Multidisciplinary Integrative

Homeopathic Therapeutic

View Detail

The first exit of “Plato’s Cave”

Read more …

View Detail

The efficacy of Therapeutic and Steps

Read more …

View Detail

Multidisciplinary Integrative Homeopathic Therapeutics/ Psychosomatics

Read more …

View Detail

Cartography of Consciousness

Read more …

"LIFE IS SHORT, ART IS LONG, OPPORTUNITY FLEETING, EXPERIENCE TREACHEROUS, JUDGEMENT DIFFICULT"

Hippocrates

Multidisciplinary Integrative

Homeopathy Therapeutic

INTRODUCTION

Integrative Multidisciplinary Homeopathic Therapeutics

Medicine and Conscience

“The aim of individuation is none other than to strip the self of the false wrappings of the persona, as well as the suggestive power of primordial images.” (JUNG, 1998,p. 64).

 

Introduction

The development of Homeopathic Integrative Therapeutics was based on a multidisciplinary approach, therefore, on various concepts and scientific contents that contribute to this. It is a reinterpretation and expansion of the Homeopathy method, created by Dr. Samuel Hanhnemann in the 18th century, together with modern Psychosomatics, Freud’s Psychoanalysis, Jung’s and Pierre Weill’s Transpersonal Psychology, Anthroposophical Medicine, Chinese and Allan Pierce’s Semiotics.The demonstration of the psyche’s dynamics and the discovery of the unconscious by Freud at the beginning of the 19th century brought momentous transformations in Psychosomatics Medicine and Science. Therapeutics uses the concepts of the individual unconscious, described by Freud, and the collective unconscious, described by Jung, for its construction in concomitance with the tripartite concept, as a structure of man demonstrated by Freud, the Anthroposophical Medicine, and Pierre Weil’s Psychology and in sigth to developed the seqüencial homeopathy medicine andfor to formulate a ampliation ways of care and cure in Medicine and in Homeopathy.All of this work aims at contributing to better effectiveness, care, and the cure of diseases and human discomfort. After 26 years of use, it could demontrate in na variable of cases, arowd of a 750 cases, the importance of this contribution is confirmed, generating good efficacy in a complementary way in the clinical and psychiatric areas. It can contribute to the catalysis of the psychotherapeutic process by attenuating resistance, facilitating entry into unconscious content, releasing repressions, and attenuating autonomous complexes. It leads to the stimulation of the conscious Self, which corresponds to the individuation in the individual  making his connection of his ego to conscious self, the Center of himself and also a evolution of the human consciousness. It can observed With this get´s one of the origens of the disease describing in the Psychosomatics; The fragmentary ego, uncounscious self and the ego of the individual that because his desconnection with him, of what generates a curto circuito of the desire, self in his tripartion, the think, the feel and the Will, we doens´t, couldn´t hide his horse in neurose in psychose and in the diseases and any bad welfare.  It can say that it can get others origens of the diseases the identifications, the marks and thraumas. With the use of the TIHM, we can attenuate the Ego and can enlarged Self, the Integrate Self, in phases and stages that get´s the conection with the think, the feel, the Self and the Will, this Self leads in each more in heal, in effort our defense of the diseases. That´s also why, could atenuate the human being as hole and all of the diseses. It can attenuates the emotional negatives which referes to ego, said in the Psycologic and in archetipic and allegory way references in the capitals sin also references to the nine ego, the Enneagrama and can stimulate the virtues, references a Integrative Self; Tranquility, the creativity, emotional, mental, spiritual smart of human being. One can also contribute significantly with a presentation of the dynamics of the psyche and its relationship with diseases through semiotic studies of people’s dreams, which constitutes an important parameter in the demonstration of the evolution of consciousness with the use of Therapeutics. It is worth mentioning that Therapeutics therapy stimulates the memory of dreams and is observed in 90 to 95% of the people, which demonstrates the facts mentioned above. 

 “One of Jung’s main contributions to the life of our time is due to his greater interest in what he came to call the collective unconscious in every human being. Despite the magnitude of his contribution, this was one of the main sources of misunderstanding of his theory. He was the first to discover, explore, and demonstrate the importance of the collective unconscious in our psyche and in our evolution as human beings. He took a step forward into this quite unknown universe that is the human mind. He advanced the understanding about the mystery of the consciousness and its relationship to the great unconscious. It establishes that the unconscious and the conscious exist in a deep state of mutual interdependence, and the well-being of one is impossible without the well-being of the other. If the connection between these states of unconsciousness and consciousness is damaged, human beings will become sick, distanced from meaning, and lost in the chaos of unconsciousness. Consciousness is not something that depends on rationality. It can be verbally articulated. It has a relationship because it enters within itself and gives meaning to symbols and to signifiers. Unconscious contents can be observed in our dreams and are expressed in the symptoms and diseases of the individual.”

Jung presented evidence that most forms of insanity and mental disorientation were caused by the narrowing of the consciousness. Furthermore, the narrower the consciousness, the greater the danger of using the unconscious collective force. He also demonstrates that consciousness is the permanent and deepest dream of the unconscious. This consciousness can also be translated as perception and non-rational forms and knowledge. He recognized that the study of the tarot and the archetypal journey. He presents the collective unconscious as a journey of individuation, into the reach of the self, of the conscious self, walking from darkness to light, from the unconscious to the conscious, always in a progressive ladder.

Freud indicates the expansion of the conscious self over the unconscious. However, his research is under the scope of the individual unconscious, where the individual too is dominated by repressed elements and faces a fragmented self. He also points out the possibility of a non-repressed unconscious. However, every unconscious is repressed. There is a possibility of an unconscious third, in addition to the unconscious individual, which he could not identify. Could this unconscious be the one studied by Jung later and called the collective unconscious?

Freud reports the importance of the dissection of the psychic personality, in the sense of diagnosing the content of the mind, to clarify the patient’s symptoms: 

“The division of the psychic into unconsciousness and consciousness is a fundamental premise of psychoanalysis, and it alone makes it possible for us to understand the psychic pathological processes, which are as common as they are important, and to find a place for them in the structure of science.” (Freud, p. 27 Vol. XIX)

Freud (Vol. XIX, 1925) makes a dissection of the psyche. The Superego contains elements of intense guilt feelings and can be related to an instance of conscience that demands explanation. The Ego may be called reason and common sense, in contrast to the Id, which contains passion. Freud demonstrates the importance of the Ego, which normally manifests itself under the control of the will, as well as its relationship with the Id. He is a rider who has to keep his horse’s superior strength in check.

Freud makes an allegory of the structure of the psyche with the image of a carriage. In this image, the Ego would be the one led by the coachman (the superego) and the horse (the Id). We have seen that the coachman represents the superego, the horse the id, and the human Self is fragmented behind the hitchhiker with little mastery of self-direction. So, we saw an ego dominated by the superego and the id. One of the premises of Psychoanalysis is that the Ego takes the direction of this horse. The horse is an instrument that enables the Ego to achieve a progressive conquest of the Id. Soon, it releases from repression to achieve greater satisfaction in their actions, health, and well-being.

Psychosomatics is based on the same premise. Therefore, the author followed this approach to develop Multidisciplinary Integrative Homeopathic Therapeutics (MHIT) and demonstrate its clinical efficacy and importance in the evolution of consciousness. M.H.I.T. will expand the conscious self towards the horse,  releasing the repressions and the Superego in stages with symbols and signifiers expressed in dreams in reproducibility of all people who remember dreams, only 5 to 10% do not remember dreams. MHIT stimulates the memory of dreams. These steps will surprisingly correspond to an archetypal journey demonstrated in the collective unconscious by Jung and post-Jungians as the 22 levels of consciousness. MHIT will strengthen the human being in the face of three dangers: the external world, the libido of the Id, and the severity of the Superego. This whole process is observed in the evolution of dreams.

Perhaps Freud could not imagine that this “taking the direction of the horse” or “the car” already existed as a signifier in the collective unconscious *described as a possibility of human evolution, in a collective unconscious in various intensities and that this stage *of being the rider of the horse is the 7th stage of the archetypal journey, represented in the tarot as the Chariot. On this path, man progressively takes control of the unconscious, transforming it into a conscious person, expanding his freedom to be and his path to his cure. Modern Psychosomatics naturally follow this idea in the sense of mitigating and preventing diseases. It is based on expanding this conscious self, remembering, repeating, and elaborating the unconscious contents so that we free ourselves from negative identifications, marks, traumas of diseases and have health and well-being.

Interestingly enough, in Hindu culture, the allegory of the triune being is represented in a chariot:

(…) “The coachman is the soul that has in its hands the forces of the horses, the instincts but those of discernment and the mind also. The carriage is the physical body. In his private seat, there is a special passenger, the spirit, who has the necessary knowledge to determine for the coachman which way to go, that is, if the coachman considers or can hear him.”

In the Methodical treatise on occult sciences, we can see versions of a millenary allegory, extracted from the Puranas, books that contain ancient Hindu philosophy. The search for the strengthening of this fragmented Self into a conscious Self, which takes the reins of its own life, is a millenary objective. We observe the veracity of this once again when this conduct is observed in various therapeutic approaches. In addition, with the use of MHIT, it is demonstrated that there is a stimulus to this conscious I and its importance for a broad clinical and psychiatric improvement and in the prevention of diseases.

The progression in the evolution of the conquest of this conscious self towards your own life can be seen within an archetypal journey considering Jung’s collective unconscious. That means understanding a whole material of symbolic images that guide the diagnosis of the psyche and that are born from our ordered intellect. The evaluation of symbolic material can be amplified by analogy, leaving the final meaning of the symbol always free and without limits. This journey can be represented by the tarot figures representing the 22 symbols that guide us in this symbolic journey of evolution. The evolution as a 22-level symbolic journey is described in various ancient religions and philosophies, such as Hinduism, Theosophy, Helena Blavatsky, Dante Alighieri, and post-Jungians such as Sallie Nichols.

MHIT follows this methodology in the search for the most integrated Self, the most conscious Self, the Self, the center of the psyche, which is an ancient objective of humanity within religions, psychology, medicine, Psychiatry, and Psychosomatics, to be a spokesperson in this evolution of consciousness, health and well-being. It uses the criterion of acquiring this conscious self through the methodological study of the psychological evolution of the human being. It will stimulate the construction of this conscious self, of individuation, fulfilling one of the goals of psychosomatics, which is efficacy, clinical and psychological improvement, demonstrating that this way of care can be a path of relevance in medical practice.

The MHIT has an experience of 26 years during which the evolution of about 700 cases with good clinical and psychological efficacy can be observed.

MHIT was developed from clinical practice and studies focused on expanding the medical art. It consists of a reinterpretation of Homeopathy with Psychosomatics. Therefore, an expansion of the Homeopathy method was developed by Samuel Hahnemann (1755-1843). MHIT considers mental symptoms and dreams elements of a great hierarchy in the search for the correct medication, as indicated by the creator of Homeopathy. This knowledge is associated with the triangular structure of the human being, described by Freud (1853-1939), Pierre Weil (1924-2008), and Anthroposophic Medicine. It can be said that these contents were associated with Psychosomatics, Psychiatry, Psychoanalysis, Jungian Psychology, and Chinese Medicine.

Hahnemann could not imagine how effective Homeopathy would be in unfolding and caring for the individual concerning their psychic, social, consciousness, and health evolution.

With the use of Multidisciplinary Homeopathic Integrative Therapy (MHIT), it is shown that it is possible to stimulate the conscious Self. Psychosomatics is sought for the care and the attenuation of the disease and the malaise of the human being. The promotion of individuation is observed, described by Jung as a path of evolution from the fragmented self to the more conscious self or the Self. Through the guidelines obtained from this author, it was possible to find integrative drugs for the psyche repertoire in Barthel’s and homeopathic medicine. The integrative drug will promote the integration of the masculine and feminine elements in the psyche, associated with 3 other medications in sequence. They will stimulate the remembrance, repetition, and elaboration of the expansion of the conscious self, the Self. Through Freud’s indication for the clinical improvement and well-being of the individual, the drug sequence was set up to generate the progressive integration of the unconscious with the conscious, the attenuation of the Super-Ego, the release of repressions, and the attenuation of resistance at the same time (Freud 1998). The sequence of drugs acts on the structure and terrain of the individual as a whole. Integrating the tripartition in Self Integrative taking the hide of the chariot. Surprysily, these process was groing generates the transformations in phases, stages and journeys in the way of the consciouness.

MHIT promotes treatment of the terrain, the base, and the structure of the human being, which favors a progressive balance of the individual’s vital energy, similar to the objective of the creator of Homeopathy. It promotes the integration of neurosensory, thinking, rhythm, feeling, and metabolic of the will and stimulates the conscious Self, as indicated by (Steiner 1992), creator of Anthroposophic Medicine. The human being in general has a goal and does the opposite of the will because he is not integrated with the conscious Self, but with the ego, with the fragmented self. Most of the human being’s therapeutic efforts aim to rescue this direction from himself, named, for example, by Jung as individuation.

MHIT promotes differentiating and integrating with the Self, as indicated by Jung in layers, using these drug sequences, Lyc./Nux vom., Phosh/Sep., Natr. mur., Aur. Met., Lyc./Nux vom., generating phases, stages, and journeys on the path of individuation or the progressive conquest of a conscious “I”. This path constitutes a vast and infinite hologram of the evolution of consciousness.

This whole process is demonstrated through the studies of dreams, of cases in their symbolic, archetypal and semiotic aspects, which may belong to an individual, collective and transpersonal unconscious. That confirms an expansion of the individual awareness about himself, more of himself in his history, and significant clinical effectiveness complementary to the conducts of traditional Medicine and Psychology. Through this study, there is a stimulus to the life drive, an attenuation of the death drive, and construction of the integrated Self, which suggests being in correspondence with the conscious “I” (Freud, 1937), the organization of the self (Steiner), the self (Jung, 1945) and the subject in Lacan (1950). With the use of the MHIT, a decrease in the death drive is achieved as well as a stimulus to the life drive, an attenuation of neurosis, work compulsion, the renunciation of pleasure, complexes, feelings of guilt, anger, resentments, aggression, fear, an attenuation of negative emotions and attenuation of diseases and their prevention.

In this way, the objective is to reach this conscious self with all these amplifications of possibilities, as we are within a well-known hypothesis in Psychosomatics: this conscious self has an effect of alines biopsycho, of of a homeostase of the organismus, stimulating the immunological defense, physical, vital, emotional, mental and spiritual. 

The scientificity of the method with its reproducibility and its significant clinical effectiveness can be demonstrated through the study of the contents of the unconscious, archetypal and significant symbols, manifested in dreams, characterizing the sequences, phases, stages, and journeys, each with its unique aspects and similarity between them in different people. It can be demonstrated in a very broad study of the psyche of patients, which will contribute to the semiology of Psychosomatics.

The MHIT has a large series of cases, at around 750 in various areas of medicine, classified by effectiveness as excellent, very good, good, and regular results. The qualitative sample was described according to anamnesis: traditional, homeopathic, and its clinical and psychological evolution. Psychological evolution is assessed through the evolution of psychological symptoms and the development of dreams. In the development of dreams, there is a demonstration of catalysis of the psychotherapeutic process, a resignification of unconscious psychic contents, an evolution of consciousness that has a correspondence with individuation, the achievement of the individual more in himself (according to Jung), and in the conscious Self (according to Freud). Concomitantly, a clinical and psychiatric evolution is reported through the testimonies of the patients.

The cases are accompanied by a clinical and psychological evolution and the evolution of the symbols of transformation, of the signifiers, which are interpreted by Freud, Jung, and Semiotics. These interpretations also contain studies of Literature, Philosophy, Religion, and Semiotics. According to Charles Pierce (1839-1914), the latter is a general theory of representations, which takes into account signs over all forms and manifestations that assume “linguistic or not”, emphasizing the property of reciprocal convertibility between systems, signifiers that integrate. Semiotics is the study of meaning construction, the study of sign processes, and the meaning of communication, which consist of all the elements that represent some meaning and sense for the human being, covering verbal and non-verbal languages. The objects of study of Semiotics are extremely broad, consisting of any type of social sign, for example, whether in the field of arts, cinema, photography, religion, or fashion. Semiotics is used to expand the study of the meanings of dreams within Psychosomatics, Psychiatry, and Psychology.

The MHIT method promotes the evolution of individuation, but with an um ambiguous characterization of each stage and phase in reprodutibility. Each stage consists of four phases: physical, vital, emotional, and mental integration. Each phase contains seven drug sequences, covering the psycho neuroendocrine axis in the seven vital centers.

It is observed that at each stage the individual occupies more and more this center within himself. Thus, the individual expands and conquers more and more this house in this conscious “I”, leading to a feeling of plenitude, satisfaction, and expansion of the transcendent function. Concomitantly, within this developed system there is an attenuation of the fragmented “I” and the temperaments that are related to these. Let’s say we can reach the fifth temperament, a more neutral temperament in stages. This has been described since antiquity, such as: choleric, sanguine, melancholic, and phlegmatic.

Jung presents us with some systems within his intense studies on dreams. He tells us that dreams obey a configuration or scheme. Through the observation of dreams for years, Jung perceives a slow process of evolution, of psychological change, which he called individuation, the journey of reaching the self or its essence, where individuals evolve naturally. According to Jung, psychotherapy will catalyze this process. MHIT is also able to contribute to this catalysis process.

Individuation is considered a journey in the process of self-awareness and self-development, a universal path within Philosophy, Theosophy, and ancient religions. It consists in progressively promoting the expansion of the conscious Self and an attenuation of the persona, the masks of the Ego, and the progressive encounter with our essence, the self. With the development of MHIT, it can be demonstrated that since ancient times this path is very important for the healing of diseases and the improvement of individual and collective well-being. Thus, positive action is obtained, good efficacy in all fields of Medicine, including psychiatric, allergic, neurological, gastrointestinal, autoimmune, and behavioral diseases.

There is a tendency from entropy or internal disorder, from energetic disorganization, from disease to syntropy, and impulse toward internal organization and health. Then, it goes from the fragmented “I” to the center of the psyche or the Self, making the Ego-Self communication, as proposed in Jungian Psychosomatics.

With the use of MHIT, the individuation process progressively occurs, allowing the individual to glimpse his or her “I” beyond the unconscious clouds, his or her imagination, generating contact with his or her real desire. Thus, the subject of oneself is achieved, being less an object in the relationship with the other. In this way, there is an attenuation of the short circuit of desire and neurosis. Concomitantly, there is a decrease in the severity of guilt feelings, which correspond to the superego or the pressure it exerts on the “I”. There is also an expansion of the performance of the conscious “I” in the face of the three dangers described by Freud: the Super-Ego, the id, and the external world (Freud, 1937). The individual detaches his will from the oedipal triangular axis, attenuating feelings of unconscious guilt, preventing and curing diseases:

“Consequently, the overcoming of the Oedipus complex coincides with the most efficient way of mastering the archaic and animal heritage of humanity.” (Freud 1967).

At each stage, there is an attenuation of the temperaments described as choleric, melancholic, sanguine, and phlegmatic. In addition, there is better influential management of thinking about wanting through integration with feeling, with the sphere of heart consciousness, leading to the development of love both for others and for oneself and an attenuation of the need for power in the relationship with oneself and with others.

It is important to emphasize that with MHIT, which naturally presents itself as a complementary way to traditional allopathic medicine, it is possible to replace or add to traditional allopathic medication.

The quantitative and qualitative series comprises, in most cases, them use of sequential homeopathic medication only in sometimes allopathy, among other medications, Anthroposóphic Phitotherapic, suplements. Very important to say that the TIHM acts as complementary and basic treatement leaading to complementary the existentes medicines. It can mitigate the colateral effects of the remedies and their dependences. The more MHIT is used, the greater the possibilities for well-being, care, and disease prevention.

Jung deeply researches Christian Theology, Eastern culture, as well as Alchemy, which was a way of studying Christian Theology. He embarked on the studies of Alchemy and Theology because he saw many symbolic elements of that time in the patients of the 20th century and in the dreams he treated. Jung observes and confirms that there are several stages of consciousness. According to these studies, it can be said that it works according to certain stages, that the unconscious associated with the conscious goes through layers, confirming what was described by Theology and Alchemy, in this cartography of consciousness portrayed in the painting of the Last Judgment of Miguel Angelo.

Jung cites Rubedo as the “fourth consciousness” and reports having arrived there with an active imagination. The first Rubedo represents the Seventh Stage. Jung relates Psychology to Alchemy with cartography of consciousness in an allegorical way, fed by archetypal elements, as in the picture of the Last Judgment (Miguelângelo), where we saw Nigredo, Albedo as the third consciousness. (Jung, 1945, vol. XII).

With the use of MHIT, it can be said that it is possible to reach this third/fourth consciousness with the help of Homeopathy, as described by Jung (1945), which will correspond to the seventh stage in the MHIT system. We can reach levels of consciousness in stages that correspond to the 22 levels of consciousness in this system, which can also correspond to the Rubedo described by Jung.

We will demonstrate archetypal evolution, on the journey of consciousness. In the books and articles to be published, we will demonstrate cases, proving and demonstrating the exposition made about the stages. It is possible to observe the symbolic, archetypal history of consciousness at its levels at stages on the path of individuation. Concomitantly, an important clinical improvement of the human being as a whole is demonstrated.

As already described, a certain correspondence is assumed in the evolution of the MHIT stages, where it is known *that it is in a certain intensity and that it presents itself as the intensification of the expression of the Self in a hologram of consciousness. Significant qualitative aspects are observed, which demonstrate how with MHIT one can acquire a facet, a flash of these aspects symbolically represented in 22 archetypal levels of consciousness, described from the Egyptian, Jewish, and Theosophical culture to Jung and the Post-Jungians. This correspondence is observed by analyzing and interpreting the evolution of symbols and signifiers, as observed by Post-Jungians, such as, for example, Salie Nichols (1980).

Interestingly, Dante symbolically describes, in the Divine Comedy, an architecture, an anatomy of the unconscious, a symbolic representation of the sites, archetypal of the spaces to be covered to evolve with the individuation expressed in the collective unconscious, demonstrated by Jung after studies carried out mainly from theology and Alchemy. In the picture of the Last Judgment, a series of important symbols in our Jewish-Christian culture express the myth of the fall from paradise. It is observed in this framework, used by Jung and confirmed by semiotic studies of Therapeutics and by part of Psychology, as a cartography of consciousness, three stages of consciousness: nigredo (hell), albedo (purgatory), and Rubedo (the “heaven of consciousness). For Jung (vol. XII), Alchemy contains several important contents similar to modern psychology, for example. For him, the Nigredo of consciousness corresponds to a stage where the individual is full of projections of psychic and imaginary contents, complexes in general, stuck to identifications within heredity, animality, marks, traumas, behavior patterns, temperament without autonomy of the self, exposed to the death drive. The progressive autonomy of the self means climbing the path of individuation and a path of care and disease prevention. At this stage, where psychic fragmentation is very great, we live under the unconscious domain of three archetypal elements: passion, power, and knowledge. The escalation of individuation, the autonomy of the self, makes us strip these imaginary elements of satisfaction and encourages the individual to advance in elements of solidarity. Therefore, individuation is advocated, to contribute to human and social evolution.

Corresponding to Psychosomatics, the individual, at this stage, is exposed to fragmentations in the physical, vital, emotional, mental and immunological fields, or the defenses in general of the organism within the body and mind paradigm. The more we will have a broad immune improvement and disease prevention.

It can be said, making correspondence with Freud, that the Nigredo is when the individual is hemmed in by the foreshadowing of a trace of heredity and archaic animality. It can be said that the individual is limited by traits, marks, and the repetition of the trait in a space where the “conscious self” is dominated by these aspects in the field of the unconscious with little autonomy. It is also possible to point out where the individual has an intense superego and intense elements of the Id, where your Ego is restricted in its freedom.

The imprisonment in our hereditary identifications and the marks of the past are the great restrictions that we have on ourselves of our freedom, creativity, affection, and abilities in general.

In MHIT, Nigredo’s departure corresponds to the ninth stage, the first rebirth in the third stage.

Albedo is a stage of evolution compared to Nigredo, where there is attenuation or purification of all the elements mentioned above and which corresponds, in Therapeutics, from the tenth phase to the fifth stage.

Rubedo is an advanced stage of consciousness evolution. It corresponds, in therapy, to the sixth and seventh stages, where the individual significantly divests himself or herself of his or her persona and moves towards himself or herself. Obviously, these stages occur as a hologram in consciousness.

Interestingly, Dante, in the Divine Comedy, remembering that it is an important reading of our collective unconscious, relates this stage, or the seventh stage, to the exit from “Hell”. Soon, the symbols of transformation, important in our culture, will guide us on the path of consciousness.

Our unconscious, demonstrated by Freud and Jung, is made up of important symbols of our culture. When we work with Psychosomatics, we will use these symbols as semiotic aspects to help us alleviate discomfort and illness, or prevent it in our work as doctors. Symbols are treated by Jung as symbols of transformation. They present, as far as the collective unconscious is concerned, similar meanings in ourselves, which can help to demonstrate the stage of consciousness in which we are.

One can observe archetypes from natural sites, such as forests, peaks, hills, mountains, valleys, and gates. The forest, for example, in Psychology, can signify existential anguish and fear of the revelations of the unconscious and its mastery.

 Dante, in the Divine Comedy, a place in “hell”, occupies the forest, where the “conscious self” is dominated by the obscurity of the unconscious and three wild beasts, symbols of sins, lust, pride, and avarice. It can also be related to the symbol of danger, errors, and deviations in the world. It can represent an evolution of the forest or the field when it becomes green, which can represent regeneration.

In “purgatory”, for example, elements of the mountain are observed, a symbol of transcendence, of the encounter with heaven and earth. It can be said that there is also a meaning of attenuation of the elements of repetition, hereditary, and animality. The text of Isaiah (2:3) continues, in the image of Dante’s high journey: many people will go there, saying, Come! Let’s climb the mountain of Yahweh, let’s go to the Temple of the God of Jacob so that he can show us his ways, and we can walk in his truths.

It can also be said about the tradition within the collective unconscious that the door can symbolize a place of passage, two states, two worlds, the known and the unknown, it opens to the mystery, a passage. It can be demonstrated, above the door of purgatory, in Dante: 

“I saw a door and three steps below, to go up there, of different colors and a doorman who did not pronounce a word” (…)

“Go ahead, there is the door,

And may your steps for good, may it advance,

To our steps then we approach.” (Dante, p. 76, 78.).

