Secret Lanthanides
by Ai-Ling Makewell
SECRET LANTHANIDES: COMMENTARY, REFLECTION, AND BOOK
REVIEW
Secret Lanthanides, Jan Scholten’s long and eagerly awaited book, was
published in November 2005. I read this book with enthusiasm. The further
I delved into the book the more I felt inspired, especially as I became
increasingly aware of its great significance and implication for the
profession of homoeopathy.
My conviction is that Scholten’s contribution to homoeopathy in terms of
his Element Theory will be evaluated by future generations as being the
most significant contribution since Hahnemann. It has every potential to
take us from a rubric-dependent system to a “Person Centered” approach,
not to mention Scholten’s enormous contribution in opening up a great
number of previously inaccessible remedies now at our disposal.
Lanthanides, belonging to the Gold series in the periodic table, are his
latest contribution. Considering its contents and the importance of this
book to the homeopathic community, I felt an inner prompting to write a
commentary and a review to share my enthusiasm and understanding of
the Secret Lanthanides with other homeopath(s).
I believe that the profession of homeopathy over the next few decades will
not be able to justify its usefulness without having embraced Scholten’s
Element Theory, specifically, in utilising this hitherto unknown group of
remedies, the Lanthanides, and the entire range of remedies derived from
the periodic table in general.
INTRODUCTION
The purpose of this essay is an attempt to trace a theme that allows us to
understand that as evolving human beings the development of our
consciousness is reflected in every sphere of our activity, which includes
the disease manifestations. Therefore, when our environment - the society
- changes so the nature of diseases alters too and therefore the remedies
required for their healing would change also. It is here the true value of
the Lanthanides lie – “[they] are the remedies for this time” (Scholten,
2005:61). Healing, when taking Lanthanides into consideration, is not only
in relation to the myriad autoimmune diseases ravaging our body, but also
in relation to our desire to [Link] is within this context, I contend
that the Lanthanides are an indispensable group of remedies for
homeopath in the 21st century.
All diseases are the outward manifestation of deeper disturbances whether
these are manifested in the physical, emotional or mental levels. Diseases,
thus, can be looked upon as reflections and products of our spiritual self -
“spirit like dynamis” - in a hierarchical manner. For healing to be lasting, it
must be affected in the spiritual self first so the physical follows.
Although we are accustomed to look at our state of health as a condition
of life – a separate entity - disease and health have a relationship that
goes beyond the material. Nothing ever stands alone. Our environment in
terms of the political, cultural, and economic forces can exert great
influence over our evolving consciousness and in turn, the level of our
consciousness can have an impact on the way our society develops and is
organised. All relationships are in constant flux and so the disease
manifestations change along with the times also - without exception.
As such, diseases are epochal-specific. By this, I mean that the various
changing social forces, affected by the unfolding collective consciousness,
have a propensity to generate distinct patterns that become markers of
the time - synchronistically reflecting each other. If we understand the
patterns of various social developments, then we will be able to predict
the possible changes that could take place in the future - the same also
applies to the changing patterns of disease.
For the purpose of this essay, the parameter of my analysis will be
restricted to the developmental processes of the Western societies -
modernization and post-modernization - in relation to the changing
disease manifestations. A relationship between human consciousness and
the disease manifestations will be woven into my inquiry.
DISEASE PATTERNS AND CHANGING SOCIAL STRUCTURES
It is not difficult to see the pattern of disease manifestations as, like all
other human endeavor throughout history, they have left certain markers.
Each of these tells a story of the era, with its unique colour, shape and
feeling tone. The cultural, social, political or economic trend is reflected in
a society’s preoccupation with an idea, ideology, and the images of
worship. For instance, the tallest and grandest buildings of the Medieval
towns or cities are the churches and cathedrals, which confer the
centrality of religious worship in people’s lives. On the other hand, the
landscape of the 20th century is dominated by the commercial building
blocks of sky scrapers, the sprawling shopping malls, etc. - the pulse of the
20th century’s economic and political power, as well as the symbolic
representation of urban and suburban living.
