Psora, sycosis and syphilis - their combinations. rickets, scrofula, struma, pseudo-psora, tuberculosis

- BENERJEE.P,
Internal Disorder


The three chronic miasms Psora, Sycosis and Syphilis, the prime causes of all the varied ills of mankind, by themselves give rise to hundreds of serious diseases curable and incurable. This has been stated more than once, and this is known to all true Homœopaths. It is also known to all of them that, of these miasms, Psora alone can exist in a particular system independently by itself, i. e., without the other two being there. But the other two-Sycosis and Syphilis, can never exist in any system without Psora being there. If, therefore, Sycosis and Syphilis-either any one or both of them, are found in any System, it must necessarily be understood that there is Psora also. Because, without Psora being there, there can be no ingress of any of the other two miasms. This is science, and it has been established by careful observations by Samuel Hahnemann, the father of the true healing Art and by his worthy followers. The reason why the other miasms cannot implant any infection on the system is that, Psora is the outcome of evil thought, while the other two are the outcome of evil action. There can be no impulse for evil action unless there has already been evil thinking. Evil thinking first, evil action then, and Psora is the condition engrafted upon the system by evil thought, while Sycosis and Syphilis are conditions engrafted by evil action. And it is evil thought that makes evil action possible. This explains why there can be no Sycosis and Syphilis without Psora. The primary ground for Sycosis and Syphilis must be made ready by Psora. The Philosophy of Psora is, however, like the Philosophy of the "seed" and the "tree". Just as, it is never possible to say, whether it is the seed that causes the tree, or it is the tree that causes the seed, similarly, it is never possible to say, whether it is the mind that vitiates itself and creates Psora, or it is Psora that vitiates the mind. We may however take it, once Psora is there, there is almost a simultaneous impulse for evil action. It is the spring in the shape of Psora that gives the impulse for an immoral co-habitation. These facts have already been discussed sufficiently, and let us see now how diseases become more and more complex and incurable.

 Psora gives us some diseases, and when these are only removed by uncurative methods of the various medical Arts, instead of being cured from the centre to the circumference, they necessarily begin to manifest themselves in the more internal parts of the economy. This is one of the ways in which complexities in diseases grow. When, however, Psora combines with any one of the other two miasms, there is a further condition for complexities created, and when it combines with both the other two miasms, there is a still further condition for complexities. It is however not to be understood, and it is not the fact that the other two miasms, Sycosis and Syphilis combine with Psora the very moment the infection is caused, because they can be radically cured before any combination takes place, and the system thus rendered immune from further mischiefs due to them. And there can thus be no time for mischievous combinations. But what actually happens every day of our life is that these infections, Sycosis and Syphilis, that is to say, their physical manifestations are quickly removed, and as this is not cure, they continue in the system unperceived, and it is in course of time only that they gradually undermine the even flow of the life-force and combine with the primary miasm-"Psora." The system in which Psora combines with the other miasms, gradually gives rise to knotty disease symptoms. Thus, it is the suppression of disease manifestations and combination of miasms, and their number in the said combination that lie at the back of all complexities in disease.
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 If there is only one single miasm, Psora, in a system, there are certain disease symptoms; and if there are two miasms, that is Psora and one only of the other two, Sycosis or Syphilis, there are certain more disease symptoms; and if again, there are all the three miasms, that is Psora and both the other two, Sycosis and Syphilis, there are still more disease symptoms. These are complexities due simply to the number of the miasms (uncombined) in the system. But when these miasms exist in the system not merely in number (uncombined), but also in combination, there are still more disease complexities, and these complexities vary according as the combination is of two or of more miasms. Then again, besides the variation in the complexity, described above, that is to say, the complexity due to the number of the miasms in the combination, there are further variations in complexities according as the miasms are acquired or inherited. As for example, Psora and Sycosis or Syphilis acquired, is one kind of it, while Psora and Sycosis or Syphilis inherited is another. The latter is always a far more complex combination than the former. This is a highly abstruse matter and you must invoke the aid of your experience to lay it bare.
 In the very extensive literature of the old school, there is absolutely no analytical study of miasmatic combinations and the various complexities due to them. It however, only appears from their books that various titles have been given to all those complex manifestations, e. g.,-Scrofula, Struma, Tuberculosis and so forth. Let us, however, try to understand what exactly are meant by these names. There are nothing like the miasms of Psora, Sycosis and Syphilis in their Philosophy (?)-nothing by which to understand what we understand by these, i. e., certain primary conditions for the very possibility of disease. But these names of theirs seem to have some conventional significance-e. g., by Scrofula, Rickets and Struma they understand the systemic condition expressed by those children who do not grow well but suffer off and on from cold and fever and diarrhœa etc. And again, by Tuberculosis they mean the systemic condition that pre-disposes the victim to phthisis and consumption. These are some of the generalisations that have been made by the most learned and experienced of their school, and no explanation for differences in disease manifestations between individual and individual appears to have been attempted. But Homœopathy, the great Philosophy of disease has laid bare the very root of the vicious Tree (of disease), and you must be armed with a thorough knowledge of that Philosophy as also of the Philosophy of the potentised drug. You must find the root out with your Eye of Reason and you must blow it out with the arm of Potentisation, because this alone is true cure of chronic disease.

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