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Tomas Pablo Paschero (1904 – 1986)

paschero

Tomas Pablo Paschero  fue un médico homeópata argentino, fundador de la Sociedad Médica Homeopática Argentina (luego Asociación Médica Homeopatica Argentina) en 1933, y la Escuela de Medicina Homeopática Argentina en 1972, y Presidente de la Liga Médica Homeopática Internacional LMHI en 1973.

Fue galardonado con la Medalla con el “Símbolo del Sol” por la Asociación Médica Homeopática de la India, destinada a los grandes maestros de la homeopatía en el mundo, en 1985. Sólo tenemos tres de estos soles, Tomas Paschero de Argentina, Pierre Schmidt de Suiza y Proceso Sánchez Ortega de México.

Estudió medicina, especializándose en obstetricia y se dedicó luego a la homeopatía al presenciar la curación de un obstinado caso de eczema. Paschero fue discípulo de William Griggs, Eugene Underhill y Julia Minerva Green. Convirtiéndose finalmente en un discípulo de Arthur Hill Grimmer, quien había sido el Jefe de Clínica de James T. Kent en el Hospital de Philadelphia.

Fueron sus discípulos Eugenio Federico Candegabe y Alfonso Masi Elizalde entre tantos otros homeópatas argentinos y del mundo.

Imprimió a la Homeopatía del mundo su profunda comprensión del sufrimiento del ser humano y la necesidad de ayudar al individuo a restablecer su orden interno para así alcanzar sus más altos y trascendentes fines.

En el aniversario de su fallecimiento, compartimos con ustedes a modo de homenaje a este Maestro de la Homeopatía, uno de sus escritos titulados “Carta abierta a los médicos Homeópatas”, en ocasión de asumir la presidencia de la Liga Médica Homeopática Internacional en el año 1973.

Esperamos que lo disfruten.

Dr. Eduardo Bitis
Dra. Trinidad Mariano

 

CARTA ABIERTA A LOS MÉDICOS HOMEÓPATAS (Extracto)

… Todos los homeópatas tienen como base de su práctica, la noción de que la similitud entre enfermedad y medicamento debe ser establecida por la totalidad de los síntomas pero, aunque se entiende que esa totalidad es por integración y no por la suma de los valores clínicos, difieren en el método para deducir esa totalidad y asignar valor característico a los síntomas….

…Soma y psique son los términos polares del fenómeno de oposición dialéctica entre los dos extremos de manifestación de la energía vital.

El conflicto psíquico es transferido a los órganos en los mismos términos de oposición o pugna entre dos tendencias opuestas: querer y no querer, dependencia y autoafirmación; en el asma, por ejemplo, querer y no querer respirar. Es una especie de saboteo de la vida que jamás se puede curar por el tratamiento de la somatización sino por el del conflicto en su primaria representación psíquica.

Con una concepción mecanicista sobre la base de una escrutación físico-quimica de los cambios humorales, no se puede comprender el sentido de fenómenos de substitución mórbida con manifestaciones tan distintas como son la transformación de un eczema en asma o una neurosis de angustia en úlcera de estómago. No existe aparentemente una correlación fisiológica explicable y sólo se comprende si se reconoce que la energía vital, ordenadora de la economía interna, actúa bajo la misma ley que rige la conservación de la energía cósmica en todos sus aspectos, tanto telúricos como vitales, fijando y derivando por inducción el proceso vital del centro a la periferia, como ocurre en el átomo y en el mundo sideral.

Los movimientos de la energía del ser humano como unidad vital están regidos por las mismas leyes que rigen la actividad de la energía en todas las unidades estructurales de la creación. El mundo es producto de un movimiento de expansión y centralización; dialécticamente es un análisis y una síntesis. Cada concentración o síntesis es una individualidad que se agrupa en formaciones cada vez más complejas: átomo, moléculas, célula, tejido, órgano, sistema, organismo.

