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A symbolic perspective on the remedy Lilium tigrinum.
Summary: This article describes the patterns and meaning
I perceived in the remedy by weaving together the threads of the symptoms
of the proving with the insights that prompted me to make sense of it,
existing materia medica, and similar understandings I subsequently discovered
elsewhere. It’s an interpretation of the remedy, as well as an account
of some of the symptoms it produced. It’s assumed readers have some
familiarity with Jung's concept of the individuation process and his perspective
on symbolism, as well as the energetic anatomy of the body as described
in Eastern traditions (kundalini and the chakras).
In 2001 I took part in a proving of Lilium tigrinum. This was not a conventional
homeopathic proving of a potentised remedy, but was a proving of a flower
essence. None of the provers knew what was being proved until the proving
This article describes the patterns and meaning I perceived in the remedy
by weaving together the threads of the symptoms of the proving with the
insights that prompted me to make sense of it, existing materia medica,
and similar understandings I subsequently discovered elsewhere. It's
an interpretation of the remedy, as well as an account of some of the
actual symptoms it produced. It uses Jung's perception of the individuation
process and his perspective on symbolism as a conceptual framework, along
with the Eastern yogic concept of the energetic anatomy of the body (the
chakras) and its “circular power” (kundalini) which is the
individual's evolutionary force. It's assumed readers have
some familiarity with both models.
Rubrics (from the Complete Repertory (14)) which illustrate
the basis of the interpretation are listed in the left hand column alongside
the narrative. Symptoms from the flower essence proving are included
in the main text.
"O Tiger-Lily!" said Alice, addressing her-self to one that
was waving gracefully about in the wind, "I wish you could talk!"
"We can talk," said the Tiger-Lily, "when there's anybody worth talking to."
The first symptoms I experienced on taking the essence were all in my
face. My awareness was entirely concentrated there as if the rest of my
body didn't exist. My features felt drawn out into cartoon caricatures
of themselves (Gerald Scarfe-like), all nose and no chin. As the first
day progressed, the front of my body then came into the picture. It was
as if there were a two-dimensional vertical plane passing through me,
to the front of which sensations were acute, behind which sensations were
virtually non-existent. This plane continued to move backward (GENERALITIES;
BACKWARD, symptoms go), defining itself by a narrow line of itching
down each side of my rib cage and the outsides of my thighs, until it
reached my back. The process took several days.
It wasn't until a year later that I thought about this again. I was considering
writing a short essay about the remedy as part of a larger project. I
wanted a suitable analogy to describe this initial experience because
it was so striking. As I remembered the sensation of the two-dimensional
plane, the words “Through the Looking-Glass” jumped into my
head; quickly followed by the suspicion that at some point in this well-known
English children's story, a Tiger-lily featured. The coincidence seemed
fortuitous, so I read the story again. What I found in it led me to conclusions
which I subsequently discovered echoed in other literature devoted to
the symbolism and historical associations of lilies. This convinced me
I was on the right track and resulted in this article.
"Snake does not bite man; snake bites what man thinks." Vinson Brown. 1974. Voices of the Earth and Sky; Vision Search
of the Native Americans
Lewis Carroll's story can be seen as an allegory for the journey
of individuation, taking Alice across the eight squares of the
chessboard, transforming her from white pawn to white queen in 11 moves. The
seven stages she passes through (as a pawn she starts her journey
on the second square) equate to the upward journey through the
seven major chakras, the journey of ascension from the world of forms
to universal consciousness. A journey which is symbolised and presided
over by the snake or dragon of myth and of kundalini energy (held
in the potent and ancient image of the caduceus, the symbol of
healing). This journey demands that Alice confront the illusions of the 'real'
world – the morals and social conventions of Victorian society,
fixed notions of linear time, definitions of 'self' and existence,
etc – and discern what is truth and what is illusion. The
Looking-Glass world is the world of the unconscious: as the first
lines of the book already hint – “One thing was certain,
that the white kitten had nothing to do with it –
it was the black kitten's fault entirely” (3).
The adventure begins with Alice playing "let's pretend"
– that through the mirror above the mantelpiece is another
house, a Looking-Glass House. In acting out her game, she finds
she can actually pass through the mirror.