Within this consideration, varied disease manifestations also mark distinct
era in history. If we look at the disease pattern of 19th century it is
predominately the infectious diseases. These - like typhus, plague, yellow
fever, and cholera - can decimate the populations of an entire town. Other
familiar diseases commonly found in the 19th century such as Chicken
Pox, Diphtheria, Measles, Mumps, Scarlet Fever, Whooping Cough,
Poliomyelitis, etc. affect children in particular and are the main cause of
infant deaths. The word “infectious” characterize these diseases, as they
are easily communicable from one person to the other. For the general
population, lives of that time were unpredictable once the epidemic took
hold - one could perish suddenly without warning. There was neither the
knowledge nor the means to intervene.
In a more esoteric sense, the mass infectious disease manifestations
reflected the consciousness and the living environment of the time. The
concept of “individuality,” – i.e. an individual standing apart from the
group or village where one lives - was (more or less) non-existent. The
same lack of differentiation was reflected in the living condition of the
masses – i.e. farm animals and human beings living in close proximities to
one another.
In terms of Scholten’s Element Theory, on the societal level, the
consciousness of the 19th century men and women belongs to the
Ferrum series in the periodic table – where the group values or tribal
rules predominate. In this, one’s social position and personal values were
derived from groups - not as an individual but as one of the herd in a
hierarchical sense. The English saying “know your place” is an apt
expression for the heavily stratified society of that time. On a personal
level, others’ opinions, group acceptance, and collective values are of
unequivocal importance – as in a high school environment – regarding the
developmental phase in one becoming an adult (Ferrum series).
If Ferrum series can be equated with the (less differentiated)
consciousness of the 19th century population, then we could also draw a
connection between the developmental pattern of the 20th century with
that of the Silver and the Gold series in the periodic table. The Silver
series extends its parameter in terms of our developing consciousness
and our value boundaries to that of the city and the whole of province and
is characterized by individual creative expression. Whist the territory
extension of the Gold series goes from the country to the entire world
and accentuates leadership and the aspect of (external) power. The
“power” of the Gold series is differentiated from the Lanthanides which
emphasises the inner power rather than the outer.
The boundary of activities in both of these series implies a more
differentiated consciousness – from the tribal value determined by groups
to the creative expression of a more individualistic nature. The power
aspect of the Gold series is derived from one’s position (e.g. Prime
Minister) which has dominion over the lives of many. On the societal level,
the Silver and the Gold series of the periodic table equate the times of
rapid development in every sphere of human activity - at the hight of
Modernity and the development of Post-modernity.
The modernization process, which began at the dawn of Industrial
Revolution, is characterized by differentiation (i.e. division of labor) in
every social sphere – economic, education, political, class, status, etc. - as
opposed to the structure of pre-industrialised society. As societies become
more differentiated - freed from the constraints of the “tribal values and
norms” - so the individual creative expression in every field of studies
becomes more accentuated, it is none more noticeable than in the fields of
science (e.g. medicine, physics) and art.
The social movements during the mid 20th century that further eroded the
boundaries of social stratification (e.g. inequality) were those of Civil
Rights Movement in the USA and the Women’s Liberation Movement. Both
point to the changing consciousness in the population – a step beyond the
tribal consciousness of the Ferrum series into the city/county
consciousness of the Silver series – more emphasis is placed on the
individual (creative) expression.
One important outcome in the increasing differentiation process was the
rapid and extraordinary development of science, which began to throw
whole system off balance – “it didn’t just pursue its own truth but also
aggressively denying there were any other truths at all” (Wilbur,
2000:242). Resulting from this is the destruction of an organic world,
barren state of our ability to spin myths and a disenchanted world. In its
place is a mechanistic world view that leads to loss of soul and personal
identity.
Consequently, if we consider disease manifestation has its origin in the
spiritual realm then, the effects of the social development in modernity
must also be reflected in the physical. From a metaphysical stance, cancer
can be said as a disease manifestation result from a life of unlived vital
energy – the suppression of the vital creative energy, and according to
Scholten - “in cancer we see a growing force which has run out of control,
as if the creative force has taken the wrong turning” (1996:530). However,
this is not to say that cancer is specifically related to the Silver series nor
is it the only disease manifestation of this period (modernity). Rather, it is
an apt example illustrating a point especially as its manifestation is
increasing exponentially since the first half of the 20th century.
The difference of disease pattern between the 19th and the 20th centuries
is rather diverse. The nature of disease has changed from the mass acute
infectious diseases of the 19th century to diseases with a more
“individualistic expression” in the form of cancer, heart, lung, kidney
diseases, diabetes, etc. the list goes on. In as much as we may like to
think that we are psychologically, technologically, scientifically, medically
and socially advanced, as evolving beings we may not be able to escape
the threat of an epidemic disease (e.g. influenza).
