Bachblüten Anhängsel
Edward Bach
(24-9-1886 - 27-11-936)
Bach grew
up in
Before
turning to alternative therapies, he was a House Surgeon and a casualty medical
officer at
and had a
successful practice at
Later he
worked at the
British
homeopathy practitioners.
These Bowel
Nosodes were introduced by Bach and the British homeopaths, John Paterson
(1890-1954) and Charles Edwin Wheeler (1868-1946) in the 1920s. Their use is
based on the variable bowel bacterial flora associated
with
persons of different homeopathic constitutional types.
Bach
flowers
In 1930, at
the age of forty three, he decided to search for a new healing technique. He
spent the spring and summer discovering and preparing new flower remedies -
which include no part of the plant but simply what Bach
claimed to
be the pattern of energy of the flower. In the winter he treated patients free
of charge.
Bach did
not use the Scientific Method to determine the claimed healing properties of
his concoctions. Instead, Bach claimed to have psychically or intuitively
discovered the healing effects of 38 wildflowers. His "discoveries"
were arrived at by "inspirations." For example, while on a walk he
had an inspiration that dew drops on a plant heated by the sun would absorb
healing properties from the plant. He claimed that all he needed to do was hold
a flower or taste a petal and he could intuitively grasp its healing powers.
From these intuitions he went on to prepare "essences" using pure
water and plants. Bach claimed that these wildflowers have a soul or energy
with an
affinity to
the human soul. The flower's spiritual energy is transferable to water.
Rather than
recognizing the role of germ theory of disease, defective organs and/or tissue,
and other known and demonstrable sources of disease, Bach thought that of
illness as the result of "a contradiction between the
purposes of
the soul and the personality's point of view“. This internal war, according to
Bach, leads to negative moods and energy blocking, which causes a lack of
"harmony," thus leading to physical diseases.
Bach
advertised his remedies in two daily newspapers, but since his practices did
not follow any scientific protocol, and his results were dubious, the General
Medical Council disapproved of his advertising. For example, in
his
treatise Heal Thyself he wrote:
"Disease
will never be cured or eradicated by present materialistic methods, for the
simple reason that disease in its origin is not material . . . Disease is in
essence the result of conflict between the Soul and Mind and will
never be
eradicated except by spiritual and mental effort“.
In 1934, he
moved to
Frei nach: Friedwart Husemann, M.D.
Bach's
Medical System
As a boy,
Edward Bach hoped to discover the principle that could be used to cure all
diseases. As a medical student he was conscious of the strong bias in school
medicine. When he first came in contact with patients he felt that their
psychological and personal symptoms were much more important than the physical
symptoms. He trained as a bacteriologist and produced vaccines (nosodes) from
the intestinal microorganisms, injecting patients with their own nosodes. He
achieved remarkable results with this method, later modifying it and giving the
nosodes only by mouth. He then found in Hahnemann's Organon much of what he
himself had discovered in working with his nosodes.
In July
1917 Bach had a severe pulmonary hemorrhage requiring surgery. He was in a coma
for some time.
He
developed his nosode therapy further at the
He differentiated
between seven groups of bacteria:
1. Proteus,
2. Dysentery,
3. Morgan,
4. Fecalis,
5. Coli mutabile,
6. Gaertner,
7. No. 7.
In clinical
use, the mental symptoms and temperament of the patient became the most
important indications/Bach defined 7 clearly-defined personality types with the
7 nosodes corresponding. His approach was based on
bacteriologic/pharmaceutic/clinical investigations. The success achieved with
the nosodes failed to satisfy. He suddenly gave it all up.
In 1928
(age of 42) came a turning point in his life. He was looking for plants to
replace his nosodes for purer remedies. He went to the world of nature,
gathering plants, potentizing them or their active principles, but found again
and again that nothing equaled the power of his nosodes.
He realized
that there had to be more than 7 types. He initially established 12 personality
types, indicating twelve flowers for their treatment. One of his booklets was
therefore entitled The Twelve Healers. He realized that he was on the threshold
of discovering a completely new system of clinical medicine. He also had a
feeling that he would find a new method of preparation that differed from
existing techniques in being extremely simple. He left
Bach's
primary intuition - using the term in his sense - had been that there are
twelve personality types which he distinguished according to mental and
characterological aspects:
1) fear
2) terror
3) mental torture or worry
4) indecision
5) indifference, boredom
6) doubt or discouragement
7) over-concern
8) weakness
9) self-distrust
10) impatience
11) over-enthusiasm
12) pride or aloofness
Bach found
a natural remedy for each of these, perceiving the connection directly when
encountering the plant:
The results
achieved with these remedies, used according to the mental typology, satisfied
Bach greatly. They were much better than those he had known with his nosodes.