In the individuation process, rebirth elements are often observed  expressed in the presence and birth of children. According to Jung, the rebirth element is a strong basis for us to know that we are on the safe path of the individuation process. It means a stimulus to the life drive, the liberation from identifications and autonomous complexes. In Therapeutics, this occurs in the first phase of each stage, which is physical body integration.

In this cartography of consciousness, the symbol of clothes is observed as an element of shame, for example. In the myth of the fall from paradise, which also represents stages where the human being is very involved in the persona and with feelings of guilt, the individual is dominated by the influences of the original sin. This, in turn, has a correspondence with the Oedipus complex. At this stage, the clothing appears dark. As the self evolves, passing through Albedo, the clothes become white. Later on, in the Rubedo stage, clothing or other elements such as a shoe or a car may appear in red, which corresponds to the “sky” of consciousness. These symbols and colors are frequent in the unfolding of the various cases in the individuation process with MHIT.

The Divine Comedy, written by Dante Alighieri, represents a path full of archetypal images of a process of individuation of the human being in correspondence to the 22 levels of consciousness described in this work.

Currently, we can say that we have around 500 people who have made it to the third stage, 250 people who have made it to the seventh stage, and about 25 people who have done all the first 22 levels of consciousness. The totality of archetypal symbolic material consists of approximately 100,000 pages of dreams reported by patients. They demonstrate the accuracy of the evolution of the path of individuation in the history of these individuals.

Within the system of evolution developed by MHIT, the first seven stages represent a relative advance in the conquest of the self, allowing the individual to take the first direction of his or her significant car, “the reins of his or her horse”. It can be said that it is the objective of most psychotherapies that the individual becomes a subject of himself and attenuates his “object” side concerning the other. Up to this point, it can be observed a significant clinical evolution, mainly in depression and anxiety, common nowadays, and several different clinical improvements, given the importance of the psychosomatic element in diseases.

Even the seventh stage, which represents the car stage, has a symbolic relationship with the exit from the Nigredo, or a certain hell of consciousness, as illustrated in the painting “The Last Judgment”, by Michelangelo, and also by Dante Alighieri, in Divine Comedy. All of these express the cartography of human consciousness. For Jung, the Nigredo can mean where the human being is with a very fragmented self, dominated by the individual and collective unconscious and suffering. He is dominated by his complexes, traumas, and marks. This, too, means being dominated by his drives, his animality, his temperament, and his shadow. Naturally, at this stage, the human being is more exposed to disease and discomfort.

From the eighth to the fourteenth stages, referring to the Albedo of consciousness, the conscious Self is expanded in greater awareness and goes from the archetype of justice to the archetype of temperance. Once again, we see the advancement of the Self under the persona, over the ego, over the death drive, and a stimulus to the life drive. The achievement of awareness in the fourteenth stage of the MHIT is observed. Thus, twice the awareness of the seventh stage on the path of individuation is achieved. Concomitantly, clinical and psychological improvement is observed. For Jung, the stages of Albedo already have an attenuation of his shadow, a clarification, and decision making more following his persona.

From the fifteenth to the twenty-second, we have eight more stages referring to the space of Rubedo, the sky of consciousness. For Jung, Rubedo represents the sky of consciousness, where the human being has his very attenuated shadow, his primitivity and his negative elements, and a broader awareness of himself.

“The winner is the one who faces the combat of opposites (consciously and unconsciously) and then the vision literally widens and the sun illuminates what was previously in darkness. Three and four already refer to previously developed passages. Three is already a victory over opposites and many stop here (Albedo).

Those who go on to four complete the complete quaternion (Rubedo) and inscribe their victory over the indeterminacy of the unconscious in existence. It is the red of life, the blood of the heart, without which one cannot reach fullness.”

       Carl Gustav Jung, Aion (1988).

 

The anima and animus play a more vital role as it allows the spirit to harmonize with true inner values, giving them more advanced access to a deeper being. Through this particular receptivity, the anima-animus ensures a role of guide, of mediator between the self and the inner world, the self. It is the role of Beatriz de Dante, to initiate her to a higher and more spiritual life. It is assumed to demonstrate with the qualitative casuistry that the Divine Comedy expresses an “anatomy” or “architecture” of the human psyche, where the individual embarks on evolution in this universal process of individuation in cycles of 22 levels, described in various philosophies and the Psychology and Post Jungians.

Above, a 15th century painting, where Dante holds the book “The Divine Comedy”, which tells of his dream of a journey to hell, the basis of the figure, to purgatory and to heaven.

.  

The engraving above represents the pilgrim’s journey in John Bunyan’s “Pilgrim’s Progress” (1678). Note that the journey is represented by a circular movement towards the inner center.

It is observed in the evolution of MHIT as an influence, a stimulus, in correspondence to human evolution within the 22 levels of consciousness. Considering the existence of the archetypal journey of consciousness in 22 levels, it can be observed in the twentieth-second stage called the World. At this stage, it is observed that there is an attenuation of around ninety-nine percent of his fragmented “I”, of the traces of psychic identifications of his temperament, his traumas, and negative marks in the memory.

At this stage, there is an influence, a flash, where the opposites meet and almost combine into a single unit, an advance in the world of consciousness, which can also be a “transcendent” world. It represents the Self in its pure expression, as the center of psychic balance. It represents the archetype of the central self in its natural nudity. Realize that the personal ego is nothing more than an apparent ego, like a conglomeration of impulses and desires. He had an impulse to heal the ego disturbances in the soul and transform into his true self. It presents an impulse for the pure expression of Christ. He is a little naked in front of himself with fewer masks. It represents the World card and symbolizes the creative interpenetration of the two spheres of heaven and earth. It relates to movement, dance, music, and harmony. It represents a being living beyond the four common dimensions, in the quintessence of a human expression.

For Jung, expanded consciousness is not restricted anymore to Ego problems. Thus, there can be no selfish conflicts, and it brings human beings into absolute communion with the whole. So, yes, this collective starts to make sense. The human being becomes more willing to solidarity.

The winner is the one who faces the combat of opposites (consciously and unconsciously) and then the vision literally widens and the Sun illuminates what was previously in darkness. Three and four already refer to previously developed passages. Three is already a victory over opposites and many stop here (Albedo).

Those who go on to four complete the complete quaternion (Rubedo) and inscribe in existence their victory over the indeterminacy of the unconscious. It is the red of life, the blood of the heart, without which one cannot reach fullness” Carl Gustav Jung, Aion (1988).

 

“Consequently, the overcoming of the Oedipus complex coincides with the most efficient way of mastering the archaic and animal heritage of humanity” (Freud, 1987).

 

Thus, it is shown that MHIT attenuates the influences of the Oedipus complex and animality, promoting individuation.

What M.I.H.T. is?

I have been interested in Medicine since I was 17 years old, starting at that age my studies on Medicine and Eastern Culture, Acupuncture and Anthroposophic Medicine as well as Homeopathy. In 1986, I received my medical degree from Federal University of Minas Gerais, oriented mainly to General Practice (GP), as well as Psychiatry and Pediatrics. After five years as a General Practitioner, extensive to Homeopathic and Anthroposophic Medicine, and having followed-up around five hundred cases, I was in search of other fields, such as Jung’s Analytical Psychology, Psychoanalysis and Psychosomatics in order to investigate scientific bases, and to be able to make better analyses of the results I have got at the general practice clinic.

The Multidisciplinary Integrative Homeopathic Therapeutics (M.I.H.T.) is being developed since 1996 it is one rereading of the homeopathy with the Psychosomatics medicine, Anthroposophic medicine, Jung and Freud´s Psychoanalysis and now is been published this first book, the first draft of this work. The intention is prove the scientific effectiveness of the Homeopathy and to enlarge the possibilities to dialogue with the universities and naturally bring contributions for the human being. Today I have the results to the M.I.H.T. shows the effectiveness of responses to a therapeutic pathway that is essentially homeopathic. Furthermore, it enhances this specialty with a multidisciplinary scientific basis, showing the good effectiveness of Homeopathy by the Psychosomatics medicine and methodology as and its reproducibility the possibility to stimulate the consciousness, the expressing of self. The individuation process in human being is demonstrated with qualitative casuistry around 701 cases, observed until now in all the cases studied. The Homeopathy system, – created by the German Doctor Samuel Hahnemann (1810) after Freud and Jung, added to those authors’ systematization about the existence of an unconscious mind will form a ground to formalize modern Psychosomatics medicine and methodology that together with the Anthroposophic and Eastern Medicine concepts can formalize it as a pathway. It is based on the expansion of studies on mental symptoms and dreams, as in Hahnemann, which is crucial to find the proper medicine for each case. To this purpose, it is based on the psyche dynamics studied in the last century by modern Psychology and Psychosomatics. M.I.H.T. is viewed as a new possibility; it deals with homeopathic medicine based in a triple structure, man symbolic, as in Weil (1977), Freud (1988), Wegman/Steiner (1979), and Goethe (1980).

The M.I.H.T. has acquired over the last twenty-one years, a quantitative casuistry sample with positive clinical and Psychiatric good action specially in depression and bipolar disorders, allergic disease very common in our time, with (of varying intensity) in 700 people. It shows us around 80000 pages about the dynamic of our mind including what was described by Freud (1987), Jung (1988), Weil (1977) and others, very important for the Psychosomatic Medicine. It can evidence the existence of one cartography of consciousness as related by Jung (1976).

The M.I.H.T can strengthen the physic and immunologic self, vital, emotional and mental body self, providing a stimulus to the life drive, the EGO-SELF bridge, to mitigate the obstacles between them. It can also mitigate the unconscious content pathogens, in repetition patterns in the psyche that were demonstrated in the dreams in the qualitative casuistry. All of this process coincides with the reduction of death drive, the symptoms, the diseases and the discomfort. It promotes psychological evolution by catalyzing the psychotherapeutic reproducible process of individuation, in phases, stages, mitigating the repetition of markers in the memory of the and the influences of the indentificatory patterns, of the animosity, the negative elements of heredity and the temperaments reaching one of the origins of the disease by the orientation of the Psychosomatic medicine.

This development occurs through a re-reading of homeopathy, created by the German physician Samuel Hahnemann (1810), post-Freud (1987) and Jung (1998), considering the systematization made by these authors on the existence of the unconscious.

Jung (1964, p. 176) reports: “the discovery of the unconscious is one of the greatest of recent times.” which gets to the formalization of the modern Psychosomatic Medicine. which was associated to concepts of Anthroposophical and in agreement with Bott (1980) and Eastern Medicine, Nei Ching (1975) and Weil (1960).  It doesn´t have the presumption to develop this enlarged therapeutic system but it came, it was inspired on the expansion of the studies of the mental symptoms and dreams indicated by Hahnemann as fundamental symptom to find the correct medication. It is based, then, in the dynamics of the psyche as a guide for the diagnosis, and in the psychologic evolution demonstrated in the last century by the Psychology.

During the period of Hahnemann´s studies these tools were not available. The M.I.H.T. can demonstrate that the homeopathy can give more to the medicine. It can evidence others possibilities beyond the unquestionably good clinical results and scientific Homeopathic develop already acquired in this last 200 years. It also opens a modern scientific possibility in the homeopathy for healing the human being and it can contribute to the many of the scientific aspects for the psychosomatic medicine and the semiotic.

“In addition, we must remember that the same processes belonging to the unconscious have their performance in the formation of symptoms, just as they do in the formation of dreams, that is, condensation and displacement.” (Freud 1969, p. 428).

“The dreams contain images and associations of thoughts that we do not create through conscious intention. They appear spontaneously without our intervention and reveal a psychic activity alien to our arbitrary will. The dream is therefore a natural and highly objective product of the psyche, from which we can expect indications or at least clues to certain basic tendencies of the psychic process “(Jung, 1978).

“The specific way the unconscious communicates with consciousness is the dream. In the same way that the soul has its diurnal side, which is consciousness, it also has its nocturnal side, its unconscious psychic functioning, which could be conceived as dreamlike fantasies. “(Jung, Ab-reaction, p. 31).

The M.I.H.T. is based on a new possibility, which is to deal with homeopathic medications according to a ternary structure, symbol of man, as evidenced by Weil (1977), Freud (1988), Wegman / Steiner (1979), Goethe, written by Steiner (1980).

It is presented as an extension of Hahnemann’s method of Homeopathy, which maintains its four basic laws: similitude, single medicine, experimentation on the healthy human being, infinitesimal doses.

The M.I.H.T. uses the homeopathic remedy sequences, which keep themselves from the possibility of creating pathogenesis because it is rooted on the fundamental structure of human being which is the ternary structure. It is also based on the core symptoms of neurosis and the psychosis which are: the indifference relation to others; thinks opposed to his intentions and the other core of symptoms of feeling of guilt named by Freud (1987) as elements of the Super Ego.

The integration of the psyche contents archetypal feminine and masculine, unconscious and conscious archetypal contents in accordance with Jung (1971) is stimulated, generating a construction of the Self, a transformation, psychological change of the individual that refers to a transcendent function in the psyche. The transcendent function is important in the process of individuation, indicated by Jung (1998) as a path of care and psychological evolution, the harmonizing our unconscious with our own inner center, the self. All this process, the strengthening of self, generates the attenuation of the complexes autonomous, among others. Stimulates the recalling, repeating, and elaborating is stimulated in the quest for the attenuation of repetition patterns and symptoms indicated by Freud (1987), strengthening the conscious Self, releasing the Id, repressions, and mitigation  the Super Ego.

“The state of health implies between the two poles, if one of them has the tendency to prevail its activity, we have the disequilibrium, the disease. It is necessary that the balance be reestablished, whose main action is the heart, which starts to function as a sensory organ, which feels what goes to it from the upper pole and the lower pole; And functions as a dam that catalyzes blood flow in order to harmonize the two opposite tendencies. “(Bott, 1980, p.16).

We have in Homeopathy, a new vision, within a new paradigm, based on what is similar in every human being, in what is reproducible, which is tripartition, Weil (1977), ternary elements, the neurosensorial, rhythmic and metabolic, Bott (1980), the ego superego and id Freud (1987).

With the use of the M.I.H.T, we are reaching the unconscious pathogenic elements, at the level of the metabolic, advancing in the rhythmic, in the feelings, elevating them in thoughts, in the neurosensorial and bringing them back to the will, mitigating the elements of the indentificatory pattern behaviors, marks, traumas already attenuated and soon more conscious. It is really leading the individual to take the direction towards themselves, with the strengthening of the conscious self to get satisfaction, accomplishments and happiness in their lives.

We can observe a negative effect for the pathogenesis, also because the homeopathic sequence begins in CH 15 to reach the rhythmic level, Bott (1980), an opening to consciousness based on Psychosomatic Medicine. It guides us to remember, to differentiate, to elaborate psychic elements and to approach the conscious Self, a center of the psyche, releasing the fragmentary effects of them. It can be said that Hahnemann sought this center which is similar to the basic psora. A point he considered to be of great balance in the human being. Weil (1977), p. 164 says: (…) “”The sphinx as a symbol of the psychosomatic structure of man (microcosm)” (…).

(…) “Returning now to the sphinx, we are already realizing that the three animals – the ox, the lion and the eagle, whose symbols we have already analyzed, correspond to our three physical” worlds “, which are part of our body.

– The ox corresponds to our digestive system, located in the abdomen.

– The lion, to our circulatory system, located in the thorax.

– The eagle symbolizes our nervous system.” (Weil 1977, 92).

It has to do with possibility; however it does not dismiss traditional homeopathic medicine that has already proved its efficacy around the world. It is an approach to that angle after an interesting journey in quest of knowledge, researching and finding elements that can contribute to human healthcare.

The ideal objective of healing is health fast recovery, smooth and everlasting or the clearance and total destruction of disease in all its extensions through a shorter path that is safe and less harmful, based on principles that are easily understandable. (PUSTIGLIONE, 2010, p. 83, free translation). [1]

The methodological criterion used to expand studies about dreams (Hahnemann) was based on Jung, Freud, and Lacan’s studies and on Transpersonal Psychology. It considers the inner search of the real, the diagnosis, the psyche portrayed on the importance of signs, symbols, and signifiers that are intrinsic to dreams as the main expression of the unconscious, giving meanings to it and, thus, differentiating the elements comprised in a life drive, the expansion of the self-consciousness or the death one, the expansion of a fragmented self. In Medicine scope, Semiotics is the area that deals with treatment signs that are symptoms of diseases/pathologies based on diagnosis and prognostics that used symbolisms described on personal unconscious as well as on collective unconscious, as proposed by Transpersonal Psychology. It is a Cartography of Consciousness displaying symbolical and archetypal stages of meaningful evolution. It uses a sequence of medicaments that hinder the possibility of developing pathogenesis, since it is based on man’s basic structure, the triple structure. Homeopathy is a new view, a new paradigm based in what is similar in every human being, in what is replicable, what is threefold elements: sensorineural, rhythmical and metabolic; the Superego, the Ego and the Id. Its bases rest in the usage of unconscious contents as diagnosis elements, using dreams as an imprint, an index. According to Percie (1999) and all Psychology, this is the origin of meanings that guide us to the evolution of the conscience, its strengthening, and in the making of the self, the immunological that causes homeostasis in the system, and the psychological, emotional and mental self. It is possible to observe that unicism, the main homeopathy via, operates with the difference between living being and medicines and their particular similarity and idiosyncrasy. M.I.H.T. follows the similarity in us, as seen in all Psychology and Psychosomatics. It makes it possible to observe the individual in his individuality, in his clinic evolution and in positive psychology as well as in his singular evolution in the process of individuation.

Multidisciplinary is an important concept in Homeopathy and it can be seen in the paradigm of body, mind and vitalism, thus dealing with the subject, the individual and his individuality, his consciousness. One could say it deals with the diseased in a supplementary way beyond diagnosis and traditional treatment. Therefore, the individual acquires clinical recovery as well as it prevents diseases in a global, physical, vital, emotional and mental way. It acts right on the subject, so he gets better as a whole; it also promotes catalyzation of Psychotherapy process, and Psychosomatic progress, looking for the origin of diseases, and consequently having a positive action in several clinical and psychiatric disorder. It also uses a wide array of medicine: allopathic, mainly in the beginning of treatment, such as Welleda, herbal, anthroposophic, supplementary food. It makes it possible to understand the complexity of human being, his need for multidisciplinarity, the importance and limits of all therapeutics scope. It prioritizes the qualitative casuistry, as we are dealing with individuation displayed through archetypal images, through symbols in the psyche. M.I.H.T. is used as a treatment of the individual as a whole, in physical, vital, emotional and mental area as a basic treatment, according to Hahnemann. It is worth to use it as a supplementary treatment to the traditional modern medicine progress. The M.I.H.T. is used as an amplified via from Homeopathy, as a supplementary action, treating the individual, working on the origins of the illness and, in consequence, lessening usage or dependence of allopathic medicine that could have collateral effects. Therefore, it is worth as supplementary to propedeutics and therapeutical actions of traditional medicine. It does not dismiss traditional medicine nor it competes with other types of treatment, but, instead, it adds to it and contributes as being innovative Homeopathy, Psychosomatic and Medicine in general.

In summary:

  • Based on the paradigm of body, mind and vitalism, this process treats the individual in his individuality, his consciousness, concomitantly to the diagnosis/ traditional clinical healthcare.
  • It treats the diseased by supplementing a formal treatment and allowing him to recover his health conditions; it is also effective in preventing new diseases in an immunological, global, physical, vital, emotional and mental way.
  • The approach on ‘’subject on the ground” and treatment of the individual as a whole – physically, vitally, emotionally and mentally – promote a catalyzation of the psychotherapeutic processes and psychosomatic progress that will interfere positively in the treatment of many physical and psychiatric disorders.

This system prioritizes a qualitative casuistry, considering that the stimulus to individuation is universal, been searched by men in all cultures and that is expressed in the collective unconscious and in the individual unconscious, displaying a single aspect that is shown through the transformation of archetypal images and signs from the psyche in search of consciousness. All of that can be observed by the usage of M.I.H.T..

Homeopathy, extensive to M.I.H.T., has a supplementary role to propaedeutic and therapeutic actions from traditional medicine. It does not dismiss nor compete with any other kind of treatment. Its objective is to supplement physical and mental care. It is important to promote it because of its significant efficacy and scientific security, although we are dealing with semiotic and symbolic aspects as expression of our unconscious mind, as a psyche diagnosis. Founded in a how to mentioned by Goethe (1749-1832) written by Steiner (1980), in the analogical thinking of unit in diversity. Today, this process is considered like a modern, a multidisciplinarity which give us more security in this very big field that we have in the Medicine.

[1]  “O objetivo ideal da cura é o restabelecimento rápido, suave e duradouro da saúde ou a remoção e total destruição da doença em toda sua extensão, através do caminho mais curto, seguro e menos prejudicial, baseado em princípios facilmente compreensíveis.” (PUSTIGLIONE, 2010, p. 83).

REFERENCES

ALEXANDER, F. Psycossomatic medicine. N. York: Norton, 1950.

BOTT, V. Uma ampliação da arte de curar 1 e 2 EDIÇÃO. São Paulo: Assoc. Beneficiente Tobias, 1980. p 16.

CALDEIRA, Geraldo; MARTINS, José Diogo. Psicossomática: teoria e prática. 3 ed. Belo Horizonte: Artesã Editora, 2013.

CHING, Nei. O livro de acupuntura do imperador amarelo. 1 ed. Portugal. Ed. Minerva. 1975.

FREUD, Sigmund. O ego e o id: uma neurose do século XVII e outros trabalhos. 2. ed. Rio de Janeiro: Imago, 1988. Cap. III, p. 50-51. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, 19).

GUIR, Jean. A psicossomática na clínica Lacaniana. Rio de Janeiro: Jorge Zahar Editor, 1988.

________. Conferências introdutórias sobre psicanálise (Parte III) VOLUME XVI (1916-1917).

HAHNEMANN, Samuel. Muito além da genialidade (vida e obra). Dr. Max Tétau; tradução de Claudine Arantes. São Paulo. Ed. Organon; Lisboa: Biopress, 2001.

JUNG, Carl Gustav. A dinâmica do inconsciente. Obras completas. Tradução de Pe. Dom Mateus Ramalho Rocha. Petrópolis: Vozes, 1998, Vol. VIII. P. 22/64/69/95.

_________. Aion, estudos sobre o simbolismo do si mesmo.  São Paulo. Ed. Vozes. 1976.

_________. O Homem e Seus Símbolos. Rio de Janeiro: Nova Fronteira. 1964, P. 166.

_________. Mysterium Coniunctionis I e II. Petrópolis: Vozes, 1971. (Obras Completas de C. G. Jung, v. XIV/II).

MINDELL, Arnold. O corpo onírico nos relacionamentos. São Paulo: Summus Editorial, 1987.

PUSTIGLIONE, Marcelo. O Organon da arte de Curar de Samuel Hahnemann para o século 21. São Paulo: Editora Organon, 2010.

RAMOS, Denise Gimenez. A psique do coração, uma leitura analítica do seu simbolismo. São Paulo: Editora cultrix, 1990.

STEINER, R., WEGMAN. I. Elementos fundamentais para uma ampliação da arte de curar. Tradução Sônia Setzer. 1 edição. Associação Beneficente Tobias. São Paulo. 1979.

__________. A obra científica de Goethe. São Paulo: Antroposófica, 1980.

SUSSMANN, David J. Acunpuntura: Teoria e Practica. 4° Edição. Buenos Aires. Ed. Kier. 1978.

WARTEL, Roger (org). Psicossomática e Psicanálise. Rio de Janeiro: Jorge Zahar Editor, 1990.

Basis of Multidisciplinary Integrative Homeopathic Therapeutic (M.I.H.T.)

The idea of homeopathic medicine sequences comes from a correlation among Wegman/Steiner (1977), Goethe (2007), Steiner (1980) and Freud (1987) on human tertiary structure theory. It has its foundations in the correlation among the thinking, neurosensorial body and the superego, the feelings, the rhythmic body and the Ego, the will, the metabolic body and the id and with the elements of the tertiary structure also exposed by Weil (1977). In order to reach one of the origins of the diseases through the psychosomatic medicine, and in the effort to heal them, the M.I.H.T. stimulates the recall, the repetition and the elaboration suggested by Freud (1987). The M.I.H.T. stimulates the differentiation of the ego and the integration of the female and male archetype images in the psyche and the integration with the Self, as suggested by Jung (1988) as an individuation process, for a psychological evolution. We can reach this process through the restoration or reframing of traces in the psyche, thoughts and to mitigate the pathogens unconscious elements, the autonomous complexes, to stimulate the life drive in order to take care and heal people. The idea of integrative medicine is inspired fundamentally by Jung (1990) and his description of the process of individuation: the realization of the individual in unity, in harmonization of the conscious with our inner self or self-center. Jung taught that we can get it, with the integration of the male archetype images plus the female ones in the psyche. He mentioned this idea after concluding his studies on Theology and Alchemy (1991) (1990) the Eastern Medicine that taught us the integration of yin and yang which leads us to Tao, state of wholeness and healing and from patient’s cases studies. It is considered too, the law of five elements, the basis of Chinese Medicine. This integrative process in the M.I.H.T. mitigates the repeating patterns and stimulates the life drive in the psyche and promotes clinical and psychiatric improvements. The origins of the symptoms and the diseases would also be related to four bodies of human being (physical, vital, emotional and mental) and the tertiary structure of Anthroposophical Medicine.

The sequences of medicines used by M.I.H.T. will promote the mitigation of the repeating patterns and of the symptoms in all these bodies.

The dreams are used as important elements for the diagnosis in this therapeutic process, as observed: as a high-ranking symptom for Hahnemann (1980), as well as the archetypes of expression in the psyche for Jung (1960) (1998), intellectual expression of the psyche by Freud (1987) (1976) (1996), expression of feeling and thinking in the anthroposophical vision by Steiner (1987). Pierre Weil also highlights the importance of this triangular model, human framework described in the book; The Sphinx like structure and Man symbol, (Pierre Weil-1977), work done by the author on his doctorate at the Sorbonne in 1972.

Weil (1977) indicates several studies that were made to prove the veracity of the tertiary structure shown in the archetype figure of the Sphinx as a structural model of human being. This study supports the important tertiary basis for making a therapeutic construction. It uses what is common, similar and reproducible. Through the use of the M.I.H.T.. we can integrate these tertiary aspects to mitigate the disease and stimulate the well-being and health.

