New Edition 2019
Dynamic Materia Medica ng1 by Per Neesgaard
This 'Materia Medica' is based on the dynamic paradigm for human health and disease put forward by the Argentinean Dr. Alfonso Masi Elizalde. It gives a deep dynamic understanding of human nature in sickness and in health and contributes to a more precise and thereby more safe and efficient Homeopathic treatment. Neither allopathic medicines nor coffee or other known antidotes can stop the curative process initiated by the Similimum found by this method.
This dynamic paradigm is faithful to the legacy of Hahnemann and represents a transcendence of his work. Hahnemann says that the remedy must be just as dynamic as the disturbance of the Life Force. Our picture of a remedy must be just as dynamic so that we can find it. It fulfils Kent's injunction of making Materia Medica alive.
The work of Masi sustains that all of mans pathology individually can be traced back to one original problem. This is not a new idea, but Masi has on an empirical basis established a practical and dynamic model which allows the Homeopath, out of any well-proven remedy or any thorough pathogenesis, to find and prescribe on that original problem. The name Masi uses for the original problem is Primary Psora.
The beauty of this model is the understanding that it offers; it makes it understandable how the Primary Psora imparts itself through the hierarchy of man, down to the single symptom. The Miasmatic dynamic describes the natural laws that this process follows, the dynamic structure in the hierarchy of man. And it works in both directions.
Knowledge of this dynamic structure is important; both when you want to trace a complicated case back to its Primary Psora as basis for the prescription, and to evaluate the direction of the process after the prescription.
Another important contribution from Masi is the implementation of The five nuclei found in any well-proven remedy and any thorough pathogenesis. And it is precisely because they are found in any well-proven remedy and any thorough pathogenesis, that they are important. It makes them non-specific for any remedy and thus draw a veil over the clear picture of individual facts to be prescribed upon. On the other hand it is important to investigate which ability in which area that are affected in these five nuclei, as this is individual and very much remedy-specific.
It offers an understanding of why a person does what he does, thus shifting the attention from 'what' he does or has, to 'why' he does or have precisely that symptom. It focuses higher in the hierarchy of man, on the deepest cause behind and above the plane of symptoms, thus enabling you to differentiate, on a solid base of understanding, one central theme or cause, which is easier to remember than a thousand rubrics. By focusing on the understanding of the dynamic behind the pathology, instead of on the memory of a thousand symptoms, it is possible to prescribe with unprecedented precision.
The Miasmatic dynamic offers a very helpful way of "taking the case", analyse the anamnesis, finding the Similimum and, in a follow up, differentiating the healing process following Similimum, from the potential suppression following a Simile.
None of the above, however, helps our experience or patient in the least if the remedy we prescribe does not precisely correspond to that which was used in the proving. The 'unknown', and often doubtful, quality of homeopathic remedies is one of the greatest threats against a science like homeopathy, which is based on empirical methods. This database therefore includes examples of the problems to be aware of for the remedies concerned.
The Hypotheses remain Hypotheses until they are confirmed in practice. We have a primary confirmation of the Hypothesis when we prescribe the remedy to a patient on the basis of the Primary Psoric Hypothesis, with the precise Themes and Guiding Motives, and the cure manifest itself as a quantum leap. Such confirmations will, however, only be final when a number of patients require only this single remedy for any relapse and acute illness over a period of five to six years.
It is very important that as many as possible Hypotheses manage to be verified in practice so that they may be adjusted, any holes filled in, and so that the Hypotheses in the end shall be replaced by a sure prescriptive foundation. It is my hope that this publication will contribute to this aim.
The purpose of this publication has exclusively been to make all of this material available to Classical Homeopaths for the benefit of all. I therefore welcome any contribution to complete this database for the benefit of all, both confirmations of existing Hypotheses, new Hypotheses and any other contribution to improve the database for a more precise and thereby more safe and efficient Homeopathic treatment. The more complete this database is as a common platform of knowledge, the more it will be used and the better a tool it will be for everyone.
Ratanhia peruviana (Krameria triandra; mapato)
Ratanhia does not accept the need to transcend, to let the old die for the benefit of something new. When something is successful and works, he does not want to let go of it to find something new with uncertain outcome, although it may be an expression of development and self-realization on a higher level. Then he rather insists on doing so in the future, making it a tradition or ritual that he is familiar with. "If it ain't broken - don't fix it". He rejects the principle of eternal change, the continued creation and decay, metamorphosis. He suffers from the fact that man must always leave the familiar situation that he has just become familiar with that he is in continuous development. Ratanhia reject this continuous process. He does not want to go beyond himself, does not want to develop into something else at the expense of the well-known, by transformation, by transcending. Instead, he wants to remain as he is, to preserve himself and his world on the stage it is now, forever.