Most of the readers of this journal will be familiar with Cichorium intybus, a
plant R.S. investigated in spiritual science. The story of a patient treated
with Cichorium intybus by E. Bach is of interest. According to Bach, Chicory is
indicated for people who are over-concerned and like to interfere in other
people's affairs:
According
to Bach, the physical disease had been caused by lack of harmony between soul
and spirit, personality and higher self. Disease as such is beneficial and
serves us well: it is a corrective, pointing to a lesson to be learned.
Essentially there are twelve faults to be recognized. The disease will be cured
if we develop the virtue that balances the fault. In support, or even on its
own, the appropriate flower therapy is indicated for each fault. Bach's
writings thus contain lists such as the following:
This
establishes a kind of pastoral medical and phytotherapeutic connection.
Continuing his
researches. Bach found 7 more medicinal plants. In the last 2 years of his life
he discovered a another 19 medicines using a different method of research. Bach
himself would develop a certain negative mental state or a physical illness,
and he always knew that he would recover as soon as he found the appropriate
medicine. This method of pharmacognosy through self treatment required great
courage of his convictions and an unshakeable faith in his mission. The
additional 19 medicines were largely taken from trees (oak, elm, larch,
hornbeam, etc.) and prepared not by the sun method, which will be described
below, but (with the exception of White Chestnut) by decoction. Bach mainly
used this second series of remedies for patients who did not respond too well
to the first series.
Bach's
system of medicine thus involves 2 x 19 = 38 remedies. The Rescue Remedy:
combination of Rock Rose, Impatiens, Clematis, Star of Bethlehem and Cherry
Plum.
The first
book published by Bach following the discovery of his flower remedies was Heal
Thyself. Physical illnesses are psychological in origin. If we deal with our
psychological problems we shall be well, contented and happy. The function of
the new remedies was to help patients to overcome the negative states of soul that
caused the illness.
Bach
rejected poisonous plants and metals as medicinal agents. He would only use the
flowers, for the flower, containing the potential seed, concentrates the vital
powers of the plant.
Bach’s
method: freshly gathered flowers were placed in a dish of clear water and
exposed to direct sunlight. A glass bowl, as thin-walled as possible, was
filled almost to the brim with pure water, preferably from a spring. Sufficient
flower heads were placed in the bowl to cover the surface completely. A
cloudless day would be chosen, and the flowers were picked after they had been
in the sunlight for about 2 hours. The bowl was then placed in the sun,
changing its position from time to time so that the light of the sun was fully
on the surface, with the whole bowl bathed in light. A quarter of the liquid
was poured off after 3, 4 and 7 hours respectively, adding about 20% of pure
alcohol to the drawn-off liquid, which would represent the 3rd, 4th and 7th
potencies respectively.
It is
evident from the above that Bach - in the initial stages of developing the
method - equated the period of exposure to the sun with different potencies. It
also shows that Bach would originally pick the flowers 2 hours after sunrise at
the earliest and that some of the tinctures were not ready until 9 hours after
sunrise, in the afternoon. Later he said the flowers should be exposed to the
sun until the petals just started to fade. Ultimately the instruction was to
expose to the sun for 4 hours, and that is the method used today. Even today,
the four-hour period may well extend beyond noon.
The method
was, therefore, to take the place of potentization for Bach's researches had
shown that this was the best way of ensuring medicinal powers. Bach wrote in
1930 that people should not reject the method on account of its simplicity; the
further scientific research advanced, the greater would be recognition of the
principle of simplicity in the whole of creation.
In his
view, the system could be used to cure all diseases:
Whatever
the disease, the result of this disharmony, we may be quite sure that the cure
is well within our powers of accomplishment, for our souls never ask of us more
than we can very easily do.
Any
disease, however serious, however long-standing, will be cured by restoring to
the patient happiness and desire to carry on.
Examples he
gave were "arthritis, cancer, asthma, etc." and also
"measles." A few weeks before his death he spoke of "all
diseases normally known in this country".
There is no
need to tell you of the Great Healing Properties of these Remedies, more than
to say that hundreds and thousands of people have been brought back to health.
He compared
his cures to the melting of snow:
They [the
Bach Flowers] cure not by attacking disease but by flooding our bodies with the
beautiful vibrations of our Higher Nature, in the presence of which disease
melts as snow in the sunshine.
He also
stated that his method was very simple, requiring "no medical knowledge
whatsoever". "The whole principle of Healing by this method is so
simple as can be understood by almost everyone".
Anthroposophic Point of View
A
comparison of Bach's method with anthroposophic medicine will not only throw a
light on the Bach Flowers but, if we look at anthroposophic medicine in the
mirror of another system, some of the principles of anthroposophic medicine
emerge more clearly.
What are the origins of disease?