Todas son gradaciones en un curso evolutivo de complejidad estructural que determina nuevas síntesis con su identidad individual dada por el nombre y la forma. Establecida la individualidad de un ser -síntesis de una estructura- se origina en el ser humano un conflicto (el conflicto humano por excelencia) entre la necesidad de preservar esa individualidad y la tendencia inmanente, como el instinto más arcaico y profundo que el de conservación, de obedecer a la ley de la dispersión, de la fusión con la vida indiferenciada, del receso de la individualidad; estableciéndose la puja ambivalente entre el egocentrismo y el altruismo, entre el sentido autista y el sentido trascendente de la vida.

El ser humano necesita expandirse, salirse de sí mismo, hacer algo, cada vez más por sus semejantes, integrarse en la unidad del mundo, vivir su propio yo en el otro, encontrarse a sí mismo en la realidad afectiva de los demás, ser útil y ocuparse de algo que no sea exclusivamente el propio yo limitado, para hallar el sentido universal de su existencia.

A esto se llama ley de curación, que no es más que un subrogado de la ley universal de conservación de la energía. La vis medicatrix hipocrática que preserva el equilibrio psíquico homeostático del organismo es una corriente eferente de energía que emergiendo del primigénito instinto de vida, la voluntad de amor, de integración en el mundo, deriva al aparato muscular, hacia la superficie, esa voluntad de realización, como los electrones en el átomo. Toda vez que ésta corriente excéntrica sea interferida, se produce un bloqueo de la energía en un órgano o sector de la economía y se desarrolla la lesión patológica. El individuo tiene entonces una enfermedad somática, una manifestación física, en última significación, una pérdida de la libertad, una interferencia de la vis medicatrix, que rige la actividad vital tanto en el constante esfuerzo de adaptación al mundo como en la claudicación crítica aguda del equilibrio interno. La restauración de la corriente eferente en su libre tránsito a la superficie, de la mente a la acción muscular, del centro del organismo a los emunctorios, es el desideratum fundamental de la medicina, es la vigencia de la ley de curación para que el hombre pueda reasumir la libertad interna que lo conduzca a la adultez responsable….

…Curar es entonces rectificar la vis medicatrix en su dinámica vibratoria y conseguir en el enfermo, el estado de ecuanimidad o ataraxia emocional que le permita superar sus resentimientos, odios, frustraciones y dependencias infantiles, para cumplir su destino de trascendencia en el desarrollo del sentimiento de comunidad. Suprimir síntomas o manifestaciones locales, con productos químicos o medicamentos homeopáticos de similitud parcial, sin haber comprendido la raíz genética psíquico mental del miasma en la disposición anímica que condicionó el proceso patológico es ignorar lo que en ese enfermo hay que realmente curar, lo cual significa una transgresión médica que todo homeópata consciente debe tratar de obviar en todo momento y sin disculpa alguna.

Por encima del diagnóstico patológico, la anamnesis homeopática debe escrutar el sujeto mismo del enfermo, a través de un conocimiento exhaustivo de su biografía afectiva, sus vicisitudes infantiles y adolescentes, su relación con sus padres y hermanos, sus experiencias y traumatismos emocionales, sus ambiciones, sueños y fantasías, en suma, su radical vida interna que permita comprender por inducción y deducción los síntomas característicos esenciales de su personalidad, es decir su postura frente a la vida. Postura y sentimientos que lo estructuraron desde la infancia y que determinó su patología actual.

Los síntomas psíquicos característicos y los síntomas generales físicos que generalmente son derivados del estado psíquico, darán la pauta para determinar un cuadro que definirá el simillimum. En el curso del tratamiento, la pauta de la curación del enfermo será sola y únicamente dada por la movilización de ese núcleo psíquico-mental en el sentido de un cambio positivo de ánimo y conducta, junto a una reedición, en la mayoría de los casos, de síntomas somáticos latentes.