MIND; DREAM, as if in a
She's immediately fascinated with all the things that
couldn't be seen from the 'other side'. The pictures are alive;
the pieces of a chess set are walking about in the ashes of the
hearth. But she discovers that they can't see or hear her. She finds
a poem, most of which is nonsensical and which she can only read
in the mirror, about the slaying of the Jabberwocky, a dragon-like
creature. Concerned that she will have to return to the 'real' world
before she's had a chance to explore further, she rushes out into
the garden, then sets off for a nearby hill to get a good view of
her surroundings. But the path seems to keep contorting itself and,
whichever way she walks, she finds herself back at the house again.
Carroll's imagery, right down to the smallest detail, has enormous
symbolic power and illustrates beautifully the process by which
the inner healing (ie. making whole) journey is initiated. The house
symbolises self. Alice challenges the 'reality' of the reflected
image and so gains access to the inner world. In the Looking-Glass
world reflections no longer exist. Duality, which allows us to exist
in an illusory state of objectification in relation to our environment,
doesn't operate here. Alice and her world are one; so she is confronted
– naturally – with herself (the house) no matter how far or how
fast she runs, or what degree of objective detachment (the view
from the hill) she seeks to attain.
MIND; SENSES; confused
MIND; TALK, talking, talks; desires to, to some one
But Alice doesn't yet understand what's happened.
In confusion and exasperation, unable to rely on either senses or
experience, she talks out loud to the flowers ... who talk back.
The Garden of Live Flowers
The Tiger-lily who answers Alice is the first entity in the Looking-Glass
world to interact with her. By doing so (in the absence of duality),
it's effectively defining itself as Alice's presenting state, and
its place in her story reflects its natural therapeutic place in
relation to the inner journey ... the beginning.
Matthew Wood: "The literature of the past suggests that the
lily is an excellent symbol for some aspect of spiritual life; a
more thorough examination reveals that it is suited specifically
to be a representative of the opening of the inward path, the first
'guidepost' on the journey." (17)
The lily traditionally symbolises spirit (rose = soul, orchid =
body) (15). The fleur-de-lis (French for 'lily flower') has been
used to mark the north pole of the compass for centuries (16). In
Native American cosmology, the North symbolises "the realm
of the mind ... 'Stopping the World' (or, in Zen, 'direct knowing'
or 'unobstructed awareness'). This means stopping the everyday 'trance
state' of normal waking consciousness which tells us the world is
'out there' and is happening to us, and meeting the inner realm
of cause, of mythology, of spirit, which shows us, sometimes quite
frighteningly, that this is where it really happens and that, in
fact, the world out there is but an echo." (13)
MIND; CENSORIOUS, critical
The brief dialogue between Alice
and the Tiger-lily echoes some essential features of the remedy,
both in terms of Carroll's characterisation of the plant, and in
Alice's state. Unlike the other flowers who join in the conversation,
the Tiger-lily doesn't find Alice's confusion incomprehensible.
It haughtily defends her against the others' ridicule, and adopts
a confiding tone signalling identification with her.
GENERALITIES; GAIT REELING, staggering, tottering
GENERALITIES; TREMBLING; externally: internally
RESPIRATION; ASTHMATIC; hysterical
MIND; STRIKING; desire to strike
“Didn't you know that?”
cried another Daisy. And here they all began shouting together,
till the air seemed quite full of little shrill voices. “Silence,
every one of you!” cried the Tiger-lily, waving itself passionately
from side to side, and trembling with excitement. “They know
I can't get at them!” it panted, bending its quivering head
towards Alice, “or they wouldn't dare to do it!” (3)
“Also the frustration has been
a theme … my body shaking with energy inside, a few times
during the proving, about to explode in a fit of anger/rage that
only lasts for moments, very odd to me … Desire to throw things
in anger, like a child with frustration that does not go mental
or emotional, there are no thoughts about it, seems automatic and
precipitated by things not going right.” (9)
... “I never saw anybody that looked stupider”
a Violet said, so suddenly, that Alice quite jumped; for it hadn't
“Hold your tongue”
cried the Tiger-lily. “As if you ever saw anybody!
You keep your head under the leaves, and snore away there, till
you know no more what's going on in the world, than if you were
a bud!” (3)
Kent: “It is a violent state of temper, a violent state of
irritability, a loss of balance.” (7)
Through the Looking-Glass
Lilium tigrinum produces physical sensations as if one were actually
passing through the looking-glass. There are echoes of mirrors elsewhere
too – being a mirror; seeing through and beyond the nature
of the mirror of life ...