Bach saw
the origin of physical illnesses in the human psyche. The mental symptoms were
much more important to him than physical symptoms. Edward Bach (1886-1936) and
R.S. (1861-1925) were of one mind
regarding the psychic origin of physical illnesses. "The disease is merely
an abnormality in the individual's life of feeling", said R.S. and Edward
Bach had clearly developed the "perceptive eye for the inner life"
that R.S. hoped physicians would develop. In anthroposophic medicine this
concept of disease is only one among many, and it is immediately reversed when
it comes to "mental" diseases, the syndromes known in the field of
psychiatry. Depression and mania, compulsive neuroses or delusional states have
their origin in the patient's physical body. Other concepts arise, for
instance, if we consider the human being from the point of view of the 4
aspects, its 3-fold nature, or the polarity between the upper and lower human
being.
If a
physical illness has its origin in the patient's soul life, does this permit us
to give low value to physical symptoms?
Let us
imagine 2 patients who are both over-concerned (Bach).
Let us say
one has a heart condition and the other a liver disease. Heart and liver are
different worlds, and so it cannot be one and the same. Here we see that it
really matters if we are able to distinguish between body, soul and spirit.
Anthroposophy
considers not only the psyche, which may affect the individual's vital
processes, but also the spiritual nature of a person which is embodied and
active in the organs. Seen in this light, disease is "the physical
Imagination of spiritual life", and I differentiate between two different
spiritual realities when making the distinction between hemolytic and
hepatocellular icterus. The soul is undoubtedly more spiritual than the body,
but the latter is more perfect in its kind. If we compare the marvelous
structure of the heart or the brain and their finely attuned functions with the
uncertainties and instability of our feelings, it is evident that the physical
body, of its kind, is the most perfect aspect of the human being. Any approach
to medicine must base itself on a study of the physical body; otherwise it can
have no solid foundation.
One-sided or all-round methods?
Bach used
only flowers for his medicines (exception = Rock Water = water from medicinal
springs).
Anthroposophically
speaking, flowers act on the metabolic pole, i.e. the area where Bach had
collected his nosodes at an earlier stage. The fact that he used plants to
influence the soul is understandable from the anthroposophic point of view.
Mineral medicines act on the human ego, plants on the soul (astral) body,
animal substances on the life body, and human substances (blood preparations)
on the physical body. The flower actually has a soul aspect, showing nature's
changing facial expressions in a poetic way.
Bach,
therefore, had the right ideas concerning both disease and his Flower Remedies,
but he made them the sole and exclusive principle to the point where there are
no limits, and one loses one's bearings.
Some
dietary advice given by R.S. may demonstrate this.
The metabolic/sulphur
pole is dominant in fair-haired children, the nerve/sense pole in dark-haired
children. To correct such a bias, Steiner advised that fair-haired children
should be given root vegetables, dark-haired children aromatic fruits. The
effect of such a diet given to children also influences the soul, and we really
ought to demonstrate this empirically by conducting long-term trials. But we
can understand the principle even without this. A fair-haired child, with the
emphasis on metabolism, would thus be given root vegetables and a dark-haired
child, with the emphasis on nerves and senses, fruit to correct the bias.
Anthroposophic medical treatment is also based on the principle that human
beings have an upside-down plant inside them.
The Flower
Remedies deal with one aspect of this. The other, polar root aspect and the
third, mediating leaf aspect are missing. People using the Flower Remedies,
therefore, have no clear understanding of what they are doing. For what do I
really know about an effective medicine if I do not also know the medicine
which acts in the opposite way?
Many
mothers today give Bach Flower Remedies to their children as a form of
prophylactic psychological medicine. In view of the above, one would expect the
Flower Remedies to increase the bias in a fair-haired child, in whom the
flowering/sulphur is already dominant, while they may be expected to have a
balancing effect in dark-haired children.
Medicines free from poison?
Bach
rejected poisonous plants (Bell./Acon.) even in potentized form. R.S. would
occasionally prescribe substances in doses that came close to the toxic range
(Merc-v nat. in Thuja comp.).
Here again,
the physical body can teach us how to find the right way. It produces numerous
toxic substances (CO2/P/Fe/bilirubin) all of which the physical boda
detoxifies. Classic exogenous toxins such as Morp./Strophant. have been known
for years to be endogenous as well, with small amounts produced in the body.
Everything normal and healthy in one organ is unhealthy or a toxin for the next
organ. Consider the way the brain floats calmly in the cerebrospinal fluid,
like an iceberg; in the heart the same macroscopic calm would signify cardiac
arrest and, therefore, death. The inner life, which proved of such interest to
Bach, can only exist in the body by slightly poisoning it all the time; the
state of unconsciousness we enter in sleep will then correct this again. If a
disease develops in which vegetative, regenerative, sleep-like metabolic forces
dominate (a febrile inflammation) toxic substances are indicated that will
strengthen the waking- up pole, which has become too weak, and thus counteract
the overweening metabolic, going-to-sleep pole.