Parallel to “science for science sake” is the development of vaccination
and antibiotics in an ever widening circle by the pharmaceutical
companies - endorsed by the governments and the medical profession.
Premised upon a paradigm of germ theory, the spread of vaccination and
in the indiscriminate use of antibiotics were like wild fire that left nothing
untouched in its wake. Such development was the consequence from the
governmental drive (e.g. United Kingdom, United States of America) to
find solutions to combat the disease epidemics of the 19th century and
fueled by its paradigmatic conviction.
Although there was visible subsidence of these diseases as soon as the
living and the sanitary conditions improved (Kelly, 2001), the momentum
to find “cure” for the infectious diseases continued. Consequence was a
marriage made in “heaven” between the pharmaceutical companies and
the orthodox medical profession – both benefited economically, politically
and socially. Unfortunately, this medical modus operandi gave rise to
unforeseen health problems and is largely responsible for the
development of the auto-immune diseases that become increasingly
apparent since the mid 20th century.
The autoimmune diseases-rheumatoid arthritis, systemic lupus
erythematosus, allergic rhinitis, celiac disease, pernicious anemia, and
others which came to prominence in the 1950s-are thought to result from
the body’s allergic reaction “to self,” or to some component of “self.” …
Researchers in France and the United States have found abnormally active
immune-system reactions in autistic children, suggesting a state of
hypersensitivity (my emphasis) (Coulter, 1999:154-5).
Hypersensitivity in the physical manifestation of autoimmune diseases is
synchronistic reflected by the development of post-modernity. As the
differentiation process of modernity continued, so the social development
of Post-modernity (Gold series) come to be characterized by the prefixes
of “hyper-” and “de-” differentiation. The social structures of modernity
turn into “hyper-” and “de-” differentiated, commodified, rationalised, etc.
– modernity slips into post-modernity.
These concepts that come with the prefixes of “hyper-” and “de-”
resemble Jung’s enantiodromia principle - the process by which something
becomes its opposite – the more differentiated we become the less we are
differentiated. This synchronistic relationship will become clearer as we
look at the disease patterns of the latter half of the 20th century and the
social changes in post-modernity. Although there could be a causal link
drawn between the different manifestations in society it is more profitable
for us to consider these to be synchronistic for reason that the social
change is extremely complex that requires much greater detailed analysis
than what I am proposing here.
The concept of power central to the Gold series of Scholten’s Element
Theory is clearly reflected in postmodern social structural changes –
political, economic, education, etc. The characteristic “hyper-”
differentiation is evidenced in the decentralisation of power involving the
shifting of power outward to smaller units – territorial - and the
redistribution of power and responsibility downward to lower levels and
relative autonomous quasi- and nongovernmental bodies. This entails the
distribution of power to wider areas – more pluralistic, fragmented and
polycentric (Crook et al. 1992:98).
“De-” differentiation of power can be seen by the creation of major power
blocs – the industrial classes, the nation-states, and “superpower”
coalitions – blurring the traditional boundaries. Resulting from both of
these changes is the creation of different levels of managerial jobs in
organization, which also corresponds to the essence of the Gold series –
managers in an organization have power that can affect the lives of their
employees. Hence, there are and will be more individuals needing
remedies from the Gold series for their healing than before.
If differentiation (modernity) and fragmentation (post-modernity) mark the
development of the 20th century in the social, economical, political, and
cultural domain, then these should also be visible in the spheres of our
development of consciousness – i.e. personal identity, as well as our
physical health.
Fragmentation of personal identity and the loss of self can be attributed to
hyper-commodification and hyper-rationalisation as the postmodern
identity is purchased via individual chosen lifestyles and consumption of
mundane goods that communicate sign-value rather than their intrinsic
values. For example, the humble ‘T’ shirt is by itself a piece of clothing,
but when identified with a brand name of ‘Jag’ or ‘Ralph Lauren’ or ‘Rip
Curl’ the ‘T’ shirt attracts a whole host of other symbolic meaning – that is
differentiated by its price tag, choice, message, and taste.
Fragmentation of identity is also owing to an exaggeration of constructed
media images – hence a proliferation of cosmetic surgeries undertaken by
the general public as the emphasis of one’s identity and personal worth is
placed on one’s external physical appearance rather than inner qualities.
