Interactive Layers Archive

Over millions of years of biological existence, from the survival struggle of single cells to the complex lives of large systems such as a human body, noticeable patterns of organization have emerged. Life developed in a layered pattern – single cells, groups of cells with rhythmic movements, complex systems in which different groups of cells have to be organized and managed, and eventually a level of complexity that demands a predetermined identity that is secure but flexible enough to handle conscious multidimensional interaction with the outer world and unknown.

 

These layers of development seem to shape the unconscious and conscious understanding of our system’s organization. Perhaps this is why, over time, philosophers and scientists have tended to use layered patterns to describe the human condition, especially with respect to health and disease. After studying many traditional and classic systems of medicine such the Aristotelian system, the descriptions of Galen and Avicenna, Chinese Medicine, the Kabalah, Ayurvedic Medicine and systems from the Americas and Africa, I could not help noticing a common understanding of how our system is organized. It is also clear that our present empirically based medicine still ‘copies’ the same overall pattern of understanding, even though we now fragment it into different fields of description – medicine, psychology, religion, etc.

 

It is difficult to know whether we consciously make such patterns out of random elements, or whether we have inherent knowledge of patterns that are intrinsic to nature. Do we live according to our imagination or do we imagine according to our living? Or, in terms of health: is an illness a random happening in our body, or is it related to the multilayered history and adaptation of a whole system?

 

On this website we assume the latter point of view, even if only because we believe that the organization of our biological system is the source of the symbolic imagery we make to explain ourselves. Therefore we also arrange seemingly random articles in the archive according to the functional qualities of the five dimensions we have defined to explain the principles of bio-analysis.

 

However, we should never forget that we are a network of dynamic and interconnected activity, and that nothing happens only in one field of organization. Every new bit of information or understanding will create a wave of adaptation through a reader’s whole system.

 

Living bone

LIVING BONE-DEEP IN A CYBERSPACE WORLD

Bone is the hardest and driest of all parts of the human body, the most earthy, and cold, and, with the sole exception of the teeth, most lacking in sensation. God, the supreme maker of things, rightly made its substance of this temperament so as to supply the entire body with a kind of foundation. For what walls and beams provide in houses, poles in tents, and keels and ribs in ships, the substance of bones provides in the fabric of man…” (Vesalius, A. On the Fabric of the Human Body: A Translation of De corporis humani fabrica by William Frank Richardson. Courtesy of the National Library of Medicine.)

 

The poetic description above came from the famous work, De corporis humani fabrica libri septem (Seven books on the fabric of the human body) published in the year 1543. It was written by the Belgian physician Andreas Vesalius who studied and worked at the two foremost medical schools of his day, in Montpellier and in Paris. In his own time Vesalius’s medical breakthroughs were refuted by his contemporaries because he dared to challenge claims made by the great Greek physician, Galen, whose ideas had dominated medicine since 200 C.E. Today Vesalius is still often introduced to students in Western medical schools as the father of modern medicine, although, I am sure, few modern doctors have ever read a single sentence of his writings.

The words and drawings in this powerful medical text managed to combine medical science, art and religious philosophy in a seamless way. In the world of Vesalius, feelings and subjective interpretations were never severed from the science of medicine.

 

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Living bone.

A little bit of poison

A LITTLE BIT OF POISON

“Nobody loves me, everybody hates me, 

Think I’ll go and eat worms.

Big fat juicy ones,

Eensie weensy squeensy ones,

See how they wiggle and squirm.

Chomp off their heads

Squeeze out the juice

And throw their tails away

Nobody knows how I survive

On worms three times a day.”

 

Whenever my children had a hard day at school and came home with the weight of modern expectations squarely on their shoulders, we broke the tension by chanting this popular children’s rhyme while play-acting the depth of their misery. It became our mantra with which to banish the stresses of everyday suburban life at the kitchen table, and to give our immune systems a fair chance to recover from the knocks and needs so typical of life in an affluent Western society.

Recently, when I read the research about the effect of excessive hygiene on our immune systems and the use of ‘worm egg capsules’ as treatment, I couldn’t help smiling. The irony in this clinical use of worm parasites as a so-called breakthrough in the treatment of allergies and auto-immune diseases is quite amusing. It seems that in the end we are going to ”…go eat worms…” again to survive our modern life style.

 

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A little poison goes a long way.

Of wood and worm

 OF WOOD AND WORM

 For as physicians, when they seek to give

 Young boys the nauseous wormwood,

 First do touch the brim around the cup with the sweet juice

 And yellow of the honey, in order that the thoughtless age of boyhood

 Be cajoled as far as the lips, and meanwhile swallow down

 The wormwood’s bitter draught, and, though befooled,

 Be yet not merely duped, but rather thus

 Grow strong again with recreated health.”

Lucretius, On the Nature of Things.

