cases that I participate, I frame my collected information within each of the above ingredients. I ask how every particular ingredient manifests itself in the case narrative and repeatedly review the relevancy of the location, sensation, cause, modalities and commitments for each one. The following case consisted of six one-hour sessions over a three-month period. The treatment was followed from September ‘99 through December 2000. He continued to see me monthly during 2001 and returned March of ‘02 for follow-up.

Joe is sixty years old of Italian ancestry. His presenting problem was that he “is always anxious.” His genogram indicated that he was the youngest of three children, with three older sisters. His father was an even-tempered retired policeman who died twenty years ago from lung cancer. His communication style was one of worry and over protection His mother was a homemaker who recently passed away from a stroke. She had a history of depression and was extremely anxious and fearful for Joe’s well being.

Joe has been married for thirty years and has three grown children, all in relative good health and six grand children. His wife is a “saint,” puts up with his worries, anxieties and temper tantrums. His disposition is one of calmness with an underlying nervousness. Joe said that he has worked on his temper and has been very remorseful of his outbursts that occurred when things were not “just right.” He owns a local grocery store of which he purchased fifteen years ago after working for a local Acme for twenty years. He fears that he will be a failure in his business despite having a wonderful reputation and following. He has a high school education and is well read and pro-active in dealing with his problems.

He narrated how all his life he woke up with fear that something was going to happen to him or his family. His legacy depicted a shy small built child who constantly dreaded not succeeding. He was pressured by nuns in his schooling and embarrassed for his bashfulness. He was always worse in the morning, dreading the day, but got better once things moved along. He described himself as always trying to not let family and friends down. His parents constantly worried and warned him to be careful. His life evolved into fears of leaving home and then being extremely obsessive. “I am such a perfectionist,” always making sure that all the food in his store is presented properly.

He said that he can not confront people who work for him and is passive in regards to letting anyone go from their job, yet he gets an attitude with his employees and family when upset. “I always feel like the rug will be pulled from beneath me.” He also demonstrated anticipatory anxiety and “what if..” patterns with his kids and his work. He described a time in his life when he was about ten years old where he developed a rash on the upper part of his body. No one could find out what it was all through high school. It was reddish and blotchy and was worse with touch. It mysteriously disappeared when he graduated high school.

Joe described his thought process as “thinking myself into anxiety.” “I am a pessimist and fearful of the future yet I work well and am very proud of my accomplishments.” He reported to be bright as a child, which only made thing worse since he was singled out by the nuns. He is a very moralistic person with high ethics, yet very empathic to others’ views. He feels he has trouble expressing himself and has low self-esteem. Anything hot aggravates him, he likes being cool.

Joe also perspires profusely when anxious and complains of much indigestion. He currently feels it is time to enjoy life and he is upset that he is difficult to live with, although his wife is patient and his best friend. They are very committed, have much equity in their sense of power (she is a librarian and very giving and independent), and are intimate in their communication and relationship in general. Joe describes himself as a “worry wart,” yet very sensitive with good judgement.

The initial rubrics that I used for this case were:

  • Fear failure, of business, or work
  • Reproaches himself
  • Confidence, wanting
  • Reproaches others
  • Morose, sulky, cross, fretful, ill humor,
  • Peevish, trifles
  • Ailments from anticipation, foreboding, presentment
  • Cares, worries, full
  • Anxiety anticipating an engagement
  • Frightened easily at trifles
  • Conscientious about trifles
  •  
  • Morning, five a.m.-nine a.m.
  • Evening 4:00-8:00
  •  
  • Stomach, indigestion, nervous
  • Eruptions, rash

The remedy given was Lycopodium LM 0/1, 4oz bottle, 6 succussions, I teaspoon diluted into 4 oz and I teaspoon ingested. After a test dose, Joe was instructed to take the remedy every three days. He reported after the first dose that his anxieties subsided and he was feeling a sense of “balance” and “well being.” This improvement continued progressively.

Analysis By Ingredient

Celebrating Interpersonal Communication:

Maintaining change necessitates not only an understanding of our systemic connections but also an understanding of interpersonal communication. When we communicate there are superimposed rhythms that join humans. Participants synchronize their underlying biological rhythms. Implicit rules are part of communication although the process is out of the explicit awareness of the speakers. Listening involves rhythm matching which is also found in body movements. Communication is “the process by which any two pieces of the universe find their relationship to each other.” It is thus important to see how humans “tune” into each other rather than seeing humans as “doing things to each other.” Interpersonal rhythms lie between or across the biological and cultural, clear distinctions occur and conversations systemically correct themselves. This is similar to what Greg O’Connor says about Aikido, where “one dances in the flash and flow of ‘win-win’ energy.” Flaws in this process can cause and identify pathology. 6

The frame or context equals the rules of communication. This allows, encourages or penalizes behaviors. Without context that is shared by the speaker and hearer, meaning is unclear. It is the sharing of frames or contexts that allows for the recognition of anomalies to be changed. By understanding how multi-level frames work, we can avoid “right-wrong” labels. When sharing states you can tune into the “love, sacred, ecstatic, transcendent, aesthetic, peak, turned on, art, music, dance etc.”

