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451
General Discussion / Biles/Humorism
« on: August 21, 2012, 07:19:37 PM »
I don't like referencing Wikepedia but for now that's how I'll start this thread.

http://en.wikipedia.org/wiki/Humorism

Humorism, or humoralism, is a now discredited (but historically important) theory of the makeup and workings of the human body, adopted by Greek and Roman physicians and philosophers, positing that an excess or deficiency of any of four distinct bodily fluids in a person directly influences their temperament and health. From Hippocrates onward, the humoral theory was adopted by Greek, Roman and Islamic physicians, and became the most commonly held view of the human body among European physicians until the advent of modern medical research in the nineteenth century.

The four humors of Hippocratic medicine are black bile (Gk. melan chole), yellow bile (Gk. chole), phlegm (Gk. phlegma), and blood (Gk. haima), and each corresponds to one of the traditional four temperaments. A humor is also referred to as a cambium (pl. cambia or cambiums).[1]


Essentially, this theory holds that the human body was filled with four basic substances, called humors, which are in balance when a person is healthy. All diseases and disabilities supposedly resulted from an excess or deficit of one of these four humors. These deficits could be caused by vapors that were inhaled or absorbed by the body. The four humors were black bile, yellow bile, phlegm, and blood. Greeks and Romans, and the later Muslim and Western European medical establishments that adopted and adapted classical medical philosophy, believed that each of these humors would wax and wane in the body, depending on diet and activity. When a patient was suffering from a surplus or imbalance of one fluid, then his or her personality and physical health would be affected. This theory was closely related to the theory of the four elements: earth, fire, water and air; earth predominantly present in the black bile, fire in the yellow bile, water in the phlegm, and all four elements present in the blood.[2]

Paired qualities were associated with each humor and its season. The word humor is a translation of Greek χυμός,[3] chymos (literally juice or sap, metaphorically flavor). At around the same time, ancient Indian Ayurveda medicine had developed a theory of three humors, which they linked with the five Hindu elements.[4]

The four humors, their corresponding elements, seasons, sites of formation, and resulting temperaments alongside their modern equivalents are


History

Although modern medical science has thoroughly discredited humorism, the theory dominated Western medical thinking for more than 2,000 years.[6]
Origins

The concept of four humors may have origins in ancient Egypt[7] or Mesopotamia,[8] though it was not systemized until ancient Greek thinkers[9] around 400 BC who directly linked it with the popular theory of the four elements earth, fire, water and air (Empedocles).

Fåhræus (1921), a Swedish physician who devised the erythrocyte sedimentation rate, suggested that the four humours were based upon the observation of blood clotting in a transparent container. When blood is drawn in a glass container and left undisturbed for about an hour, four different layers can be seen. A dark clot forms at the bottom (the "black bile"). Above the clot is a layer of red blood cells (the "blood"). Above this is a whitish layer of white blood cells (the "phlegm", now called the buffy coat). The top layer is clear yellow serum (the "yellow bile").[10]
Greek medicine
The four temperaments (Clockwise from top right: choleric; melancholic; sanguine; phlegmatic).
See also: Ancient Greek medicine

Hippocrates is the one usually credited with applying this idea to medicine. Humoralism, or the doctrine of the four temperaments, as a medical theory retained its popularity for centuries largely through the influence of the writings of Galen (131–201 AD) and was decisively displaced only in 1858 by Rudolf Virchow's newly published theories of cellular pathology. While Galen thought that humors were formed in the body, rather than ingested, he believed that different foods had varying potential to be acted upon by the body to produce different humors. Warm foods, for example, tended to produce yellow bile, while cold foods tended to produce phlegm. Seasons of the year, periods of life, geographic regions and occupations also influenced the nature of the humors formed.

The imbalance of humors, or dyscrasia, was thought to be the direct cause of all diseases. Health was associated with a balance of humors, or eucrasia. The qualities of the humors, in turn, influenced the nature of the diseases they caused. Yellow bile caused warm diseases and phlegm caused cold diseases.