It is necessary to decipher in the psyche itself, Peirce (1990), Miller (1987), to give a meaning to the symbols, the signifiers, the complex automata, the elements of repetition, the fragmented self, ego, identifications, roles, scripts, tags, not to be symbolically devoured by them. The repetition of identificatory patterns favors the death drive, while the attenuation of them, as proposed by the psychosomatics, constitutes a stimulus to the life drive. If conflicts and complexes are not deciphered, one lives almost as an autonomous individual.

The M.I.H.T. favors this decipherment, promotes a progressive re-signification of this mental conditioning, releasing the individual, little by little, from the unconscious pathogenic elements, from the temperaments, from his heredity. It is based on this premise of the ternary structure also embodied by anthroposophic medicine, psychoanalysis and, later, by psychosomatic medicine.

Dreams are an important factor in this M.I.H.T. as in several psychological, philosophical and religious paths for human evolution, being observed as expression of diagnosis, marks, archetypes, of complexes in the psyche Jung (1998), expression of the psyche, of its unconscious coming to In the conscious self for Freud (1987), expression of feeling and thinking in the anthroposophical view Weigman / Steiner (1979); And symptom of high hierarchy Hahnemann (2001).

The idea of integrative medicine is inspired fundamentally by Jung (1971), Dante apud Bonnell (2005) and its description and indication of human evolution in the process of individuation – the realization of the individual in the oneness, the harmonization of the conscious with its own center Interior or Self. He reports that the male integrated into his anima reaches the inner world and strengthens the Ego-Self bridge, the center of the psyche, the Self, the conscious self, related in this work also to the integrated self and as the feminine integrated to the animus stimulate the Self, the conscious Self. Integrative drugs stimulate this life drive, this transcendent function, this advancement in etherification in the relief of complex automata, attenuating the negative elements and emotions, fragmented in the psyche, promote an elevation and improvement of well-being advocated by these philosophical tendencies of healing. These concepts are intertwined with the concept of Oriental medicine, the Tao is seen as a state of wholeness and healing, which originates in the integration of yin and yang, as archetypal feminine and masculine contents characteristic of the human and universal constitution in Eastern culture, In their medicine, nature and society. One can share this knowledge in the ancient book Tao te King and many others in the book of acupuncture of the Yellow Emperor (1927).

CAVERNA DO PLATÃO

“The allegory of the cave makes the situation clear. Plato imagined that the human experience was a spectacle of shadows: we are in a cave tied to chairs, so we always see a wall, on which the light from outside projects the shadows of ideal archetypal forms. We think shadows are reality, but their sources are behind us, in the archetypes. In the end, light is the only reality, for all we see is light. “(GOSWAMI, 2008).

 

REFERENCES

 

BOTT, V. Uma ampliação da arte de curar 1 e 2 EDIÇÃO. São Paulo: Assoc. Beneficiente Tobias, 1980. p 16.

BONNELL. Robert. Dante, O grande iniciado: uma mensagem para os tempos futuros. Tradução Fulvio Lubisco. São Paulo: Madras, 2005.

CHING, Nei. O livro de acupuntura do imperador amarelo. Portugal. Ed. Minerva. 1975.

FREUD, Sigmund. O ego e o id: uma neurose do século XVII e outros trabalhos. 2. ed. Rio de Janeiro: Imago, 1987. Cap. III, p. 50-51. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, 19).

______ . Conferências introdutórias sobre psicanálise, parte III. 2. ed. Rio de Janeiro: Imago, 1976. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, Vol XVI).

______ . Interpretação dos sonhos, parte I e II. 2. ed. Rio de Janeiro: Imago, 1996. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, Vol IV e V).

GOETHE, Johann Wolfang Von. Fausto, uma tragédia. Tradução de Jenny Klabin Segall. 1. ed. São Paulo: Ed. .34, 2007.

GOSWANI, A. A física da alma. A explicação científica para a reencarnação a imortalidade e experiências de quase morte. 2. ed. São Paulo: Editora Aleph, 2008. p. 11.

HAHNEMANN, Samuel. Muito além da genialidade (vida e obra). Dr. Max Tétau; tradução de Claudine Arantes. São Paulo. Ed. Organon; Lisboa: Biopress, 2001.

JUNG, Carl Gustav. A dinâmica do inconsciente. Obras completas. Tradução de Pe. Dom Mateus Ramalho Rocha. Petrópolis: Vozes, 1998, Vol. VIII.

_________. Aion, estudos sobre o simbolismo do si mesmo.  São Paulo. Ed. Vozes. 1976.

_________. O Homem e Seus Símbolos. Rio de Janeiro: Nova Fronteira. 1964, P. 166.

_________. Mysterium Coniunctionis I e II. Petrópolis: Vozes, 1971. (Obras Completas de C. G. Jung, v. XIV/II).

_________. Psicologia e Alquimia. Petrópolis: Vozes, 1990. (Obras Completas de C. G. Jung, v. XII).

MILLER, Jacques Alain. Percurso de Lacan: Uma introdução. Rio de Janeiro: Jorge Zahar editor, 1987.

PEIRCE, Charles S. Semiótica. São Paulo: Perspectiva, 1990.

STEINER, R., WEGMAN. I. Elementos fundamentais para uma ampliação da arte de curar. Tradução Sônia Setzer. 1 edição. Associação Beneficente Tobias. São Paulo. 1979.

WEIL. Pierre. Esfinge:estrutura e símbolo do homem. Belo Horizonte:Itatiaia Ilimitada, 1977, pg 15/112/ 113/117).

ZWICK, Renato. Compêndio da psicanálise. / Sigmund Freud. Porto Alegre: L&PM, 2014.

How it works the M.I.H.T.?

Mental Symptoms –Barthel – Psychic Symptoms of the Homeopathic

Medicine issue

Homeopathic – Medicine issue Book Psychic Symptoms of The Homoeopatic Materia Medica;Things opposed to his intentions choses opposées to ses intentions, entreprend des Dinge gegen seine Absicht, unternimmt–Phos sep (page 1052) ;Indifference – Relations, to parents, to sesVerwandten , gegen seine

hap. 1 fl-ac., Hell.,Hep., Kali-p1; nat-c., Nat-p1, PHOS., plat., SEP; (p. 620).

Ego Bridge – Self

This M.I.H.T. treatment stars its process by using of medicines which begins in dynamization of CH15/30/100 and this is increased in sequences, leading to the fulfillment of phases and stages on the path of individuation. Each stage consists of four phases – physical, vital, emotional and mental body integration – each phase corresponds to the use of seven homeopathic medicine sequences, covering the psychoneuroendocrine in the vital centers.

Progressively it is observed that the person occupies more the center of himself, expanding "the house of the conscious self" and achieving a feeling of fullness, safety, creativeness and satisfaction.

Concurrently, there is a mitigation of the;fragmented self, the wheel repetitions, identifications, traces, marks in memory, trauma, heredity influences. There is a decrease of neuroses, complexes (guilt, inferiority, rejection, abandonment ), negative emotions (anger, resentment, aggression, and fear), the compulsion to work, as well as a release of self-repression and pleasure.

The M.I.H.T. mitigates the temperaments (choleric, melancholic, sanguine and phlegmatic) and promotes the strengthening of Self, the conscious Self and the person can live with better integration of his thoughts with his wills, reaching the feelings, through the sphere of the heart consciousness, which is the Self. I was stimulated to develop the M.I.H.T., which fortunately promotes the individuation according to the idea of Jung (1964). He suggested this way of the individuation in order to reduce the outsider and inner conflicts, the war in the world.

The process of the individuation is demonstrated by the studies of dreams and their meaning, their symbolic and archetypal aspects. They are described in around 80.000 pages with the personal story of each patient. Each one of them may characterize the scientific method, the significant clinical effectiveness, because it is reproducible in every one studied so far (around 701 patients). This is observed through the study of patient cases, using the medicines in sequences, phases, stages, each one with its unique characteristics, but with similarities and reproducibility in its development and symbolic semiotics, in different people.

medicinal-sequenceso-TIHM_ajuste_diogo

REFERENCES

BARTHEL, Horst. Synthetic Repertory. Psychic and general Symptoms of the Materia Medica.

JUNG. Carl Gustav. FRANZ, M. L. O homem e seus símbolos.. Tradução de Maria Lúcia Pinho. 2 ed. Rio de Janeiro: Nova Fronteira, 1964.

Salvar

Salvar

Salvar

Salvar

Salvar

Salvar

Salvar

Salvar

Phases of M.I.H.T.

“Therefore, the overcoming of the Oedipus complex coincides with the most efficient way to master the archaic animal and heritage of humanity” Freud (1987).

thumbs-etapa-crianca

The first phase is characterized by the birth of the consciousness of “I” in the physical body. The individual is born to his “I” in the first flash of self-consciousness. Is created the first psychoneuroimmunoendocrine of the subject after the seven sequences actions, each covering the seven vital centers of the body, which refer to the seven major glands. Note that, with an expansion of “I built,” begins an ego bridge to this “conscious self” and the process of the individual becomes the subject of his story. Observed an incidence of archetypal symbols of birth in dreams, such as contact elements of life, fish, Easter egg, retrieving the bag as a symbol of identity, among many others. At that stage it already opens awareness to the intuitive mind. The dreams become clearest, after a certain expansion of consciousness which can be beyond of the space of the time.

The second phase corresponds to the vital integration, restoration scenes and identifications in the field or vital body, with the creation of the second axis of the “I” of the individual. At this stage, the individual acquires vitality to his/her “I” have a little more integrated into your thinking, feeling and willing; he drives his/her life with more energy to your wishes and will. We observed an incidence of symbols representing vitality elements, water, vegetables and a positive rearrangement in the sphere of water and archetypal symbols that show mitigating influences of “Oedipus complex.”

 

 

 

thumbs-etapa-escada

The third phase corresponds to emotional integration, reframing identifications patterns and autonomous complex scenes in the field or emotional body, with the creation of the third axis of “I” in the individual. At that stage, the subject is able to have a breakthrough in the field in front of himself, of others and the world, with a change of position. There is an advance over the death drive, the core of anguish that breaks and makes the person fall in the emotional field, stimulates the life drive. His emotional wounds are attenuated, with the reduction of mental and physical symptoms. This nuclear anguish cores are responsible for a number of diseases, they are slowed down at this stage, with a visible improvement in symptoms. They are observed in dreams symbols with the rise of content, elevation, climb a ladder.

thumbs-luzcabeca

The fourth phase contributes to a mental integration, reframing, a restoration of hereditary influences in the field or mental body, with the creation of the fourth axis of the individual. When it finishes, then it finalizes the first stage of treatment, with the birth of the self; “I” advanced on its fragmentation, generating its birth in the first full shaft, held in the physical, vital, emotional and mental body. Note the incidence of dreams with symbols of transformation, with attenuation of contents of “fragmented self” or ego, denoting a mental purification.

Stages of M.I.H.T.

“The goal of individuation is nothing other than to divest the self of the false wrappings of the persona, as well as the suggestive power of primordial images.” (JUNG, 1998. P 64).

 

The twenty-two simplified steps

 

Multidisciplinary Homeopathic Integrative Therapeutics (T.I.H.M.) is guided by the concepts of various disciplines in the area of ​​human health, General Practice, Psychiatry and is placed as a complementary action to these. It mainly contains the concepts of Psychosomatics, whose objective is to expand the “conscious self” present as a range of well-being, care and healing, considering unity in diversity, for better scientific validation.

The T.I.H.M. considers the allegory of the carriage taken by Freud, a symbolic reading of the personality structure, already described previously in the “Vedantas”, of Hindu philosophy, demonstrated by Pierre Weil (1977), as the sphinx, the ternary essential structure and symbol of man. According to Psychosomatics, the objective of human beings is to expand the “conscious self” to become the rider of their horse, to ease the coachman, described as the superego, and to release the repressions. It can be said that this path proposes to stop being an object, to be a subject in the direction of itself.

Complementing post-Jung Psychosomatics, we will stimulate the connection, the bridge from the ego to the self, overcoming the obstacles that would be the identifications and traumas and autonomous complexes. The individual returns to his memory of scenes, little by little being more rider of the horse, in front of his fragmented self and demonstrating his personal drama in the story of his dreams of dreams as a film in the reach of the individuation of his own life.

It is assumed that this conscious self through Psychosomatics will stimulate a homeostasis of the organism, the life drive, a stimulus of the immunological defense as a network in every human body, an attenuation of the death drive.

It considers the concepts within Anthroposophical medicine, which indicate the expansion of the conscious self and the integration of the human tripartite for the care and healing of the human being. The tripartition consists of the head region: The neurosensory, thinking; the heart and lung region: the rhythmic, the feeling; the digestive, gynecological region and the lower and upper limbs, the metabolic, the unconscious and the will.

Considering the concepts in homeopathy, we are through the “conscious self”, reaching a center of the dynamic balance of the individual. Taking into account Chinese Medicine, we are also reaching the “conscious self” through the expansion of the Tao, balance of the five elements and the twelve meridians.

For more details, see the steps detailed later.

They are observed in the evolution of the individual with the use of T.I.H.M. that at each stage there is an attenuation of the ego, of the fragmented self and an expansion of the “conscious self” referring to each stage in the journey of consciousness, evidenced and demonstrated by the symbols, significant in people’s dreams in a reproducible way in all people, characterizing the phases, stages in the journeys of consciousness. There stages of consciousness in 22 levels described in Post-Jungians and various philosophies. We can observe a correspondence between the 22 levels of consciousness in the M.I.H.M. keeping a diverse intensity in the people.

The T.I.H.M. promotes a significant improvement in depressive, panic and anxiety disorders, common diseases today. In those disorders of mild intensity, we get an improvement in the first and second stage, in moderate to severe there is an improvement in the fifth or seventh stage. In cases of mild arterial hypertension, we may have the same prognosis as a complementary treatment.

The greater the progress of the individual with the use of T.I.H.M., the better the clinical, psychiatric and preventive results, that is, Therapeutics has a cumulative effect.

In the first stage we will have integration of the physical body, that is, attenuation of identification marks, autonomous complexes, personal drama referring to the field of the physical body. In this stage, the first axis of the individual is built in the physical body and the first integration of the Self in the four bodies. Expanding on the first birth that occurred as a flash in the first stage, he is now in his first stage as a subject. The first act is acquired integrated with your thinking and feeling. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the stage of the Mage.

Considering a first journey of 22 stages, in each stage, an attenuation of around 4.5% is acquired, in the repetitions of identification patterns, negative personality traits, scripts.

In the second stage we will have integration of the vital body, expansion of the conscious self, attenuation of repetitions of identifications, marks, personal drama, autonomous complexes referring to the field of the vital body. In this stage, there is the expansion of the vital integration that occurs in the second stage; the individual gains an increase in vitality to exercise his own will, he advances as a seeker of “himself”. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the Priestess stage.

In the third stage, the emotional integration that occurs in the third stage in an expanded form is carried out; the “conscious I” begins to exert its will over the emotional field, a change of position in relation to the personal drama begins. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the stage of the Priest.

In the fourth stage, there is an expansion of mental integration that began in the fourth stage; the individual acquires a state of being beyond the fragmentation of his mind; the ego, inferior instincts and negative emotions are attenuated more significantly. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the stage of the Emperor.

In the fifth stage, there is an expansion of the birth of the Self, in its verbal expression, in addition to the triangular, oedipal identification; here, in fact, the birth of individuality takes place. There is a more intense attenuation of the complexes, mainly of guilt and inferiority, there is a wider contact with the “intuitive mental”, “unos mentalis”. Archetypal symbols of contact with the sacred are presented in dreams, such as the church, the altar, the “Holy Grail”, in Christian culture the “Mercabat” in Jewish culture. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the stage of the Pope.

In the sixth stage, the individual who was born in the fifth acquires a vision and attenuation of his personal drama, a clarification of the mind. The person returns in central scenes of his drama in memory, there is an emptying of the persona in relation to mental aspects. This attainment is seen as riding the horse within the archetypal journey of consciousness as the Lover stage.

In the seventh stage, individuality reaches consciousness, that is, it acts in consonance with its thinking and feeling, it manages to be its own subject, attenuating its projections and the object’s place in the relationship with the other. It can be said that the “conscious Self” achieved at this stage has a correspondence with the aim of psychotherapies in general. About 30% of the self becomes a horse rider, in a perspective of twenty two levels. Occurs an attenuation in the relationship with negative, primitive power and an expansion of self-love and in the relationship with the other is observed in the individual. This attainment is seen as riding the horse within the archetypal journey of consciousness as the chariot stage.

In the eighth stage we will have the integration of the physical body, a greater expansion of the conscious self, attenuation of the repetitions of identifications, marks, personal drama and autonomous complexes referring to the field of the physical body. This attainment is considered as rider of the horse within the archetypal journey of consciousness as the stage of Justice.

In the ninth stage we will have integration of the vital body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal drama and autonomous complexes regarding the field of the vital body. This attainment is regarded as rider of the horse within the archetypal journey of consciousness as the Hermit stage.

In the tenth stage we will have integration of the emotional body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal drama and autonomous complexes in relation to the emotional field. This attainment as rider of the horse within the archetypal journey of consciousness is regarded as the stage of the wheel of fortune.

In the eleventh stage we will have integration of the mental body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, attenuated personal drama and autonomous complexes regarding the field of the mental body. This attainment is considered as rider of the horse within the archetypal journey of consciousness as a stage of the Force.

In the twelfth stage we will have integration of the “uno mentalis” body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal drama already much more attenuated, autonomous complexes referring to this field. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the Hanged Man stage.

In the thirteenth stage we will have the integration of the “uno mentalis II” body, a greater expansion of the conscious self, a greater attenuation of repetitions, identifications, marks, personal dramas and autonomous complexes referring to the field of this body. This attainment is seen as rider of the horse within the archetypal journey of consciousness as the stage of Death.

In the fourteenth stage we will have integration of the emotional body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of the emotional body. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the stage of Temperance.

In the fifteenth stage we will have integration of the physical body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of the physical body. This attainment is seen as riding the horse within the archetypal journey of consciousness as the Devil’s stage.

In the sixteenth stage we will have integration of the vital body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of the vital body. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the Tower stage.

In the seventeenth stage we will have integration of the emotional body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of the emotional body. This attainment is considered to be rider of the horse within the archetypal journey of consciousness as the stage of the Star.

In the eighteenth stage we will have integration of the mental body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of the mental body. This attainment is considered as rider of the horse within the archetypal journey of consciousness as the stage of the Moon.

In the nineteenth stage we will have the integration of the “uno mentalis” body, a greater expansion of the conscious self, attenuation of the repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of this body. This attainment is considered as rider of the horse within the archetypal journey of consciousness as the stage of the Sun.

In the twentieth stage, we will have the integration of the “uno mentalis II” body, a greater expansion of the conscious self, attenuation of the repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of this body. This attainment is seen as riding the horse within the archetypal journey of consciousness as the stage of Judgment.

In the twenty-first stage we will have integration of the vital body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of the vital body. This attainment as rider of the horse is considered within the archetypal journey of consciousness as the stage of Resurrection.

In the twenty-second stage we will have integration of the emotional body, a greater expansion of the conscious self, attenuation of repetitions of identifications, marks, personal dramas and autonomous complexes referring to the field of the emotional body. This attainment is seen as riding the horse within the archetypal journey of consciousness as the stage of the World.

Example of depressive disorder symptoms: Mild depressive disorder improves in the first and the second stage, the moderate improvement has its fifth and severe depression can have its improvement in fifth or seventh stage.

“Cartography of consciousness”

This cartography represents, in the first holographic view, the first Seven Steps, which can represent the 22 levels. Cartography of universal consciousness expressed by Jung: “The winner is the one who faces the battle of the opposites (conscious and unconscious) and then the vision literally widens, the sun illuminates what once was in the darkness. The three and the four already refer to passages previously developed. The three is already a victory over the opposites and many stop here (albedo). Those who continue up to the fourth make up the complete quaternion (rubedo) and inscribe in existence their victory over the determination of the unconscious. It is the red of life, the blood of the heart, without which the fullness can not be reached ” Carl Gustav Jung, Aion (1988).

“The Last Judgment” – (Michelangelo Buonarroti, Sistine Chapel, 1541)

CARTOGRAFIA

 

The Garden of Earthly Delights is a picture that describes the history of the World from the creation, plus a cartography of the consciousness archetypally speaking, presenting the terrestrial paradise and the Hell in the lateral wings. (Hieronymus Bosch – 1504)

Giardino_delle_delizie_aperto

 

The Medicine Buddha
The Medicine Buddha It represents a cartography of consciousness with archetypal images of eastern culture

IMG_20150506_222323637

 

 

Mapas do inferno BOTTICELLI

Download » Seven Stages Depth

RESULTS OF THE M.I.H.T.

Effects and results of Multidisciplinary Integrative Homeopathic Therapeutics

The process of individuation that we are researching is achieved in phases, stages. He observes that it is a complex and broad process. This whole system is acquired through the stages of M.I.H.T. has a correspondence with the 22 levels of consciousness described in Jung’s Psychology in agreement with Nichols (1980) and Bonnell (2005) and in several philosophical currents.

About 90% of patients report and confirm the positive effects of M.I.H.T. because they feel more integrated with themselves, more focused, safer, happier, more aware and full on the way as subjects in their lives.

According to the results in clinical practice and the patients’ reports, it is observed that M.I.H.T. has a cumulative effect, that is, its effectiveness or, the improvement of people is progressive, the more it invests in the use of medication, will be more secure and effective improvement.

CASUISTRY

M.I.H.T. was systematized in 700 cases under quantitative parameters and 500 under qualitative parameters due to the fact that only about 600 cases have clear reports of dreams. The observation of the cases, besides reports of the patients, demonstrating the study of the mental symptoms and dreams, behavior changes and symptomatology in each dose of the sequence, in each phase and in each stage.

The quantitative casuistry was made in two ways:

  • By diagnosis, positive action with the variables of treatment time and stages performed.
  • By clinical diagnosis and its efficacy.

M.I.H.T. presents positive results in diseases, with good (30/40% improvement), very good (70/80%) and good effects (total remission), until then verified by research in several areas of medicine, such as :

It is stated that qualitative casuistry is of the utmost importance, since we are dealing with the expression of the systemic subject, the terrain, the patient. All this clinical and psychological evolution is guided by the light of Psychology, Clinic and Psychiatry.

The Multidisciplinary Integrative Homeopathic Therapeutics (M.I.H.T.) can demonstrate a positive action in the general clinic, with significant effectiveness, because we are going in one of the origins of the disease through the Psychosomatic route:

Psychiatric Disorders: 446 cases, Anxiety Disorders: 364 cases, Anxiety Disorders and Depression 280, Psychotic Disorders: 5 cases, Hyperactivity Disorders (ADHD): 8 cases; Mood Disorder: 8 cases, sleep disorders: 55 cases.

Nervous system apparatus: Multiple sclerosis 2 cases; Migraine: 81 cases.

Respiratory system: Asthmatic bronchitis, allergic rhinitis, sinusitis: 152 cases, recurrent tonsillitis: 187 cases in total; Circulatory system: Hypertension: 15 cases, steno-occlusive disorders: 12 cases; Digestive system: Gastritis, duodenitis, esophagitis. Irritable bowel: 35 cases. Genitourinary apparatus: 15 cases, repetitive cystitis, Infertility of psychosomatic origin, 6 cases; Hemorrhagic disorders: 6 cases. Skin diseases: Atopic dermatitis: 8 cases, neurodermatitis, deshidrosis: 2 cases, dermographism: 3 cases, urticarial disorder. Rheumatology: Rheumatoid arthritis: 2 cases.

NOTE: Some cases have more than one diagnosis at a time. About 20 to 30% of the cases use allopathic and phytotherapeutic medication and / or anthroposophic medication concomitantly.

Conclusion

The M.I.H.T. has demonstrated positive outcomes, being it formalized as an effective mean of care, is reproducible in all the persons and stimulate transformations in the consciousness in all the people. In Summary the M.I.H.T. can show evidences of the one of the good way of effectiveness of homeopathy; proves the existence of the individual unconscious formalized by Freud and Jung’s collective unconscious, the existence of physical, vital, emotional and mental fields, the importance and strength of the tertiary structure.

Statements of people who use the THIM

First Statement:

The integrative therapy improved, enormously, my quality of life. My health is great, with stronger immunological system, on this account neither the usual flus hit me. I am in peace with my personality and centered in myself, besides the much sharpened intuition. I strongly recommend the therapy for all the people that wish to live a better life.
Cristina Werkema- Chemical Engineer Master Mathematics

Second Statement: With the eyes in the Sky

Dôra Bragança, doctor and psychiatrist from Minas Gerais, developed a therapy, based on homeopathy, thanks to a wide range of knowledge which she obtained through her extends and successful career, in Belo Horizonte. This therapy is based on the psychosomatic medicine, in homeopathy, in anthroposophy and  articulating the three areas, in the mystique, eastern and western, that’s why the title I gave, significantly, to this depoiment.

The objective of this therapy, notably, not to mention the relevant and parallel fact that it brings release to the body, healing it from various ailments which afflict us. It is the encounter of the man with himself, to be wanted, surrender to the used language by Carl Gustav Jung. Many would say, philosophically, that it is an encounter with the good Will or in another religious context, by Saint Tomas de Aquino, one and another identifying this Idea with the sovereign right: GOD.

And this is proportionated, Said in a very simple way, through the ingestion of substances, normally used in homeopathy, who’s Power, which increases by 100cm gradually, transforms, alchemically, as I would express this way, the psychosomatic unit in which the human being constitutes. Transformation that sifts of Pari Passu, which is made by Dôra Bragança, Who always emphasizes the exit of the repetition which it is lead, in order to quiet the being.  It is the true summit (charity feast, as the Christians would celebrate), in a way of the acquaintanceship and charity, immanent to self knowledgement, assuming the leadership right in the beginning of the therapy. It is all I must say.
Carlos Alberto Bonfim- Lawyer (retired labor judge)

Third Statement:

I came because of my primitive feelings which improved a lot. My anxiety also improved a lot, the colitis ended and my arterial pressure normalized too. Thank you very much.
Diva Costa Lanna.