This shared time frame is like a hologram; in that we all share fixed biological rhythm and a subjective modulated one. The aesthetic is possibly the largest available frame. When we recognize its reflection, we can feel it. Paul Byers believed that “tuning to content contributes to disharmony- when i.e. evil is enacted within a larger aesthetic frame, the inner, natural ideal can shape our feelings and frame our attempts at a solution.” The “aesthetic is the name of the ideal human game.” If we can understand change in larger and larger frames, we can find ourselves sustaining it in the natural flow of things. 7

In Joe’s case it was important to “join” him due to his anxiety. His initial statement was “I feel so bad that I can’t resolve this by myself.” To tune into Joe was to acknowledge his feelings and symptoms. Placing them into a communication framework that did not make him feel different or that he need not resolve this by himself. In this case passive listening, would not have allowed the narration to come to the surface. He had been justifying and blaming himself for years. Dissolving labels and apprehensions is the goal of a communication volley. A “win-win” interaction of expression, paraphrasing, checking and responding was a larger connection for Joe, indicating that he was fallible and not the only one to have gone through this pattern. It also created a readiness for more specific homeopathic inquiry. This was reinforced during each following session.

Understanding Context and Systemic Treatment:

In developing an understanding of someone who is seeking assistance, we have been taught by Hahnemann and Boenninghausen to listen to the narrative that fills their presenting context. The “as if” open questioning brings forth the location, sensation, quantity, time, circumstances, modalities and concomitants. My bias of using the family genogram allows me to have a peripheral vision in case taking. Each bit of narrative information can be seen not as facts and content but as being simultaneously part of the interconnected levels of the wider lens.

In the ecological movement of the past few decades, it was pointed out how the chemical DDT was able to kill the predators of certain wounded agricultural crops. In this context there were cheers and accolades especially as crop values increased. However within a few years, DDT was seen to enter the biological food chain, soon entering mothers’ milk of humans. Many species of insects and animals either became or were soon to be extinct.

It became apparent that something that seemed good in one context may not be good in a simultaneously connected wider context. Similarly, using corporal punishment on a child in one context may alleviate the presenting problem, yet on a wider psychological level it can do harm. It turned out that marigolds (Calendula) could have and did heal the crops, keeping its natural predator safe and restoring that particular ecological pattern. What we learned from ecology is that the patterns of these contexts connect to form our “Gaia.”.

The beginners mind of case taking is the ecology of the mind. The mind/body narrative that is seen within this context allows for the emergence of unique stories. The strange, extraordinary, unusual and odd, is the kind of every snowflake being different theory. The nature and essence of a person can only be determined from this framework if we are to truly sustain the change we are looking to assist. The alternative is to have the dog chasing its tail syndrome.

Since Homeopathy is the only healing form that so extensively records the mental and emotional patterns of its’ remedies, it stands to reason that contextualizing case taking can better help find the simillimum. “These [patterns] above all, must correspond to the very similar ones in the symptoms set of the medicines sought” (§ 153). Other common symptoms also need the defining context of sensations, modalities and accompanying symptoms to become useful in this framework. Stepping outside of content and organization of facts is to recognize the anomaly that Kuhn mentions and helps us to perceive the “mistuning of the psyche” and the “instinctual nature” of the pattern that needs to be changed to restore the “vigor vitae”. 8

In applying the above to change theory, Hahnemann developed a holistic view of human nature. It was the “conscious spirit,” the psyche and its consequent functioning; “instinctive vital force,” the essence (inner wesen); and the “physical organism, ” the essential nature (Inbegriff), that worked together to become more powerful than the disease that was mistuning the vital force. The mistuned energy (innate and acquired) is the subconscious language of the vital force. To effect change the anomaly is articulated from that inner voice. To hear it necessitates recognizing how “emotions circle like satellites around archetypal complexes. Every person is a mixture of feeling and thinking, every symptom has a circle of possible related symptoms. By knowing how the concentric circles of the symptoms fit together in the individuals we come to understand the essence and the totality” (quote from David Little, posted 7-4-01 ). This is how patterns can be described as systemic, holistic or ecological. 9

One has to tune into this inner voice and empathize with the contextual connections that qualify the totality. This means using whatever variations, be it the stereoscopic exercise in paragraph one or the various repertorizing methods stressing mental ( Kent ) in some cases; physical generals and particulars of Boger; the more clinical and organic pathology that may be more suited to Boenninghausen’s methods and/or others. If the recognition of the needed change is not supported by a combination of systemic means to address the fundamental, exciting and maintaining causes, the patterns of business as usual will sabotage any possibilities of sustaining it.