In On the Temperaments, Galen further emphasized the importance of the qualities. An ideal temperament involved a balanced mixture of the four qualities. Galen identified four temperaments in which one of the qualities, warm, cold, moist or dry, predominated and four more in which a combination of two, warm and moist, warm and dry, cold and dry or cold and moist, dominated. These last four, named for the humors with which they were associated—that is, sanguine, choleric, melancholic and phlegmatic, eventually became better known than the others. While the term temperament came to refer just to psychological dispositions, Galen used it to refer to bodily dispositions, which determined a person's susceptibility to particular diseases as well as behavioral and emotional inclinations.
Islamic medicine
See also: Medicine in medieval Islam and Unani

In Islamic medicine, Avicenna (980–1037) repeated the ancient theory of four humours in The Canon of Medicine (1025).

    “From mixture of the four [humors] in different weights, [God the most high] created different organs; one with more blood like muscle, one with more black bile like bone, one with more phlegm like brain, and one with more yellow bile like lung.

    [God the most high] created the souls from the softness of humors; each soul has it own weight and amalgamation. The generation and nourishment of proper soul takes place in the heart; it resides in the heart and arteries, and is transmitted from the heart to the organs through the arteries. At first, it [proper soul] enters the master organs such as the brain, liver or reproductive organs; from there it goes to other organs while the nature of the soul is being modified in each [of them]. As long as [the soul] is in the heart, it is quite warm, with the nature of fire, and the softness of bile is dominant. Then, that part which goes to the brain to keep it vital and functioning, becomes colder and wetter, and in its composition the serous softness and phlegm vapor dominate. That part, which enters the liver to keep its vitality and functions, becomes softer, warmer and sensibly wet, and in its composition the softness of air and vapor of blood dominate.

    In general, there are four types of proper spirit: One is brutal spirit residing in the heart and it is the origin of all spirits. Another – as physicians refer to it – is sensual spirit residing in the brain. The third – as physicians refer to it – is natural spirit residing in the liver. The fourth is generative – i.e. procreative – spirits residing in the gonads. These four spirits go-between the soul of absolute purity and the body of absolute impurity.”


Influence and legacy
Medicine

Typically "eighteenth-century" practices such as bleeding a sick person or applying hot cups to a person were, in fact, based on the humor theory of surpluses of fluids (blood and bile in those cases). Ben Jonson wrote humor plays, where types were based on their humoral complexion. Methods of treatment like bloodletting, emetics and purges were aimed at expelling a harmful surplus of a humor. Other methods used herbs and foods associated with a particular humor to counter symptoms of disease, for instance: people who had a fever and were sweating were considered hot and wet and therefore given substances associated with cold and dry. Paracelsus further developed the idea that beneficial medical substances could be found in herbs, minerals and various alchymical combinations thereof. These beliefs were the foundation of mainstream Western medicine well into the 1800s.

Central to the treatment of unbalanced humors was the use of herbs. Specific herbs were used to cure common ailments and even the plague. For example, chamomile was used to treat any sort of swelling or fever. Also, arsenic was used in a poultice bag to 'draw out' the evil vapors that caused the plague. Philip Moore, who wrote on the hope of health, and Edwards, who wrote Treatise concerning the Plague discuss how these herbs are helpful in curing physical disease. They also discuss the importance of maintaining an herb garden.

The Unani school of Indian medicine, still apparently practiced in India, is very similar to Galenic and Avicennian medicine in its emphasis on the four humors and in treatments based on controlling intake, general environment, and the use of purging as a way of relieving humoral imbalances.

There are still remnants of the theory of the four humors in the current medical language. For example, modern medicine refers to humoral immunity or humoral regulation when describing substances such as hormones and antibodies which are circulated throughout the body. It also uses the term blood dyscrasia to refer to any blood disease or abnormality. The associated food classification survives in adjectives that are still used for food, as when some spices are described as "hot", and some wines as "dry". When the chilli pepper was first introduced to Europe in the sixteenth century, dieticians disputed whether it was hot or cold.
Culture

Theophrastus and others developed a set of characters based on the humors. Those with too much blood were sanguine. Those with too much phlegm were phlegmatic. Those with too much yellow bile were choleric, and those with too much black bile were melancholic. The idea of human personality based on humors contributed to the character comedies of Menander and, later, Plautus. Through the neo-classical revival in Europe, the humor theory dominated medical practice, and the theory of humoral types made periodic appearances in drama.

Because people believed that the quantity of humors in the body could not be replenished, there were folk-medical beliefs that the loss of fluids was a form of death.

The humors can be found in Elizabethan works, such as in Taming of the Shrew, in which the character Petruchio pretends to be irritable and angry to show Katherina what it is like being around a disagreeable person. He yells at the servants for serving mutton, a "choleric" food, to two people who are already choleric.