Everything imperfect is subject to decay and thus cannot remain unchanged forever. "The degree of imperfection" will sooner or later come into disharmony with the laws of nature or "cosmic laws" as it is subject to, and the disharmony will dissolve it so it deteriorates.
"There is a time for everything", where things can exist in relative harmony. But if we maintain them after their "time" has expired, the disharmony rises and acts destructively. We can by learning in and of life, develop our ability to bring a gradually greater proportion of ourselves into harmony, both internally and in relation to our surroundings. So far Ratanhia agree. The experiences and abilities we thereby develop do not, however, make us more perfect, only by living and acting in accordance with them, we make them part of ourselves - and this is where Ratanhia sets the limit, because it changes us and that change has consequences.
According to Buddhism, everything is constantly changing, nothing is stable, and everything vibrates and assumes new form. According to Ovid, everything in life transforms, nothing perishes, at death the soul assumes a new residence, everything changes in the eternal flow of the elements, and nothing disappears. So if we ignore what experience has shown us and rigidly continue to do the same unchanged, we instead weaken ourselves by adding a disharmony deeper than before, now acting in bad faith. "Aude Sapere", to dare to know!
This hits him like a heavy stone on the chest that almost takes his breath away from him. Because this is where Ratanhia obstructs himself. He wants to remain like the one he identifies with being, as he knows, and he doesn't want to risk developing into being another, regardless of what is considered to be better. But precisely by arranging his life and actions - not getting better, but already being what is best for him - he prevents himself, partly in his own development, but also in adapting to the changes that are happening in his reality. He turns the road to the goal into a parking lot, where he parks himself with his fine abilities, qualities, habits and rituals which he is familiar with and which gives him peace of mind, even though their remaining value has long since expired. But thereby, his natural development stops, he stiffens, pupates, and comes in ever-increasing disharmony with both the environment and his own nature, at the same rate as time and the world changes.
The balancing of the Life force for this can be recognized in the subconscious's symbolic language as an expression of images of a pupated or fixed butterfly, a mummy and other images of stiffness and neglected metamorphosis. For example, he has the feeling of being stretched in the skin or feels a violent drawing and tension in the neck - where the cocoon breaks up. He has a stiffened sensation in the skin of the forehead, just like a mummy or cocoon's hard shell. Deformation, which is synonymous with transformation, he feels both in the skin and in the rectum. As if a part of the skin was stretched upwards from the nose root vertically upwards to the top of the forehead; as if the skin in the middle of the forehead was contracted. Sensation of cobwebs above the right side of the mouth. In the ears and under the skin, sensation as if crawling of insects or sticking as if they were gnawing of a mummy. Stitches in the chest, as from something sharp, like a knife or awl, associates to a butterfly fixed on a board with a needle.
Routines, habits, traditions and rituals are rational recycling of action patterns in familiar situations where they have worked before and it can be convenient and excellent, as long as they are used with freedom and flexibility. But if, as compensation for necessary transformations and adjustments, they are made the objective and content in one's life, they quickly become a discordant freedom limitation and obstacle to staying healthy.
Ratanhia is sensitive to signs of decay and anything that might change his developmental status. He fears to see something that could open his eyes to anything other than what he knows, to hear something that might arouse emotions that he might not be able to control, or think (digest) something through that could end up in realizations that tempted him to act differently and thereby transformed him into another. He is very aware of cycles where they begin and where they end, what can trigger the end of a cycle and thus start a new one. In particular, he focuses on the boundaries of his own room for maneuver so that he can remain in the current cycle without accidentally triggering a metamorphosis for a new and more difficult cycle. But within these security limits, his room for maneuver, he is not afraid of change and variation, on the contrary. His mood is very changeable and when he speaks, he changes subject as the wind blows.
Ratanhia claims to remain as he is at the stage of his development as he is. He rejects the necessity of the transformation that belongs to the different ages, stages and conditions of life.
Ratanhia loses the possibility of continuous development in interaction with the world and feels deep discouragement when alone. He must be very careful about approaching and absorb something from his surroundings. He stiffens in his own world and is thereby almost mummified. Physically, this is manifested, for example, when he wants to speak, his throat constricts spasmodically. He can't move his eyes, he has the feeling of skin or a membrane over his eyes, he can't stretch out his arm, he can't take a deep breath, it all contracts. He cannot naturally and relaxed exchange and let go of anything.