“Where am I in all this? Am I really
just a mirror? A nothing until someone comes along and looks in
me? What does it feel like to be a proper person, someone who knows
what they want, has a firm sense of self, of what they like and
“Now coming to close of this essence
knowing I cannot resist any more, that I must surrender to everything
and it feels safe and OK for this to happen ... That sometimes others
take on whatever role you need them to in order to mirror your own
issues to you and that once you shift others can be free to express
their true natures.” (9)
MIND; CONFUSION of mind;
identity, as to his; duality, sensation of
MIND; DELUSIONS, imaginations; divided; two
This is a liminal (a. [L. limen (-inis),
the threshold] of or at the limen or threshold; of the first stage
(10)) state. Recognition of this helps differentiate between Lilium
tigrinum and other remedies that share many of its keynote symptoms
– particularly Sepia. Superficially, Sepia and Lilium tigrinum
can be easily confused. However, in the Sepia state duality constitutes
unquestioned reality; there is no consciousness of it as
there is in Lilium tigrinum, nor any confusion or questions about
Occasionally, there were intimations of the existence of the 'other
side', generally encountered at the threshold between waking and
sleeping, which appeared as an inversion of a normal view.
“On going to bed, noticed one or
two jumps or 'shocks' like I frequently experience on going to sleep.
However, I was nowhere near sleep. This time they were not so violent
and quick – if anything the "jump" was quite protracted, and
in this instant it was as if I was transported to somewhere else,
but jumped back again too quickly to fully grasp what I saw. I have
an impression of very old sandstone walls like some medieval castle
in blazing sun, but the light was very strange – kind of like
the solarisation effect applied to so many films in the '60s.”
Susceptible to the Sacral
Lilium tigrinum's state is the point at which dualistic conceptions
of individual identity, of self in relation to other, plough headlong
into paradox – just as in “Through the Looking-Glass”.
Paradox is where we meet our conceptual limitations, where the reconciliation
of opposites is the only way out of the conundrum. (A patient who
responded very well to Lilium tigrinum once gifted me a bottle of
wine called 'Conundrum'!) This reconciliation finds material expression
in the meeting of male (sperm) and female (egg) to form a single
unity, creating the means by which spirit becomes matter. In energetic
anatomy, this is the region of the sacral chakra.
The Sanskrit term for the chakra, Svadhisthana, means
'sweetness' or 'one's own abode' (11). It's depicted as an orange
flower with six petals. Lilium tigrinum has orange flowers with
six petals. Sacral chakra issues include personal responsibility,
money, power, control, sex, creativity, ethics and honour in relationships,
ie. the energetic attachments by which we maintain control over
our external environment (8). The first thing that happens to Alice
when she steps through the Looking-Glass is that she loses all control
over her external environment.
MIND; ANXIETY; business, about
– angry, frustrated, insecure, feeling socially inept –
mostly triggered by utility statement which, although not requiring
payment, reminds me of our financial plight and how powerless I
feel to do anything about it.”
“More left brained, organizing
finances to the 'T'.”
“Well into financial accounting
all of a sudden. After doing the [community group] taxes yesterday,
got stuck into business accounts and did all the year end balancing
of books. Not content with that, carried on to go back over [previous
years] which were never done properly. Have desire to sort this
all out so there is some clarity.” (9)
Physically, the chakra governs the organs of the pelvic region
– the large intestine, bladder and reproductive organs. These,
along with the heart and venous circulation, are the principal organ
affinities of Lilium tigrinum.
HEAD PAIN; LOCALIZATION; Occiput;
extending; back, down
THROAT; PAIN; dragging down
STOMACH; PAIN; dragging; down
FEMALE; PAIN; bearing down; uterus, and
region of; come out, as if everything would;
puts hand to vulva to prevent from escaping
MIND; FEAR; falling, of
MIND; FEAR; motion, of; downward
FEMALE; SEXUAL; desire; increased; busy,
must keep, to repress it
MALE; SEXUAL; desire; increased
In focusing symptoms on the sacral region, shutting
down the higher centres, it's as if the vital force is signalling
attention to the lowest energy centres to bring the issues they
embody to consciousness while the mind, not yet understanding, resists.