 

The name of the family farm on my father’s side is ‘Wildealslaagte’. The name means ‘valley where wildeals grows’. Here, narrow shady valleys are engraved into a vast landscape of grey hills speckled with white sheep and even whiter stones. From these valleys, shrubs of African wormwood or wildeals send a Delphian fragrance into the summer air. The hardy wildeals bushes, with their woody stems and silver leaves, are the oldest and best known medicinal plants in Africa. Artemisia afra, the African version of wormwood, grows right through Africa, from the Cedarberg Mountains in South Africa to as far north as Ethiopia.

As children we were well aware of the plant’s medicinal qualities. We would respectfully avoid damaging the plants, but could not resist breaking a twig or two to release the sticky sweet oil, which, to a child’s imagination, was reminiscent of menthol toffees. When we had a cold we would roll leaves and put them into our noses, usually with great results. The leaves were also very effective at stopping our feet from sweating in our shoes during long walks through the veld. Most impressive was how well the leaves would clean our cuts and scratches.

 

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Of wood and worm.

Water and fire

WATER AND FIRE

I am the poison-dripping dragon,

Who is everywhere and can be cheaply had.

That upon which I rest, and that which rest upon me,

Will be found within me by those who pursue their investigations

In accordance with the rules of the Art.

My water and fire destroy and put together;

From my body you may extract the green lion and the red.

But if you do not have exact knowledge of me,

You will destroy your five senses with my fire. “

(Aurelia Occulta from Theatrum Chemicum, 1613)

 

Over thousands of years, our system has adapted to change by designing feedback processes which use specific biphasic influences, – influences that can be both beneficial and harmful to our system. This means that our system is able to use a substance or situation that is harmful under certain conditions for its own benefit. The process is called hormesis. Hormetic interaction with substances and influences in the outer world have become part of wide-ranging interactive networks that have developed over time between our system and specific outer influences

In the West, great scholars and medical philosophers, from Galen to Paracelsus, Isaac Newton to CG Jung, have often defined health according to the symbolic and practical principles of hormetic dynamics. To them the concept of hormesis is part of the health philosophies of all cultures; natural philosophies which carry the ‘practical truths about life and health’. In Eastern countries particularly, these practical realities have been integral to a traditional understanding of healing, and today people in these cultures still find it is easier to integrate non-linear models such as quantum mechanics or biophysics into modern medical research, especially where it involves laser technology and the energy fields that are related to meridians and acupuncture.

 

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Water and fire.

Nourished by our own ash.

NOURISHED BY OUR OWN ASH

Hormesis – the process where a small amount of something has a different or opposite effect than a larger amount – is an inherent part of the organisation inside our body cells (see A Little Poison Goes a Long Way). One of the best examples of hormesis on a cellular level relates to the modern craze for antioxidants. We all, whether scientists, journalists or simply ordinary folks who are at the receiving end of new information, suffer from a human weakness for any novel strategy to contain the unknown, especially that part of the unknown dressed in the robes of death and disease. At the moment antioxidants fill this role perfectly.

Antioxidants are all about countering free radicals. Free radicals are the new gangsters in the medical neighbourhood. Modern illnesses, food and chemical substances such as coffee or tobacco are all now evaluated in terms of the amount of free radicals that are produced. At last our modern health-religion has a devil and a saviour neatly packaged in scientific language – a package that sells extremely well in the media as well as the drug stores. Plants and herbs are regularly tested and every month it is another one that, according to its anti-oxidant abilities, becomes the consumer’s answer to all health problems. This ignores the fact that most plants would in any case have lots of antioxidants as it is after all a plant’s natural survival strategy.

 

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Nourished by our own ash

A feel for fractals

A FEEL FOR FRACTALS

When I walk on the beach close to our holiday cottage, it is shapes that amaze me most.

Lines and circles swirl and curl, forming shapes that repeat and repeat until countless possibilities unite in a visual accord that is nothing short of magic. I once read an article about fractals, describing how an aeroplane following the contours of the coastline would travel a much longer distance than me walking, but would see the same pattern of convolutions between see and land. The same is true for what I see and what the field mouse living in our cottage garden would see when he wonders off amongst the smaller rocks on the beach. In other words, the basic curvy shape of the coastline seen by the pilot is repeated on a smaller scale along my walking path, and on an even smaller scale to the mouse.

This is where the magic lies, in the fact that the mouse and I see similar convolutions to the aeroplane pilot, although each of us encounters a smaller of the piece of the landscape. The pattern formed by the large land mass of the continent repeats in the smaller unit represented by rocks, sand and waves as I see it, but also again in the single pebbles, sand and water drops that the mouse comes across.

 

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A feel for fractals.

Analysed feeling

ANALYSED FEELING

In bio-analysis we use the concept of analysed feeling to communicate with and understand the comprehensive organisation that happens all the time inside our biological system.