Ratanhia is sensitive to situations where it is about change, transformation, renewal, take in something new and letting go of something old. All such situations can be the etiology of Ratanhia, e.g. puberty, pregnancy, menopause, school start, career change, retirement, beginning or ending of a relationship, etc. When he opens to something, lets something come in or out, it always happens convulsively, suddenly and jerkily. Mostly, Ratanhia fears the moment of break-up, the noticeable metamorphosis. When the cocoon breaks up, the old snake ham is rejected, the egg hatches. He has terrible dreams of earthquakes, snakes - the great symbol of transformation, he feels poisoned by the world.
Particularly the body openings are influenced by Ratanhia: Fissures, cracks, hemorrhoids, polyps, inflammation, crusty and continuously burning. Where something is discharged, it becomes visible that substance has been transformed and the residual product has to be released. He experiences intense pain where the transformation occurs or becomes visible, especially in the digestive system. Sensation as if the rectum and anus are completely twisted, distorted and fully screwed, or that the rectum is pushed forward and suddenly recedes.
Frightening dreams about snakes and disease. The snake is a symbol of aspiration, transformation and development, primarily via sloughing. Disease also involves a change, just in the opposite direction. Dreams of death and burial, the last inevitable transformation, death, symbolizing the decay that occurs when the exchange with the world no longer works, but is also a symbol of an impending transformation and new beginning.
The role model he has seen, that was supposed to be longer in their development than him, has not inspired him to follow. In addition, there is increased responsibility, commitment and new challenges that just make it harder for every metamorphosis you make. So he would rather stay where he is.
1. Ritualistic. 2. Superstitious. 3. Religious fanaticism. 4. Obsessive behavioral disorders. 5. Deep discouragement when alone, company and conversation ameliorate. 6. Fresh air ameliorates. 7. Moral concerns. 8. Anxiety, fear, perspiration, waking with anxiety. 9. Terrible dreams about snakes, the sick, death and burial, earthquakes. 10. Dullness of head, as if intoxicated. 11. Evening, night and morning agg. 12. Delusions, imagination; he was intoxicated. 13. Anus, rectum. 14. Wakes with thirst and tinnitus. 15. Impaired vision. 16. Insects, cobwebs. 17. Tickling and itching at the end, where something ends. 18. Twitching, tremors quivering twitch throughout the body. 19. Intense pain, screams, would rather die. 20. Stitch, stitching. 21. The skin stiffens stretches and contracts. 22. Tension, tightness, constricted. 23. As head would burst from pain. 24. Eating, appetite, digestion. 25. Cold teeth. 26. Shortness of breath on exertion, like stones on the chest. 27. As if the elbow was constricted with a cord. 28. Cramps in the fingers. 29. Fissures and burning like fire in body openings. 30. Stinging, cutting, burning pain in Anus. 31. Painful rectum and anus at constipation, diarrhea. 32. Painful ineffectual urging to urinate. 33. Itching from intestinal worms. 34. Fertility, pregnancy, threatening abortion.
In this phase, Ratanhia suffers from his own opposition to everything related to change and transformation. He can generally seem a little immature and backward in its development compared to, for example, his biological age, but the stage of development he is on and lives in, he manages well. It doesn't have to be his biological age he is out of step with. It could be a shift in age, role, culture, status socially or in the family, the institution, the school, at work, etc., but he felt he lost both his identity, know-how and all the benefits that belonged to that identity. Depending on his past, he identified himself with the "role" he had in life, and when the role suddenly disappeared or was taken over by another, he experienced it traumatically. The new situation he was in was difficult. There were quite different rules and requirements that his old know-how could not cope with.
Depending on the miasmatic phase, he could choose to remain in his old identity and take the conflicts that ensued from the fact that he Lytically now were in discord with the situation. Or he could "put a good face on it" and Egotrophically inflate his ego and demonstrate that he was qualified to face the new situation, not to say superior. If he was in Secondary Psora, he would suffer the loss and lack of know-how, but face the challenge and learn to cope with the new situation by developing the skills and attributes it required. It was a very difficult time for Ratanhia, so when finally he manages to settle for his new role and identity, he takes really good care of it, because he does not voluntarily go through that again. New "threats" about better roles, promotion or personal development are not high on his wish list.
He is doing well as long as he is within his known framework, but has difficulty in situations that require flexibility, like everything new and different from what he is used to. He is an orderly person verging on being fastidious, not because he is particularly systematic, but partly he sees mess as a slippery slope that can easily lead to decay and partly it makes him uncomfortable, if he isn't in control of everything within his safety limits. His individual personal safety limits are a Primary modality for Ratanhia that triggers his Primary Psoric anxiety if exceeded. He therefore feels existentially threatened if he is weak or in pain because it could indicate illness and decay of the body and thus a profound change. It could trigger a metamorphosis that laid his entire known world behind him and put him in a new and frightening situation.