There is a directive energy in this process entirely lacking from the passive,
chronic sinking of the Sepia state; a sense which is also conveyed
in Lilium tigrinum's desire for meat, a grounding, form-building
“Physically grounded but intellectually
and spiritually bereft.”
“Every time I take the essence,
I feel energy running down from my head to my bottom, makes me sink.”
The remedy is often described as an 'hysterical' female remedy.
However, the sense from the proving was one of androgyny,
of yin/yang balance. The petals of Lilium tigrinum curl back on
themselves while the generative organs, both female and male, are
thrust forward. Intense sexual excitement manifests in both sexes,
but this is an excitement with a primary inward focus (even
though it may be deflected outward in those needing the remedy),
reflecting the urge to achieve unity within the self, to transcend
duality in order to bring about full realisation of the
In the early provings (1), sexual excitement was recorded by 3
provers (two female, one male), all of whom appeared not
to have experienced this for some time. (Note that in Allen's Encyclopedia,
Samuel Lilienthal's symptoms are wrongly recorded in the Sexual
Organs – Female section.) In this latest proving, this was
echoed by one prover, but notably there was no desire to share the
feelings. Provers who enjoyed a healthy sex drive prior to the proving
found that desire was diminished; however, impetus toward
self-unity, with a positive rejection of unity with others, remained.
“Was able to call up very easily
the feelings of sensuality ... very happy that I now seem to have
access to these feelings again after so long without. Still have
no desire as yet to do anything about them. Really enjoying just
keeping them to myself, luxuriating in them like a good hot bath.”
“Do not wish to have partner involved.
I am content with myself, do not wish for the interaction. Other
people disgust me in a way. Highly unusual for me.”
“Sex drive still low for partner,
feel he is not clean enough for me, unwashed, hands may be dirty,
wish to remain in a state of self containment.”
“Joy. I was happy to be by myself
and try and connect with my core. Lower sex drive I did not want
to have sex. An increased self acceptance of myself – being
happy with whatever I have to do for myself and others.”
Underlining the self-actualising drive behind the sexual
feelings of Lilium tigrinum is a prover's dream where a penile snake
– representative of regeneration, spirituality and transcendence
among many shamanic traditions (5) – emerges as the means
of uniting her masculine and feminine aspects. Snakes as symbolic
motif appeared repeatedly to two provers. A dream symbolising the
raising of kundalini (the uniting of matter and spirit in cosmic
consciousness – also represented by a snake) was reported,
and one prover experienced an epiphany.
“Yes, see the light! Feel completely
different, as if I am tapped into an awareness I was born with or
that enlightened people have about the scheme of the universe, know
that it probably will not last before the mundane begins taking
all my attention, want to meditate my life away, join with the source,
surrender to the annihilation of my ego structure/container at last.”
(9) (This prover's heart palpitations were cured by the proving.)
GENERALITIES; CONSTRICTION; external,
KIDNEYS; SUPPRESSION of urine
FEMALE; MENSES; suppressed
FEMALE; INFLAMMATION; Uterus; chronic;
congestion, with; arterial
MALE; ERECTIONS, troublesome; urination;
FEMALE; PAIN; General; ovaries; heart
symptoms, with sympathetic
FEMALE; PAIN; General; uterus; alternating
with pain in; heart
CHEST; PALPITATION heart; menses; agg.;
CHEST; CONGESTION, hyperemia of chest;
urination, desire, if not attended to
CHEST; CIRCULATORY SYSTEM; weakness,
CHEST; CEASE; as if heart; would
CHEST; CONSTRICTION, tension, tightness;
Heart; walk erect, inability to
Then there is the nature of the plant itself.
As well as being able to reproduce sexually, it reproduces asexually
by the growth and splitting of its own underground bulb, and by
producing clones which sprout from garlic-like bulbils which grow
in the axils of the leaves all the way up the stem and then drop
off. One prover reported a dream sequence featuring progressively
mouldering strings of garlic bulbs (Lilium tigrinum is extremely
vulnerable to mould (2)), which precipitated her into a colourless
landscape of derelict buildings and depressed inhabitants before
her children led her away into a further sequence symbolising the
raising of kundalini.
Self-actualisation permits the energy of creation, of which sexual
energy is a lower octave, to flow freely through the individual.