After feeling a sense of “synchrony,” Joe narrated his family of origin, which demonstrated extreme fears and worries. His mother had bouts of depression and both parents were full of anticipatory anxiety. When Joe did the stereoscopic exercise, his present context was “as if the rug was going to be pulled from beneath him at any second.” He was hard on himself and full of self-blame. When he widened the lens, he began making connections to his childhood. Upon returning to the present context of his life, he realized how much more power he had as an adult. The switching of his lens gave him the perspective and opportunity to “re-frame” the nuances of his childhood and an awareness of the body/mind connections that produced his discomfort. Each session Joe updated his perspective on this theme and showed further understanding of how his past connected to his present actions.

Share Homeopathic Psychology:

Hahnemann supported the use of humanistic psychology in treatment. “In all the so called somatic diseases as well, the mental and emotional frame of mind is always altered (§. 210).” In § 211 he comments that “this preeminent importance of the emotional state holds good to such an extent that the patient’s emotional state often tips the scale in the selection of the homeopathic remedy. This is a decidedly peculiar sign, which, among all the signs of disease, can least remain hidden from the exactly observing physician.” Homeopathy’s context includes detailed information of psychological states produced and cured by its’ remedies.

The importance of using homeopathic psychology is further supported by how physical symptoms disappear as mental illnesses appear. Documented cases demonstrate how serious physical disease can suddenly turn into deep one-sided mental and emotional dysfunction (§ 216). The physical symptoms improve as the mental problems become worse and in some cases can go back and forth (§ 220). Hahnemann used crisis remedies when physical or mental symptoms worsen then returned to the chronic remedy when appropriate to sustain his treatment. In § 221, he recommends acute intercurrents when flare ups of acute crisis occurs. At this point, retaking the case and using Boenninghausen’ concordance and relationship of remedies is very helpful in continuing psychological assessment and ongoing treatment.

The differential assessment of psychological symptoms can point to old habitual patterns of bad life style and be assisted with psychotherapy. In § 228, Hahnemann writes that psychology is “diet for the soul” and that the use of “honesty” and “empathy” is essential to join with a patient and insure continuing trust. David Little points out that being sympathetic for the suffering of others is part of our own healing process and the power behind cure is compassion. 10

Homeopathic mind cure must be homogeneous to the symptoms and in context of the individual. The “disease mistunements can be caused by imagination and therefore similar remedies can cure them” because strong similar powers extinguish a weaker similar power (footnote to § 26). “Both physical affections and moral maladies are cured this way” i.e. grief cured by hearing another greater grief even if fictitious. Hering for instance resolved his emotional grief while seeing a ballet based on a Greek tragedy that was similar to the origin of his situation. J.T.Kent in his Lectures on Homeopathic Philosophy talks of being empathetic, “Sympathy and similar can go a long way in the realms of the psyche.” The blending of homeopathic psychology and mind/body represent a largely unexplored region of the Organon and can be used effectively when following homeopathic principles of being similar and in a minimal dose. 11

In session three, I had Joe do a progressive relaxation exercise. After relaxing his muscles, I asked him to place himself in a safe place with a view of the horizon. While in this place he imagined that he was breathing in an aura that represented all his positive attributes. As he exhaled he visualized an aura that depicted all his fears and anxieties. Eventually after pushing out the last of the latter aura, his in and out breathing was his positive aura, which now was surrounding and caressing him. With his mind’s eye, he witnessed the negative aura dissipating into the horizon eventually disappearing. In this place I was able to share with him a narrative simillimum about a man his age that was able to free himself of his anxieties and pain. In the following session Joe would refer to this person and how he too was working to change his state of mind.