Si éste síndrome mental no ha sido removido, si el enfermo continúa con sus resentimientos, angustias, temores, un comportamiento anormal en su vida afectiva o cualquier otra anomalía de carácter y ánimo, no obstante la mejoría que acuse de su enfermedad local, por la cual acudió a la consulta, la curación verdadera, la que producirá como implicación esencial, el abandono de sus actitudes infantiles de egoísmo y dependencia, no se producirá, aunque desaparezcan síntomas locales y el propio enfermo diga que está mejor de su enfermedad orgánica.

Médico y enfermo deben tomar plena conciencia de este principio fundamental del proceso de curación que implica de parte del médico un enfoque clínico del enfermo como una totalidad biográfica para saber lo que en él hay que curar y de parte del enfermo una asunción de la responsabilidad que le incumbe para rectificar su vida de acuerdo con la ley natural que rige tanto la adaptación a la vida como la curación. El patrimonio esencial de la Homeopatía como medicina de la persona, es esta cosmovisión clinica que le permite considerar al ser humano como un ente individual segregado de la vida cósmica indiferenciada, a la que debe retornar después de cumplir el ciclo de su existencia, hallando la realidad de su propio yo en el sentimiento esencial de su condición humana que lo une a los demás…

… La Homeopatía es la ley terapéutica fundamental de la medicina y su principio no puede ser otro que la reacción del ser humano como unidad funcional para la consecución de un fin único, la unidad en el Todo.

El medicamento homeopático simillimum del cuadro psórico, como última instancia de todo tratamiento, coloca al enfermo en condiciones de cumplir con los altos fines de su existencia, como postula Hahnemann, cuya índole es la de madurar o realizarse preocupándose cada vez menos de sí mismo como entidad separada.

En ese re-ligamiento con su yo profundo, trascendente, encuentra recién el hombre la verdadera salud, que no consiste en la ausencia de enfermedades causadas siempre por una distonía neurovegetativa que trastoca las funciones corporales y produce las estructuras patológicas, sino en la solución de los mecanismos inconscientes que ha fraguado como defensa de la angustia ante su desolación y autismo y lo estanca en el proceso de maduración con el odio, el resentimiento, los temores, la angustia y todas las formas de ansiedad que estructuran su carácter. Y es que debemos tomar conciencia que esta visión antropológica del problema de la enfermedad no nos aparta de la clínica patológica clásica ni de la medicina científica, hoy en franca crisis para resolver el enigma del enfermo psico-somático que impone sus condiciones con apremio cada vez mayor a la clínica moderna, sino que contribuye decididamente a solventar la tesis tantas veces sostenida de que hay que curar al enfermo y no a la enfermedad, que un individuo no está enfermo porque tiene una enfermedad sino que tiene una enfermedad porque está enfermo. Y está enfermo esencialmente porque ha perturbado su proceso de integración.

La vida consiste en una relación o comunicación esencial con las cosas y seres del mundo…

… Esta es la homeopatía Hahnemanniana, que reclama una profunda concepción vitalista del proceso mórbido, con un quehacer médico inspirado en una visión total y biográfica del enfermo, en su proceso de maduración psicobiologica, para poder descubrir los síntomas característicos de su personalidad psíquica, en los que se da la radical unidad de su vida y el sentido de su enfermedad como un pathos inédito y personal.

La real homeopaticidad curativa se realiza, cuando el médico aplica el simillimum medicamentoso, cuyo genio patogenético tenga idénticas características mentales y sea capaz, entonces, de suscitar la reacción profunda que lo coloque en condiciones de afrontar su existencia con auténtico sentido de amor a la vida.

Dr. Tomás Pablo Paschero.

LEER ARTICULO COMPLETO – CARTA ABIERTA


Tomas Pablo Paschero (1904 – 1986)

Tomas Pablo Paschero was an Argentine homeopathic doctor, founder of the Argentine Homeopathic Medical Society (later Argentine Homeopathic Medical Association) in 1933, and the Argentine Homeopathic Medical School in 1972, and President of the International Homeopathic Medical League LMHI in 1973.