Fourth Statement:

I have been following with the therapy as a complementary treatment of my health and in the search for the self-knowledge. Its convergent feature in search for balance and welfare, seem to be assertive and it certainly has supported in healing and creative processes. I have always seen the dreams as a key of insights and discoveries and I feel, day by day, that I can understand and decode them. I also feel progressively more secure and centered, being able to deal with moments of uncertainty and difficulties. And able to reinvent myself step by step.
Patricia Reis Alvin- Advertising person

Fifth Statement:

I submitted myself to the therapy until the seventh stage. I didn’t have any relevant physical complaints, although I felt an improvement for the sports and life in general. I observed a progressive reduce in anguish, and an improvement of the self-acceptance of the auto consciousness and the perception of myself without self-judgments. The spontaneity became a rule. My life became more fluid, with less fear, guilt and my relationships are better, more real and less dramatic.
Fernando Pimenta – Doctor

Sixth Statement:

The treatment with the therapy strengthens my physical, emotional and mental health for some years. Through the understanding of my dreams, self-knowledge or the Constant learn with Dôra Bragança. The therapy happily takes part in my life.
Renata Pereira – Advertising person

Seventh Statement:

I started with the therapy with my daughter for 2 years and a half. She used to take antibiotics every other month. When she started the treatment she stayed 11 months without the use of antibiotics. She had an immunological and emotional improvement and became calmer and more centered…at the end of her treatment, me and my husband also became very satisfied.
Andrea Araújo

Eighth Statement:

The integrative therapy gave me self-knowledge and a big understanding in the search for a better understanding of a lower energy and stress which I was going through. In its various phases, I was learning with myself the potentiality of the energy, Love and the importance of the auto knowledge to heal the stress, the somatization sometimes sterile. This took me from sinusitis crisis, headaches, insomnias and anguish.

A bigger inner balance and strengthen of the soul. The accompaniment of Doctor Dôra Bragança, the dreams and the good clinic made me strong increasingly.

The knowledge of my body, taking care of myself in all the energetic levels, given to me in this feeling of self Love, Love for life, to the universe. This therapy helped in the feeling of Love, recognition of the fullness Love for life. I have to thank Doctor Dôra Bragança a lot in this good track which she led me.

Mônica Sartori – Plastic artist

Nineth Statement:

The treatment with the integrative therapeutic attenuated my anxiety, bringing my mind  more to the present moment. I understood and became aware of repetitive patterns, which helped me to observe my behavior and avoid new repetitions. Today I feel more flexible to deal with challenges that appear in my way. My immunological system got stronger and I rarely present any symptoms or physical diseases. It was a very good process, activating my faith and happiness.  I am so grateful to Doctor Dôra Bragança.
Maria Amélia Cortes Facury

Tenth Statement:

I got to know Dr. Dôra in an event and soon got interested in the therapeutic showed to her. I was passing through a troubled phase in my life and had done traditional therapy before, but something was missing. I was still in this emotional loop that I couldn’t let go. As soon as I started the therapy, the things started to move along. My self-consciousness increased and by the time I reached the levels, I felt more confident, secure and more perceptive, assertive and more centered. Her support during the sessions, her experience and her point of view helps our evolution. I have never seen this type of approach and got surprised with the fast and lasting results. I only have to thank her!
Aline Caldas – Coach

Eleventh Statement – A gratifying experience

I searched for Dr. Dôra Bragança some years ago, as a homeopathic doctor, working in the anthroposophy line. Soon I was attracted to her way of working and to the innovations she presented, in the field of psychoanalysis. I am, therefore, an old customer, with various registers of cure (sinusitis, upset stomach, etc) and have in this innovative and huge doctor a very good friend. Moreover, there have been many years of treatment with the multidisciplinary homeopathic integrative therapy, whose fundaments are not only in the psychosomatic medicine, but also in the studies of Freud and Jung, moreover and still in the Plato’s writings, Dante, Steinner and others more. I can say that this method totally innovative created by her, from open reflexions by homeopathy and anthroposophy, has brought me, beyond improvements in the physical health, a great advance in the Discovery of my “I” conscious and in my process of individuation.

The exit to the Oedipus complex, of primitivity and own animality to all humans was not without suffering and retrocession and regress. But little by little, through the medication offered, the analysis and interpretation of dreams, followed by the phases of the healing process established by her, it is achieved to leave the repetition ( or at least to mitigate the patterns of repetition…), guilt, repression, difficulties in saying no and to freely stand up for the others. It is taken the direction of the car, as Dr. Dôra says.  She accepts her castration, her limits better, recognizing the sources of the illness, as they are physical, mental and emotional or psyche and overcoming them. In this way of self knowledgement, discoveries and overcoming of the Ego, It is lived one process of rebirth, freedom and individuation. And moreover what I consider the central objective and end of all humans – it can get to the christification, that is, to the encounter, the Discovery of the “I” superior. Therefore, I only have to recognize, to thank and wish to Dra Dôra all the merited success and the continuation of the journey in the fight in order to contribute, through each patient and the recognition of the importance of the methods in different scientific segments, doctors, psychoanalytical and social and the mitigation of animalities present in each human and the healing of humanity.
Nair Costa Muls, sociologist, retired University Professor

Twelfth Statement:

In 2008 I had the blessing of receiving the recommendation to treat c Dr. Maria Auxiliadora Oliveira Bragança. 2008 had the blessing of receiving a recommendation to deal with Dr. Mary Help of Bragança. The couple who showed me was relieved and surprised at the speed and curing a severe skin condition wife. You, my known since childhood said that the condition treated unsuccessfully for several years, doctors and considerable expense were cured in less time by Dra. Maria Auxiliadora and her therapy. In its recommendation, the couple strongly suggested that I seek for her to share with me his “transformational therapy”.

I and my daughter, then six years old, we become patients of Dr. Dora Bragança.

I went to her for my ugly divorce and separation that last nine years. I wondered why experienced such a situation and emotional, physical, psychological and spiritual challenges. To add insult to injury, I stopped believing in God. In this darkness, I became a victim and a prisoner in a foreign country. Exiled far from everything and everyone, Dra. Dôra treated me and my daughter consistently over the years using allopathic medicine, homeopathic and its therapy.

During all these years of personal and professional challenges, we never get sick. We managed to find resolution, peace and solution to all the challenges that made us face.

The therapy gives us instruments to practice the transformation of our anxieties, frustrations, fears and hatreds in forgiveness, clarity, kindness and compassion. My favorite analogy to express the positive transformation in our lives is to compare the therapy alchemy that takes us from hell to heaven.

We believe that the therapy has brought us health and most constant and comforting emotional and psychological balance. Also taught us to practice forgiveness and assured his success. Today, we live and breathe with more health, balance (360 degrees!), Humor and consistent joys. Professionally and scholastically my daughter and I are most successful.

The therapy brought us relieving lightness of forgiveness for us and for those who have worked to get him. It took us a wonderful discovery and manufacturing of a little of ourselves, kindness, calm and compassion. In practice, therapy teaches us to see in the other the next. As we contemplate this, the ego weakens and often increasingly feels like and love for everything and everyone.

Finally, there is less weight and energy our pain and physical and emotional diseases. Our lives now have more health, happiness, success, and peace of mind and spirit.

I recommend therapy for adults and especially children, adolescents and young adults.
P. Guimarães – Windsor, Colorado – USA

Thirteenth Statement:

I have always wanted to extern my admiration and gratitude to Dr. Dôra Bragança. With her sensational Integrative theraphy she took really care of me and all my family, since my son’s incurable sinusitis, to a new emotional, physical and spiritual comprehension and knowledge of everybody.

With imense gratitude, she used to came over to my house on Saturdays to take care of my husband Ricardo, recently injured. Her work, of high scientific nature, must be recognised worldwide, because of the endless benefits.

Thank you Dr. Dôra Bragança to everythyng, I wish you always success in your way.
Nazik Jurdi Guimarães

⁠⁠⁠REFERENCES

ALIGUIERRE, Dante. A Divina Comédia. São Paulo. Ed. .34, 1998.

BARTHEL, H. Psychic Symptoms of The Homeopathic: Materia Medica, 1973. P. 620 e 1052.

BOTT, V. Uma ampliação da arte de curar. 1 e 2 ed. São Paulo: Assoc. Beneficiente Tobias, 1980. p 16.

Bonnell, Robert. Dante. O Grande Iniciado: uma mensagem para os tempos futuros. Tradução Fulvio Lubisco. São Paulo: Madras, 2005.

CALDEIRA, Geraldo. Psicossomática: teoria e prática. 3. ed. Belo Horizonte: Artesã Editora. 2013.

CHECCINATO, Durval. Homeopatia e Psicanálise. 2.ed. São Paulo: Organon, 2006. p.16.

Eisenberg, Leon: “The search for care” in Knowles, John H. (org.): Doing better and feeling worse, Norton, New York, 1977.

FOUCAULT, M. Nascimento da clínica. Rio de Janeiro: Ed. Forense Universitária, 1994. p. 69.

FREUD, Sigmund. Escritos sobre a Psicologia do Inconsciente. Rio de Janeiro: Editora Imaco. 2004. p. 83, 89. v.1.

________. O ego e o id: uma neurose do século XVII e outros trabalhos. 2. ed. Rio de Janeiro: Imago, 1988. Cap. III, p. 50-51. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, 19).

________. Um caso de Histeria, três ensaios sobre sexualidade e outros trabalhos. 2. ed. Rio de Janeiro: Imago, 1996, p. 109. v. VII. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, 19).

________. O Recalque. In: FREUD, S. Escritos sobre a psicologia do inconsciente. V. I. Rio de Janeiro: Imago, 2004. p. 175-193.

________. Uma neurose infantil e outros trabalhos. In: FREUD, S. Linhas de progresso na terapia psicanalítica. Rio de Janeiro: Imago, 1987. p.149, 172,281. v. I.

________. O caso Schreber, artigos sobre técnica e outros trabalhos (1911-1913). 2. ed. Rio de Janeiro: Imago, 1964. Cap. III, p. 163. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, 12).

________. A interpretação dos sonhos I e II. 2.edição. Rio de Janeiro: Imago, 1964. Cap.IV, p. 48, 208, 305. (Edição standard brasileira das obras psicológicas completas de Sigmund Freud, 4 e 5). p. 305.

________. A história do movimento psicanalítico. Rio de Janeiro: Imago Editora, 1974. v. XIV. (Edição Standard Brasileira das Obras Psicológicas Completas de Sigmund Freud).

________. O Ego, o Id. Rio de Janeiro. Imago Editora, 1987, v. XIX. p. 68. (Edição Standard Brasileira das Obras Psicológicas Completas de Sigmund Freud).

________. Além do princípio do prazer. Rio de Janeiro: Imago Editora, 1920. v. XVIII. (Edição Standard Brasileira das Obras Psicológicas Completas de Sigmund Freud).

________. Compêndio sobre a psicanálise. Rio de Janeiro: L&PM EDITORES,1939. p. 50/78/79, 81 e 112.

________. O método psicanalítico de Freud (1904 [1903]). In: FREUD, Sigmund. Rio de Janeiro: Imago, 1987. v. VII. p.231-238. (Edição Standard brasileira das obras psicológicas completas de Sigmund Freud).

 

________. Conferências introdutórias sobre psicanálise. (Parte III) VOLUME XVI (1916-1917).

GOETHE, Johann Wolfang Von. Fausto, uma tragédia. Tradução de Jenny Klabin Segall. 1. ed. São Paulo: Ed. .34, 2007.

GOSWANI, A. A física da alma. A explicação científica para a reencarnação a imortalidade e experiências de quase morte. 2. ed. São Paulo: Editora Aleph, 2008. p. 11.

GOSWANI.A. A janela visionária: um guia para a iluminação por um físico quântico. São Paulo: Ed. Cultrix, 2006.

GRODDECK, G. Estudos psicanalíticos sobre psicossomática. Tradução de Neusa Messias Soliz. EDIÇÃO. São Paulo: Perspectiva, 1992. (Coleção Estudos).

GUIR, Jean. A psicossomática na clínica Lacaniana. Rio de Janeiro: Zahar, 1988.

HAICH, Elisabeth. A sabedoria do Tarô. 10. ed. São Paulo: Pensamento, 1992.

HAHNEMANN, Samuel. Muito além da genialidade (vida e obra). Dr. Max Tétau. Tradução de Claudine Arantes. São Paulo: Ed. Organon; Lisboa: Biopress, 2001.

Hipócrates, Aforismos; SOUZA, A. Tavares. Curso de História da Medicina. Lisboa: Fund.Calouste Gulbenkian, 1981. p.56

JUNG, Carl Gustav. A prática da Psicoterapia. Contribuições ao problema da psicoterapia e à psicologia da transferência. In: Obras Completas. Petrópolis: Vozes, 1988. v. XVI.

_________. Estudos Experimentais. Tradução de Dora Mariana Ferreira da Silva. In: Obras Completas. v. II. Petrópolis: Vozes, 1997. p. 331,332.

_________. Estudos sobre psicologia analítica. 3. ed. Rio de Janeiro: Vozes, 1991. p. 164.

_________.  Mysterium conjunctionis III: investigação acerca da separação e dos opostos anímicos na alquimia. In: Obras completas de C. G. Jung. Tradução de Dora Mariana Ferreira da Silva. Petrópolis: Vozes, 1998. v. XIV/3, p.182-403.

_________. O Eu e o Inconsciente. 2. ed. Petrópolis: Vozes, 1978. v. XI

_________. Psicologia e Alquimia. Vol XII, Ed. Vozes. 1991. Petrópolis.

_________. FRANZ, M. L. O homem e seus símbolos. Tradução de Maria Lúcia Pinho. 2. ed. Rio de Janeiro: Nova Fronteira, 1964. Cap. III., p. 83.

_________. A dinâmica do inconsciente. Obras completas. Tradução de Pe. Dom Mateus Ramalho Rocha. Petrópolis: Vozes, 1998. v. VIII, p. 22/64/95.

_________. Mysterium Coniunctionis I e II. Petrópolis: Vozes, 1990. (Obras Completas de C. G. Jung, v. XIV/II). p. 276, 396.

_________. Psicologia da religião Ocidental e Oriental. São Paulo: Ed. Vozes. 1983. p. 156. v. XI.

_________. A vida simbólica: escritos diversos (1). Vozes, 2011. p. 426

_________. Ab-reação, análise dos sonhos, transferência. Vozes, 2011. p. 25, 26.

_________. Psicologia do inconsciente.  Tradução de Maria Luiza Appy. Petrópolis: Vozes, 1980. p. 13.

_________. Aion, estudos sobre o simbolismo do si mesmo.  São Paulo: Ed. Vozes, 1976.

_________. Memórias sonhos e reflexões. Editora Nova Fronteira, 1961.p 183.

_________. Estudos Sobre a Psicologia Analítica. 3.ed. Rio de Janeiro: Editora Vozes, 1992. p. 13.

_________.A dinâmica da psique. Petrópolis: Ed. Vozes. 1991. p. 07-69. (Obras Completas).

_________. O Homem e Seus Símbolos. Rio de Janeiro: Nova Fronteira. 1964. p. 28.

_________. O eu e o inconsciente. Petrópolis: RJ: Vozes, 1987. p.78 -98.

_________. Estudos sobre psicologia analítica. 1998. p.164,185-186, 200 -211.

LACAN, Jacques. O mito individual do neurótico. Tradução Claudia Berliner. Rio de Janeiro: Zahar, 2008.

_________. O seminário, os quatro conceitos fundamentais da psicanálise. 1964. In: ALAIN-MILLER, Jacques (Org.) Jacques Lacan. Tradução de MD Magno. 2. ed. Rio de Janeiro: Jorge Zahar Ed., 1998. (livro 11).

_________. A identificação. 1964. In: ALAIN-MILLER, Jacques (Org.) Jacques Lacan. Tradução de MD Magno. 2. ed. Rio de Janeiro: Jorge Zahar Ed., 1998. (livro 9).

LISPECTOR, C.  Legião estrangeira. Rio de Janeiro: Editora Rocco, 1999.

MARCONDES, Danilo. A Alegoria da caverna: A República, 514a-517c. Tradução de Lucy Magalhães. In: Textos Básicos de Filosofia: dos Pré- socráticos a Wittgenstein. 2. ed. Rio de Janeiro: Jorge Zahar Editor, 2000.

MUSEUM OF ART, Rhode Island School of Design, New York City, EUA. In: THEOI PROJECT, 200-2017. Disponível em:  http://www.theoi.com/Gallery/M18.4.html. Acesso em: 25 mar. 2015.

 

MILLER, Jacques Alain. Percurso de Lacan. Rio de Janeiro: Zahar, 1987.

MINDELL. Arnold. O corpo onírico. Tradução de Maria Sílvia Mourão Netto. São Paulo: Summus, 1989. p. 147.

MORIN, E. A religação dos saberes. Tradução e notas de Flávia Nascimento. Rio de Janeiro: Bertrand Brasil, 2004. p.564.

MORAES, Wesley Aragão. Medicina Antroposófica. Associação de Medicina Antroposófica. São Paulo, 2005. p. 193.

MORIN, E; LE MOIGNE, J. L. A inteligência da complexidade. Tradução de Nurimar Maria Falci. 3. ed. São Paulo: Fundação Petrópolis, 1998. p.209. (Série Nova Consciência).

MORIN, E. A Religação dos saberes – O desafio do século XXI, Rio de Janeiro: Bertrand do Brasil, 2004. p.564.

NASIO, Juan-David. Psicossomática: as formações do objeto com intervenções de Pierre Benoit e Jean Guir.. Tradução de Felipe Leclerq. Rio de Janeiro: Jorge Zahar. Ed, 1993.

NICHOLS, Sallie. Jungo e o Tarô, uma jornada arquetípica. São Paulo: Ed. Cultrix, 1980.

PASCHERO, Tomás Pablo. Homeopatia. Buenos Aires: Ed. El Ateneo,1983. p. 20/21/89.

PEIRCE, C. S. Semiótica. Tradução de José Teixeira Coelho Neto. 3. ed. São Paulo: Perspectiva, 1999.  (The Collected Papers of Charles Sanders Peirce).

 

RAMOS, Denise Gimenez. A psique do corpo: uma compreensão simbólica da doença. São Paulo: Ed. Summus, 1994. p. 43/58/59.

RODIN, Auguste. Exposição realizada na Pinacoteca do Estado de São Paulo. Acervo Rodin, Paris. 2001.

STANISLAV, Grof. Além do cérebro: nascimento, morte e transcendência em psicoterapia. Tradução de Wanda de Oliveira Roselli. São Paulo: MacGraw-Hill, 1987.

STEIN, M. Jung: O mapa da alma. Tradução de Álvaro Cabral. 11. ed. São Paulo: Cultrix, 1997.

STEINER, R.; WEGMAN. I. Elementos fundamentais para uma ampliação da arte de curar. Tradução de Sônia Setzer. 1 ed. São Paulo: Associação Beneficente Tobias, 1979.

STEINER, R. A filosofia da liberdade. São Paulo: Antroposófica, 1988.

________. A Fisiologia oculta: oito conferências proferidas em Praga de 20 a 28 de Março de 1911. Tradução de Sonia Sonia Setzer, Bruno Callegaro. São Paulo: Antroposófica, 1987.

________. O método cognitivo de Goethe. São Paulo: Antroposófica, 1986.

SUSSMANN, David J. Acunpuntura: Teoria e Practica. 4. ed. Buenos Aires: Ed. Kier, 1978.

WEIL, P. Esfinge: estrutura e símbolo do homem. Belo Horizonte: Itatiaia Ilimitada, 1977. p. 15, 112–113, 117).

_____. A consciência cósmica: Introdução à Psicologia Transpessoal. 2. ed.   Petrópolis. Ed. Vozes, 1978.

WÊN, Huang Ti Nei Ching Su. O livro de Acunpuntura do Imperador Amarelo. 1. ed. 1975. p. 18.

WHITMONT, Edward. C. Psique e substância: a homeopatia à luz da psicologia junguiana. Tradução de Maria Léa Schwarcz, Maria Silvia Mourão Netto. São Paulo: Summus, 1989.

WILBER, Ken. O Espectro da Consciência. São Paulo, SP: Ed. Pensamento, 1977.

Quantitative Casuistry

Quantitative Casuistry

It is important to read the title of Therapeutics and its evolution. The more steps you take, the more possibilities for better results.

 

2022 results

 

 

 

 

Schizophrenia – Number of total cases – 6

Great evolution – 1 case from the seventh stage

Very good evolution – 2 cases from the second stage

Good evolution – 2 cases from the third stage

Regular Evolution – 1 case, being used in the first stage

 

Obsessive Compulsive Disorders – Number of Total Cases – 4

Great evolution – 0 cases from the seventh stage

Very good evolution – 4 cases from the third stage

Good evolution – 1 case from the first stage

Regular Evolution – 0 case, being used in the first stage

 

Concentration disorders: ADHD – Total number of cases – 10

Great evolution – 8 cases from the seventh stage

Very good evolution – 2 cases from the third stage

Good evolution – 0 cases

Regular Evolution – 0 cases

 

Repeat cystitis – Number of total cases – 5

Great evolution – 4 cases from the first stage

Very good evolution – 1 cases from the second stage

Good evolution – 0 cases from the third stage

Regular Evolution – 0 cases, being used in the first stage

 

Tonsillitis – Number of total cases – 15

Great evolution – 15 cases from the fifth stage

Very good evolution – 0 cases from the second stage

Good evolution – 0 cases from the third stage

Regular Evolution – 0 case, being used in the first stage

 

Rheumatoid arthritis – Number of total cases – 6

Great evolution – 1 case from the seventh stage

Very good evolution – 2 cases from the second stage

Good evolution – 2 cases from the third stage

Regular Evolution – 1 case, from the first stage

 

Demyelinating diseases – Number of total cases – 1

Great evolution – 1 case from the seventh stage

Very good evolution – 0 cases

Good evolution – 0 cases

Regular Evolution – 0 cases

Pulmonary fibrosis – Number of total cases – 1

Great evolution – 1 case from the seventh stage

Very good evolution – 0 cases

Good evolution – 0 cases

Regular Evolution – 0 cases

The First Exit of “Plato’s Cave”

Methodology applied in individuation stories

The stories will be described through the reading and interpretation of dreams showing an evolution in the path of individuation. We will not present any personal data, no traditional anamnesis, no external data that characterizes and exposes the individual, only its internal history will be reported, its unfolding of the symbolic transformation demonstrating the evolution of the consciousness of the individuation is demonstrated.

With the use of homeopathic medication sequentially, we can observe a great catalyzing of individuation. Then the reports of the patients’ dreams are described by the interpretation of the symbols of transformation that run through our psyche in similarity among them in the phases, stages and the first exit of the “cave of Plato”. The demonstration of the stories leads us to confirm the hypothesis of the psychological self, as similar to the immunological self or a self that stimulates a homeostasis in the organism, that all of them have a concomitant clinical improvement with a psychological improvement.

The First Exit of “Plato’s Cave”

There are very successful individuation histories with a set of symbolic contents in extraordinarily rich dreams. These contents contain important elements that demonstrate the attenuation of identifications influences of Oedipus complex and the hereditary elements of theanimosity at the same time; the two have similar origins, as Freud (1987) tells: “Therefore, the overcoming of the Oedipus complex coincides with the most efficient way of mastering the archaic and animal heritage of mankind.”

Progressively and concomitantly, one observes the liberation of repressions, integrating the individual into the center of oneself, which can be said to have a correspondence with the conscious self.

Based on the observation and histories studies, together with studies presented by Freud (1987), it is assumed that most of the symptoms have their roots in the instinctual impulses. For this reason, their attenuation and oedipal identifications are of significant importance and constitute an instigating framework for clinical practice and for Psychiatry.

Jung (1998) describes instincts as being unconscious and inherited, having a collective and repeating character, and can be expressed in the archetypes, whether or not we recognize their mythological character.

With M.I.H.T.we are attenuating the pathogenic unconscious contents that generate the symptoms, may have a correlation with these instinctual elements.

It is important to remember that these histories have already advanced beyond a stage in consciousness that may have archetypically, a correspondence with a first exit from “Plato’s cave”. This stage was demonstrated in stages, it occurs in the first stage of the third stage. These people have also reached the fifth stage, so a more significant clinical improvement. All dreams mental representations, personal dramas, scars, and identifications expose unconscious which, at least in part, may be responsible, as pathogens, for symptoms, delineating diseases, neuroses, and psychoses.

In the search for a process of human evolution in consciousness, in psychological sciences, religion, and philosophy, there was and there is interest in leaving Plato’s cave, allegorically speaking, put into practice this desire for evolution, unravel the caves within ourselves. Today, and always, several paths have been unveiled for this purpose, in Philosophy, Psychology and Psychiatry.

In Psychosomatics, one seeks to direct oneself, the expansion of the conscious self, the integration of his thinking, with the feeling and willingness to integrate the tripartite: the neurosensorial, the rhythmic and the metabolic. In this evolution, I include work on the unconscious, as described in Psychosomatics. In the will to be tamed, to be subjects of ourselves and animality to prevent us from being free beings, which express themselves in this unconscious, in this cave, in the external world, as our temperaments, our way of acting, of being and in our symptoms and illnesses. We need attenuation of the animalistic, instinctive, impulsive, the untamed in us, the “horse”, the will, in order to have freedom from the action of ourselves. We are not free beings in our will, which is dominated by elements of the individual and collective heredity. This may be related to what has been described in Freud’s psychology as the id, in correspondence we can recognize as being the animalistic element, the instinctive in us.

In this chapter it is demonstrated how Therapeutics promotes the attenuation of these instinctive, collective elements through the reporting of patients’ dreams, their symbols, archetypal images, and attenuation of temperaments. It is observed how we are prisoners of behavior in these dream images. Dream reports can contribute to confirm and exemplify more clearly the effectiveness of Homeopathy and the use of this path within a system proven by the psychological sciences of today with M.I.H.T..

“The integration of unconscious contents into consciousness, which is the main operation of complex psychology, is precisely one of these changes of principle, because it eliminates the subjective consciousness of the self, confronting it with the collective contents of consciousness” (Jung, 1998, p. 222).

It can be said that M.I.H.T. offers a scientific proof guided by psychiatric and psychosomatic epistemology in which the histories are described qualitatively and the disorders of the psyche are described by a series of constellated complexes of the nucleus associated in several intensities of various forms, individualized in each story.

With the use of homeopathic medicine, it is demonstrated that with M.I.H.T. it is possible to return to the patterns of repetition: of the instincts, heredity, and trauma that fragment the individual and attenuate them through internal integration of the elements feminine and masculine archetypes in the psyche.

The complexes, in fact, constitute the real living units of the unconscious psyche whose existence and constitution can only be deduced through them “(Jung, 1998, p. 104).