The result is the individual losing a sense of connection with one’s inner
substance or sense of self.
A problem arising out of the postmodern artificially constructed
(fragmented) identity is the destruction of central and spiritual value
within the individual and the emphasis is placed on the construction of the
external appearance. When personal identity is continuously shifting and
changing with the myriad images and consuming choices it can no longer
support the core values of our spiritual self. Resulting from this confusion
is the creation of conflicts within and an inability to separate what is real
and authentic to the self and what is not, just as the introduction of foreign
DNA and RNA via vaccination creates the same confusion for the physical
body’s immunity to discern. The conflict between the inner and the outer
values is truly set up in increasing tension by our social development.
Mirroring this development is the fragmentation of our state of health in
terms of the flourishing autoimmune diseases among our community -
which is no more evident than in the appearance of HIV/AIDS.
HIV/AIDS manifestation, toward the late 20th century, shows a curious
dichotomy – a junction where disease patterns seem to converge –
reflecting both the processes of “hyper-” and “de-”differentiation so
reflecting the ethos of post-modernity. HIV/AIDS is an autoimmune disease
and, yet, it is a highly contagious communicable one via the blood. In this,
on one level, as societal value, cultural awareness, political and economic
interests and technological development change, so the state of our
health is affected by the belief and value system of the time and the
economic consideration of the few in power. Hence the nature of diseases
that is of concern and prevalent today is no longer the same as that of the
19th century.
However, even as the disease pattern has changed from the mass
infectious diseases to the highly individualised and differentiated “hybrid”
autoimmune diseases, the return of the mutated and highly virulent
strands of old infectious diseases poses a continuous threat to our sense
of well being.
Autoimmune diseases on a physical level is the fragmentation of
our immunity where on a spiritual level reflects conflicting value
systems between the inner and the outer. A conflict of values,
between personal and spiritual sense of self as distinct from the
socially constructed images, can only be healed and reconciled
through self-knowledge, discover one’s own inner light, and
affirms individual autonomy to differentiate that which belongs to
the self and that which is not. These qualities are the key
concepts of the Lanthanides, hence, the journey of Lanthanides is
one of Self-realisation – “the road to individuation.”
LANTHANIDES AND HEALING
While my analysis of the social changes in relationship to patterns of
disease manifestations being extremely brief it nevertheless gives an
overview of how the layers of societal changes are reflected and impacted
at every level of human activities including the pattern of our health
management.
We can not separate the development of human consciousness in terms of
individual’s mental, emotional, and spiritual self from the manifestations
taking place in our society - political, economical, and cultural changes –
“as above so below, as inside so outside.” Society is within and so we are
also society. Therefore, the concern with managing our health issues
continues to change with time.
In view of this, my conviction is that the many valued homeopathic
polychrests, remedies of many applications, are also epochal-specific –
their usefulness relates less to differentiation and more to mass
application. The concept of Polychrests has been handed down from the
19th century practice and become the central focus of the development of
psychological types in the homeopathic literature only a couple of decades
ago. Such innovations served us well, conferring more depth in
understanding these remedies. A homeopath with considerable experience
could pick the remedy type from a patient’s profile simply by
understanding its essence. However, its scope is rather limited to a small
number of remedies in consideration.
The word “essence” is central to my assertion that Scholten’s Element
Theory will increasingly occupy a central place in the way we practice
homeopathy. Scholten has taken us a step further from the essence of the
polychrests to where there is greater precision in understanding the
essences of a vast number of remedies - mirror the essence of the
individual patient. In Scholten’s (2005:28) own words – “The essence is
the highest order of a case and a remedy. The essence brings
structure. It makes all the symptoms logical, as they are the
consequence of the essence. … The essence can be found in the
cause of the disease.” As such, when we begin to consider the
cases from the essence of an individual “[h]homeopathy has
changed from “symptom gathering” into “problem analysis”
(Scholten, 2005:16).
The Element Theory is vastly expansive. Its principle is simple to
understand and its application elegant. More to the point, it is not
restricted to the polychrests alone, and the many so called “small
remedies” may prove to have big use. As human beings, we are
continuously changing and evolving in every way, on every level of our
being, so too the remedies required in healing.