He was awarded the Medal of the “Symbol of the Sun” by the Homeopathic Medical Association of India, dedicated to the great masters of homeopathy in the world, in 1985. We only have three of these suns, Tomas Paschero from Argentina, Pierre Schmidt from Switzerland and Proceso Sánchez Ortega from Mexico.

He studied medicine, specializing in obstetrics and then devoted himself to homeopathy when he witnessed the cure of a refractory case of eczema. Paschero was a disciple of William Griggs, Eugene Underhill and Julia Minerva Green. He eventually became a disciple of Arthur Hill Grimmer, who had been the Chief Clinical Officer of James T. Kent at Philadelphia Hospital.

He impressed the world´s Homeopathy with its profound understanding of human suffering and the need to help the individual to re-establish his inner order in order to attain its highest and most transcendent purposes.

On the anniversary of his death, we would like to share with you, as a tribute to this Master of Homeopathy, one of his writings entitled “Open Letter to Homeopathic Doctors”, on the occasion of assuming the presidency of the International Homeopathic Medical League LMHI in 1973.

We hope you enjoy it.

Dr. Eduardo Bitis
Dra. Trinidad Mariano

 

OPEN LETTER TO HOMEOPATHY PHYSICIANS (Extract)

Dear colleague:

… Pathological analytic medicine finds it difficult to accept that the manifested morbid location is the product or result of the disease, but not the disease itself. That the appearance of an acute disease always implies a long latent preparation, that every morbid process has an incubation, that there is already a classic concept of tuberculin status without bacillus and cancerin without neoplasm, which the homeopaths were the first to describe. That infectious diseases do not appear by the tort of a germ or virus which swarm with impotence in saprophytic form in all corners of the body, but when the internal conditions that make emunctorial crisis are necessary and which, as is already being insinuated in the general consensus of the clinicians, the germ is not the cause but the result of the disease, of the vital disturbance latent that constitutes the individual. The ignorance of the symptoms of this latent vital disposition, of this diathesis or field  which Hahnemann called miasma, causes the pathologist to be incapable to approach it therapeutically, limiting itself to medicating the locations or suppressing the pathological manifestations.

And since it cannot link the apparent injury with the latent dynamic dyscrasia, it considers that the pathology is a negative phenomenon, devoid of sense, which must be eliminated as something alien to life, something that is opposed to normal physiology, something that is necessary to suppress, as a tumor is removed, an affected organ, an ulcer, an eruption of the skin or the mechanism of an organic function is restricted as if each pathological symptom were not the intensification of the corresponding normal physiological process, as if all the pathology was not what it really is: the intensification of the vital process to fix, derive and solve a vital energy imbalance, full of meaning, that concerns the historical biography of the person

Experience shows irrefutably that the suppression of the pathological lesion or the correction of a partial mechanism of the morbid process determines the appearance of metastases in another sector in different forms, with another disease, such as, for example: asthma after a tonsil operation or the suppression of eczema; the lungs that follow the eruptive affections; encephalitis, nephritis or hepatitis after vaccination and untimely suppression of acute processes; the heart disease following the apparent cure of rheumatic arthropathies, and what is more serious because it is a problem whose great transcendence has not yet sufficiently conscientized medicine, is the mental metastasis from the phobic neuroses to the irreversible psychoses, produced by the suppression of psychosomatic manifestations that were not understood as organic derivatives of a deep affective conflict, by the conditioned reflex pathways.

Soma and psyche are the polar terms of the phenomenon of dialectical opposition between the two extremes of manifestation of vital energy.

The psychic conflict is transferred to the organs in the same terms of opposition or struggle between two opposing tendencies: to want and not to want, dependence and self-affirmation; in asthma, for example, wanting and not wanting to breathe. It is a kind of sabotage of life that can never be cured by the treatment of somatization but by that of the conflict in its primary psychic representation.