What is important is the clear demonstration of the therapeutic transformation of the main unconscious contents described by Jung (1998) as automata complexes, that is, a constellation of psychic contents dynamically determined by the energetic value, expressed in symbols of the unconscious, that come to the fore in consciousness with the use of M.I.H.T..

One can demonstrate with the description of the individuation histories certain equivalence between the symbolic and the psychic energy. In the context of quantitative evolutions, a clearer equivalence among physical, psychic and vital energy is seen. These elements function as an x-ray of the energy systems, stages, diagnoses, evolution of the elements of the psyche of our consciousness, who we are and what degree of physical, vital, emotional and psychic disturbance they can generate.

“Against the polymorphism of the instinctive nature of the primitive is raised the regulating principle of individuation” (Jung, 1998, p. 49).

The individuation, the strengthening of one’s self and one’s conscious and vital, emotional, and mental immunological is a sure path through the psychosomatic pathway for the attenuation and prevention of illness. In the repetition of the hereditary patterns of the complexes, we produce the death instinct, the malaise and the diseases. M.I.H.T. has contributions to this vast, complex and underdeveloped field, demonstrating some of these body-mind interactions.

9.3 Description and evolution of three individuation histories emerging from the first exit of the cave

We present three individuation histories with positive actions in the psychiatric clinic, with the main diagnosis: 1) Panic disorder; 2) Anxiety disorders, depressive, mild arterial hypertension, 3) Depressive and mood disorders II.

History 1 – Main diagnosis: panic disorders – Alpha 1 patient

A female person, aged 43, presenting as main complaint Panic Disorders (episodic paroxysmal anxiety).

HMA – Ten years ago the patient began with Panic Disorder of medium to severe intensity, having used antidepressants such as Venlafaxine Hydrochloride and Bupropion Hydrochloride and having undergone psychotherapeutic treatment for 5 years.eaShe stopped the medication four years ago.??? At the time, there was an improvement. In the last 3 to 6 months, she has had a relapse and now again presents medium to severe intensitypanic disorder. She presents symptoms such as constant tachycardia, deep anguish, tension, insomnia, and numbness in M.M.S.S.

HF- H.A.

HP- Denied DCI.

Mental symptoms: Choleric and sanguine temperament, with propensity to impulsivity, aggressiveness, controller, hypersensitivity.

Procedure:M.I.H.T. initial treatment, sequences CH 15 to CH 500 Bryophyllyum, Argentum Worship, Ansiodorom, 20 drops each, 3 times daily.

Pre-treatment dream: She was sleeping feeling a headache, she was at her mother’s house, and was attacked by two snakes. She saw an alligator that scared her but she does not become fragile. She jumped out the window.

Interpretation: It can be said that she is identified with the mother, in the “house of the mother”, clearly involved with emotional elements in Oedipus complex, experiencing certain tension, headache, it is suggested to be dominated by the imaginary, the projections, the “cave”.This stage can also be represented by archetypal, allegorical images, “attacked by two snakes” and then immersed in the universe of repressions, complexes of guilt and low esteem, as one of the origins of the symptoms she complains about. The two snakes demonstrate an archaic image representative of primitive elements of a fragmented consciousness, a fragmented self.One can see in The Final Judgmentof Michelangelo the individual wrapped in a “snake, soon immersed in what can be said”Hell of consciousness”dark and inferior stage in the picture. She sees the alligator that scares her, but it does not weaken her; this is a primitive animalistic element of the personality, a little attenuated that can represent her aggressiveness. Jumping of the window demonstrates a vision aperture already reached. She is sensitive, intuitive, very intelligent, she invests in her self-development. In spite of this, it is in the mother’s house that represents her structural prison in the oedipal triangulation. All these elements suggest the stage of consciousness in the dense material, “Inferno” consciousness or Nigredo.

First Physical Body Integration:Following CH 700

Clinical and psychological evolution:Description of dreams in phases / stages

Dream: She was traveling by plane. She retrieved the backpack from the plane.

Interpretation: It can be said that she already acquires a certain lightness by being in the airplane, and rescues a little of its individuality represented by the backpack.

Dream: She’s at Sílvio Santos show. She listened and saw through a crack in a curtain.

Interpretation: You can say that there is an increase in self-esteem because she is in a show and so close to someone important, as if it were a show of herself. She sees herself more valued, in a stage. She begins her rebirth.

Dream: She came from her city, and the people of the tribe carried their things and fell into a lake. Her niece was going to become flesh and a part was going to survive.

Interpretation: You can say that there is a shift of herself to her niece, in which you can see a transformation, an attenuation of the death drive and an expansion of the drive of life, and an advance in the path of the birth of self and on cleaning of the transpersonal marcs.

Dream: She called her mother’s neighbor from the wall and she parked her car, she was the boy’s wife. She came under many stones and suddenly she leaves with a bruise on her forehead and she says she was healing from a (sublingual) disease. But she did well from these quarries.

Interpretation: It can be said that there is identification with the neighbor and it is observed a transformation of herexpression that is an aggressive expression, having attenuation of aggressiveness that is related to a new rebirth.

Dream: She was sleeping in her mother’s house and helped to clean the house and there were also people washing. She left the people there and a little girl appeared on the side making a shamanic fire. Her father arrives.

Interpretation: It can be said that she still sleeps in the mother’s house, which means that she is identified with the mother, but that she heads to clean, to wash, to have a rebirth, which is characteristic of this stage. The girl doing the fire represents a releasing from repression;she comes into contact with herself, and attenuates emotional elements that come from her repetition in triangulation, which is in relationship with mother and father, among others.

Dream: She was going to give instruction in an auditorium and there was a small room. She had lost her shoes, next she went to get them, and the shoes were a cat but there was only the right side shoe.

Interpretation: It can be said that there is a transformation of reality, an attenuation of the animalistic instinctual aspect, she sees it and sees also that she perceives reality through it.

Dream:Her mother offers her a candy saying that shehas prepared it for her, but she does not eat it.

Interpretation: You can say that there has been cleansing of some of her feelings of guilt with the mother, but demonstrates that has some guilty when she´s not accept the candy. This dreams evidence what people had developed and what she already didn’t get to evolution.

Dream: In childhood, at school, she would dress as a bride, but forgot the dress at her mother’s house and met with her instructor X who charged her with a task. In doubt, she did not know whether she was parading in her white dress or obeying her duty to the teacher.

Interpretation: It can be said that she places her instructor in the place of the father, or of the sense of superego. Wearing the white dress and making inward marriage also means attenuating the superego’s feelings.

Dream: The mother had died. She would do anything for her burial and talk about how it would go.

Interpretation: It can be said that there is an attenuation of her identification with the mother, there is a death within itself.

Dream: She was at her mother’s house and she cooked for the family, which she does not normally do. It was a two-story house. Suddenly, she sees everything crumble. Her mother and brother thought it was normal.

Interpretation: It can be said that she is in the mother’s house, and she cooks for them, already with an attenuation of the repetition of the identification with the mother, with the construction of her affective self. This dream represents a premonitory dream and abandonment in relation to the brother, it means that nobody cares about her, because some furniture of her house fell on her, it hurt her and she returned of the symptoms of the panic, associated with feeling of abandonment in relation to her mother. These elements are attenuated in a later dream in which the father protects her.

Dream: A woman offers her 3 lilac prawns and she takes it to her daughter.

Interpretation: It may be said that it attenuates her identification with oedipal triangulation,represents in the lilac color, her guilt feeling in relation to the mother, and receives something from her, an integrated food, she reaches a more conscious self in relation to this woman, to the world and to herself.

First Integration of the vital body – Following CH 1.400

Dream: She worked in a restaurant and was going to receive money, and did not find the money of her payment.

Interpretation: It can be said that she is already beginning to nurture herself in her more integrated or conscious self, or begins to move in herself to reach her will.

Dream: She was going to organize a house. In the kitchen, she made hominy and had several pots and several gas stoves. She can do the homework,she still smells bad. She turned into a baby gorilla. The gorilla says he needs to take a shower. ‘’No, I still need the water’’.

Interpretation: It can be said that she is organizing her new home, the construction of her own self, in which there is more affection “food”, more heat “stove”, then there is the attenuation of the animal gorilla, a rebirth already.It is a baby, now the vital integration or attenuation of imaginary incestuous guilt represented archetypically in the elements of baptism of consciousness.

Dream:Again she organized the vegetables.

Interpretation: It can be said that she is organizing her vital body, her body of health.

Dream: She arrives at a restaurant, she has done something wrong and she is angry. And suddenly she sees a deep ditch and a red plastic, she thinks its watermelon juice, it’s not blood. And she sees several boxes of pumpkins.

Interpretation: You can say that it shows aspects of her personality, as an irritability that has not yet evolved. But it also demonstrates what she has already advanced in herfemininity and also a desire of herself represented in the color red and in the pumpkin, orange and round.

Dream: She is in a white dress, but she forgot her makeup and the traffic was bad and she did not have makeup.

Interpretation: It can be said that there is a purification and attenuation of the ego and persona represented in the lack of makeup and in the clothing.

Dream: She meets the ex-boss. She finds her husband and a paraplegic boy, he was sitting inside the car and she had left the car open while she asked for direction.

Interpretation: It can be said that there is an attenuation of the feelings of guilt related also to the superego that is represented by the ex-boss, and attenuation of incestuous desire, of herself in relation with her father. But she still does not know the direction for herself.

Dream: A woman sold a vibrator in the sexy shop.

Interpretation: One could say that there was a release of repression.

Dream: She enters the mall and goes to a bar. She buys a red cloth doll and another plush object, and she had to go through a fair. Suddenly she saw a boy passing through a small fragile bridge and he passed and she encourages him to pass the board.

Interpretation: It can be said that it attenuates her repetitive traits like a red doll, contact with the sky of consciousness, the first exit from automation. She begins to make an interconnection with her animus, a bridge that represents an inner element of the self, more connected with itself.

Dream: She was going to know the three dimensions. She says the second dimension is Sanshara. A child is taking a bottle. Is it alcohol? And she says, “I do not want this.” She says she wants to see the 3rd dimension, it was the blue sky, the father and the sister, and on the ground several veils; she takes the white veils and they were dirty. The sister’s veils will be kept. Her veils were cheap, they could throw them away.

Interpretation: You can say that she is expressing in her dream one of the elements of meaningful intuition, which is the 3 dimensions. In the second dimension, she explains the illusion of the dual, two-dimensional aspect of Sanshara, and in the third dimension she shows the aspects of Oedipus, her competition and dispute in her relationship with her sister, and a feeling of low esteem.

Dream: They slept in the square when they came to see, they had stolen the wallet.

Interpretation: It can be said that when she sleeps, she does not sleep meaningfully because she is in the center of herself, which is in a square. She loses the direction of herself, which is her identity, but not in a radical way.

Dream: She went to wash clothes with her mother and uncle, in her right hand, a hollow hole and shows it to her mother that says she will improve and suddenly an apple appears.

Interpretation: The patient may be said to report a significant conflict she had with her uncle. She can wash her clothes and lessen her ego, lessening the conflict with him. This conflict also refers to the oedipal conflict with the father.

Dream:She arrives at the house of her godmother, she just had 2 children, new childbirth, she made her own delivery and the boys already walked.

Interpretation: It can be said that she is having a significant renaissance, attenuation of her identification with the godmother. She can express her desire better.

First emotional integration – Following CH 2.100

Dream: She was taking a course with her spiritual instructor X, he did not know where they were going, and didn’t have prepared clothes, and then the plane arrives. The other instructor says that the plane has a problem; she must have to go in another plane, and that she could nottake the blue one and the Del Rey. The instructor said she was right. And the plane stopped in Ouro Preto.

Interpretation: One can say that this instructor represents an element of the superego, which does not let her go to the lightness and attenuation of the repetition that is represented by the image of the blue color. Ouro Preto means some elements of the superego that are still in her memory, referring to her history. The way of her evolution is observed.

Dream: She was going to do a play that meant to bring joy, she had not memorized the text and it was very large and the other people in the audience saw that. And she was afraid.

Interpretation: This can be said to refer to a return to a childhood scene in which she has suffered a humiliation at school, one of the memories that seem to be responsible for her symptoms.

Dream: She was at her mother’s house and all the walls collapsed, and her father tells her to be quiet, but she cannot fix it. The stolen showed her a gun and there was a boy with her. He began to speak about philosophy.

Interpretation: You can say that it is a dream that can represent a resolution of the conflict of the emotional fall she suffered in the presentation at school. She is with a boy, her animus more integrated. We can observe an emotional improvement; attenuation of her aggressiveness. Nowadays with elaboration of that scene of the past.

Dream: An injured man walks in with bloodstains. She wanted to get away, and she was quiet. The father said, ‘’let’s go to another house’’, the mother said ‘’let’s fix it’’.

Interpretation: It can be said that she goes through a stage of conflict, situation of fragmentation, but she is more relaxed with the support of her father and her mother, attenuation of the emotional symptoms generated in the Oedipus complex.

Dream: She sees a woman who was going to be punished with chains. ‘’Then I’ll hit her, and she would not beat back’’.

Interpretation: It can be said that she frees herself from a symbolic or imaginary suffering of the past, transindividual elements. She does not allow herself to be beaten, she gains an emotional integration in which there is attenuation of self-punishment feelings of guilt and she says, “I’m not going to get it anymore.” It can be said that there is an attenuation of the symbolic Charon of the Divine Comedy, she beats herself less.

First Mental Integration – Following CH 2.800

Dream: She was at her godfather’s house and the keys were with someone and suddenly the police began to attack, a man fell and a police officer appears attacking her.

Interpretation: It can be said that she is still being attacked by her superego, or by feelings of repression, but there is already protection from her godfather.

Dream: She was in her grandmother’s garden with her husband and daughter in the lowest house. She woke up and remembered that she had to go to the second floor to be with her husband who complained that she was delayed. An old man who besieges her looks like his grandfather. A voice says the union of earth, water, fire and air will take her to heaven.

Interpretation: It can be said that she is awaken beyond Oedipus, she awakens to a rebirth on the second floor which may mean attenuation of the identifying aspects of the triangulation that is characteristic of the first stage, she has advanced to a stage above. She acquired one “life drive” stimulation, had this fantastic intuition in which intern voice gives her significant knowledge. The union of the four elements leads us to ascend to heaven and to the liberation of the primitive elements of the fragmented self, which were attracted by the elements separately. There is a way out of the conscious and integrated self of dense material, if dense matter is unleashed, there is a dissolution, there is an ascension, an evolution.

Dream: Marriage of the sister with the father and she went with a boyfriend and met him and kissed him, and she was in doubt of whomtotake. They were already eating at the wedding party and she ate an egg from an Indian.

Interpretation: One can say that this dream is a resolution of an oedipal conflict of low esteem in relation to her sister, but she is more integrated with her internal feminine and masculine and goes to the marriage of her father with her sister, and she goes with a boyfriend. She evolves beyond Oedipus complex and accepts it without much suffering that her mother is with her father. A very important archetype of rebirth, the egg is also observed in this dream, and eating it means nourishing herself with new elements in herself.

Dream: She and her husband tried to flee police harassment.

Interpretation: You can say that she represents the husband and flee from the persecutions of her own superego.

Dream:Sheselected essence of healing and Mrs. M., her friend who is very strict was next. Suddenly she sees herself at her grandmother’s house and remembers this scene. She left a place, had a row full of 4/5-year-old children at her paternal grandmother’s house.

Interpretation: You could say that she is having a rebirth in relation to a scene that she reports to have been quite traumatic that it was her grandmother’s loss when she was 4 or 5 years old. We can observe that the children who appear in the dream are of the same age, so it is possible to relate them to this traumatic scene of the past.

Dream: Scary scene from school, she was looking for her great-grandfather, and she was terrified. He left her in a truck to go to the wake and she was scared of the dark, then a cross lit in the dark.

Interpretation: One can say that this dream refers again to a scene in the past, in which the grandfather left her in an inappropriate place to go to a wake, but she returns to the scene with light, with attenuation of her suffering, as there is light in a crucifix, which will also represent an attenuation of her ego, the fragmented self, the lower self. One can say a mental integration with archetypal elements of the crucifixion, then attenuation of the self in the rational or inferior mental.

Evolution: The patient has a significant improvement (around 90%) in symptoms of panic disorders, but sporadically she has tachycardia. She no longer has numbness in her upper limbs. She reports feeling more centered and integrated in herself, safer, with less feelings of guilt in relation to the other.

Second Stage – First Stage – Physical body integration: After CH 3.500

Dream: That she was flying, holding the plane.

Interpretation: It can be said that it represents how she gained certain lightness, because she left the dense material, attenuation of the traces of patterns repetition.

Dream: That she went to the mountains and returned to the city to buy a wedding dress.

Interpretation: One can say that this dream refers to an integration of the feminine with the masculine. And in the elements of the psyche, an elevation, climbing the mountain can mean an attenuation of her features, scars and a purification of her fragmented self, her persona, represented by white clothing.

Dream:She saw a hole. She, her daughter, her mother, and her instructor X woke up and saw the moon.

Interpretation: It can be said that she comes out of a dark element that is the hole, reborn in the ternary and awakens to something on the light that is represented by the moon.

Dream: She was naked at home. She saw her father, and he said, “What is it, daughter?” She ran to get dressed and saw stages, and then she sees crystal clear water with bubbles. She was suddenly delighted. She was wearing a pair of men’s shorts.

Interpretation: One can say that, once again, we see attenuation of the fragmented self, she appears naked, without clothes, without persona, but back behind, she is not prepared yet, she still has incestuous desire and guilt towards her father, because she puts on her clothes. The shorts represent a masculine identification or a connection with Oedipus complex. Contents of dreams like this one show what she has achieved and what she has yet to advance.

Dream: She meets her father in spirit, he passes through the wall and gives his brother a hug and puts two plastics in his eyes.

Interpretation: She reports that it meant meeting the deceased father. She is already living in a certain conscious self that allows her a transindividual perception of the father, he crosses the wall, then experiences elements beyond time and space. It can be said that, with seal in the eyes, plastic, something has advanced and also something that she does not see.

Evolution: The patient is asymptomatic of panic disorders, except in heavy stress situations, such as airplane turbulence, travel disorders.

Vital Integration – Second Stage – Second Stage: Following CH 4200

Dream: She would come in and have surgery to fix her head in place.

Interpretation: You can say that she can put her head in place in a more integrated place. It is observed that this dream demonstrates how Therapeutics gradually integrates thinking, the new thinking, feeling and will of the person.

Dream: She went to do a test and gave up. A cousin comes in and gives her a gauge. She could not do the test. And at the same time, her mother’s house caught fire in the walls.

Interpretation: You can say she is demonstrating her anxiety and fear to do the test, but at the same time her mother stimulates her awareness with fire. The mother demonstrates her difficulty, but also advancement.

Dream: Moving house. Dora arrives to meet her, she sees a laboratory, and she had to get things off the refrigerator so they did not spoil. On the side of the wall and inside the truck, a guy had left 3 keys, and where will he be now?

Interpretation: One can say that this dream shows a ransom from her feeling, she takes away spoiled things from within herself, which are still locked, and so someone gives her the keys to open herself, her self-more conscious beyond triangulation.

Second Stage – Third Stage – Emotional Integration: After CH 4.900

Dream: A boy shoots her boyfriend out the window and she turns into a big dog. She was worried, she came back and the boy had given birth to a baby who is her husband’s son. She took care of the baby. Her husband arrives and says he did not know, and says he was the son of a woman. Another pregnant woman is coming up the stairs again. “Why did she do this to me?” She asks her husband and then she separates from him.

Interpretation: This dream demonstrates the beginning of the second emotional integration in which she arrives aftercontacting primitive elements like the big dog. She literally gives birth and takes care of herself. There is a breakthrough in meaningful self-awareness from darkness to light. The second emotional integration is very important, since it promotes a significant advance in the attenuation of elements that can mean death drives, behind a rise from the Nigredo to the Albedo and it is the first significant exit of the first “hell” of consciousness. Climbing the stairs means more attenuation of her identifications, scars and scripts. She moves beyond Oedipus complex, because she takes care of the child that her husband had with another woman. She observes two rebirths, the first was in the first emotional integration and this is the second one. It is a breakthrough beyond triangulation. This is the significant beginning of the departure from Plato’s cave.

Dream: The mother was going up the stairs and fell, and she made her feel guilty. There was a transformation of guilt.

Interpretation: It can be said that there is attenuation of feeling guilty in the relation with the mother represented in oedipal elements or others.

Second Stage – Mental Integration – Fourth Stage: Following of CH 5.000

Dream: There were two dogs and her husband. She is hungry and her husband wants to give the dog. ‘’Why? Do you have insomnia?’’ On this day, he was charged.

Interpretation: One can say that the husband is one of the animalistic mental aspects of her animus, expresses herself in a primitive element and the contact with him makes her feel anguish and anxiety because she seeks her less conscious, less primitive self.

Dream: She was going to travel; the driver calls her on the street. She went downstairs and her husband gave her an orange.

Interpretation: The husband can be said to give her a feminine element, round, and in contact with her animus she comes in contact with her feminine self plus the masculine, it originates the center of the psyche that can be called the orange, the feminine in itself, it attenuates the aspects of the animal mentioned in the dream above, the two dogs.

Dream: She had two scorpions in her hands, one she throws through the window and the other, she closed the door and it did not enter.

Interpretation: It may be said that she attenuates an archaic animalistic element, very representative of elements similar to death instinct. It attenuates the element in which shebetraysherself;itmay represent perverse aspects of her ego, her animality that inhabits her mental realm which makes it difficult to get in touch with her own self, the core of her own self and her feelings. She arrives in the heart, the center of herself, by the hands in relationship with another; this liberates the hands of instinctive elements of these renewed contacts closer to her conscious “I”.

Dream: She feeds on a host.

Interpretation: It can be said that this shows she ceases to be nourished by elements of the death drive from the previous dream to, now, feed on life drive, symbolically represented by the body of Christ, by the host. She then begins to feed on herself. There we see a mental transformation, an attenuation of the ego and expansion of the integrated self.

Dream: With the instructor who asks “how are you?”, and she replies that she is cured.

Interpretation: One can say that she responds to herself that she is healed, and that she has advanced in her life drive and to mitigate the symptoms.

Dream: She goes to the instructor’s house, starts to clean it and scraped the square floor.

Interpretation: It can be said that she cleanses herself something of her connection with the four dense earthly elements which can mean projections, imaginary, identifications.

Dream: She was being chased and a man helps her.

Interpretation: It can be said that there is attenuation of her complex of guilt interconnected to Oedipus complex. She is integrated and she has the company of herself, of her own animus. This dream resembles the dream of the end of the first stage, in which she is in the marriage of her father with her sister. It demonstrates the integration in the psyche of the feminine and masculine elements as it occurs in Therapeutics, expands the self-consciousness, demonstrating a path for the drive of life, then for the improvement of symptoms and for a positive action in the individual.

Dream: She is at her friend’s house in one city in the inner of the country, washing clothes, and there is a short-circuit in the wire.

Interpretation: It can be said that there is advancement on attenuation of the complex automata; washing clothesattenuates her persona, she advances in her conscious “I”.But it shows that there are still elements of mismatch: the short-circuit inherself shows she needs to move a little further towards the contact with her own self.

The patient is practically asymptomatic with regard to panic syndrome. She has mild arterial hypertension of family origin.

Third Stage – First Phase – Physical Body Integration: Rebirth

Clinical and psychological evolution: Patient reports being calmer, practically asymptomatic, except in special situations such as airplane turbulence in which she had an episode of tachycardia and used Rivotril 0.5 mgs. Now, she is better, more centered and secure, as she herself said in dreams to her instructor, she feels healed. He maintained the use of hydrochlorothiazide 50 mgs, once a day for her hypertension.

After CH 6.300

Dream: Brother, mother and godfather had a conflict. She had a white dog with her godfather. She walked on waters of the sea. She felt a release, clarity, cleanliness.

Interpretation: Here we observe liberation of the integrated self, the dense aquatic, advancement in individuation. You could say she had a conflict with her godfather. This dream represents a rebirth, in which she poses herself in a softer way, and feeling freedom in relation to this conflict, resentments, hurts and her ability to overcome them. She accepts the limit of the self and the other a little more and she attenuates this aspect, living in her most affective way. There was a melting of her feeling, and the integration with heat, with the stove. And now she walks over waters, freeing herself from the Nigredo of consciousness, the “hell of conscience.” Her unconscious instinctual, primitive pathogenic elements, her complexes of guilt, low esteem and attenuation of Oedipus complex have been attenuated, and she advances to a fuller consciousness in the emotional body. Here, it may be said, is located her first stage of “enlightenment.” Archetypically she directs, navigates her life on a first sea of ​​the unconscious.

Dream: Go down and see your instructor, he would try to straighten the window.

Interpretation: It can be said she is in relation to herself, which may be represented in her instructor, he expands possibility, opens windows.

Dream: She sees a clear crystal, 2 transparent crystal balls. She leaves that place and jumps another 3 stages.

Interpretation: There is a rise, a rebirth beyond 3, her triangular structure, her connection with the third dimension and her advancement in the path of light, represented by the crystal. It is clearly observed that she leaves the first cave of “Plato”.

Dream: She walks in mud, to prepareher food.

Dream: She went up several stairs to get into the house, and there was a roof landfill, and she was going to do an internship. It was up and there were rocks and it was slipping. She asked for support.

Interpretation: You can say that the two dreams represent the removal of the mud, a climb to the house that is her own, besides the mud, besides “Plato’s cave.”

Dream: She was inside a car at a health clinic. She sees a threat and goes to the reception desk with her daughter. She asks for protection and a man helps her. She came back, locked the car, and was not robbed.

Interpretation: It can be said that there is a rebirth in which she has less loss of energy in relation to the other. She is more on control of herself.

Evolution symbols of consciousness from the ninth phase – The first exit of Plato´s Cave 

From the emotional integration of the second stage to this, the patient goes through a rebirth, gives birth to herself with attenuation of animality, the dog that becomes a boy after a woman and gives birth. She climbs the stairs, frees herself from the scorpions in both hands, feeds on the host and nourishes herself. Again, attenuation of animality, of complexes, of fragmented self, and of integration with elements of the conscious or integrated self-representing the self, the center of the psyche of the individual is observed. She goes to her instructor’s house which can be a representation of the self, cleansing concerning the four elements which may signify attenuation of traces of repetition, which expresses the numbness of the self in the “matter” in the unconscious, individual, collective and transpersonal. She finally follows for a further rebirth, another stage of transformation: first stage in the third stage, when she meets a white puppy, Albedo, purification, which may represent more attenuation of animality, of negative emotions, of complex, and walks over the water. She is detached from the dense aquatic, and overcomes obstacles, rises above the mud, opens windows, possibilities of vision beyond elements of repetition, she sees crystals, she has more clarity, she has more self-awareness for a closer approximation of her conscious “I” integrated.