Since diseases are epochal-specific they are markers for not only the
power struggle between ideological differences and the institutions, but
also the economical determinism of the time. Do we consider the
autoimmune diseases as a reflection of the state of our spiritual, mental,
and emotional self and the state of our environment? Or do we simply see
diseases as separate entity from the rest of our being? If we consider
diseases as intrinsically linked to us being who we are, and that we are
influenced and impacted upon by the ideological discourses and social
changes of the time, then we must embrace Lanthanides as of paramount
importance to homeopathy and the healing of fragmented personal
identity and fragmented physical state. Lanthanides are a group of
remedies specific to the time of now.
Spiritual separation from the integrity of the Self is starkly reflected in the
autoimmune diseases of the physical. The road to healing thus begins with
integration of the opposites within through the knowledge of the Self - on
the “road to individuation.”
"To the heaven born healer … nothing on earth matters but healing. It is
his [sic] joy, his passion, the one end and object of his existence … The joy
of a victory won where others must have failed is something too exquisite
to be described. It is something for which a man lifts shining eyes to God,
Who giveth medicine to heal their sickness" (Hippocrates, cited in Coulter,
1994:669).
A REVIEW ON THE SECRET LANTHANIDES
Lanthanides are a group of remedies that belongs to the gold series in the
periodic table, “hidden” between Barium and Hafnium, hence its name
“Secrete Lanthanides.” Not only are they hidden in chemicals and salts,
but the key concepts of the Lanthanides picture, such as Self, autonomy,
(inner) power, reflection, etc. are inner qualities that characterize a
spiritual seeker for Self-knowledge also suggest the characteristic of
“hiddenness”. Hence, the journey of the Lanthanides can be viewed as a
spiritual quest on “the road to self-hood” and an attempt to heal one’s
spiritual, emotional and physical fragmentation.
Diseases, considered from the doctrine of homeopath, are the physical
manifestations of a disturbance that has its origin in the spiritual self.
Therefore, the manifestation of autoimmune diseases can be considered
as a confusion first in the spiritual, mental and emotional levels in terms of
autonomy and the personal power to be “self,” as opposed to the need to
be accepted by the collective that leads to the adopting of family or
socially prescribed values, “the not self.” From the tension between the
two seemingly irreconcilable opposites comes the manifestation on the
physical level of what we term the autoimmune diseases - fragmentation
of physical body’s self-protective mechanism and the frgmentation of the
self and the physical body. The journey of the Lanthanides reflects the
process of integration of opposites. In this sense, those individuals who
require Lanthanides as their journey of healing also show in their
personality an inner struggle to self-realise – to define “who I really am” in
relationship to the external social and collective values.
Thus the journey of the Lanthanides challenges the twenty-first century
men and women through the life process that is symbolically described by
the eighteen stages of the periodic table in Scholten’s Element
Theory. These stages encompass all human responses to life on
earth, from the depth of our suffering, the breadth of our longing
to the height of our joy.
The stages of the Lanthanides are symbolic representations of a Hero’s
journey which is succinctly and eloquently enlarged by Scholten via the
mythologies of the Twelve Labor’s of Heracles and the Adventures of
Odysseus. These mythic images color the feeling tone of each remedy and
describe the essence of the patients who require these. The mythical
themes are archetypal images relevant to and resonant with each and
every one of us at a fundamental level. Archetypal images are
representations of instincts – the pre-existing patterns of behavior that
underlie all human experience - though the outward manifestations of our
individual experiences may differ greatly from one to another, their basic
pattern remains the same. As such, the myths related allow us to gain a
deeper insight into the essences of the Lanthanides.
The qualities and the various key concepts of the Lanthanides are further
elucidated by Scholten in terms of their own unique expression in relation
to their sense of self. For instance, the concept of “power” in Lanthanum is
he “tries to find out where his power is and how he can use it,” whereas
“Europium knows he has power” (Scholten, 2005:59-60). Thus, we can see
that the expression of the aspect of “power” is vastly different, from the
third stage Lanthanum to Europium that belongs to the twelfth stage.
First of the key concepts of the Lanthanides is autonomy - which is “the
first level of the development of the Lanthanides” (Scholten, 2005:47) –
self-directive. The second important concept for the Lanthanides is the
inwardly directed power, which is differentiated from the external focused
power of the gold series. The third aspect of the theme is the shadow.