With a mechanistic conception based on a physical-chemical scrutiny of humoral changes, one cannot understand the meaning of phenomena of morbid substitution with manifestations as different as the transformation of an eczema into asthma or an anxiety neurosis in ulcer of stomach. There is apparently no explainable physiological correlation, and it is understood only if it is recognized that the vital energy, which commands the internal economy, acts under the same law that governs the conservation of cosmic energy in all its aspects, both telluric and vital, fixing and deriving by induction the vital process from the center to the periphery, as it happens in the atom and in the sidereal world.

The movements of the energy of the human being as vital unit are governed by the same laws that govern the activity of the energy in all the structural units of the creation. The world is the product of a movement of expansion and centralization; dialectically it is an analysis and a synthesis. Each concentration or synthesis is an individuality that is grouped in increasingly complex formations: atom, molecules, cell, tissue, organ, system and organism.

All are gradations in an evolutionary course of structural complexity that determines new syntheses with their individual identity given by name and form. Established the individuality of a being – synthesis of a structure – a conflict originates in the human being (the human conflict par excellence) between the need to preserve that individuality and the immanent tendency, as the archaic and deepest instinct of conservation , to obey the law of dispersion, of fusion with undifferentiated life, of recess of individuality; establishing the ambivalent struggle between egocentrism and altruism, between the autistic sense and the transcendent meaning of life.

Human beings need to expand, to leave themselves, to do something, more and more for their fellow beings, to integrate into the unity of the world, to live their own self in the other, to find oneself in the affective reality of others, to be useful and to deal with something that is not exclusively the limited self, in order to find the universal meaning of its existence.

This is called the Law of Healing, which is nothing more than a subrogation of the universal law of conservation of energy. The Hippocratic Vis Medicatrix that preserves the psychic homeostatic balance of the organism is an efferent stream of energy that emerges from the firsborn instinct of life, the will of love, of integration in the world, derives to the muscular apparatus, towards the surface, that will of realization , like the electrons in the atom. Whenever this eccentric current is interfered, there is a blockage of energy in an organ or sector of the economy and the pathological lesion develops. The individual then has a somatic illness, a physical manifestation, ultimately a loss of freedom, an interference of the Vis Medicatrix, which governs the vital activity both in the constant effort of adaptation to the world and in the acute critical claudication of the internal balance. The restoration of the efferent current in its free transit to the surface, from mind to muscular action, from the center of the organism to the emunctories, is the fundamental desideratum of medicine. The validity of the Law of Healing for man can reassume the internal freedom that leads to responsible adulthood.

All that is therapeutically done to solve a local pathological problem, without clinically understanding the sense that this localization has in the process of psychobiological maturation of the deep personality of the patient, is a suppression, it is an interference with the effort of the vital force in its healing activity. Hahnemann called latent psora or fundamental morbid susceptibility to this vital dysrhythmia, which implies a rupture of the internal balance and its correlate, the disharmonious relation with the external world. Through the channels of existential angst and anxiety, which psora determines as a radical expression of its separation from the whole, the human being compensates for his helplessness by hypertrophying his feeling of self-affirmation and conservation, developing the sycosis, which as a psychic connotation of his excessive self- selfishness, constitutes the miasma progenitor of cancer or biologically adopts the destructive tendency, as an elusive defense of psoric anxiety that culminates in the death of tissues with caries, ulcer and suppuration, and personality in suicide.

These three miasms, psora, syphilis, and sycosis are the Hahnemannian version of the problem of diathesis, discracy, or disposition of ground for morbidities sought by clinicians of all ages, from Hippocrates and Galen to our day. Moreover, it is through the pathogenetic experimentation of drugs directly potentiated in the human being that has been discovered on the psychic level, which gives the radical unity of the living being, where manifested, with mental symptoms, the very genius of morbid process.

To heal is to rectify the Vis Medicatrix in its vibratory dynamics and to obtain in the patient, the state of equanimity or emotional ataraxia that allows him to overcome his resentments, hatreds, frustrations and infantile dependencies, to fulfill his destiny of transcendence in the development of the feeling of community. To suppress local symptoms or manifestations, with chemical products or homeopathic medicines of partial similarity, without having understood the mental genetic root of the miasma in the psychic disposition that conditioned the pathological process is to ignore what in that patient one really has to cure, which means a medical transgression that every conscious homeopath should try to avoid at all times and without any excuse.