History ALPHA 2 – Main diagnosis: anxietyanddepressivedisorders, mild arterial hypertension

This historyispresented especially due to several dreams with significant elements of symbols of attenuation of the “animal” in the first two or three stages, until the nine phasewithonce a week;it wonderfully enriches the process of self-knowledge and evolution of the individual with the contents of their dreams.

It is about a female person, aged 43, she complains about anxiety disorders, insomnia, and presents previous history of mild gastritis, panic syndrome, mild hypertensionsince9 months now, with use of the antihypertensive, now interrupted. Patient had undergone psychotherapeutic treatment for since around two years ago.

Mental Symptoms:Anxiety about the future. Choleric and blood temperament.

Headache by ATM. Maxillary tension.

For the examination P.A. 160 / 90mmhg.

Remaining none of these alternatives

Report of dreams before treatment.

Integrative Therapy:First consultation

Dream: She picks up a car, it even turns into something non-steerable or she drives it uncontrollably.

After self-improvement course.

Dream: She gets in the car and drives her little car, it was an old Volkswagen…

Dream: That she was on a treadmill that was double and suddenly the mat broke, she tried to climb it and didn’t get it.

Interpretation of dreams prior to treatment with Integrative Therapy (M.I.H.T.):

It can be said that it seeks to take the direction of itself in its existence, but cannot effect it, loses control of the car that will mean its control, individual, in the relation with itself and with the other. In the third dream, she proves to be a seeker, she tries to get out of repeating her repetition patterns, but she cannot climb … to climb the mountain, to overcome them. We will see later what happens in their mental expressions through dreams and their clinical and personal transformations.

Dream: She was in the water with a cousin, and the two are trying to climb on a boat. There was a tsunami, but she was not afraid.

Interpretation: She tries to climb the boat, seeks a movement of evolution and overcoming but she cannot.

First Stage First Phase – Physical Body Integration: Rebirth –After the use of the CH 15 to CH 700. 

Clinical and Psychological Evolution:dreams in phases and stages. Evolution: General improvement, less depressive and less anxious, without manifestations of extra-systole, but maintaining mild insomnia. A little calmer she can express herself with the other, it is implicated in her history but her symptoms continue and she uses antihypertensive drugs and Alprazolan to sleep. Use of more phytotherapic medicine with the same goal.

Dream: She was riding a bicycle, in a car, she could not take a direction and she knows she has to take the direction of the mountain.

Interpretation:Beingon a bicycle may already mean an attenuation of the identifying triangulation and expansion of self-consciousness beyond the emotional and mental reflexes of Oedipus complex. She knew she had to take the direction of the mountain; she was aware but not integrated enough to take that direction.

Dream: She was at her sister’s house, opening the refrigerator and getting rid of spoiled food, spoiled red fruits, throwing them away.

Interpretation:She is faced with identifications with her sister; indifference in relationship with the other (the refrigerator), then unable to take direction from a core of consciousness in herself, preventing her from coming in contact with her feelings, but she cleanses her negative nutrition so she can act in a less “neurotic” way, more integrated with her thinking, feeling and will.

First Stage Second Phase – Vital Integration: From CH 800 to CH 1400

Evolution: She finds herself better, decides to return to an old relationship, make choices according to her integrative process in her thinking to feel and will, reflex of her evolution in contact with her feelings or herself.

Dream: She was at a family party in an unfamiliar place and she danced with people. She is going to get a pitanga (Brazilian cherry) in a bush, taking out the spoiled ones and leaving the ripe ones … suddenly she sees a caterpillar spider, catches it, puts it in a bucket, but the spider tries to escape. The patient tried to hold it and lock it in a box with the caterpillars.

Interpretation: There is an attenuation of neurosis, of complexes of guilt. There is a party, a tantrum, more flexible, frees herself from repression, for a pleasure, concomitantly begins to nourish herself and makes the choice for the vital and good fruit. It is presented, therefore, with attenuation of animalistic, instinctive elements, the spider and caterpillars, which are condensed in a series of meanings, oedipal identifications, triangulation, that comes as reported in Freud’s theory and in several others. It has a correlation with the aspects of the “Myth of the Fall of Paradise” presented archetypically, symbolically in our psyche. The caterpillars may represent an archaic serpent attenuated element, representative of man in hell or living on the domain of imaginary projections, especially the complex of guilt. The spider may represent aspects of her personality acquired by oedipal identifications.

Dream: She picks up her car, and manages to drive it … but she still did not know the direction.

Interpretation: Advances in the search for direction of the self, but not enough to take the right direction.

Dream: She was at her grandmother’s house, her mother had put several puppies along with her husband, and she cursed him because he did not help her organize the animals … suddenly she saw that one of the puppies had become indigo blue. She looks and sees ducklings at the moment.

Interpretation: One more attenuation of her animality through the blue puppy, blue means the exit of the repetition of patterns. Here, it is attenuation of behavior patterns;itshows attenuation of the identification of personality with her grandmother. She cursed, had a temper with her grandmother because she was not integrated enough with her animus represented in her husband, but, suddenly, there is a transformation.

Dream: She was with her husband in a city with several zombies as if they were undead people and ready to attack her and other people. Suddenly she can get rid of them all. She goes to the toilet, and does a lot of poop.

Interpretation: Now with her animus, we identify inner male aspects of the psyche, so she  can get rid of negative aspects of her fragmented ego, her unconscious, dead self living as zombies. By eliminating faces, she reinforces the attenuation of her ego, mental elements dominated by triangulation, “three shades” (HODIN, 1960).

First Stage – Third Phase – Emotional Integration

Evolution:She reports being calmer, expressing her feelings better.

Dreamsafter CH 1500 to CH2100  

Dream: She was with her husband’s family, with her sister-in-law. Suddenly she sees a pregnant niece.

Interpretation: She undergoes a rebirth, an attenuation of her personality traits similar to those of her sister-in-law, represented in her niece. Let’s say that she has a prelude to a wider rebirth in the first phase of the third stage, considered the basic treatment, referring to the first exit of the “cave”.

First Stage Fourth Phase – Mental Integration – Conduct: Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. – CH 2200 à CH 2800

Evolution: She reports that she is actually living a rebirth in her life, coming out of depression, livelier, more herself, with greater clarity and tranquility related to her feelings and her will.

Dream: She was with her father, they went together somewhere. She felt him in the role of a father.

Interpretation: There is attenuation of feelings of abandonment, involved in the complex of Oedipus or even of her history. She feels safer, and reports a better side of her father. There is attenuation of memories from her negative side, aggressive, impulsive, and indifferent.

Dream: She was cycling in a very intense traffic and there was someone else guiding her, she is not distressed, she is well.

Interpretation: She can direct herself in the relationship with herself and with the other, showing attenuation of the triangulation, still identified or directing with the other.

Dream: She was in Rome, with an acquaintance angelical name, and she went to Paris to buy makeup.

Interpretation: She takes the road to The City of Light, Paris, she is integrated with a male figure, her animus with angelic aspects, which can mean inflorescences in the psyche, nutrition of luminous elements, of insights that allow her to do everything. She already knows the direction to herself, but she still buys a makeup. There is enlightenment in the conscious self but there is still the persona, element represented by the makeup.

Dream: She was in the kitchen of her maternal grandmother with a man who ruled the house and they set up the closet. She was cleaning it and taking things away, so she would gather so many things together. She sees a white stone.

Interpretation: She advances in the attenuation of personality traits similar to her grandmother, she attenuates her nebulous visions, sees them white, more clearly.

Dream: She was in a house in the Mediterranean, she helped people trying to put light fixtures on the ceiling in an artistic way and discussed how that light could affect the environment.

Interpretation: She has more illumination in her mental perceptions. She begins to emerge from the “Plato’s cave”, from the domain of the unconscious.

Second Stage First Stage Physical Body–Integration – Conduct: Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. – CH 2900 à CH 3500

Evolution:She reports herself relating with the other with less mockery, nitpicking and less need for control. She walks in a different way in her professional life.

Dream: She was in a large round pool. Then this pool turns into the sea and her mother takes her to her house and shows her a mother fox with puppies. She saw the animals without fear.

Interpretation: Shelies in herself, and attenuates her fox identification with the mother, she has a rebirth. Those elements appear attenuated in the puppies.

Dream: She was on a farm, siege, in the middle of the beach sand, she and a man were digging and picking up objects from children. Suddenly, a pack of wolves appears, she sends them away.

Interpretation: There is attenuation of her identifications with primitive aspects similar to the wolf, her aggressiveness and impulsiveness, which are now attenuated. There was a rebirth, represented in the transformation of symbols and in the presence of children.

Second Stage Second Phase – Vital Body Integration – Conduct: Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. – CH 3600 a CH 4200

Evolution: Advancing the attenuation of feelings of guilt in relation to each other. Shifting her position, she is quieter.

Dream: She was with a man, he was her companion and on abeach there were several obstacles, suddenly she arrived at a very tropical hotel. In the hall, there was a lake with beautiful tropical fish, abruptly, all this turned into a bakery and a kind of factory that opens and there are fish and breads.

Interpretation: It can be said that she is somewhat integrated with her animus. She begins her journey in the “hand of God” in contact with the element fish and bread that condense several meanings, among them the most important is the proximity to the center of the psyche as a symbolic image of Christ as herself. She reaches for the second time for vital integration and then presents symbolic images of this broader stage of vital organization.

Dream: She was in an old school kind of place with him. It had several rooms; she sees a chic marble hall, opens it and sees a door. She opens and enters a European university, downstairs there was a Persian market and she sees it going upstairs and catching fire, saving his mother.

Interpretation: It can be said that she is with him, integrated in her feminine and masculine aspect, she advances in her conscience, she opens a door, climbs the stairs and she is seen in a script of savior in relation with her mother.

Dream: She was in a World War type place, and she had to cross the border and she did not find her ID and only found money, 23 reais. The husband was with her, and left her. She could not go out alone.

Interpretation: Represents a stage of phantom, of conflict, without identity of itself, in a state of abandonment before the separation of its animus.

Second Stage – Third Stage – Emotional Body IntegrationDreams after CH 4300 to CH 4900

Evolution: She reports being more attentive to elements of her own ego, selfishness, arrogance, of her elements of manipulation, “the spider”,  shefeels more spontaneous, calmer, feeling less anxiety, only in sporadic situations.

Dream:She is in a family, in an immense tree, there would be an alien attack and they had to change their clothes. She sees a closet with clothes, they are of several colors. She took the yellow shirt.

Interpretation: It can be said that she chooses a color linked to the aspects of advancement to the consciousness of elements of which she has perception, attenuating her persona, it demonstrates her more conscious or in her integrated self with the other.

Dream: She with her friend isgoing somewhere. It was arid, desert-like, with rocks, and the donkeys did not pass. And then they took the elevator and it did not work. Everything had turned into a market. There were several booths; they had to get into alleyways. Suddenly, she is in a shed and moves away from her and suddenly the truck and the bus passes by. Then they were in a shed and she cried, and there was an older man who supported her. Then she’s with a man with tattoos on his arm, she had a look at him and hurt him.

Interpretation:She enters into spaces of her consciousness, approaches the animal element (the donkey) in a desert (arid situation), she advances to go up, but she cannot, but receives the support of the father, she makes an emotional advance. When she gets involved in the scarsofher animus, it hurts.

Dream: She took a frog that jumped and grasped it.

Interpretation: Attenuation of the instinctive animalistic element similar the frog, which can mean improvement of her self-esteem, the image of herself, less unquiet.

Second Stage Fourth Phase – Mental Body Integration Evolution– Conduct: Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. CH 5000 to CH 5600 

Evolution: She reports feeling better, more affective, calmer, dealing better with her feelings.

Dream: She was in the back of her house and had cleaned up remains of works, boards, rubble.

Interpretation: she makes mental cleansing of the construction of herself.

Dream: She enters to get a badge of a club and sees a puppy pointing to the door. When she entered, she saw several people from her training job. She saw a college classmate who says it’s good to see her.

Interpretation: There is an attenuation of the puppy aspect, impulsive element. She have one I more expansive.

Dream: She was in an American history museum, she was on a ladder, when a person arrived, someone had stolen a gold watch and she was wanted for it. She opened and closed doors. As she went down the white marble stairs, she saw a wild bull in the middle of the road coming towards her. Her husband gave it bamboo to eat and it calmed down; she went alone by a road, and the more she walked, the more she sank in the mud;shecontinued on that path, and got out of the mud. When she looked to the ground, she saw a tractor tire and went somewhere else to avoid sinking.

Interpretation: Now she advances on the ladder which represents an attenuation of mental repetition patterns; she achieves further attenuation of her animality in the encounter with her husband, her animus, she advances in her mental slime and comes out of the mud.

Third Stage First Phase – Integration of the physical body: Rebirth 

Evolution: She reports being asymptomatic regarding depression and insomnia. She experiences being asymptomatic of arterial hypertension, and reports significant improvement in herself, being lighter, happier and with a sense of well-being. She is less impulsive, and less aggressive. She feels more affectionate, and breaks the ice of a relationship, advancing affectively and inself-knowledge. She reports being less introverted.

Dreams after CH 5700 to CH 6300 

Dream: Nightmare, she sleeps and dreams that she woke up, something bad is chasing after her.

Interpretation:we can observe that a wake up is a positive evolution, but to feel persecuted to mean that she has already guilt feelings.

Dream:A dog full of puppies. One woman spoke English and called her for coffee in the kitchen. She speaks English.

Interpretation: There is an attenuation guilt´s feelings and negative projections in a relation with her mother.She gets to recognize the love of “kitchen”, place that we can have the nutrition of love.

Dream: She was on a boat, had a baby with her sister-in-law, and she cared for the baby.

Interpretation: It is observed that being on a boat means that it already has a certain dominance of the aquatic density, of pathogenic unconscious contents. She obtains a rebirth thereafter, in relation to the identification with its sister-in-law’s, today it is a new person, more individualized and she manages to be more herself, with fewer primitive impulses and autonomous complexes and fewer symptoms.

Evolution symbols of consciousness from the ninth phase -The first exit of Plato´s Cave 

She has a rebirth, above the mud from the previous dream. She is on the boat with some mastery of the unconscious and there is attenuation of the animal with the integration with her animus. In the second dream, we still find feelings of guilt, feelings of persecution. In the third dream, she is accepted into the kitchen by her mother, she receives a coffee, she attenuates Oedipus complex and animality. In the fourth dream, she has a rebirth;she has an approach to the center of the psyche, of herself. There is an attenuation of traces of repetition, personality and behavior, similar to her sister-in-law; she is on the boat on the water. It is observed that she reaches a space beyond the dense aquatic element. She advances beyond the first “Plato’s cave.”

She opens the refrigerator, she attenuates her indifference to herself and to the other, she contacts with the center of the psyche, feelings, heart, she chooses the best fruit, she frees herself from the caterpillars and the spider crab, from the repetitive elements represented in animalistic aspects.  She attenuates the elements concerning the myth, “Cain kills Abel,” which originated from the main myth in our culture, the “Myth of the Fall of Paradise”, a dispute between brothers, among people, that generates conflicts that turn into wars, self-destructive processes, inserted in correspondence to Oedipus complex. She attenuates zombie aspects, elements of shadow and death drive. She revives in inflorescences in the psyche next to the Angelo, it stimulates clarity in the psyche. She illuminates the house in herself; she advances in the domain of unconscious pathogenic contents. She attenuates repetition of the archaic animality of the fox, it may also be an identification with her mother, and a repetition of the wolves. She advances over more obstacles, she experiences fish and bread elements, which refer to the approximation of the conscious, integrated self. She climbs stairs, she attaches herself to a frog, she cleans remains of work, she manages to tame a bull and comes out of the mud. She attenuates her animality once again, expressed in the puppies, she has a rebirth on the boat, the first rebirth took place at the end of the first stage with the “pregnancy” of herself displaced in her niece. All of this shows that she finds herself, releasing a repetition of patterns, elements that fragmented her, similar to her sister-in-law and probably to her mother-in-law. The boat can demonstrate a certain integration of the unconscious with the conscious, certain illumination at that stage.

History Alpha 3  

It is a history of individuation of the female until the ninth phase, at age 43 and has as its main complaint, emotional instability, mixed disorders of anxiety and depression, disorders of concentration, insomnia.

First Stage – First phase – Integration of the Physical Body – Conduct: Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. – CH15 to CH 700

Evolution: Report that you are a little more calm, sleep a little better, less depressive and a little livelier.

Dream – That I was in college and I was going to make a presentation and managed to talk.

Interpr. It can be said, she release some repressions, like some traumas of the past and the identificatorybehaviors.Then she received one stimulus of the M.I.H.T. to initiates the contact and its more conscious Self that is born through the expression, the speech.

Dream – That she was with her father / paternal family, she tries to talk to someone normal, and could not speak normal, spoke as if she were a retarded child. She is welcomed by her father, who can hear her.

Interpr. It can be said that now she has was been listened by her father and she has gottheattenuation of the feeling of abandonment in relation to the father who listens to her, who welcomes her.

Dream- He dreams that his next of kin who raped her and tied her to a tree and that she returned as revenge and obsessed him with a figure behind him.

Interpr. It can be said that it has a negative memory regarding the near relative in relation to the previous dream of the past or comes in contact with imaginative projective elements.

First Stage – Second phase – Vital body integration – Conduct:

Sequence Nux Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. – CH800 to CH1400

Evolution: You are more energetic, more excited, advancing in your projects.

No memories of dreams at this stage.

First Stage – Third phase – Integration of the Emotional body – Conduct:Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. CH 1500 to CH 2100

Evolution: You are calmer, less impulsive, less irritable, you feel better.

Dream – He had a dream that was in an institution, he sees a beast, a monster and her husband protects her, with him alone.

Interpr. It can be said that it has an integrative impulse with the masculine element of its husband and distances itself from its primitive and autonomous complexes that has some relationship of the animality ant the temperaments.

First Stage – Fourth Phase – Mental Integration – Conduct: NuxVom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. – CH2200 to CH2800

Evolution:More stable mentally, with less worries, with improvement of its concentration.

Dream-She at her grandmother’s house and looked at the bedroom window and saw a lot of people. Spirits and saw the grandmother, who was touched and embraced her. Grandma asks about her sister, she did not cry and saw her sister crying alone.

Interpr. It can be said that she has an opening in her eyes, sees something beyond her grandmother’s house, through the window, expands her vision. It can be said that there is an attenuation of identifying patterns with this grandmother and that she rescues an affective encounter with her.

Dream – That he was in a coastal city and saw a tsunami. She took her mother and wanted to go upstairs, she called her husband. And he managed to get into a house and climb up to the second floor. He picked up the phone and could not work.

Interpr. It can be said that she already has a stronger Self, can enter a house, have an elevation within herself, go up to the second floor and attenuate negative thoughts, like tsunami that astonished her.

Dream- In a house with several rooms, she saw a pool and in spirit merged into a man’s body, to get out of this joint, she could separate from this body.

Interpr. It can be said that it approaches a swimming pool, which is an element of herself and has an attenuation of a masculine identification.

Dream – She went to her grandmother’s house and she made omelets. On the second floor she saw through the window, saw an antique shop and saw an antique chandelier. There her sister saw her buying a chandelier, dear, she did not need to buy, and she could not go upstairs.

Interpr. It can be said that it nourishes itself, it has a rebirth in relation to the identifications with the grandmother, it has one more opening of vision, through a window, it sees the luminous element, it thinks expensive more purchase, it is observed that there is a clarification, a Resignification of your thoughts,

Second Stage – First phase – Integration of the physical body – Conduct: Sequence Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. – CH2900 to CH 3500

Evolution: You are more relaxed, with your better sleep, you advance in your professional life, you are more satisfied, happy, and less depressive.

Dream – She was swimming in a pool full of plants and they took her son inside, they managed to resurrect him, but he almost died.

Interpr. It can be said that it acquires a rebirth, she gets one stimulus a life drive. She is saved himself for some marcs and identificatory patterns and behaviors, it renews an animus within herself.

Dream – She was with a friend and wanted to cross the street. The friend says “take a horse’s direction”, excludes and has difficulty crossing the street.

Interpr. It can be said that she makes a displacement of her identifications to her friend, who probably has a personality similar to hers and acquire one stimulus to take a horse´s direction that it means to realize to not create obstacles to her achievements.

Dream- That there was a group of thorn-type pockets. She was a leader of one group and her husband of another, in opposition groups. That she has the last chance to save herself and save others. She was the instrument of the fall and that the gang got angry at her because she diverted people from the path.

Interpr. It can be said that she becomes aware of being in a situation of fragment and dispute inside herself and coming into contact with elements of guilt within herself.

Dream- With a friend at the time she was studying in college. She went to the birthday of her son, his daughter. When they left, they left by boat.

Interpr. It can be said that it has a rebirth in relation to these previous negative elements; it manages to have a certain mastery of these unconscious pathogenic contents.

Dream- A friend’s house went to the bathroom poor, sits in the pot the door opens and continues to poop.

Interpr. It can be said that it is having an elimination and attenuation of elements of a fragmented self. It opens a door and expands its conscious self, with more humility in relation to its limitations, a poor, simpler place.

Dream- She was playing in the phone and was in the middle of the game and was going to catch a sailboat. The place I was going to meet with them goes to a building that has a younger girl. And she says that she will if the girl does not want to. She sees a glass door. She goes inside a bus and she meets some woman with her husband.

Interpr. It can be said that it tries again to advance on its pathogenic contents of the unconscious that means her dispute feelings in the game; she went to catch the boat, through the rebirth of a younger child. She meets on couple inside the bus, that means that she is more free in her life.

Second Stage – Second phase – Integration of the vital body – Conduct: Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. CH3600 to CH4200

Evolution: He reports that he feels less guilty and more valued in relation to the other.

Dream – She in a wooden house with plants and trees needed new land. And her husband did not want to; there was a tractor to do earthmoving, to put in the garden.

Interpr. It can be said that it has signifiers that show that it has a stimulus to self-love, the vitality, to renewal, although its masculine element is not in favor that means still some fragmentation yet.

Dream – She was in a boarding school with a dirty bathroom, with stools in the sink, with plants, without a door. Your roommate’s sister hands you a skin cream.

Interpr. It can be said that despite significant signs of dirt, it gains a skin cream, which means a breakthrough in cleaning in her thoughts, in her mind.

Dream – She’s in the area of ​​the neighborhood in the holy family, a man takes a mango, gives her the fruit and takes her to another house and her father and his wife eat it. The manicure gives up because it fainted too much.

Interpr. It can be said that she finds herself in an attenuated element of identifying patterns, there is a stimulus to the sacred, the father and the mother, “eat the fruit,” already nourish themselves with a more conscious self. She was wake up by the manicure, that means she acquired one stimulus of herself, the hands has with a relationship with the heart, still faints when the manicure try to get her nails done. The dreams in M.I.H.T. always show elements already advanced and what still remain to be worked.

Dreams – A cousin of her husband called, and told him to go to Seven Lakes, and he says his brothers are cousins.

Interpr. It can be said that a stimulus occurs for a certain stabilization of the internal aquatic element (name of the city Seven Lakes). We can see archetypal elements of the baptism of the consciousness.

Dream – That she would have lunch with a woman, who would have shrimp risotto with shoe foot. She throws it on the table, she cleans the table and she got hooked and she replies that she will not eat food with shoes. And she said she had to position herself and the guy on the show agreed not to eat her.

Interpr. It is observed that it has a stimulus to the nutrition of itself, but still with dense projective element and identificatory patterns, marks in the middle, represented by the shoes. She says no to this negative nutritional imposition which may represent attenuation of feelings of guilt toward the mother.

Dream -She was in a place where there was a primate with hairy tail, taking something with humans. Someone important left and went to stay with her. At this hour he was a man and she a girl.

Interpr. It is observed that there is an attenuation of instinctive elements related to the animality, it is evident a humanization and at the same time, beyond the integrative process, where the man and the woman meet together.

Second Stage – Third Phase – Integration of the emotional body – Conduct:  – Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. -CH4200 to CH 4900

Evolution: You are calmer, less impulsive.

Dream – That she had fractured her left hand and to mend she cut it, but her hand hung. She is taken to the hospital and shown a thread from which to sew her hand.

Interpr. It can be said that there are integrative impulses toward the Self, represented in the seam of the hand, where its extension goes in the heart, in the center of itself. This dream is one advanced of the dreams of manicure; she can get now more contact with your center of herself in her heart.

Second Stage – Fourth Phase – Mental Body Integration – Conduct: Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom. -CH5000 to CH 5600

Evolution: It is observed that it is, more secure, centered, with its clearer objectives.

Dream – That she was on a trip, at an airport in Europe, with her husband who was arrested and was released soon after, the image of exploding, people dying and multiplied, and she watching an attack.

Interpr. It can be said that she has a greater lightness, to be in an airport, about to raise a flight, in front of its innumerable contents pathogenic unconscious. Actually she is about to leave the dense aquatic and enter the air element, which means the first exit in the “Plato’s Cave”.

Dream – That she was with a lot of people, music and art festival and Sunday, in a big house she rented, with a family with several children. The mistress of the house was having a sensational coffee. She took the coffee, but it was juice and she poured it on the table, she was dying of shame.

Interpr. It can be said that it has an attenuation of fragmented negative elements of the previous dream, it is able to be in a lighter environment, of music, on a Sunday, it has a greater mental space in its consciousness before the other, it is received in the house of a woman, if Nourishes a juice, but let’s fall. It can be said to have a meaning of having a breakthrough, a nurturing stimulus in the “mother’s” home, but still feels guilty after it.

Third Stage – First phase – Integration of the physical body – Conduct: – Nux. Vom./Sepia/Natr. Mur./Aur. Met./Nux. Vom.CH 5700 a CH 6.300

Evolution: You are much lighter, happier; asymptomatic from your insomnia.

Dream – She was with her sister by car and they went to buy something at the pharmacy and got back. Suddenly, her sister, riding a bicycle with two wheels, was “lost” but knowing where they were.