Foods in Elizabethan times were believed all to have an affinity with one of these four humors. A person showing signs of phlegmatism might have been served wine (a choleric drink and the direct opposite humor to phlegmatic) to balance this.


452
Diet before and after / Re: hydration is key for the full experience
« on: August 21, 2012, 05:50:44 PM »
If you ever have read my 1/1/12 account of Mama Kambo Mama (Ayahuasca in morning, Kambo 3-5 hours later then Ayahuasca again at full dose 2 hours later) you'll remember I purged the rainbow.  That bile was every color you can imagine, on an empty stomach. 

Later on I would like to open up a thread on bile, and what the colors represent.  Associated with the only systems that seemed to really delve into this practicum, the humors of the greeks, and the sufi's also had a bit of infos.  I'm sure Chinese medicine also has some infos.  But I'm sure every color has a meaning.  For instance when I purged up black it took 3 weeks but eventually someone of facebook (gloriadeo I think) sent me this in depth report on what black bile represents in terms of the meloncholic. 

Amazing miracles

453
General Discussion / Re: Can Kambo be Reused?
« on: August 21, 2012, 05:34:01 PM »
Quote
Do you think that making burns close to prominent lymph nodes (I'm thinking under the armpit) could deliver a stronger, more effective dose?

I'll be the volunteer guinea pig.  Issue is in crevice areas where there is a fold, armpits, back of knees, back of elbows the kambo doesn't stay on.  Extra difficult.

One of the main reasons I began in my Kambo mission was to cure my Mom of Lymphodema, where her lymph system is blocked up at the armpit area.  She says now I am obsessed with Kambo (how could I not be?) and that I would have to cut my hair, then she will agree to treatment.

Maybe I'll shave my armpits and give it a try.  Already have taken hair off lower places for the sake of Kambo sacral therapy. 

Kambo Cranial Sacral therapy, hereby off topic but I'll start a thread on it here soon.

You guys are quite inspirational, thanks so much for lighting up my world!

454
General Discussion / Re: Can Kambo be Reused?
« on: August 19, 2012, 07:28:15 PM »
I had to split this one Myco as this has been a huge question of mine for some time.  I don't know honestly.

Quote
I've tried wetting used kambo then tasting the water and I can clearly taste the medicine. I'm wondering if the kambo can be reused since not all of the medicine present in the jelly is used up in a single application.

Were there any effects?

I've been saving my spent Kambo with plans on snuffing it.  Mixing it with my Rape' and snuffing.  I have no idea what would happen but I totally agree that it's still viable after being used. 

455
Not sure how much meridian based thought or what Chinese Medicine or Energy medicine has to say on this issue.  But what I am thinking is that warts and the large moles or red moles and what not (imperfections?) are indications of energy blockages. 

My first experience treating one with Kambo was last Thursday.  I burned this very large red mole close to 30 times, it was still there to about 1/4 of it's size and I couldn't seem to get a clear picture of open skin on it.  Location wise it was just to the right about 1/2 cun (a cun is basically the distance from the first line on your middle finger to the second line on the same finger) to the right of RN 20 (Ren Meridian 20 aka Conception Vessel 20).  I applied Kambo to this first before applying 11 to my Sacral Chakra.  Immediately the sting from the Kambo was at least 3 times stronger that it normally is.  My heart started beating in my head within 20 seconds as if I had just applied 7+ dots.  Definitely took well to that region like never before. 

After all was over I applied dragon's blood to the region.  Today I was rather excited and curious to see what was under the dragon's blood (liquid bandage formed huge over it), when I took the resin off, there were no more traces of the huge mole.  A miracle.  Only a slight bit of blood which is typical when I remove the dragon's blood too early.  I use to have a throbbing dull pain in that region from time to time.  Since taking it off I feel a sense of relief there. 

I'll keep applying Kambo from time to time to this region and see what happens.  Also I have a few warts (planter warts) which I will treat the same way.

Here's the synopsis of my theory:

Warts, moles and areas of the sort=Kambo bulls eye targets.

This would go along with how some treat major issues such as snack bites and infections applying Kambo directly to the afflicted area. 