To be able
to cope with the widest possible range of situations - and Edward Bach clearly
wanted this - we have to understand that it is "a nonsense to dream of
non-poisonous medicine".
Self-treatment or self-education?
One of
Bach's most important social impulses is that of self-treatment. Apart from the
simplicity of his method, this is probably one of the main reasons why the
system is so widespread, having become highly popular in recent years.
As already
mentioned. Bach's first publication was Heal Thyself. Steiner asked young
doctors to make it part of their medical ethics not to treat themselves and not
to lay claim to the benefits of the medicines for themselves. This was clearly
said with reference to medical treatment.
In terms of
general hygiene it is, of course, justifiable and indeed highly necessary to
strive for health. "Striving for health" is the first condition for
entering on the spiritual path (Knowledge of the Higher Worlds). Tried and
proven aids are eurythmy and the exercises connected with the lectures on Overcoming
Nervousness and Practical Training in Thought. At this psychological level,
self-treatment is far from simple, requiring a great deal of effort and will
power. It is, in fact, a matter of self-education. The "heal
yourself" impulse should not take the place of self-education. We are well
on the way to this, however, when we read in the prospectuses of the Bach
Center in England that Bach Flower therapy is "preventive medicine for the
psyche", serving to "build character" and that the long-term
goal of Bach Flower therapy is to achieve "purity of soul and, therefore,
maximum personal development and stability".
Under the
pretext of treatment something entirely different is offered here: the
self-education impulse is obscured. Purity of soul is a goal that in anthroposophic
terms can only be achieved through numerous incarnations and, in Christian
terms, only on the Day of Judgment. In selling their products the manufacturers
of Bach Flower Remedies want to provide something to be acquired passively
which, in fact, can never be provided from outside: self- knowledge,
self-education, character improvement, purity of soul.
As far as I
can see, this impulse was not of primary concern to Bach himself; he truly
wanted to heal physical diseases by treating the soul. Bach was convinced that
his system would cure every disease.
Sun method or powers of morning and evening?
Rudolf
Steiner introduced new, complicated manufacturing methods for a whole range of
anthroposophic medicines. Examples are the machine used to produce mistletoe
preparations and the method of producing Kalium acet. comp. cum Stibio. His
suggestions were based on certain insights, e.g. that mistletoe as it occurs in
nature, is a "decadent process". It is often necessary to complete
the work of nature, using the art of pharmacy.
Edward
Bach's main concern, on the other hand, was to find a simple method on which
human beings have minimum influence. His sun method exposes the medicinal
substances to direct sunlight, and initially he would start two hours after
sunrise at the earliest, with exposure time of 3 - 7 hours, depending on the
"potency" required. The method was developed further, and today a
standard exposure time of 4 hours is used, often until noon or later.
Originally, noontime was always part of the process.
Steiner, on
the other hand, advised against using the noon or midnight powers of the sun,
recommending utilization of the powers of morning and evening, with direct
sunlight playing no role in this, the aim being, among other things, to avoid
the use of alcohol as a preservative. Bach was unable to manage without alcohol
for his remedies. Steiner spoke of the different nature of the powers of noon
and midnight, predicting their future effects in the East and West. A time will
come when "those who have knowledge in the cosmos will fight one another“.
It will be an American secret how the powers of noon can be made to serve the
ahrimanic double, to paralyze the powers of morning and evening. And the powers
of midnight will be used in Eastern occultism to bypass the Christ impulse.
Readers may
judge for themselves if Bach's sun method may be seen in connection with the
above-mentioned American secret or not. The fact is that Edward Bach, coming
after Samuel Hahnemann and after Rudolf Steiner, discovered a method of
preparing medicines that uses the noontide powers of direct sunlight.
Questions
we have to ask in relation to that method are: what happens when the flowers
are thus exposed to the sun? Which physical substances and non-physical creative
powers are transferred to the water? Is this the equivalent of potentization,
as Bach believed it to be?
Should we
use medicines for which the principle of action is unknown?
Twelve and seven
Bach
discovered 7 nosodes, 12 human types, 12 healers and 7 helpers, and then
another 12 + 7 = 19 remedies, after which he declared the system to be
complete. He himself never spoke of the meaning of those figures. Without going
into speculation, let us recall, however, that the major turning point in
Edward Bach's life came when he realized that the whole of humanity is made up
of 12 types. In Anthroposophy we speak of the individual human being, and
initially only of the physical body which consists of 12 senses or has
embryologically evolved through the forces that come from the 12 regions of the
zodiac. The individual human being, and initially only the life (ether) body,
differentiates into 7 stages of life, a 7-fold metal or planetary process.