Shadow is the unconscious side of the personality - those qualities that
provoke an emotional response in the conscious personality when seen
glaringly displayed in another. Facing one’s own darkness and the
integration of opposites (e.g. dark and light) is a necessary step on a
hero’s journey in quest of the Self. Hiddenness is the fourth main concept
of the Lanthanides. The hidden quality here has to do with the journey of
the Lanthanides being an inward one that intrinsically deals with one’s
own inner sense of power, autonomy, self-control, value, worth, etc. These
may not be shared so readily with another, and at the same time, they
may be at odds with current socially accepted values, though the essence
in the quest for Self-hood is universal in nature. This is especially true
when these qualities are distilled from life’s experiences.
In addition to the above mentioned key concepts, others such as searcher,
self-control, self, inner world, light and dark, honest, real, depth, reflection,
sensitive bright, reserved and isolation are also aspects of the Lanthanides
and could be qualities central to those who require Lanthanides for their
healing.
Next, Scholten draws on his own personal clinical experiences to relate
certain diseases to the Lanthanides; such as migraine is mostly associated
with Samarium, AIDS with Thulium. This group of remedies has particular
affinity in successfully treating autoimmune diseases, such as Multiple
Sclerosis, Ulcerative Colitis, Crohn’s Disease, Arthritis, etc.
The beauty of Scholten’s book for every homeopath is the author’s
attention to detail, which made the study of the Lanthanides a joy. When
reading the book, one will immediately notice the ease in grasping the
central concepts of each of the Lanthanides. Scholten has meticulously
outlined the key concepts of the remedy in question (e.g. Cerium), the
stage (e.g. stage 4), the combined salt (e.g. phosphorus), and the group
concepts of the Lanthanides at the beginning page of every remedy (e.g.
Cerium Phosphoricum, Thulium carbonicum, etc.) studied. This format
permits the reader to study the key concepts of a remedy at every turn
with considerable ease.
There are seventy-seven successfully treated clinical cases illustrated
throughout the book which not only provide an insight into the
Lanthanides, but also show the simplicity and the elegance in the process
of case taking in understanding the patient and finding the similimum.
The section on “Proving” compared the advantages and the disadvantages
in each method of proving – Intoxication, Full Proving, Dream Proving, and
Meditation - without personal prejudice or bias. Scholten has shown that
there are other just as legitimate methods as the Full Proving to obtain
information on remedies. Although, Full Proving is traditionally accepted
and endorsed method for obtaining an extensive drug picture, its high
costs in time and energy, and is “attention dependent” becomes rather
impractical for individual homeopath. As such, this section can prove to be
very valuable for many readers who are interested in gaining further
information on certain remedies without having to outlay a considerable
cost involved in the full proving.
Finally, the subsections of the Introduction Chapter - Symbolic Language,
Case Taking, Seven Levels, Homeopathy and Science, Homeopathy and
Classification - provide an overview of Scholten’s own understanding of
homeopathy and the place that his Element Theory occupies in the
profession, as well as the evolution of homeopathy. What comes across is
the integration of his deep understanding, his vast knowledge in many
related fields of studies, and his profound sense of humility and
compassion coupled with an unflinching honesty.
The more one becomes familiar with Scholten’s Element Theory and its
practical application the more one will come to appreciate the enormous
contribution made by Scholten’s discovery of Element Theory in the
service to homeopathy and healing the ills of humanity. For me, the
Element Theory displays such a simplistic beauty with an indescribable
elegance when applied.
Scholten’s book, Secret Lanthanides, is invaluable and a must have for
every homeopath who is serious about taking up the challenge of healing
in the twenty-first century.
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Hay, L. (1984) Heal Your Body, Metaphysical Causations for Physical
Illness. Specialist Publications, P.O. Box 143, Concord, N.S.W. 2137
Australia
Kelly, G (2001) “Nineteenth-Century Medicine in the Literal Sense.”
Internet Article.
Makewell, A. (2005) “Is Scholten’s Element Theory the Way of Future
Homoeopathy? – An Address to Students.” Interhomeopathy, January,
2006
Nathan, P. et al (1992) Abnormal Psychology, Prentice Hall, Englewood
Cliffs, New Jersey 07632.
Scholten, J. (1996) Homoeopathy and the Elements. Stichting Alonnissos,
Utrecht, The Netherlands
Scholten, J. (2005) Secret Lanthanides. Stichting Alonnissos, Utrecht, The
Netherlands
Walters, M. & Crook, R. (1991) Sociology One, Principles of Sociological
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aids, self-knowledge, healing, self-realisation, the road to individuation