Respect Constitution and Temperament:

In homeopathy we are taught that causation, constitution, and the totality of symptoms are three critical factors. Boenninghausen writes about the importance of understanding who, what, why, with what, modes, when. He also emphasizes the need to understand causation and how imbalance in ones’ make-up opens the door to the need for change. David Little describes how remedies have multi-polar nature having been tested on a wide variety of people. Constitution and temperament is what we view first in the patient. This helps contextualize symptoms that are similar and places them in the perspective of, for instance, the thin and dry constitutions (the twin biles of melancholic and choleric) or the heavy and wet constitutions (the sanguine and phlegmatic) metabolisms.

How one feels, radiates and adapts are further cues to their ways of gathering information and handling their evolving contexts. Their family legacy and life cycle narration play part in this determination. Learned communication and somatic foundation is the basis to confirming complex emotions “that circulate around the center like satellites.”

Reactions from dialogue can lead to exploring essential patterns that define striking extraordinary, unusual and outstanding symptoms. Respecting constitution and temperament allows the observer to participate in patients over lapping states i.e. Nervo-Choleric, Sanguine- phlegmatic etc. and through homeopathy’s wonderful case narratives and provings point to remedy resolutions and life style changes.

In the above case, Joe presented with all of the classic choleric temperament qualities. When he was in a good mood, he was clear, precise, and dependable. His honest work ethic and responsible nature was obvious. He was impulsive and full of sensations. This came out in irritable, critical and dominant mannerisms that were very difficult to live with. He was angular, well built and muscular. He had digestive issues and was prone to fits of anger. As a youth he suffered from a dry skin rash. Joe’s present narration of his life, however, demonstrated many nervous layers. He was very much in a Nervo-Choleric state.

Allow Collective Connections:

The final considerations in sustaining change deals with a deeper understanding of how our patients construct their world. Reconciling subjective and objective experience is one of the ongoing challenges within our human fallibility. Jung believed that the unconscious was experienced information that was from inherent instincts, ancestral connections and universal archetypes. The objective psyche is an energetic field of experience through archetypes and complexes. Edward Whitmont further elaborates that psychological happenings are processed and manifested in language of symbols. This is a demonstration of “purposeful direction of movement that expands that which is deficient and balances what is exaggerated.” This natural movement toward wholeness is what Jung called the “self.” If this is the case, “Then all psychosomatic phenomena can be given meaning, intent, and provide information about the state of the unconscious if interpreted symbolically.” 12

“The collective conscious communicates from the timeless space that is the source of all religious, myths, visions, dreams, fantasies, altered states, fairy tales and folk stories.” It is a holding place for all the experiences of humanity and a means to wholeness. As ignorance can misguide us, the grasping of one’s potential as well as constraints can enlighten us. “When we confront the mythological core of our experience it offers transcendental meaningfulness of our lives.” 13

As humans we have an inherent nature that moves toward collaboration. Neurosurgeon Karl Pribin describes how our brain acts holographically within a holographic wider context of our world. This can easily demonstrate the archetypal development and accessibility to our interconnectedness (i.e. yin-yang, I-Thou etc.) that all of us need in order to be awakened from ignorance. Jung demonstrated how the ego provides our conscious with content yet the shadow; our compensatory sub conscious provides subliminal experiences. The collective unconsciousness and the self are information sources that go much beyond personal experiences. 14

The blend of the conscious and unconscious dialogue is constant and the symbols that arise in consequent dreams are the language of the unconsciousness, a medium of inspiration and art. It is this process that is the diving force behind psychosomatic problems. Being out of “sync” is an indication of imbalance. Although we never see the invisible pure form of the archetypal thing, we can strive to harmonize with its manifestation pattern and essence. The simultaneous awareness of these connections, the “Ah” experience, is the spontaneous automatic reactions that do not follow the rules of the rational mind. Jane, in a recent interview, said that “Jung felt that symbols were the best possible expression of a reality and wholeness that is greater than the intellect can conceive; that symbols point the way to a greater reality.” She also points out that “when we open our minds to this reality, we are able to make connections and see the wholeness of a homeopathic case more readily.” 15

For Joe, his articulation was his constant desire to be dependable, successful and strong. His goal was to be good natured and well respected with his peers, family and work environment. The barriers to his achieving this goal were his constant doubts and anxieties. The fundamental cause was acquired through his parents’ legacy, both of whom were only children that severely suffered through the Depression. They were very nervous with little self- esteem. In looking at Joe’s totality of presenting symptoms, the essence of latent psoric characteristics are prevalent i.e. oversensitive, anxious, fearful, restless, demanding, perspiration with anxiety and digestive complaints.