For Ratanhia, it is just as frightening if the transformation is to express a positive or negative step of development. He just envisions that his entire known reality crashes and since it is what he identifies with, he equates it with death for the one he identifies with being. For example, the metamorphosis of puberty or menopause is a very difficult time for Ratanhia. It requires a lot of balancing and therefore causes many symptoms. If he can, he will try to postpone it as long as possible and when he cannot hold it back anymore, it will come suddenly in a for Ratanhia typical jerky movement.
He dreams anxiously about sick people. All in all, he is a fearful, superstitious and scared person. Everything that happens to him, triggers anxiety. But he also suffers when he is alone and therefore wants to have company, but preferably with the same well-known people. At the slightest effort, he feels a pressure on the chest as from a stone, and it inhibits his breathing so that he cannot take a deep breath. Painful constriction of the elbow as with a cord, she did scarcely dare to stretch out the arm, and yet it was relieved thereby.
I the repetition of the sin, Ratanhia will demonstrate how well he is doing, just being the one he is. He is conscious of his "identity" and put a lot of energy into showing that he is proud of it, because it is by virtue of that he is doing so well. He is a closed type with fixed opinions which he endorses, and does not compromise on. He shows evasive behavior, but if he is pressed, his stiff attitude shows. At any cost: Not to give in, not to let go, be firm and not open to anything that could undermine his bastion.
He maintains the constancy of his world through firm routines and consistent habitual behavior. He does not depend on exchange with the outside world, for he thinks he has what he needs and can do it all himself. Everything that has to do with change and alteration just needs to be put into system and done the same way every time, so you don't have to think so much about it. As long as things are allowed to be as usual, he is in control. It could for example be a moral crusader who fights any change of routines, manners, habits, usages, customs and relaxation of the current rules.
In the compensation for the loss, he may try to hide his narrow and limited experience by emphasizing how important it is to promote research and development. But he himself is too afraid of his own shadow to try something new. He might daydream about making great achievements when he goes for a walk in the fresh air, where he experiences a general amelioration. But he shudders at the thought of what it would require and cost him. Then he hurries eg stepping three paces back before he goes on, knocking on the nearest tree or performing another of his superstitious based rituals that calms him. It is a Primary modality for Ratanhia to get confirmed that everything is as usual, that he has not accidentally entered a new transformation. So repetition of thoughts and actions that have gone well before, confirms that he still has control over what he identifies with.
He found his niche early and did fine with it. No need to strive over the goal when it goes well. "Rather one bird in the hand than ten on the roof".
It may seem a bit compulsory, but in the Egotrophy he still has the control over that it is not out of hand. However, the trends gradually become clearer, with increasing superstition, obsessive and persistent thoughts, coercion, compulsive control of others, and the need for soothing rituals.
Difficulty in getting pregnant. Ratanhia has been clinically helpful in getting pregnant and completing the pregnancy without aborting, also for women for whom it has never succeeded in many years of efforts. Conversely, fake pregnancy with suppression of menses and swelling of the abdomen and breasts can be seen as an Egotrophic attempt to compensate for the lack of change without external influence.
Alone "ravages of time" and the natural age-related changes are getting harder at Ratanhia than for most people. The disharmony in relation to the stage of development he is trying to maintain increases at the same rate. So if not for other reasons, it could typically be such an age-dependent "transitional age" that became too much for his Life force and costing him both hope and control him both hope and control. He loses control of his thoughts and superstitions, so obsessions, compulsions, compulsive control, avoidance behavior and rituals take over more or less his life. So if not before, he is now diagnosed with OCD and it becomes his "new identity". He fears that something terrible will happen to him or his family, unless he does something specific and he dares not fail to do so.
Dullness of the head, as if intoxicated. Apprehensive depression while alone, relieved by conversation and giving place to gayety. When he has pain, he would rather die. Fissures in the anus with burning pain as of fire.
His dreams are full of anger, quarrels, squabbles, irritation, earthquakes, death and funerals. Religious fanaticism with hatred for the infidels who should be exterminated without mercy.
DD: Rat.: Both Calcarea fluorica and Ratanhia can become ritualistic, so as not to be moved by something unforeseen that could cause decay. Calcarea fluorica is comparable in terms of rejection of change, but rejects primarily impermanence and therefore Calcarea fluorica primarily fears changes in the form of physical decay. Secondarily, he fears the future and his anxiety is triggered by economics, illness and death. He therefore tries to work for financial security.