 

In any discussion about bio-analysis, the reader will always come across the concept of analysed feeling. As a clinician treating mainly patients with vague, confusing, and chronic diseases such as metabolic syndrome, chronic fatigue syndrome, depression, auto-immune diseases and allergies, I was forced to search for an underlying pattern in those cases where treatments were reasonably successful. What really happened during the few weeks or sometimes months that we worked together to understand the illness, to coordinate the medication and lifestyle changes, and eventually to create an independent model for the patient to manage his/her symptoms in the future? After many years of observing and adapting therapy methods based upon models as diverse as bio-feedback, psycho-analysis, medical hypnotherapy, and guided daydreaming, I noticed that it boils down to one fundamental concept. It does not matter what technique or process we use to support the medical treatment, as long as it includes authentic analysis of the feelings that accompany the disease process.

To analyse, from the bio-analytic point of view, is to consider relationships between different parts of our system in order to discover their all-inclusive nature, rather than merely examine the distinct elements which make up the whole.

Feeling in bio-analytic language means to evaluate, integrate and become conscious of all the bodily, emotional and mental impressions which confirm or disrupt our inherent identity.

An analysed feeling binds this comprehensive awareness into a network of self-experience, biologically, psychologically and spiritually.

 

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Analysed feeling.

Archetypes as biodynamic symbols

ARCHETYPES AS BIODYNAMIC SYMBOLS

It is as if something somewhere were ‘known’ in the form of images – but not by us.” (Marie-Louise von Franz)

 

The first night after I started to write this essay, I dreamed that I was walking with a child – someone like a grandchild – through an art gallery or museum. As we walked through the rooms, the images in the paintings we were looking at became less and less complex. The child tried to find single words that were as short as possible such as cat or tree to name the artworks. At first there were the intricate landscapes and domestic gatherings of the early Renaissance painters, for which she easily managed to find a word – dog, man, sun, star -, but as we moved along, the paintings became more abstract and simplistic, until we stood in front of a beautiful line drawing with just a few dark lines curling out from an invisible point in the left lower quadrant; delicate black threads against a background of transparent watercolours in the rich tones of a South African desert at sunset. The dream ended with me waiting in enthusiastic anticipation for the young child to name this artwork. I woke up with a distinct feeling that it will be difficult to name the intuitive knowledge about archetypes in a modern world where the explanations for our mind and its images are based on the straight lines of neuro-science. However, I still hope that intuitive knowing and neuro-scientific certainty can draw a fascinating reality against the transparent background of the natural world.

 

To name and describe something that we only intuitively know but that is part of everyday life was much easier a few centuries ago, when scientific reasoning was already an enlightening opposite to religion and mysticism, but when myth was still accepted as a necessary part of human understanding. Today it is extremely difficult where, in a world of materialistic and empirical approach, science ironically takes on many of the qualities of a religion and develops the intolerance and rigidity typical of any established religion. One therefore has to be very careful in naming reality, and although our knowledge about the micro and macro world has increased dramatically, there is a real danger of missing the essence of our understanding of the natural world. 

I am convinced that I will not succeed in naming this most sensitive aspect of our mind’s capacity for interpreting reality with symbolic images in a way that is clear enough to withstand the scrutiny of many in the priesthood of modern science. However, I hope that most readers will find their own ‘short words’ to affirm this fundamental aspect of self-exploration. 

 

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Archetypes and symbols.

Finding a biological self

FINDING A BIOLOGICAL SELF

“If a man devotes himself to the instructions of his own unconscious, it can bestow this gift [of renewal], so that suddenly life, which has been stale and dull, turns into a rich unending inner adventure, full of creative possibilities”

Marie-Louise von Franz.

 

Anxiety and depression originate from a basic denial or misunderstanding of our own inherent identity. This influences the course of many of the diseases that are on the foreground in modern society. Unfortunately, most of the time medical practice leaves little time or scope for the exploration of the subjective aspects of individual disease patterns.

However, anyone working with patients in everyday situations is aware of the fact that health and illness fluctuate and follow unpredictable patterns that seldom respects the statistical mean of medical descriptions. We need to find a model that defines health and illness in a way that allows for limitless individual diversity. The problem is that it should also present us with enough consistency for each patient to describe a personal biological self within definable parameters of health and well-being. Fortunately, modern medicine is moving closer to a theoretical model based upon the understanding of matter and biological systems in terms of quantum physics and chaos mathematics. This newer model of biological systems is probably more true to the real world, and may create a better background against which doctor and patient can describe disease patterns and therapeutic possibilities.

In ordinary language: we need to use a model of health that is based on a particular person’s own biological self and not on a mechanical image created by limiting statistical instruments. Yet we have to find enough consistency to define and maintain general well-being. Although this is an idealised view that is still impossible to achieve in collective medical structures, we could prepare the way by changing our mindset and build a personal image of our biological self. Such an individual bio-self could then be a starting point in all our negotiations about health. This may force the medical world to acknowledge that health is more than physical processes explained in terms of anatomic and chemical abnormalities and eventually opens up the way towards a more comprehensive definition of health and well-being.

 

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Finding our biological self.