Numerous further differentiations and aspects make the individual person a
being of body, soul and spirit, a marvelous, artistically metamorphosed, highly
complex mirror of the cosmos. We feel growing admiration and profound reverence
as we learn to perceive this human being. For Edward Bach, it seems, the whole
of humanity was simply and easily divided into 12 types, his system being so
simple that even 38 types are easy to understand. This has resulted in a
simple, practical method that requires "no medical knowledge
whatever" and "can be understood by almost everyone".
Simple or Complex?
In Nora
Week's book the terms "simple" and "simplicity" are used
dozens of times.
The keynote
of Edward Bach's life was simplicity and it was also the keynote of his final
work - the new system of herbal medicine.
Tempting
words - "the genius of simplicity" - but there is also a certain
arrogance which should not be overlooked.
Since
Edward Bach's days, a vast number of harmful effects on the environment have
become known, among them thalidomide, the Chenobyl disaster, the natural catastrophe
of the Aral Sea, the plague of toads in Australia, the ozone hole in the
stratosphere, ozone pollution near ground level, the hothouse effect, mad cow
disease (BSE) due to meat being fed to herbivores, etc. All of these were
caused by human beings, sometimes on expert advice. The common denominator is a
biased, simplistic approach, and failure to think of all possible consequences.
Simplicity of thinking is the banner headline when we consider the causes of
today's natural disasters. The longing for simple ways of thinking arises from
the desire to avoid effort. Life, the world and the human being are
many-layered and complex, and in using methods that are too simple and
one-sided we destroy them.
Bach's Flower
therapy is as one-sided as it is simple. The original claims for universality
have no doubt been found to be relative in practice. Bach's successors now want
to offer "inner development in the form of drops", and the tremendous
spread of Bach's Flower Remedies is a product of our age, a product of
avoidance of effort.
Blütenessenzen selbst herstellen: braucht folgende Ausrüstung.
* Glasschale
* Vorratsflaschen
* Einnahmeflaschen
* Stilles Mineralwasser
* Branntwein
Zusatzbedarf
* Pipette
* Kleiner Trichter
Glasschale
Das wichtigste Utensil ist eine kleine Glasschale. Natürlich kann man eine beliebige Glasschale verwenden, doch ich habe mir extra für diesen Zweck eine schöne, schlichte Schale angeschafft. Eine Schale, die ich auch fürs Müsli benutze, schien mir zu profan für die Herstellung von Blütenessenzen.
Wenn die Blütenschale nicht in Benutzung ist, steht sie an einem schönen Platz, wo sie sich energetisch aufladen kann - zumindest stelle ich mir das mit der Aufladung so vor.
Vorratsflaschen
In die Vorratsflaschen füllt man die fertige Mutteressenz, durch Branntwein haltbar gemacht.
Mir schienen Flaschen mit 250 ml Fassungsvermögen geeignet für den Zweck (zu groß?). Die braunen Flaschen habe ich mir in der Apotheke besorgt.
Einnahmefläschchen
Für die Einnahme der verdünnten Blütenessenzen braucht man kleine Einnahmefläschchen.
Grössen von 10 ml bis 50 ml sind geeignet, am verbreitetsten sind wohl Fläschchen mit 30 ml Fassungsvermögen.
Für die Einnahme werden gerne Flaschen mit integrierten Pipetten genommen, um die Tropfen einfacher dosieren zu können. Aber auch Flaschen mit normalen Tropfeinsätzen sind geeignet und vor allem deutlich preiswerter.
Stilles Mineralwasser
Am besten ist frisches Quellwasser für die Herstellung von Blütenessenzen geeignet.
Wenn man solches nicht hat, kann man aber auch ein schlichtes stilles Mineralwasser benutzen.
Branntwein
Zur Haltbarmachung der Mutteressenz aber auch der Einnahmetropfen wird besonders gerne Brandy genommen. (Für Kinder kann man 25% Zucker ausprobieren).
Der darin enthaltene Alkohol konserviert die Essenzen, sodass sie jahrelang, vielleicht sogar jahrzehntelang haltbar sein.
Branntwein hat ein feines Aroma und färbt die Tropfen zudem leicht braun, was optisch einen gehaltvollen Eindruck ergibt. Man kann jedoch auch farblose Alkoholika einsetzen.
Wer keinen Alkohol mag, kann stattdessen auch Obstessig benutzen.
Pipette
Mit einer Pipette kann man die Essenzen gut tropfenweise dosieren.
Pipetten bekommt man unter anderem in Apotheken, wo es auch welche gibt, die man direkt auf Flaschen aufschrauben kann.
Kleiner Trichter
Mit einem kleinen Trichter kann man die Mutteressenz und den Branntwein bequem in die Vorratsflasche füllen.
Ausserdem ist er nützlich, um Wasser und Branntwein in die Einnahmefläschchen zu füllen, bevor man die Tropfen der Essenz hinzzufügt.