Above the pathological diagnosis, the homeopathic anamnesis must examine the patient’s own subject, through a thorough knowledge of his affective biography, his childhood and adolescent vicissitudes, his relationship with his parents and siblings, his experiences and emotional trauma, his ambitions , dreams and fantasies, in short, his radical internal life that allows to understand by induction and deduction the essential characteristic symptoms of his personality, that is to say how he stands in front of life. Posture and feelings that structured it from childhood and that determined its current pathology.

The characteristic psychic symptoms and general physical symptoms that are usually derived from the psychic state, will give the guideline to determine a picture that will define the simillimum. In the course of treatment, the patient’s healing pattern will be merely given by the mobilization of this psychic-mental nucleus in the sense of a positive change of mood and behavior, together with a reprint, in most cases, of latent somatic symptoms.

If this mental syndrome has not been removed, if the patient continues with their resentments, anxieties, fears, abnormal behavior in their affective life or any other anomaly of character and mood, notwithstanding the improvement that impairs their local disease, who brought him to the consultation, true healing, which will produce as an essential implication, the abandonment of their childish attitudes of selfishness and dependence, will not occur, even if local symptoms disappear and the patient himself says he is better off his organic disease.

The doctor and the sick should be fully aware of this fundamental principle of the healing process, which implies on the part of the physician a clinical approach to the patient as a biographical totality in order to know what is to be cured and on the part of the patient an assumption of responsibility upon him to rectify his life according to the natural law governing both adaptation to life and healing. The essential patrimony of Homeopathy as a medicine of the person is this clinical cosmovision that allows the human being to be considered as an individual being segregated from the undifferentiated cosmic life, to which he must return after completing the cycle of his existence, finding the reality of his own self in the essential feeling of his human condition that unites him to others…

…Homeopathy is the fundamental therapeutic law of medicine and its principle cannot be other than the reaction of the human being as a functional unit for the attainment of a unique purpose, unity with the Whole.

The homeopathic medicine simillimum of the psoric picture, as the last instance of all treatment, places the patient in conditions to fulfill the high ends of his existence, as postulated by Hahnemann, whose nature is to mature or to realize himself by worrying less and less of himself as separate entity.

In this re-connection with his deep, transcendent self, man is only now in true health, which does not consist in the absence of diseases always caused by a neurovegetative dystonia that disrupts bodily functions and produces pathological structures, but in the solution of the unconscious mechanisms that he has established as a defense of distress in facing his desolation and autism and stagnates him in the process of maturation with hatred, resentment, fears, anguish and all forms of anxiety that structure his character. And we must be aware that this anthropological view of the problem of disease does not detract the classic clinical pathology or scientific medicine, now in crisis to solve the enigma of the psycho-somatic patient who imposes his conditions with increasing urgency greater than the modern clinic, but contributes decisively to solve the so many times sustained thesis that it is necessary to cure the patient and not the disease, that an individual is not sick because he has a disease but he has a disease because he is sick. Moreover, he is sick essentially because he has disturbed his process of integration.

Life consists of an essential relationship or communication with the things and beings of the world…

…This is the Hahnemannian homeopathy, which demands a deep vitalist conception of the morbid process, with a medical task inspired by a total and biographical vision of the patient, in his process of psychobiological maturation, in order to discover the characteristic symptoms of his psychic personality, in the which lies the radical unity of his life and the sense of his illness as an unique and personal pathos.

The real healing homeopathy is completed when the doctor applies the simillimum remedy, whose pathogenic genius has identical mental characteristics and is capable, then, of eliciting the deep reaction that puts him in conditions to confront his existence with a true sense of love for life.

Dr. Tomás Pablo Paschero.

 

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