Physical reflection of self- or circumstantial suppression of individuation
is expressed in an enormous number of symptoms featuring constriction
and impeded flow. Illustrative symptoms arise in the generative
organs, in the heart (symbolically the fulchrum between the lower
and higher self, between inner and outer worlds, matter and spirit),
and the kidneys, which in traditional Chinese medicine are the repository
of Jing, the source of life, reproduction, development and maturation
(6). Symptoms may alternate between the three locations or may manifest
simultaneously in each.
“On waking notice stitching pain
in heart again. Also sore kidneys, stitching pain in right ovary,
and a feeling in sacral region of back as if the energy in the dorsal
aspect of the sacral chakra were all wrong.” (9)
Clarke (4) notes that heart symptoms were more developed in male
provers of the remedy (in W E Payne's original proving), while females
had more extensive gynæcological symptomatology – entirely
consistent with the fact that emotional expression (a heart issue)
is societally more repressed in men than the expression of their
sexual energies; whereas for women, it is the other way round.
MIND; AVERSION; approached, of being
MIND; ABSORBED, buried in thought
MIND; SPOKEN to; averse to being; alone,
wants to be let
MIND; DISTURBED, averse to being
MIND; IRRITABILITY; spoken to, when
MIND; DISCONTENTED, displeased,
dissatisfied; everything, with, ... her own things,
MIND; FINERY, luxurious clothing, wants;
MIND; HURRY, haste; tendency; aimless
MIND; HURRY, haste; tendency; occupation, in;
desires to do several things at once
MIND; SADNESS, despondency, depression,
melancholy; advice, if they cannot give
MIND; INDIFFERENCE, apathy; done for her,
about anything being
MIND; DELUSIONS, imaginations; doomed,
being; expiate her sins and those of her family, to
MIND; DELUSIONS, imaginations; depending,
everything is depending on them
MIND; DELUSIONS, imaginations; family; get
along without her, cannot
MIND; DELUSIONS, imaginations; deserted,
MIND; DELUSIONS, imaginations; wrong; he
has done; people are therefore against her
MIND; FEAR; say something wrong, lest he
MIND; SENSES; confused
MIND; DULLNESS, sluggishness, difficulty of
thinking and comprehending; intuitions, of
VISION; CONFUSED vision
VISION; LOSS of vision, blindness
MIND; FORGETFULNESS; thinking of
something agg. forgetfulness, diversion amel.
The Journey Inward
The focus of the remedy state is firmly inward. There are feelings
of detachment from others, anger and irritability at being disturbed.
“I feel aggressive, want to fight,
detached from it, feel like attacking someone just because they
are in the same room. Irritated by the presence of someone, it takes
a lot to control it, cannot sometimes.”
“Feeling very anti-social. Can't
be bothered with family. Just want some peace and quiet and time
to myself .”
“Detached. Emotionally closed and
“Direction is coming from within
me. Unable to draw from external forces.” (9)
The irritability has the quality of an indiscriminate flash-in-the-pan
which surfaces more in response to circumstances (disturbance,
obstruction), rather than in relation to specific issues with individuals.
Emotional engagement is absent. This is another point at which Lilium
tigrinum can be distinguished from the Sepia state. Sepia's irritability
is decidedly emotional and person-focused.
There is dissatisfaction with the present state and yearning for
transformation, yet lack of a clear direction, a sense of a headless
chicken (contrasting with Sepia's indifference), which may be projected
outward in a frantic desire to do something, to fix something, anything
to prevent the lapse into the deeper state, where the impetus becomes
internalised in a passive fatalism where identification with family/group
– a different unity – supercedes. The individual sinks
back into their base chakra, and identifies themselves completely
with the group in which they feel they belong – their fortunes
are wedded to the group and the group to them. To give way to the
urge to loosen familial ties risks the possibility of being cast
completely adrift, of losing all sense of unity altogether, particularly
since there is a lack of inner guidance, a confused state where
neither the senses nor intuitive faculties can be trusted and difficulty
is experienced remaining focussed on any task or in coming to firm
conclusions about anything.
“My thought pattern was more confused,
I had trouble deciding about things. It took me 2 days to pack to
go away to Florida for 3 days, for myself and children. I was very
right brained and disorganized, I would put a piece of paper down
and 10 minutes later could not find it.”
“Increased thirst continues. Maybe
drinking slightly more though keep forgetting to go and do anything
about it, or get side-tracked on the way to the kitchen.”