Anleitung für die Herstellung von Blütenessenzen nach der Sonnenmethode.
Die Sonnenmethode ist die bekannteste Methode zur Gewinnung von Blütenessenzen, sie wurde auch von Edward Bach für die meisten seiner Bachblüten verwendet.
Bei der Sonnenmethode nimmt man die Kraft der Sonne zu Hilfe, um die Schwingungen der Blüten auf das Wasser zu übertragen.
Bevor man loslegt, sollte man die Seite über die Ausrüstung durchgelesen haben.
Wichtig! Geht nur an Sonnentagen
Da die Sonne auf die Blüten einwirken soll, um eine Mutteressenz herzustellen, funktioniert die Sonnenmethode nur an sonnigen Tagen. Man braucht mindestens drei Stunden Sonne.
Gerade im Spätwinter, Frühling oder Herbst muss man also möglicherweise tagelang in Lauerstellung abwarten und auch den Wetterbericht aufmerksam verfolgen.
Anleitung:
1. Als erstes gießt man klares Wasser in die Glasschale.
3. Wenn man Blüten verwenden will, die nicht in der Nähe des Hauses wachsen, geht man natürlich zuerst zu den Blüten und füllt dort erst das Wasser in die Schale.
4. Ich finde es nett zu den Blüten, wenn man ihnen erklärt, was man von ihnen will, bevor man sie pflückt.
5. Dann pflückt man die Blüten und legt sie auf das Wasser in die Schale.
6. Am besten benutzt man ein Blatt, um die Blüten zu berühren, damit man sie nicht mit den Fingern anfassen muss.
7. Die Oberfläche der Glasschale sollte von den Blüten bedeckt sein.
8. Zum Einwirken der Blütenkräfte auf das Wasser stellt man die Glasschale an einen sonnigen Platz.
9. Sehr schön ist es, wenn man einen geeigneten Platz auf einer Wiese oder zwischen Blumen findet.
10. Aber die Schale sollte an ihrem Platz auch sicher und ungestört stehen können.
11. Dieses Kriterium geht im Zweifelsfall über die Idylle.
12. Lass die Blütenschale dann mindestens drei Stunden lang stehen.
13. Du kannst dich dazusetzen oder die Schale immer mal wieder besuchen, um an dem Prozess der Blütenessenzentstehung teil zu haben.
14. Nach drei Stunden ist die Blütenessenz fertig.
15. Dieses Blütenwasser nennt sich auch "Mutteressenz" (zusammen mit dem konservierenden Branntwein).
16. Bei den Schneeglöckchen in diesem Beispiel sind die Blüten im Verlauf der drei Stunden weiter aufgeblüht und haben angefangen wunderbar zu duften.
17. Meistens weiß man gar nicht, dass Schneeglöckchen herrlich duften, weil sie so dicht am Boden wachsen und die Kälte den Duft am Ausströmen hindert.
18. Man kann die Blütenschale jetzt ins Hausinnere bringen und weiter verarbeiten.
19. Wenn man weit weg von zuhause ist, kann man die folgenden Schritte auch außer Haus durchführen.
20. Als nächstes braucht man die Vorratsflasche für die Mutteressenz.
21. Die Blüten werden abgefiltert oder abgesammelt, weil man nur die Flüssigkeit braucht.
22. Ein Trichter hilft dabei, das mit Blütenschwingungen angereicherte Wasser in die Flasche zu füllen.
23. Die Flasche sollte etwa halb gefüllt werden.
24. Wenn man zuviel Wasser hat, kann man es an die Stelle gießen, wo die Blütenpflanzen wachsen und sich bei ihnen bedanken.
25. Man kann auch ein paar Schlucke von dem Wasser trinken oder die Stirn damit benetzen, um sich auf die Blütenessenz einzustimmen.
26. Um die Mutteressenz haltbar zu machen, füllt man die zweite Hälfte der Flasche mit Branntwein.
27. Dann verschließt man die Flasche und schüttelt sie kurz, um die wässrige Essenz mit dem Branntwein zu vermischen.
28. Zuletzt wird die Flasche mit Inhalt und Datum beschriftet.
29. Um die neue Essenz kennen zu lernen, ist es empfehlenswert, sich gleich eine Einnahmeflasche zuzubereiten und in den nächsten Tagen regelmäßig Tropfen davon einzunehmen.
http://www.luckysoul.de/Luckysoul/start_frame.php?Pfad=2_23_434_278_299&BL=3
Gewinnung von
Baumessenzen
Die Herstellung der Extrakte erfolgt ohne Verletzung der Pflanzen nach der Tropfenmethode. Dabei werden unter Achtung des Pflanzenwesens Pflanzenteile oder Blüten mit Wasser besprüht. Das heruntertropfende Wasser
wird aufgefangen und beinhaltet alle Informationen der Pflanze. Anschliessend erfolgt eine Haltbarmachung mit Alkohol, der schonend aus Pflanzenfrüchten gewonnen wurde
Frei nach: Christian Osika, M.D.