Interpr. It can be said that she makes a displacement to her sister who is riding a bicycle, which means that there has already been a mitigation of the triangular and identifying elements, she stays on the two wheels, but not knowing which direction to take.

Dream- There was a man and a woman who did not know about their emotions and began to discover about their feelings, the woman talks about nature and about fruits. The man goes and picks up an apple.

Interpr. It can be said that she has a stimulus to be integrated with her feminine and masculine archetypal elements, intensifies her contact with her feelings and approaches the nutrition of herself.

Dream – On a beach where rich people go, where it was offers a horse ride. He brings horses and a llama all painted with fur with a silk. The llama arrives near her and wanted a fondness. When they leave, they have an elevator; they pass by the supermarket to go home. She finds herself at a dining table.

Interpr. It can be said that it has an impulse to be the knight of itself, at the same time it attenuates its primitive elements in relation to this animality “llama” element, gets fondness of it. There is an elevation in itself, it nourishes itself in the supermarket from its conscious self, it approaches the center of itself, it is on a table.

Dream – She was taking a course that her husband and she with her baby, with round, bushy charms. In this course, the sister also asked for a clay ball and leaves the ball in one place. And she thinks her baby was doing something, went to the playground and came back full of mud, stayed in the mud and was afraid to drown in it.

Interpr. It can be said that she has contact with her fear of being drowned in her unconscious elements of pathogenic contents and want to go out of this “stage of consciousness inside of “the mud”.

Dream – She was in India, traveling clandestinely and went to a wheat field. An angry tiger emerges, and the puppy jokingly plays.

Interpr. It can be said that a rebirth, an attenuation of its elements of its animality and its heredity.

Dream – See a woman surviving a shipwreck. It’s on a farm with a running board floor. This woman becomes their protector and suddenly, a pirate appears, and they hide. The woman took her to a place, to be hidden. When he looks at the cistern, he sees bats saying that it can come down, that it is safe. She was frightened. She goes down the stairs, she was a witch, and the man was crazy, she has the taste of coal texture.

Interpr. It can be said that she is represented one woman who survives of the shipwreck and one woman that survives of the negative pathogenic contents unconsciousness.

Dream- He went to get a child in a house, saw his toys on the way and the apartment very messy. He went to the bathroom and saw several toothbrushes. Why all this, if you do not even use it?

Interpr. It can be said that before the mess, of its fragmentation, there is a stimulus of brushing the teeth that means a strengthening of the structure of the Self.

Dream – The guests won a golden wedding gown.

Interpr. We observe integrative elements that stimulate the expression of the self with greater awareness, represented in the golden phone.

Dream – On a very busy beach you have the street and the beach close by. There’s a car in the water. Suddenly, the water comes out of the car and it gets out of it.

Interpr. It can be said that it advances in the dense aquatic, which means unconscious elements of which it wants to dominate.

Dream – In a classroom, taking the test and did not remember where she lost the paper, she was nervous and the teacher calmed her down.

Interpr. It can be said that it has an attenuation of her elements of the Super Ego, it is more relaxed after them.

Dream – She was in a building under construction, with lots of stairs.

Interpr. It can be said that it is in the construction of itself, with the possibility of evolution, it dazzles before itself, stairs.

Dream – She was in a river and had to get out of the water, she crystallized and scaled the waterand she could walk on the water. Saw several children

Interpr. It can be said that if archetypical elements of rebirth are observed, it is in the presence of children.

Evolution of dreams, symbols and transformations:The first exit “Plato´s cave.”

She receives one stimulus of integrations, of conunctionis in her mind and says with herself, a stronger self. Her father can hear more, she gets a cleaning of her thoughts and represented in the W.C. with the door opened, she moved up the stairs, has one clarifying in her mind, wanted to buy one abajour. It can be said that she finds herself in an attenuated element of identifying patterns, there is a stimulus to the sacred, the father and the mother, “eat the fruit,” already nourish themselves with a more conscious self. She was wake up by the manicure that means she acquired one stimulus of herself, the hands has with a relationship with the heart. The dreams in M.I.H.T. always show elements already advanced and what still remain to be worked.It can be said that a stimulus occurs for a certain stabilization of the internal aquatic element (name of the city Seven Lakes). We there is a mitigating of a guilt complex, can see archetypal elements of the baptism of the consciousness.  It is observed that it has a stimulus to the nutrition of itself, but still with dense projective element and identificatory patterns, marks in the middle, represented by the shoes.It is observed that there is an attenuation of instinctive elements related to the animality, it is evident a humanization and at the same time, beyond the integrative process, where the man and the woman meet together.It can be said that there are integrative impulses toward the Self, represented in the seam of the hand, where its extension goes in the heart, in the center of itself. This dream is one advanced of the dreams of manicure; she can get now more contact with your center of herself in her heart.  It can be said that it has an attenuation of fragmented negative elements of the previous dream, it is able to be in a lighter environment, of music, on a Sunday, it has a greater mental space in its consciousness before the other, it is received in the house of a woman,It can be said that she makes a displacement to her sister who is riding a bicycle, which means that there has already been a mitigation of the triangular and identifying elements, she stays on the two wheels, but not knowing which direction to take. It can be said that she has a stimulus to be integrated with her feminine and masculine archetypal elements, intensifies her contact with her feelings and approaches the nutrition of herself. She wants to go out the mud, saves one woman of the shipwreck; she saves herself, takes out the car of the water, she take off her mind of some unconscious contents. She has a mitigation of her elements of super ego, building one house with one stairs, goes beyond of the water and she walks on the water, she is in the air, consciousness stage.

It is observed that all stories have “signifiers”, symbols and indices in similarity, as that means allegorically, the first exit of the “Plato´s cave”. It is demonstrate the mitigating of a “nigredo”, a stage where the individual is intensely dominated of the autonomous complexes ,projections, imaginations, marks and identificatory patterns behaviors, that is theof dense consciousness. It is observed people come out of the darkness, to the lightness. It is observed attenuation of unconscious contents, an improvement of the symptoms, as depression and anxiety disorders, hypertension, among other, all of them and getting better around 80%-90% in relation unwell.

Medicine and Consciousness

 Historic

august_rodin_portal_do_inferno

Caduceu

I have always been curious about several essential questions about life: where do we come from, who are we, what is the death, the sickness, the decrepitude, the consciousness, immortality, the possibility of liberation, the free will, the ascension and the possibility of the enlightenment.

By the age of 16, I became interested in Eastern philosophy, such as Hinduism, the practice of Yoga and its theories. At the time, I had the gratifying opportunity to meet the master of Zen Buddhism, Oriental medicine and Acupuncture Ryotan Tokuda, with whom I began these studies, which were followed for five years in groups and in practice. At 17, I started to study Homeopathy in an excellent circumstance, at a time in groups that contributed to making this specialty become official in our country. And from the age of 19 I had an excellent opportunity to study Anthroposophic Medicine in São Paulo. In this interesting field of knowledge, I was also able to nourish myself with the theories and practices of the Goetheanistic studies, considered one of the foundations of Anthroposophy.

In 1986, I graduated in Medicine from UFMG, with special attention to General Practice, Psychiatry and Pediatrics. I attended the residency in General Clinic in Belo Horizonte and later in Anthroposophical Medicine in São Paulo, Switzerland and Germany as an extension to the Clinic, Psychiatry and Pediatrics. I graduated in Homeopathy at the MG Homeopathic Association. After five years of work in the General Traditional Clinic, expanded by these other therapeutic possibilities, seeking to work and act with the human being as an integrated whole, in the body-mind paradigm, I felt the need to expand my studies on modern Psychology. This interest comes as a goal of acquiring more understanding of the psyche, Psychosomatics and mental symptoms and dreams, these high-ranking symptoms in homeopathic medicine to better select the medications to be given to alleviate and help prevent diseases, . That’s when I became interested in Carl Gustav Jung’s Psychology, about 1992.

Around 1993, one year later, I had a precious opportunity to study Freud with Dr Jarbas Portela and Psychiatric Psychopathology. At that moment I started formatting this method of expanding Homeopathy, which I named as Multidisciplinary Integrative Homeopathic Therapeutics (M.I.H.T.). It consists of a re-reading of Homeopathy, from the integration with the foundations of Psychology, Psychosomatics, the existence of the unconscious, the human tripartition indicated by Anthroposophical Medicine, and my “encounter” with Freud and Pierre Weill. As performed and indicated by Hahnemann creator of Homeopathy and to observe and register the results of the M.I.H.T. myself started a research with self-medication slowly and gradually. Today Therapeutics is in its majority at the age of twenty-one so that it can be presented after many evidences of positive action and long studies. At that moment, I was experiencing the birth of my daughter and the death of my father, which intensified in me the need to invest in this search for consciousness and healing.

In the last 21 years. the M.I.H.T. has been building a unity in diversity and the beyond the multidisciplinary, one kind of dialogue with various sources such as: Psychoanalysis, Transpersonal Jungian Psychology, Art, Literature, Theosophy, Enneagram and Philosophy, to substantiate and clarify, more consistently, what he was developing. Later I did the training at the Brazilian School of Psychoanalysis, Psychosomatic, Postgraduate Psychology Jung, Transpersonal Psychology. Although he is dealing in a controversial field: as the effectiveness or not of homeopathic medication and the existence of the unconscious, its influence on the disease or the actions of human beings, I invest in this way, and knowing that it is very important, and now, in the last ten/twelve years, I have many positive and in man as a hole, action, proves, to show, about 900 with positive action, goods cases and goods individuation history in one hundred thousand pages.

Progressively and surprisingly I see the development of a Therapeutics in my medical practice with significant clinical efficacy and scientific consistency, which presupposes being able to bring evidences to these controversial subjects. That is why I am divulging it for a contribution to an improvement in medicine and society.

Congresses

​​Terapêutica Integrativa Psicossomática Medicina e consciência

A terapêutica integrativa surge fundamentalmente da teoria da conjunção dos opostos , ideia central da alquimia onde por meio desta união esperavam atingir a meta da obra à saber como um equivalente simbólico com a INDIVIDUAÇÃO  na psicologia analítica de Jung.

A terapêutica trata-se de outra vertente que pode ser dizer uma via alquímica utilizando-se da conjunção dos opostos, da integração dos aspectos arquetípicos expressos nas polaridades constituídas da psique do ser humano: masculino e feminino levando a expansão do si mesmo, eu consciente desenvolvida a partir de uma releitura do repertorio homeopático considerando a psicologia de Jung, psicanalise de Freud, a psicossomática e a medicina antroposófica. 

Utiliza-se de medicamentos homeopáticos, energéticos que de acordo com isto opera com ideias, com sintomas mentais e sonhos.  

Empregam-se sintomas, estados psíquicos indicando as substancias correspondentes para cura-los.

Citações Mysterium Coniunctionis Jung

Jung cita a conjunção como caminho de cura com um todo.

A União dos opostos era considerada por Henrich Kumreith (alquimista) indispensável á cura de todos males.

Tomas de Aquino considera a conjunção dos opostos como remédio dos médicos. (Aurora Consurgens). 

Dorneus foi primeiro reconhecer o aspecto psicológico do casamento alquímico e o entendeu como concebemos como a individuação, contato com o si mesmo.

O remédio curador, isto é, o remédio unificante que é até reconhecido pela psicoterapia moderna, a união com amor espiritual conjugal.

A conjunção leva o homem sua realização – cura de sofrimentos orgânicos e psíquicos. Era considerado como elixir da vida, a pedra filosofal. A pedra viva do novo testamento, remédio da imortalidade.

Na psicoterapia visa-se a conscientização no trabalho de desprender das projeções conectando com o si mesmo, na terapêutica ocorre em semelhança, com a utilização de medicamentos. Levando a uma melhora a bons resultados clínicos e psiquiátricos.

Caso Paciente C.

Histórico: Paciente sexo masculino, 42 anos.

Com diagnóstico de T.O.C., esquizofrenia paranóide, com história de surto grave aos 20 anos, com ansiedade extrema, insônia, taquipsiquismo, depressão, inadequação em várias áreas de sua vida, após tratamento em torno de um a dois anos teve muito boa evolução, com atenuação dos sintomas, encaminhando se bem melhor profissionalmente e socialmente. A interpretação dos sonhos são feitas pelo paciente e amplificados por mim.

  • Lyc1500: Estava numa casa grande, viu um homem com uma mulher do seu desejo, ele queria estar na posição dele, sentiu inveja. Depois uma mulher o admira e inicia uma relação erótica.

 Int. Numa casa grande já significa maior espaço diante do outro. Volta a memória do desejo “edípico” pela mãe, castrado pelo pai. Mas o sujeito já tem certo grau de integração, está em menor sentimento  de rejeição e fragmentação diante do complexo, pode observar uma  melhora de sua auto estima.

  • PhospCH1500: Apresentado por seu professor que se rendeu ao fato da verdade do seu livro, ser com capa de um cientista famoso de sua área. Era uma tentativa de consagrar sua teoria, representando um novo paradigma para além deste. Sente-se com grande satisfação. Pensa que assim terá sucesso com as mulheres.

Int. Sujeito está resgatando sua capacidade profissional. Valorizado pela figura do pai e autoridades, atenua a sua insegurança e ansiedade e baixa estima.

  • Natr Mur. CH1500: Vê-se com percepção mais ampla do universo, menos medo de perder o conhecimento e de ser humilhado, menor medo do pai.

Int.  Atenua seus dramas pessoais, núcleos obsessivos, e seus principais fantasmas medo de perder o conhecimento e ser menosprezado.

  • Aur CH1500: Seu professor o tratava com respeito. Ele dizia: Eu e você estamos aí. Você está só operando no sistema. Todos nós estamos aqui.

Int. Menos exposto a sentimentos de culpa que podem se relacionar ao Super Ego, com maior proximidade de uma autoridade. Pode se dizer que tem mostrado mais a sua implicação no sistema, mais consciente.

  • Lyc.CH1500: Estava em sua cidade natal, chovia, seu pai lhe dava vários cheques.

Inter. Atenua os sentimentos de culpa, pode receber do pai. Relata sensação de menos culpa na relação com o outro como um todo.

Sonho. Estava em sua cidade natal, casa dos seus pais, estava escuro de repente começa a escutar uma ópera linda, música das esferas, melodia de sublime transcendência.

Int. Mais harmônico e em algo sublime de si mesmo.

Sonho- Encontra-se com uma menina de 6 anos, ela diz para ele parar de estar assim no mundo. Ele ajoelha com ela e diz que já a espera há muito tempo. Ele beija seus pés. Ele queria contar para o seu pai que ela era um E.T.

Int. Cena importante aos 6 anos de grande humilhação, ele defecou na calça e o pai o reprimiu gravemente, falou agora você vai ter que usar fralda de novo. Ele ficou desesperado, lembra deste fato com grande transtorno. Apresenta se a atenuação desse trauma com uma integração com a anima o recebendo com maior afeto.

Caso Paciente p.

Histórico:

  1. Estava em um evento social, um lugar estranho. Apareceu um rapaz que queria transar com ele, e começou a se sentir mal. Começou a rezar o PAI NOSSO bem forte para o protege-lo daquela pessoa e da energia ruim daquela festa e conseguiu, acaba o sonho ele esta com uma sensação de alívio e proteção daquela situação.
  2. Fui sequestrado e estava na expectativa de cortarem meus pés. As letras U e W, superpostas apareciam com um brasão no caudilho. Fui morta (no feminino). Meus ossos foram depositados  no mata burro da entrada principal de m feudo, cujo o proprietário era meu amante. 
  3. Defequei  dois peixes enormes : Saíram inteiros do meu intestino junto com dois bolos. Ao ajudar a retirá-los do intestino tive a sensação ruim de que eram lombrigas. Também vieram folhas de alface inteiras que eu me lembrava de ter ingerindo-as. Estava em Angra e mostrei a meu pais.  Em seguida estava num clube ajudando a arrumar um percurso para uma corrida. Discordava dos obstáculos  do mesmo e sugeria a mudança do mesmo para um outro mais seguro. Isto minutos antes do início da prova. Acordei com o impasse para a resolução do problema.
  4. Sai do país clandestinamente por uma fronteira. A entrada do país vizinho era por Barbacena por um condomínio bacana, todo rosa, cuja a principal casa que dava pra rua, era uma delegacia achei estranho, mas estava com problema para sair do país porque não estava conseguindo comprovar a minha renda. Tentava ludibriar  o moço da alfândega, pedindo que consultasse na internet.

Consegui com um militar e logo me apressei em dizer que eu era filho do deputado (X), deixaram então um carro pra mim e eu comecei a andar por uma rua movimentada uma avenida vislumbrante com uma suntuosa e belíssima montanha de gelo. O país era todo bonito. Parei para pedir informações a um motorista de táxi e ele se apressou em me contar proezas sobre o mesmo. Voltei para meu país e entrei simplesmente sem documentos, estava pronto para dizer que havia saído por uma trilha em belo rio da cidade.

Caso Paciente C.

Histórico: Paciente do sexo masculino de 68 anos, advogado aposentado e psicanalista. 

Relata  na ultima consulta após a 20 etapa estar vivendo com a transcendência com fé e confiança. Desapego e simplicidade relata ter caído na via simples fé após ter se envolvido numa fase mais materialista com a psicanalise, filosofia.

Se reaproxima da religião. Paciente encontra-se 

  1. Paciente encontra-se no ambiente com duas cobras uma com ex colega de trabalho (Sr. A) e sentiu medo. A segunda era amistosa e estava dentro casa com sua esposa (Sra. T) ,  Pensaram em mata-las ou colocar uma placa de advertência.
  2. Na igreja com (Danilo) em frente dela o patio pertencia a igreja, surge um boi e encontra do (amigo) e lhe empresta a parte de baixo da casa para fazer uma festa. Apresenta o (amigo R) ao (padre D).
  3. Mostrando selecionando sonhos para

 (sr R ) publicar, sonho com situação rural e via uma dupla sertaneja que aparece ligado ao uma lenda relativa a um santo releu para Sr R  que o  interpreta passa um filhote de dragão que era dele (autor) passa o dragão mãe e abocanha o filhote e o Sr R diz deixa leva-lo. 

  1. Encontro me voando e elevando-me pensando que sabe vou encontrar com ela????? (Dorâ ). 

Caso Paciente m

Sonho com elementos de Renascimento

Integração Corpo Físico

Dezembro 98

S- Estava pescando em um tipo de tanque de cimento e peguei uma piaba e a fritei. Mesmo depois de frita ela continuou se mexendo, pois permaneceu viva. 

Interpr. Observa se elementos que podem estar relacionados à pulsão de vida, o símbolo do peixe vivo, como imagem do si mesmo, do renascimento, do nascimento do “Cristo interno.” 

S- Estávamos levando o corpo de uma moça morta em um caixão quando de repente ela abre os olhos. A moça possuía olhos azuis e um olhar sereno.

Interpr. Pode-se dizer que há dois sonhos semelhantes com o tema vida, onde é observado elementos de nascimento, a moça morta, torna se viva, com os olhos azuis,  que mostram uma atenuação da repetição.

Sonho com elementos arquetípicos de um Batismo da Consciência.

Integração Vital

 

10/12/99 

S- Sonhei com meu ex-namorado, (o senhor G.), quando tinha 20 anos. Ele estava triste e eu beijava sua boca de leve.

 Interpr. Pode-se observar um sonho integrativo, um encontro com seu feminino, ela com a boca mais suave já o beijava levemente.

 

26/12/99 

S – Sonhei com senhora E me abraçando e chorando porque seu pai havia morrido. Eu a consolava dizendo que a perda de um pai era muito triste.

Outra cena: Ela (a senhora E.), me mostrava uma camisola de batizado toda bordada, pois ela seria madrinha de uma criança. 

Interpr. Vimos elementos de afastamento do pai, do pai simbólico, incestuoso e elementos do Batismo, que podem significar a transformação em relação ao desejo incestuoso e ao “desejo edípico”, certa cura, certo clareamento em relação a estes.

 

05/01/00 

S- Chegamos em uma cidade muito bonita com prédios brancos e um rio muito largo e raso com pedras arredondadas e água limpa. Fiquei deslumbrada com sua beleza.

Interpr. Observam-se elementos de purificação, onde o branco, clareza e rio com águas limpas.

Sonhos com elementos arquetípicos da transfiguração

Integração Emocional 

 

Dose CH 1700

31/08/01

S-Havia uma mulher negra corpulenta dentro da minha casa me observando. Era uma invasão. Depois estou em um restaurante e a mulher está de longe me observando. A mulher passou perto de mim e eu dei um beliscão em sua perna, com raiva perguntei por que ela estava me invadindo e me observando.

Interpr. Podem-se observar elementos da sombra, elementos de sua projeção de si mesmo no outro, mas já vimos essa projeção, essa imagem atenuada, com o fato delas estar em um restaurante, que significa que já existe certa nutrição do seu si mesmo, pelo processo integrativo, uma atenuação dessa projeção.

16/09/01 

S- Estava com uma criança no colo em uma escada, o bebê se desequilibrou e eu ia caindo de costas com ele. Papai me segurou e nós não caímos.

Papai foi brincar com a criança, ele deixou-a cair pela escada abaixo. Eu apavorada fui pegá-la e ela tinha um arranhão perto dos olhos.

Fui entregar a criança para sua mãe que é minha cunhada, eu fiquei preocupada com sua reação. Expliquei tudo para ela que não falou nada.

Interpr. Observam-se elementos de integração emocional, encontra-se menos afetada emocionalmente por um traço de rejeição, de descuido na relação com o pai, na idade dessa criança, em torno de dez meses, “Cena do espelho”. A escada pode significar transição do movimento de evolução. 

S- Me vejo em um pântano e quase sou tragada em um barro preto, consigo me soltar. Há uma mulher me observando parada. Fico preocupada, pois corro o risco de ficar presa. Corro para uma porta, ela já estava se fechando, mas consigo passar.

Interpr. Pode-se dizer que está se desgrudando do Nigredo, há elementos de transfiguração, de ascensão, é protegida de ser levada para o fundo do pântano, fecha a porta como uma expressão de uma defesa, há uma atenuação do seu drama pessoal. 

 

20/02/02

S- Estava levitando em cima do mar. Pensei que deveria descer e nadar, mas a distância até a praia era muito grande. Eu tentava pousar em umas pedras, mas não descia.

Vi três pessoas nadando e depois me vi em um apartamento próximo ao mar.

Interpr. Elementos arquetípicos de transfiguração, integração emocional, há uma atenuação das identificações da triangulação do “Complexo de Édipo”.

Integração Mental

 

08/04/02 

S – Eu estava evacuando numa cadeira em uma sala onde as pessoas passavam no corredor e me viam. Eu estava com o intestino preso e havia conseguido fazer um coco duro e escuro. Pensei no que as pessoas iam pensar, mas ao mesmo tempo eu estava assentada em uma cadeira comum e ninguém ia imaginar que eu estava evacuando.

Interpr. Elementos de integração mental, de atenuação do eu fragmentado, do ego menos afetada pela a sua imagem na relação com o outro.

 

21/06/02

S – Eu estava em uma casa no alto de umas pedras com vista para uma favela. A casa precisava de umas reformas. Tinha um homem consertando um portal de metal.

Interpr. Observa-se que ela já está em uma casa alta, ou seja, já ocorreram elementos de integração emocional e transfiguração, agora ela precisa de uma reforma no “mental” dessa casa. 

“Cartografia da Consciência”

“O vencedor é aquele que enfrenta o combate dos opostos (consciente e inconsciente)e então a visão literalmente se amplia, o sol ilumina o que antes se encontrava na escuridão. O três e o quatro já remetem a passagens anteriormente desenvolvidas. O três já é uma vitória sobre os opostos e muitos param aqui (albedo). 

Os que prosseguem até o quatro perfazem o quatérnio completo (rubedo) e inscrevem na existência a sua vitória sobre a indeterminação do inconsciente. È o vermelho da vida, o sangue do coração, sem o qual não se atinge a plenitude”

Carl Gustav Jung, Aion (1988).

 

Congresso Gramado

A Terapêutica Integrativa – Medicina e Consciência 

Apresenta-se a Terapêutica Integrativa com medicamentos homeopáticos, fruto de uma multidisciplinaridade, uma produção advinda de um lado aparente “maldito” do Jung, dentre eles a sua ligação com a Alquimia, o seu contato com a cultura Oriental.

A Terapêutica Integrativa pode ser considerada mais um método, uma via de cuidado complementar para o homem que se desenvolve em pesquisas e experiência clínica com medicamentos homeopáticos fundamentados nas leis da Homeopatia, Antroposofia, Psicologia Analítica Junguiana, Psicanálise, Psicossomática e Medicina Oriental. Pressupõe se cuidar do homem como um todo, do “terreno” para Hahnemann. A Terapêutica Integrativa utiliza se de conceitos da psicanálise de Freud e Jung, tais como, o inconsciente pessoal e coletivo e a elaboração deste para o desenvolvimento para a consciência. Correlaciona conceitos de Freud de superego, ego, id com conceitos da Medicina Antroposófica como o neurosensorial- pensar, ritmo- sentir e metabólico- querer. 

Esse método promove um alcance progressivo para a evolução psicológica como a individuação do ser humano, a realização do indivíduo na unicidade, a harmonização do consciente com o nosso próprio centro interior ou self, um estado de “eu consciente” semelhante ao descrito por Jung (1964), a integração do inconsciente com o consciente em semelhança ao descrito por Freud, dentro do seu método a Psicanálise (1969), a integração do pensar, sentir e querer e a expansão da liberdade na senda para a auto-consciência, correlacionado à descrição de Steiner (1983). Promove uma atenuação progressiva da repetição de padrões identificatórios, scripts, marcas, através da integração do inconsciente com consciente embasado pela Psicossomática como um processo onde se busca atingir a origem das doenças sob o paradigma corpo e mente. Observa se concomitantemente, segundo estudos feitos nos últimos 12 anos, uma melhora clínica e psicológica.

A necessidade de compreender melhor o ser humano para fazer escolhas mais assertivas dos medicamentos no sentido da expansão da capacidade de se cuidar, levou se ao estudo de várias áreas; tais como Clínica Geral, Psiquiatria, Medicina: Oriental, Homeopática, e Antroposófica, Psicologia, Psicanálise, Psicossomática, Psicologia Transpessoal. Todas essas ciências vieram enriquecer a prática clínica e desenvolver a Terapêutica como um caminho de cuidado multidisciplinar e sistêmico.