“Whole documentary [about 'surrendered
wives'] made me intensely uncomfortable and, while I could see there
were some merits to the approach, something struck me as deeply
wrong about it. But I couldn't decide whether this was because there
really WAS something wrong with it or whether I was encountering
a place of deep resistance to the idea of relinquishing control
over my own life in me. Concluded it was probably both – didn't
seem to be any place for the 'wild woman' in this.”
Yet the need and drive to move beyond group identification surfaces
in the uncontrollable irritability and desire to be alone, and in
the strong sexual urge for self-unity which pulls against acquiescence
to family loyalties, indoctrinated ideals and the needs of others,
firmly in the direction of self-empowerment and individuation.
MIND; OCCUPATION, diversion;
MIND; DELUSIONS, imaginations; divided;
two parts, into
MIND; DEATH; desires
MIND; DOUBTFUL; souls welfare, of
MIND; FEAR; death, of
MIND; FEAR; moral obliquity alternating
with sexual excitement
MIND; DESPAIR; religious; alternating with
MIND; TEARS; himself
MIND; TORMENTS; himself
MIND; PULL, desires to; hair, ones; others, or
MIND; CONCENTRATION; difficult; crazy
feeling on top of head, wild feeling in head, with
confusion of ideas
MIND; DELUSIONS, imaginations; insane; become, that she will; hold
tightly upon herself, if she did not
MIND; ESCAPE, attempts to
There are many fearful impressions in this threshold
state. Amidst the confusion and indecision, and the tendency to
be repeatedly side-tracked, there is another dimension to the sense
of duality, that of being pulled in two different directions. It's
as if the vital force is pulling inexorably in the right direction,
yet the conscious mind is not engaged and committed to the path.
There is resistance to the descent into the subconscious, into what
appears to be the base emotion and animal nature of the lower chakras;
fear that everything is falling apart; an urge toward, yet fear
of, the process of dissolution and recreation of identity which
is part of the journey.
The symptoms present a paradox: the drive towards spiritual unity
expresses itself through base sexual urgings, while conscious spiritual
yearnings are muddied by identification with quasi-religious morality
derived from the familiar familial identity (base chakra):
the classic madonna-whore complex. (Base chakra identification is
with duty, family/tribal/societal values, origins, logic, order,
structure, taking things at face value – one prover had a
series of dreams in which she progressively worked through the theme
of taking things at face value.) Given that the drive is to transcend
this identity, there is a powerful urge to reject the idealised
madonna image – often acted out through a dance with the self-abusive
and degrading persona of the whore – yet the pull of spirit remains.
But the self-abusive and degrading image of the whore holds little
genuine appeal either (issues over cleanliness and purity surfaced
in two provers), yet the sexual urgings are strong. It's no wonder
the state is so full of exasperation and confusion.
GENERALITIES; CHANGE; symptoms,
constant change of
MIND; DELUSIONS, imaginations; disease; incurable,
MIND; FEAR; disease, of; symptoms indicate
internal organic, that
The first steps into the Looking-Glass world indicate very clearly
that things aren't quite what they seem. This sense will likely
come across in case-taking. The symptoms of Lilium tigrinum have
a chimerical quality, constantly shifting and changing, yet while
each is being experienced, it carries the force and weight of solid
reality. It's as if the continual play of external reflections which
constitute our 'objective' reality has become internalised; turned
outside in, just as with Alice's world when she stepped through
the looking-glass. The remedy state throws up paradox after paradox.
Kent says: “Receives wrong impressions and everything is
inverted ... Strange things occur in this remedy.”