Centripetal
Forces In Plant Growth
Initially,
Bach used the morning dew from plants. Later, he would pick the plants and put
them in water. He clearly got good results with this "extract."
Reading
this, I remembered similar experiments I made years ago and for quite different
reasons. Following the
In
Bach had
the idea at the time of growing medicinal plants in greenhouses to prevent
contamination from the soil and the air. They would be harvested not by picking
but by spraying and washing the pot plants. The washing water would then be the
mother substance for medicinal preparations. The plants would grow on.
Relatively extensive raw material production would thus require only limited
space. It might have been possible to study the production, quantity and quality
of phytoncides for extended periods, also in relation to planetary activities.
The soil was less contaminated than expected.
During some
weeks on holiday on
A feature
of
parallel to
the slopes, and the hillsides are protected from crumbling away by supportive
stone walls. Bermuda buttercup grows in abundance in and on those walls.
With
several bottles of spring water in my backsack, I went to a place by a levada
on a northwestern slope. A circle of strong wire had been glued to the opening
of small transparent plastic bag to make it rigid. I had selected
some bushy
buttercup patches growing almost horizontally from gaps between the stones.
Gently bending the first plant so that it went through the opening in the bag I
carefully let water from the bottle run over it. When the bag was half full I
poured the liquid back into the bottle, using a funnel. I washed the same plant
3x using the same water.
½ liter of
the essence thus obtained was diluted to a full bath at body temperature (not
hot) and I was able to experience the relaxing and enlivening effect on myself.
The essence will keep for at least 2 weeks in a refrigerator, requiring no
alcohol to conserve it.
The method
also works with other medicinal plants.
Fresh
essences may thus be produced as required, avoiding preservation with alcohol.
In winter this would, of course, require a greenhouse.
[Cornelia
Richardson-Boedler]
Group 7? Mental obsession, perfectionism (spiritual)
In this
group, the main conflict lies in the unfulfilled urge to achieve perfection and
attain high standards within one's conscience and toward one's ideals. This
urge is also present in face of emotional difficulties and life's problems. One
tries repeatedly and obsessively to master oneself internally or solve an
external problem that poses difficulties. As a result, the obsessive-compulsive
strain creates tension, frustration, and perpetuated preoccupation that lead to
mental/emotional fatigue and physical disturbances.
The
challenge lies in allowing oneself to let go of preoccupation, once one has
tried one's best under the circumstances.
Unnecessary
worry needs to be replaced with trust, personal perfectionism with tolerance
and self-forgiveness.
This
attitude also aids others, should they have been included in the expectancy of
performance of high standards. One needs to understand that spiritual and
personal perfection also comes from being led, impressed, or
inspired,
that one cannot accomplish all personal growth through measures, control, and
excessive preoccupation.
Breathing
disturbances, gastrointestinal disturbance, skin disorders, and sleeplessness
can be caused by this error in the personality. Other psychosomatic diseases
can have obsessive-compulsive traits as well.
Nervous
breathing syndrome = “Respiratory corset”
This
disorder is marked by respiratory constriction and inability to breathe freely.
It often occurs in addition to cardiac symptoms and is found mostly in patients
with obsessive, compulsive personality structures.
The
restricted breathing is a sign of inhibited self-expression due to
compulsiveness, thus serves as a mental "corset" affecting the
breathing rhythm.
Bach
Remedies:
Pine: Obsessive-compulsive tendencies can heal
excessive guilt and exaggerated attempts to appease one's conscience.
White Chestnut addresses mental preoccupation
and fixation. It heals the recurring thought loop related to obsessive thinking
patterns.
Mimulus: Anxiety and nervousness.
Cherry Plum: subconscious urges that are resisted
with obsessive-compulsive measures.
Crab Apple: shame or self-disgust related to
such possible issues and cures fixation of thought in regard to pushing problems
out of proportion and despairing over them obsessively.
Rock Water: excessive self-denial and
unnecessarily strict or ritualistic self-discipline in attempting to achieve
perfection or self-mastery.
Oak: "one-track mind" that is bent on
working and achieving despite fatigue and hardship.
Willow: an experience causing resentment is
worked through repeatedly, without release.
Gentian: enhances faith and trust, enabling to
let go of obsessive measures and breathe freely again.
Wild Rose: Oppressive nature of not being able
to breathe, feelings of powerlessness.
Elm: feelings of being overwhelmed.