Observa se em várias linhas terapêuticas e filosóficas, desde a antiguidade, a busca de um possível desenvolvimento para o ser humano, como o alcance de um “EU evoluído”, que pode se correlacionar com o “si mesmo” para Jung-Aion, com o “eu consciente” Freud (1920) ou com a “organização do eu” Steiner (1925). 

Já na homeopatia, busca se o centro do indivíduo ou a sua psora básica, entre o movimento da sicose e sífilis, que seriam reações de defesa para o homem segundo Hahnemann (1872). 

Tais idéias podem ser observadas também sob a ótica da Medicina Oriental, onde busca se o Tao, como uma via de cura milenar para os chineses, através da integração do “yin yang”, que pode se corresponder em semelhança a esse “EU”consciente além dos opostos, EU consciente, citado anteriormente. 

É conhecida desde tempos antigos, a correlação deste “eu” com a saúde e a doença, em várias linhas de Medicina principalmente a oriental, chinesa e tibetana. Com a Psicossomática e trabalhos na área da Imunologia, vêm-se cada vez mais confirmando essa hipótese. 

Pensava se nas boas perspectivas clínicas que se podia ter diante do real adquirir desse “EU” consciente e suas implicações para a Medicina com a medicação homeopática.

Utiliza se como fundamentação, a possibilidade da união na psique, de aspectos do feminino, com aspectos do masculino, levando ao eu consciente que pode se relacionar ao “si – mesmo”, que contém também aspectos do inconsciente, descrito por Jung (1971).

É importante lembrar o texto Aurora Consurgens, que supostamente foi escrito pelo Tomás de Aquino, que foi amplamente estudado por Jung, estes tópicos fundamentais de transformação para o desenvolvimento do homem que nos leva a Sapiencia Dei, que se assemelham ao processo de individuação descrito por ele próprio que nos leva ao “si- mesmo”, são : 

  1. O surgir da aurora, a hora de ouro.
  2. O que é a sabedoria. 
  3. Dos que ignoram e negam essa ciência. “Essa gloriosa ciência de deus e doutrina dos santos, esse segredo dos filósofos e remédio dos médicos. (…)” 
  4. Do nome do título deste livro. “Primeiro motivo, a aurora é quase o mesmo que hora de ouro; e assim essa ciência tem uma hora propícia que leva um fim ou meta de ouro, a todos que trabalham corretamente no opus, na obra”. 
  5. A estimulação dos insensatos.  
  6. Da terra negra, na qual sete planetas criaram raízes
  7. Do dilúvio das águas e da morte da mulher 
  8. O Cativeiro da Babilônia
  9. A fé filosófica, o número três. “Quem fizer a vontade do meu pai e rejeitar esse mundo no mundo, eu lhe darei um trono para sentar-se comigo no meu reino, no sólio de David e nos tronos das tribos de Israel.” (Pág. 79)

 “(…) E Alphidius diz: A terra se liquefaz e se torna água, a água se liquefaz e se torna ar, o ar se liquefaz e se torna fogo, o fogo se liquefaz e se torna terra glorificada” (Pág )

Hermes alude a essa quinta virtude em seu “segredo”. 

“(…) Em sexto lugar, exalta as coisas inferiores, quando traz à superfície a alma profunda e escondida nas entranhas da terra, acerca do que diz o Profeta: Aquele que em sua força faz sair os presos”. 

“(…) E em sétimo e último lugar, ele inspira quando, por seu alento, torna espiritual o corpo terrestre”. 

  1. A casa dos tesouros construída sobre a pedra. “(…) A sabedoria construiu sua casa, quem nela entra entrar será salvo e encontrará as pastagens, como atesta o Profeta ao dizer: Eles ficarão inebriados com a abundancia de sua casa, pois é melhor um dia em teus átrios do que mil em outros dias! Bem aventurados são os que habitam essa casa. (…) aqueles que abrem essa casa terão a santidade e a longevidade que lhes convém, pois este foi construído em rocha firme (…). A beleza desta casa é indescritível: suas paredes são de ouro puríssimo, e suas portas brilham com o fulgor das pérolas e das pedras preciosas; possui quatorze pedras angulares, que contém as virtudes principais de todo o fundamento, que são: a saúde, a humildade, a santidade, a castidade, a força, a vitória, a fé, a esperança, a caridade, a benignidade, a paciência, a temperança, a disciplina e a última é a obediência.” 
  2. Do céu e do mundo do lugar dos elementos. “(…) Quem tiver ouvidos para ouvir que ouça, o que o espírito da doutrina diz aos filhos da ciência acerca do Adão terrestre e do Adão celeste, que os filósofos mencionam (…)”

O Adão terrestre transforma no Adão celeste através da vivificação com a energia do Cristo.

  1. O diálogo do amado com a amada. “(…) Quem tiver ouvidos para ouvir que ouça o que o espírito da doutrina diz aos filhos da ciência sobre o casamento do amado e da amada. Pois ele havia semeado sua semente, para que amadurecesse um tríplice fruto, acerca do qual o autor das três palavras diz tratar-se de três palavras preciosas, nas quais se oculta toda ciência que deve ser transmitida aos homens piedosos, isto é, aos pobres, desde o primeiro homem até o último.” 

Observa-se a importância do aspecto da conjunção como caminho de transformação e individuação. Nota-se que o casamento do esposo com a esposa, se tornaram seres alados ou espíritos e tudo que se sucede acontece no céu, isto e num domínio alem do inconsciente. A terapêutica integrativa utiliza-se de cinco substancias que fazem essa transformação que fazem a diferenciação e a individuação do sujeito, cinco doses que promovem a diferenciação e a individuação em sete estágios muito se assemelha ao que é descrito na Aurora Consurgens.

Descobrem-se no repertório homeopático alguns medicamentos, como Sépia e Fósforo, que possuem efeitos integrativos na psique, isto é, união de elementos masculinos e femininos, dos quais também apresentam sintomas nucleares da neurose humana, faz o oposto da sua própria vontade e é indiferente na relação com o outro. A partir daí com esses medicamentos “integrativos” mais outros como: Natrum Muriaticum, Aurum Metallicum, Nux Vomica e Lycopodium formulam se uma seqüência, um sistema, um setting terapêutico que se nomeia a Terapêutica Integrativa com medicamentos homeopáticos. Essa vai promovendo a integração do inconsciente e consciente, isto é, contribui para o sujeito ser mais si – mesmo e ao mesmo tempo promove uma melhora clínica, fazendo supor verdadeira a hipótese da promoção da consciência e o adquirir desse eu consciente está relacionada, ao mesmo tempo, com a saúde e a doença. A ação medicamentosa da sequência homeopática age em semelhança em certa correspondência com o descrito por Freud (1971) na busca da “consciência”, que é a necessidade do “recordar”, “repetir” e “elaborar”, cada marca, repetição ou processo na psique. Já na teoria de Jung (1969), podemos observar este mesmo movimento em correlação ao descrito por ele, o “diferenciar” e o “integrar” ao “si mesmo”.

Propõe se para a construção dessa Terapêutica as seguintes hipóteses que são: 

A união, a conjunção das polaridades no ser humano feminino e masculino, a integração do negativo e positivo como aspectos internos na psique. A união do inconsciente com o consciente apresenta-se como uma via possível de cuidado, cura e de evolução para o ser humano.

 O produto dessa conjunção é um eu consciente, desenvolvido por uma “ausbildung” ou uma construção. Propõe se que a consciência, o eu consciente, a organização do eu, relaciona se com a questão da saúde e doença, consciência, vida e morte . Nomeia se neste trabalho um “eu integrado”, ao produto da conjunção destas polaridades dos aspectos femininos e os aspectos masculinos na psique, isto é, aquele Eu que age mais em consonância com o seu pensar, sentir e querer na medida em que toma consciência de si mesmo. Expressa se progressivamente como o cavaleiro de seu cavalo, mais sujeito na sua história. Essa construção do “EU” vai se realizando sequencialmente na esfera do corpo físico, vital, emocional, mental. 

A consciência a qual estamos pesquisando é alcançada em degraus, com sua relatividade e correspondência na T.I. Observa se também, que o alcance desse eu consciente é um processo infindável, complexo e amplo.

 Pressupõe-se que esse “eu” influencie e aja como uma rede em todo corpo, assemelhando-se a um eu “imunológico” ou “eu” regulador de uma defesa imunológica e psicológica ao mesmo tempo ou guardando alguma relação entre essas, levando a uma “homeostase” ou certo ”equilíbrio” para o indivíduo. 

É oportuno observar que a possibilidade do “EU imunológico” apresentar uma relação de correspondência ou agir em semelhança com o “EU psicológico”, como demonstra esse trabalho, é bem descrito no meio científico atual da Imunologia, da Psicologia, da Psicanálise, da Medicina Antroposófica, Oriental e da Psicossomática.

 Nós como seres humanos sendo neuróticos ou psicóticos somos seres fragmentados na psique e corpo e estamos expostos a marcas, a imprints, emoções negativas, pulsão de morte, somos sujeitos passíveis de fragmentação psicológica, mental, emocional, vital, imunológica que se refletem no corpo físico sendo, portanto química e biologicamente exposto à doença. Por isso, a atenuação desses traços na memória e na mente pode levar a liberdade e melhora de nosso bem estar.

 Esse é o norte do trabalho, a busca desse “eu consciente”, o “si mesmo”, do livre pensar, desse “cavaleiro do cavalo”, dessa consciência sobre a inconsciência tão almejada desde a antiguidade. Busca se este Eu que caminha no sentido do domínio do seu “cavalo”, e não como o ego que faz do id sua própria vontade como relata Freud (1923). O método da Terapêutica Integrativa é desenvolvido através desse novo olhar sobre a Semiologia Homeopática, amplia a noção de terreno para Hahnemann considerando principalmente a inserção do inconsciente, no ser humano, a relação desses com o metabólico descrito na Antroposofia e a questão da busca do si mesmo, do eu consciente.

Em torno de 90% dos pacientes relatam e confirmam os efeitos positivos da Terapêutica, por se sentirem mais integrados consigo mesmo, mais centrados, seguros, felizes, mais conscientes e plenos no caminho como sujeitos em suas vidas.

De acordo com os resultados na prática clínica e dos relatos dos pacientes, observa-se que a Terapêutica possui efeito cumulativo, isto é, sua efetividade ou, a melhora das pessoas é progressiva e acontece como em degraus de uma escada e ocorrem em todas as pessoas. 

A T.I. foi sistematizada sob parâmetros quantitativos e qualitativos. Na qualitativa, realizam-se a observação dos casos, além de relatos dos pacientes, demonstrando o estudo dos sintomas mentais e sonhos, mudanças de comportamento e sintomatologia em cada dose da sequência, em cada fase e em cada etapa.

A casuística sob parâmetro quantitativo foi feita de duas formas:

– Por diagnóstico, ação positiva com as variáveis de tempo de tratamento e etapas realizadas. 

– Por diagnóstico clínico e sua eficácia.

Afirma-se que a casuística qualitativa é da maior importância, pois estamos lidando com a expressão do sujeito sistêmico, o terreno, o doente.

Toda essa evolução clínica e psicológica é orientada pela luz da Psicologia, Clínica e Psiquiatria. Consideram- se os sonhos, como descrito por Freud (1988) e Jung (1971), como expressão mental da psique.

Apresenta-se hoje, após 12 anos de estudo e pesquisa, uma casuística quantitativa e qualitativa em torno de 550 casos com efeitos positivos. Observa-se uma melhora em doentes crônicos e mesmo em alguns casos, nas doentes em suas fases agudas; em doentes psiquiátricos, sobretudo em casos de depressão, T.O.C., síndromes do pânico, transtornos de ansiedade, bipolaridade em doenças clínicas em geral, como em pacientes com transtornos alérgicos de pele e respiratórios, cardio-circulatórios, hipertensão arterial, transtornos esteno cárdicos, gastro enterológicos tais como gastrite, colite, genitourinárias, infecciosos, transtornos auto imune, artrite reumatóide.

Com uma casuística construída nesses anos é possível confirmar as hipóteses anteriormente citadas; logo esse “eu” psicológico tem a ver com esse “eu” que cura e previne a doença no corpo físico e ou psíquico do indivíduo humano. Na verdade sabe-se pelos estudos na psicologia e psicossomática e em medicinas tais como homeopatia, antroposofia, chinesa, tibetana que esses dois “eus” são naturalmente um só, agindo dinamicamente com sua própria identidade. 

A Terapêutica promove uma melhora global do indivíduo, apresenta se como complementar ao uso da medicina alopática dentre outras ou ora, pode melhorar independentemente o curso da doença na sua fase aguda e crônica ou preveni-las .  Age atenuando e prevenindo a doença humana. 

Casuística Qualitativa

Intenciona-se demonstrar dados desta casuística no congresso descrevendo o efeito dos medicamentos das sequências em nível psicológico e a evolução dos sonhos com os seus símbolos de transformação. Essa casuística contém hoje já selecionada para o livro, em torno de 350 páginas do desenrolar da evolução da consciência evidenciando a estimulação do processo de individuação com tal método.

 

Congresso Buenos Aires LHMI 2016

Doenças Psiquiátricas Terapêutica Integrativa Homeopática Multidisciplinar

Objetivos e Métodos:

Isso demonstra a possibilidade Homeopatia em que o uso de T.I.H.M. podemos aliviar os padrões de identificação psicológicos, estimular a troca de diferenciação para a memória, atenuar o trauma, conteúdos inconscientes patógenos, individuação, promover, a expansão do Eu consciente, a pulsão de vida, atenuando os sintomas no paradigma corpo e mente significativos e reproduzível em todas as pessoas.

Desenvolvimento: Exemplo de ação positiva das doses sequenciais

Sequência Masculino: Lycopodium / Phosphorus / Natrum Muriaticum / Aurum Metalicum / Lycopodium

Sequência do Feminino: Nux Vomica / Phosphorus / Natrum Muriaticum / Aurum Metalicum /Nux Vomica 

 

Caso de Psicose – Masculino – Idade: 40

Primeira Integração Emocional

Sonho: Após Lycopodium CH1500 primeira dose: Estava em uma casa grande, viu um homem com uma mulher do seu desejo, ele queria estar na posição dele, sentiu inveja. Num segundo momento surge uma mulher que o admira e se inicia uma relação erótica.

Interpretação: Volta a memória do desejo “edípico” pela mãe , castrado pelo pai. O sujeito encontra-se integrado, aproxima-se de sua anima, melhora a sua auto estima.

Sonho: Após Phosphorus CH1500: Foi apresentado por seu professor que se rendeu ao fato da verdade do seu livro, ser com capa de um cientista famoso. Era uma tentativa de consagrar sua teoria, representando um novo paradigma para além deste cientista. Sente-se com grande satisfação. Pensa que assim terá muito sucesso com as mulheres.

Interpretação: O sujeito diz que se sentiu como um rei, resgatando sua dignidade afetiva. Pode-se sugerir uma melhora da auto estima, a figura do pai o valoriza, naturalmente dentro do seu desejo não realizado.

Sonho após Natr. Mur. CH1500: Vê-se com percepção mais ampla do universo, há muita coisa mas sem medo de perder o conhecimento. Sente-se menos menosprezado, com menos medo do pai, da lei em si e no outro.

Interp. Avança se além do fantasma, atenua o medo de perder o conhecimento e ser menosprezado.

Sonho: Após Au. CH1500: Com seu professor, que o tratava com respeito. Ele o dizia: Eu e você estamos aí. Você está só operando no sistema. Todos nós estamos aqui.

Interpretação: Demonstra o sujeito que sente se mais valorizado com a autoridade. Pode se dizer que tem mostrado mais a sua implicação no sistema, está mais consciente.

Sonho: Após Lyc.CH1500 após quinta dose: Estava em sua cidade natal, chovia muito, seu pai lhe dava vários cheques.

Interpretação: Resolução de conflitos. Ganha do pai, pode receber deste. Relata ter uma sensação de menos culpa, atenuação do super ego.

Sonho –  Estava em sua cidade natal, na casa dos seus pais, estava escuro de repente começa a escutar uma ópera linda, música das esferas com melodia de sublime transcendência.

Interpr: Resolução de conflitos. Relata estar começando a vivenciar algo sublime em si mesmo.

Sonho – Encontra-se com uma menina de 6 anos, ela diz para ele parar de estar assim no mundo. Ele ajoelha com a garota que diz que já o espera há  muito tempo. Ele beija seus pés. Ele queria contar para o seu pai que ele era um extra terrestre. 

Interpr: Resolução de conflitos. Paciente relata que houve uma cena importante aos 6 anos. Nesta época houve uma cena de grande humilhação, ele defecou na calça e o pai o reprimiu gravemente, e falou agora você vai ter que usar fralda de novo. Ele ficou desesperado, lembra deste fato com grande transtorno. Após o uso da T.I.H.M., ele atenua os elementos traumáticos relacionados à cena anterior, transforma seu estar no mundo em o contato com sua anima se liga a si mesmo com mais afeto. 

 

CONGRESSO HOMEOPATIA

Terapêutica Integrativa Medicina e Consciência

O que é a Terapêutica Integrativa?

  • È uma via de cuidado complementar, interdisciplinar que se desenvolve através da releitura da homeopatia mantendo as 4 leis básicas desse método: leis da similitude, experimentação em homem são,dose única e infinitesimal, expandida com a Antroposofia, Psicologia, Psicanálise, Psicossomática e Medicina Oriental.
  • Pressupõe-se cuidar do homem como um todo sistêmico, corpo e mente, do terreno, como Hahnemann, o chamou.Utiliza-se de conceitos da psicanálise de Freud, Jung, tais como, o inconsciente individual e coletivo e a elaboração destes para o desenvolvimento da consciência. 
  • Promove uma evolução psicológica, uma catalisação do processo psicoterápico, promove uma integração do inconsciente com consciente embasado pela Psicossomática como um processo onde busca-se atingir as origens das doenças e ao mesmo tempo, segundo estudos feitos nos últimos 18 anos, leva a uma surpreendente melhora e prevenção clínica, com referências na Clínica Geral, na Psiquiatria e Psicologia.
  • Prova a eficácia da homeopatia e demonstra a existência do inconsciente individual e Complexo de Édipo de Freud, o inconsciente coletivo de Jung, a importância e existência da estrutura triangular e quaternária do homem. Apresenta um conhecimento rico da consciência humana, em torno de 30.000 paginas de estudos de sonhos.
  • Favorece ao alcance de um bem estar para os altos fins da existência  em semelhança ao preconizado por Hahnemann.

Bases da Terapêutica Integrativa

Propõe se para a construção dessa Terapêutica as seguintes hipóteses: 

  • A conjunção das polaridades no ser humano feminino e masculino, a integração do negativo e positivo como aspectos internos na psique. A união do inconsciente com o consciente apresenta-se como uma via possível de cuidado, cura e de evolução para o ser humano.
  • O produto dessa conjunção é um “EU” consciente, desenvolvido por uma construção. Propõe se que a consciência, o eu consciente, a organização do “EU”, relaciona se com a questão da saúde e doença, vida e morte. 

Caverna de Platão

 

“A Alegoria da caverna deixa a situação clara. Platão imaginou que a experiência humana era um espetáculo de sombras:estamos em uma caverna atados a cadeiras, por isso enxergamos sempre uma parede, sobre a qual a luz de fora projeta as sombras de formas arquetípicas ideais. Achamos que as sombras são a realidade, mas suas fontes estão atrás de nós, nos arquétipos. No final das contas, a luz é a única realidade, pois tudo que vemos é luz.”(GOSWAMI, 2001)

 

“Vemos este mesmo ego como uma pobre criatura que deve serviços a três senhores e, conseqüentemente, é ameaçada por três perigos: o mundo externo, a libido do id e a severidade do superego”.(FREUD, vol. XIX, p 68).

 

“O homem gosta de acreditar ser senhor da sua alma. Mas, enquanto for incapaz de controlar os seus humores e emoções, ou de tornar-se consciente das inúmeras maneiras secretas pelas quais os fatores inconscientes se insinuam nos seus projetos e decisões, certamente não é o seu próprio dono. Estes fatores inconscientes devem sua autonomia aos arquétipos.” (JUNG, 1959, O Homem e seus Símbolos, p.83).

 

Psicossomática-Homeopatia

  • Para a Psicanálise de Freud/Jung e a Psicossomática, o sintoma advêm da inter-relação entre o id, o ego e o superego, denominados por núcleos patógenos que sobrevêm do inconsciente, se repetem e se inscrevem no corpo, gerando a doença.
  • A TIHM favorece a construção do EU consciente e promove uma atenuação do super ego, da animalidade e liberação do recalque -id.

 

  • Jung diz que somos possuídos pelos complexos. Freud relata que a repetição em nos, é como um possessão demoníaca.

    “Cartografia da Consciência”

 

 

Livro “Psychic Symptoms of The Homoeopatic Matéria Médica”

 

  • “Things opposed to his intentions choses opposées à ses intentions, entreprend des Dinge gegen seine Absicht, unternimmt

Phos16 sep ” (pág 1052)

    “Indifference – Relations, to parents, à ses Verwandten, gegen seine

acon. 1’ fl-ac., HELL., hep., kali-p1’, nat-c., nat-p1’, PHOS. 1,7, plat., SEP.1,7, syph.7” (pág 620)

 

“Decifra-me ou te devoro”

Pierre Weil evidencia a importância da estrutura triangular, estrutural humana descrita no livro “A Esfinge como estrutura e símbolo do Homem“ (Pierre Weil-1977), trabalho feito pelo autor no seu doutoramento na Sorbonne, em 1972.

 

Como a Terapêutica Integrativa funciona

  • O uso dos medicamentos se iniciam em CH15/30/100 e vai se aumentando as dinamizações progressivamente. Levando a fases e etapas no caminho da individuação. 
  • Promove um movimento na psique semelhante ao proposto na Psicanálise: o recordar, o repetir e o elaborar na busca do eu consciente de Freud (1969). Desenvolve o diferenciar e o integrar no caminho da individuação para Jung (1959). Expande a alma da consciência e integra o pensar o sentir e querer para Steiner (1987).

 

Bases da Terapêutica Integrativa

Considera os sonhos pois são importantes há milênios na nossa cultura e hoje considerados como expressões de arquétipos na psique, para Jung (1945), expressão intelectual da psique para Freud (1942), a expressão do sentir e do pensar na visão Antroposófica por Steiner(1980) e sintoma de alta hierarquia para Hahnemann, logo, utiliza se os, como complementar no diagnóstico da psique e perspectiva de cura. 

 

Resultados da Terapêutica Integrativa

 

  • A T.I. foi sistematizada sob parâmetros quantitativos e qualitativos. Realizam-se a observação dos casos, além de relatos dos pacientes, demonstrando o estudo dos sintomas mentais e sonhos, mudanças de comportamento e sintomatologia em cada dose da sequência, em cada fase e em cada etapa.
  • A casuística sob parâmetro quantitativo foi feita de duas formas:
  • Por diagnóstico, ação positiva com as variáveis de tempo de tratamento e etapas realizadas. 
  •  Por diagnóstico clínico e sua eficácia.
  • Afirma se que a casuística qualitativa é da maior importância, pois estamos lidando com a expressão do sujeito sistêmico, o terreno, o doente.
  • Toda essa evolução clínica e psicológica é orientada pela luz da Psicologia, Clínica e Psiquiatria.

“Cartografia da Consciência”

“O vencedor é aquele que enfrenta o combate dos opostos (consciente e inconsciente)e então a visão literalmente se amplia, o sol ilumina o que antes se encontrava na escuridão. O três e o quatro já remetem a passagens anteriormente desenvolvidas. O três já é uma vitória sobre os opostos e muitos param aqui (albedo). 

Os que prosseguem até o quatro perfazem o quatérnio completo (rubedo) e inscrevem na existência a sua vitória sobre a indeterminação do inconsciente. È o vermelho da vida, o sangue do coração, sem o qual não se atinge a plenitude”

Carl Gustav Jung, Aion (1988).

First Stage

Second Step

Third Step

Fourth Stage

Fifth Stage

Sixth Stage

Seventh Stage

EIGHTH STEP

NINTH STAGE

TENTH STAGE

ELEVENTH STAGE

TWELFTH STAGE

THIRTEENTH STAGE

FOURTEENTH STEP

FIFTEENTH STAGE

SIXTEENTH STAGE

SEVENTEEN STAGE

EIGHTEENTH STEP

NINETEENTH STAGE

TWENTIETH STAGE

TWENTY-FIRST STAGE

TWENTY-SECOND STAGE

"All the things that exert any action and their number is incalculable, can influence on our body that are, and connection and in conflict with all parts of the universe, and produce different effects as varied as the same causes that determine them"

The Medicine of Experience (1805)

THE BOOK

ABOUT

The Book

"The most incomprehensible thing about the universe is that it is comprehensible"

Albert Einstein

Curriculum Dra. Dôra Bragança

Dôra Bragança is a doctor graduated from Universidade Federal Minas Gerais, with residency in General Practice and expertise in Homeopathic Medicine, Anthroposophical Medicine. Graduate in Analytical Psychology from Pontifícia University Catolica-MG and Psychoanalysis / Psychosomatic by Escola Brasileira de Psychoanalyses. She develops and uses Multidisciplinary Integrative Homeopathic Therapeutic as additional support to propaedeutic and therapeutic actions of traditional medicine. Member of the Homeopathic Association, the Brazilian Association of Anthroposophic Medicine and International League Homeopathic, has presented in several national conferences of Homeopathy, Psychology and Psychosomatics in Jungian institutes and Anthroposophical Medicine.

Medical Graduation - UFMG 1986.

Specializations:

General Practice - Hospital da Baleia, Belo Horizonte, 1986.

Anthroposophical medicine – Centro Paulus, Clinica Tobias, São Paulo, 1987; Lucas Klinik, Arlesrein, Switzerland; Öchelbronn Krankenhaus, Öchelbronn, Germany; Ita Wegman Klinik, Arlesrein, Switzerland, in 1988.

Homeopathic Medicine - Homeopathic Medical Association MG 1989.

Psychoanalysis - Psychosomatic, Brazilian School of Psychoanalysis, Belo Horizonte, 1998.

Analytical Psychology, Graduate, PUC-MG, 2003.

Extracurricular courses:

Psychoanalysis / Psychopathology / Psychiatry - Professor Dr. Jarbas Portela 1996.

Oriental Medicine - Prof. Tokuda Institute Vitoria Regia 1978.

Transpersonal Psychology - Prof. Dr. Leo Matos, India, in 2000.

CONTACT

CONTACT

Contact

    Location