DD: Rat.: Also stiffens in his inner world and suffers from any renewal. Carb-an. refuses to let go of the old and thus prevents himself from "going forward" to achieve the new. Unlike Ratanhia, he does not want to maintain the status quo, but he sticks nostalgically to the old and cannot find the will to embark on the new.
DD: Rat.: Both Petroleum and Ratanhia lose the opportunity for continuous development. But it is not development as such that Petroleum refuses, it is only the gradual change he rejects, the way the change is made, to be on the way, he can only develop jerky, sudden and powerful. When he opens up for something, lets something come in or out, it always happens explosively, suddenly and violently. He refuses to let go of "A" before he has fully achieved "B". It triggers his Primary Psoric anxiety to be on the way. He feels it is a very weak and vulnerable position when he cannot stand on "A" or "B".
DD: Rat.: Both Rhus toxicodendron and Ratanhia suffer from stiffness and maintain rituals as a means to cope with each their chosen path through life. But the important thing for Rhus-t. is to stay busy, to be active, to work and perform. He neglects to rest and feel guilty and becomes restless when he is not active.
DD: Rat.: Both Ignatia and Ratanhia have a problem with Metamorphosis or lack thereof and may have etiology from losing their loved ones. They both find it very difficult to let go of something they have "had", but each for their own reason. Ignatia seeks the state of the imaginary union of falling in love, with the object of infatuation. The object may be a particular person, concept or thing, but is really only a necessary projection canvas for being able to live and feel for himself the bliss of being in love. If they lose the object, their consciousness is drawn from their own intoxication to the object, "the dear one," and they go into deadlock.
He feels at the mercy, all is lost and he sees the problem as insoluble. In addition, the guilty feeling that he really has not at all seen "the beloved one" as the one she was and given her love. Insteadhe focused on his own need for bliss and "strangled" her with the tendrils he bonded himself with.
Ignatia is a creeper and if the tree they have climbed up on, attached them to and lived on, suddenly dies, then they are in trouble. They can't just jump to another tree. But the creeper Ignatia has through generations of errors learned the lesson and can therefore show our Ignatia patient how he can move on without dying with his mistakes when the support tree falls. If we learn from our faults, fruits are formed and if we feel the value of the fruits is greater than the old faulty values, the love for the good in the fruits will turn on the will to let go of the old, let the seeds of the fruits germinate and realize the next step of the metamorphosis with the good that we have learned.
DD: Rat.: Kreosotum also rejects the body's perishableness. He therefore has problems with his bodily basis, i.e. the vegetative functions, growth, metabolism and reproduction. Especially sexuality and love give him problems as desire and lust can change man and upset him into "passion". He therefore prefers the mysterious or platonic love, rather than the bodily sexual love as he feels it changes and weakens the soul.
DD: Rat.: Both Thuja and Ratanhia may have stiffness, obsessive thoughts, compulsive actions, OCD, as well as hemorrhoids and fissures in the anus with burning pain. But Thuja is more characterized by guilt and bad conscience over having prioritized himself at the expense of others. He therefore hides his motives, is much more secretive, evasive and afraid that it will be revealed, with the contempt he expects it to bring. For that sense of contempt he has for himself, more or less consciously. He therefore feels compelled to live "foul play", the chameleon, just to survive and it is noticeable not only in the Egotrophic phase as Ratanhia and most others. This semi-conscious masquerade triggers fear of contact, so he will not be touched and cannot emotionally reach out to others.
Ratanhia peruviana; Krameria triandra; mapato. Is a small, woody shrub growing on sandy barren hillsides in the Brazilian and Peruvian Andes. In the harsh climate of the Andes, Ratanhia thrives with its highly branched root (large anchor), which serves to protect against erosion (decay) of the thin, dry soil of the mountains. Its outstretched lower branches are black, downward and up to one meter long, while the upper shorter branches spread out with silky hair (sensitive) and are greenish gray. It only thrives in interaction with host plants (company) from which it draws water and nutrients out of. Without them it cannot survive (no wonder that they become discouraged when they are alone and crave the company of those they have adapted to.) It is not in a hurry to move on, because it actually grows extremely slowly. It takes between seven and fifteen years to get big enough for the first harvest.
The valuable qualities of the drug are contained in the bark of the root which is dark reddish-brown. The Ratanhia root contains many types of tannin, makes saliva red and has an astringent (tanning) effect. The women of Huanuco and Lima have been using the root as a dentistry remedy ever since ancient times.
Previously, the root was excavated after the rainy season and shipped to Portugal, where it was used for a replacement for red wine. Strong tinctures of the root in alcohol are still used in Portugal to give the different port wine types a fuller flavor.
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