Homoeopathic
Remedies:
Ars.: highly motivated to achieve order and
perfection in the environment, as well as within the body and mind. Mentally,
the interest is focused mainly on upholding one's standards of perfection in
one's performance
and conscience, while an urging for purity and
health motivates the focus on the body. The leading idea centers around
purging, cleaning, securing. Patients are nervous and restless and complain of
regularly occurring
suffocative attacks and a tense tightness in
the breathing apparatus. The chest feels particularly oppressed from being
angry, on coughing or laughing, when in cold air, and on exerting physically walking
or ascending.
Generally, great anxiety, even inability to
speak and faintness accompany the complaint during acute moments; breathing may
be stertorous and wheezing. The even more severe suffocative attacks involve a
spasmodic
constriction of the larynx or chest that leads
to anguish, coldness, weakness, a pain in the pit of the stomach, and fear of
death. These attacks more frequently appear in the evening and on lying down. <
lying on the
back and incites violent heart palpitations causing
anguish. Patients may also refer to a burning pain in the chest and in various
parts of the body.
Nat-c.: complain of a weakened nervous system
and suffer aggravation from mental and physical exertion. A feeling of
overexertion is incited easily, as even mere trifles instill anxiety and worry
and are attended
to with conscientiousness. Patients are prone
to a recurring mental preoccupation with sad thoughts, < music, tends to
harbor resentment against specific persons, though appearing rather cheerful
and service-oriented.
Challenges from the environment, in particular
in regard to emotional impressions, are not integrated well and cause emotional
exhaustion and overstimulation leading to depletion. Patients react overly
mentalized,
conscientious, and mentally preoccupied. There
is a concurrent oversensitivity to physical impressions; the sun generates headaches;
heat and cold, storms, weather changes are aggravating. Hay fever occurs; food
allergies (milk), failure in assimilation of
food, and sensitivity to drinking cold drinks when overheated. Jaundice and chronic
inflammation of the liver may develop, likely due to an inability to tolerate
disturbing confrontations or situations, while suppressing one's true feelings.
The nervous overexertion and failure to process affect the breathing apparatus as
well; air is not "integrated" easily. Patients suffer from pressure
and tension in the chest;
shortness of breath and labored respiration (on
inspiration); shooting pains in the chest and in the sides of the chest; a cold
sensation in the left side of the chest. Physical exertion, as well as lying on
the left side, bring
on strong heart palpitations causing anxiety.
Aur-met.: show an overly conscientious, work-oriented
attitude and a pathological tendency to depression and self-reproach. They feel
nervously strained, sense that a nervous breakdown or a loss of mental control
is imminent, are prone to rage, and suffer from
an oversensitivity to noise, bright light, and excitement. There is also an
obsession with certain ideas that cannot easily be shaken off, such as the
feeling of having failed
one's relations, of longing for deliverance by
suicide. Even when encouraged as to their personal worth, patients insist on
having failed.
An imperial attitude, in this case turned
against one's own self but normally also affecting others, is upheld and ultimately
dictates to suicide as a means of deliverance from self-condemnation. Chest heavily
oppressed
and congested and is subjected to anxious heart
palpitations; the region of the sternum seems to carry a burdensome weight and
aches from the pressure. There are suffocative attacks, with faintness and
bluish
discoloration of the face. Respiration impeded (at
night and during walking in the open air when deep inspiration becomes
necessary). A dull pressure-like pain is felt right under the ribs, and there is
an almost constant aching in the left side of the chest. Prone to ulcerous
conditions and caries of bones; generally < from sunset to sunrise.
Dig.: hard-working, industrious yet may become
anxious about the future, preoccupied with trifles, and prone to remorse and
self-blame. Guilt feelings may arise from a tendency to be unsympathetic toward
others.
A concomitant weakness of the heart intensifies
the breathing difficulties, these being marked by a compressed and constricted
sensation in the chest and directly in the lungs < at night when lying down,
in the morning when waking and compelling to rise, when sitting or walking,
though suffocative spells instill a longing for the open air. A constant need
to take a deep breath, being subjected to deep-sighing respiration and a weak,
anxious sensation in the chest that appears to
stem from the stomach. Generally marked by an all-pervading weakness and
lassitude, by faintness with perspiration, by vertigo, by a lack of organic,
arterial, and muscular
tonicity; in advanced cases, the slightest
exertion or motion may cause collapse. There is a typical nightmare of falling
from a height, from which patients wake with a start.
Drinking cold water causes pain in the forehead
ext. nose. There is a general sensitivity to cold (cold food/weather). <
alcohol/after eating;
Sad listening to music.
Nat-m.: turn inward after grief and disappointments
and may develop obsessive traits, expressed in the conscientiousness about
trifles and quick annoyance at minor mishaps. Also subjected to resentment, as
well as remorse and self-blame.
Plat. virgins with obsession of being married
Sulph.: Work/Hobby
Vorwort/Suchen Zeichen/Abkürzungen Impressum