Conclusion

Several remedies were indicated after repertorization; however Lycopodium seemed to fit. In Vermeulen’s Concordant Materia Medica, Lycopodium is indicated for constant fear of breaking down under stress, apprehensions, and change. It is also indicative of one who awakes anxiously, worse 4:00-8:00 p.m. , can’t tolerate complaints, is sentimental and is better in the open air. Other characteristics that differentiated the choice were his indigestion, eructations, and keen sense of intellect with feeling of inferiority. Lycopodium is anti-psoric as well as being listed as a remedy for one in a nervo-choleric state. 16

I am quite sure that this straight forward case would have most experienced homeopaths considering Lycopodium. Even a seasoned psychotherapist may have intervened with exercises in a similar manner as I did. However, my concern is the maintenance and sustaining of the needed change. The remedy opens up the door to change. A vital force that is strengthened both mentally and somatically is the basis of dealing with fundamental causes.

I continued to see Joe on a monthly basis for the next year (total of 15 months). He continued to narrate a sense of well being, yet struggled with interpersonal communications and conflict. Joe withdrew from confrontation because he felt that he would not be liked. Each month I could see improvement and I would differentiate other possible remedies (i.e. Sulphur and Nux vomica); however the natural progression of Lycopodium from LM 0/1 to LM 0/6 seemed to continue the healing. During each session I would check to see if there were any deviations from the five ingredients described above. This helped Joe and I determine any adjustments to his symptoms. As we changed potencies I had Joe do a test dose and wait four days. We gradually altered the frequency from one dose every three days to once every five days. The last two months of treatment he felt he had resolved his communication issues. He felt a “strange” feeling of anxiety during the month prior to his last visit. At that time I suggested that he stop taking the remedy. He returned the following month saying that he felt well with no anxiety and a much better sense of self-esteem. We did not schedule any other appointments at that time and he did call about two months later for a follow-up session in which he reported that all was well.

The art of sustaining change is the part-to-whole awareness of the patients evolving context. I am not saying that years of homeopathic successes haven’t altered one’s context and well being, yet these successes can be more forth coming and unlimited with a wider awareness of all the nuances of change that make up the patient’s life and possible matching remedy pictures. I believe this is how Boenninghausen was able to see the overlapping patterns in his concordance of remedies (and how so many homeopaths could not follow this). The multi-faceted descriptions and uses of our remedies are indicative of the nature of change and our very existence. The more we see the connections and expand our perceptions and paradigms, the more we can blend and stay in tune with those we participate with in our practice.

Footnotes

  1. Samuel Hahnemann, Organon of the Medical Art, 6th edition, edited by Wenda Brenster O’Reilly, Palo Alto, Calif.: Birdcage Books, 2002; Luc De Schepper, Hahnemann Revisited, Sante Fe, N.M.: Full of Life Publishing, 1999; Samuel Hahnemann,
  2. Paul Byers, Communication: Cooperation or Negotiation, Theory into Practice, Vol 24, No. 1: pp. 71-76, 1985
  3. M. McGoldrick, R. Gerson, and S. Shellenberger , Genograms: Assessment and Intervention, New York , N.Y. : Norton, 1999
  4. Thomas Kuhn, The Structure of Scientific Revolutions, Chicago , Ill. : University of Chicago Press
  5. Gregory Bateson, Steps to an Ecology of Mind, New York , N.Y. : Ballantine Books, 1972
  6. Greg O’Connor, The Elements of Aikido, Boston , Mass: Element Books, 1998, p.4
  7. Paul Byers, ìThe Actors, Audience, and the Janitor,î personal copy of manuscript, 1990, pp. 11-12;
  8. David Little, Hahnemann Online Education, V. 4, Ch. 2, L. 3, ìEssence and Totality,î pp. 1-8
  9. Ibid. posted 7-4-01
  10. 1Ibid. V.4, Ch. 10, L. 4, ìHomeopathic Psychologyî
  11. James Tyler Kent, “The Law Of Similars,” Lectures on Homeopathic Philosophy, Berkely , Calif. : No. Atlantic Books, 1979, p. 102; David Little, Ibid. p.3.
  12. David Little, Ibid. V.4, Ch. 2, L. 10, ìThe Collective Unconscious and the Objective Psyche,” p. 2
  13. Ibid. p.4
  14. avid Little, Ibid. V4, Ch. 2, L. 12, ìThe Five Fold Visionî
  15. David Little, Ibid. V. 4, Ch 2, L. 15, ìThe World Beyond,î p. 5; “Symbolism, Dreams and Homeopathy:” A Discussion With Jane Cicchetti and Barbara Osawa, Simillimum, Fall, 2001, pp. 22-23
  16. Frans Vermeulen, Concordant MateriaMedica, Haarlem , Netherlands : Emryss Publications, 1994