(7) [My emphasis]
THROAT; LUMP, plug, sensation
STOMACH; LUMP, sensation of; nausea, with
RECTUM; LUMP sensation of; urination, with
BLADDER; URGING to urinate, morbid desire;
ball sensation in rectum, with
CHEST; BALL; heart, as of a
CHEST; LUMP sensation; moving, up and
down, swallowing empty, on
GENERALITIES; BALL internally, as if
Sensations of a lump, ball or weight
occur frequently and in many different locations. I experienced
these sensations around the epiglottis, the back of the neck beneath
the occiput, between the scapulæ, and in the region of the right
ovary. The sensations could be disquieting – it didn't take
much to be convinced that they signified the presence of a large
tumour. These sensations also had echoes in the mental and dream
states which resonated strongly with the cancerous diathesis –
the image of a ball-and-chain came to mind. A feeling of
being weighed down by circumstances, grief and past hurts, duties
and responsibilities, familial and societal expectations, all of
which obstruct progress towards individuation. The connection of
these symptoms to base chakra identity is obvious. The following
dream symbolically illustrates this dynamic, relating that what
has previously served up nourishment is paradoxically what is obstructing
MIND; DELUSIONS, imaginations;
doomed, being; expiate her sins and those of her family, to
MIND; DELUSIONS, imaginations; depending,
everything is depending on them
MIND; DELUSIONS, imaginations; family; get
along without her, cannot
MIND; RESPONSIBILITY; strong
“Dream: The place
is the house I was brought up in. I am on my way to do something
and am coming down the stairs. The stairs are completely blocked
by piles and piles of dirty dishes. It's obvious to me that I am
the only one who is likely to take care of these, so I pick my way
carefully through the piles, trying not to break any plates, easing
my feet into spaces for footholds, so that I can get to the bottom
and start taking them to the kitchen. I feel very resigned to doing
this, and no longer have a sense of what it was I was going to do
before I came down the stairs.” (9)
The location of the ball sensations likely direct focus to specific
facets of base chakra issues as they relate to other chakras. For
instance, sensations in the throat, heart and sacral regions point
to speaking one's own truth, following one's heart and expressing
one's creativity at variance with group/family ideals.
The key to resolving the situation of Lilium tigrinum is to resolve
the paradoxes of duality. To understand that the madonna and the
whore are essentially the same; different manifestations of the
same energy, harmonics of the same tone, and that both
images are degraded one-sided caricatures of the spiritual ideal
– that of the fully actualised self through which the universal
creative energy flows unobstructed on all levels, typical of the
archetypal goddess images which have been invoked in association
with this remedy (2 and 9).
In the light of this understanding, the Tiger-lily's single criticism
of Alice (who habitually defers to the authority of anyone but herself)
no longer appears as gratuitous or self-reflective as it does at
first glance. It speaks directly to the paradoxes created by linear
thought patterns which the remedy mirrors in its symptoms.
“If only her petals curled up a little
more, she'd be all right.” (3)
(1) Allen, Timothy F. 1874 (republished 1995). Encyclopædia
of Pure Materia Medica. B Jain, New Delhi.
(2) Assilem, Melissa. Undated lecture notes. The
Wolf, the Lily and the Homeopath.
(3) Carroll, Lewis. 1872.Through the Looking Glass.
Macmillan & Co, London.
(4) Clarke, John Henry. 1900 (republished 1995). A
Dictionary of Practical Materia Medica. B Jain, New Delhi.
(5) Kalweit, Holger. 1984.Dreamtime and Inner Space,
the World of the Shaman. Shambhala, Boston & London.
(6) Kaptchuk, Ted J. 1983.Chinese Medicine – The
Web that has no Weaver. Rider (Random House), London.
(7) Kent, James Tyler. 1905 (reprinted 1990). Lectures
on Homeopathic Materia Medica. B Jain, New Delhi.
(8) Myss, Caroline. 1996.Anatomy of the Spirit.
Bantam Books, London.
(9) Nauman, Eileen. 2001.Tiger Lily Flower Essence
Proving the Triple Goddess in Plant Form. Unpublished, presented
at the 6th Annual NCH Southwest Regional Conference (USA), October 21
2001, proving extractions, personal proving diary.
(10) Oxford English Dictionary (Complete). 1971. Compact
Edition, Oxford University Press, Oxford, etc.
(11) Ozaniec, Naomi. 1990.The Elements of the Chakras.
Element Books, Rockport.
(12) Paulson, Genevieve Lewis. 1991.Kundalini and
the Chakras. Llewellyn Publications, St Paul, MN.
(13) Rutherford, Leo. 1996.Principles of Shamanism.
(14) van Zandvoort, Roger. 1997.The Complete Repertory
ver 4.5. IRHIS, Leidschendam.
(15) Vermeulen, Frans. 1996.Synoptic Materia Medica.
Volume 1. Merlijn Publishers, Haarlem.
(16) Websters New Twentieth Century Dictionary. 1979.
2nd edition. Dorset & Baber, New York.
(17) Wood, Matthew. 1986.Seven Herbs, Plants as
Teachers. North Atlantic Books, Berkeley, CA.