BAM

456
Journals / Ordeals / Re: My third Kambo experience
« on: August 19, 2012, 07:07:57 PM »
I don't know for sure on that one.  Some are naturally resistant to purging.  So I snuff them and if they don't purge I burn them 2 more times.  I make sure they purge unless they are fainters.  If I remember right your a slight fainter or exhibeted fainting symptoms of some sorts.  With that sort of issue I recommend having a sitter to slap you in the hands (back of hands) slap you in the shoulders and press a finger into acu points right below the nose.  Then you could do more but I really don't think it sounds safe for ones with fainting symptoms to press the limit so far. 

You seem to have a steel stomach.

Rape' has very good synergy with Kambo as well, also goes unbelievably well with either Iboga or Ayahuasca.  Not flooding with Iboga (not sure actually but wouldn't want to be the first to try it), but microdosing.  With Aya it is quite good just when you start to come down like 3-4 hours into it.  Brings it back up to a high level again. 

These medicines are like families, I swear. 

457
Journals / Ordeals / Re: Second Kambo experience
« on: August 19, 2012, 07:00:37 PM »
It does form scars with the dragon's blood, my theory was incorrect.  I planted bad information apparently, sorry Dagger.  I do like using Sangre De Drago though as it takes the pain away immediately.  I personally like the scars. 

458
Quote
What would you recommend for this? Would 3 x 3 dot applications on the left arm over the course of a day or two suffice?

It could warrior spirit and diligent soul.  But that is could.  One very overlooked good luck charm, in my books the greatest good luck healer is Iboga.  Namely a full flood.  It seems to really put people back in the now.  So that is the ultimate for Panema in my personal observation and experience.  For assurance that Kambo deal with the Panema is to do it over consecutive days, meditating as well.  3x3 does a thorough job for sure, but honestly I question if I will ever have the bravery to do it again. 

One things for sure your determined.  If you don't mind me saying so I'm very proud of your will power to heal yourself and others (loved ones).  You'll get there with such determination, just a matter of time. 


459
Kambo on Acupuncture Points / Acu Chakra Kambo
« on: August 18, 2012, 10:54:22 PM »
This thread is just the start of a research project I began about a week ago.  I did my first application on the Sacral Chakra doing a Mascal (Ethiopian cross) design that covered 3 meridians on my conception vessel as well as 2 on my kidney.  I read in a book about Acupuncture Chakra also called Spiritual Acupuncture and was immediately riveted to invest my energy into this. 

The outlook I have for this is to include as many meridians as possible in the design of beautiful Mascal's which resemble perfect crystals.  At the same time covering meridians from front to back.  The opening and the release.  Here is a book on the subject but I read it in a different book...

http://www.amazon.com/Acupuncture-Chakra-Energy-System-Treating/dp/1556437218

My first application was rather amazing.  I'm still digesting the experience after doing it on Thursday.  I did 11 dots on the sacral meridian in this beautiful design.  I also did one on a huge red mole I had, I burned the mole like 30 times and then when I applied the Kambo on it I was immediately hit full throttle with the Kambo.  I think the mole (or a wart for that matter) is a sign of an energy blockage.  I'll need to integrate the experience more before I can fully report it.  I also need to hire an assistant to begin helping me applying to my back as well so I can open up both sides of the chakra force.  It's a theory so far but to me it feels just right. 

One may ask what about the brow chakra?  or the root chakra? or the crown chakra?  No way one can do burns there right?  So my view at the moment for that is to find the reflexology acu points for the top of the feet, the top of the hands, the ears, possibly the bottom of the feet, possibly the bottom of the hands and so on.  I think this would also work in a good way to accomplish opening the chakra fields.

Looking forward to making this a life goal project to delve in head first with a good oxygen tank. 

460
Journals / Ordeals / Re: My third Kambo experience
« on: August 18, 2012, 10:29:50 PM »
For what it's worth (or not worth depending on belief systems),
Forced purging is a basic taboo for indigenous tribes in reference to Kambo, Iboga or Ayahuasca.  At least by some tribes not sure if all.  But especially for Kambo it is a taboo to stick a finger down your throat.  Personally with Aya or Ibo if a person insists I would let them, but with Kambo I would prevent them from doing so.  It ruins the spiritual catharsis element, IMO.  Not to make this dogmatic but to state a strong personal opinion that I have on this subject.

The best way I have found to induce purging is with Rape', you can inquire Giovanni to purchase some.  What one does is snuff some in the moments of "if" to make the purge come.  One needs to make a hollow tube to snuff it or have someone else snuff it into their nose.  I use a rubber tube with a hollowed stalk at the end to snuff myself. 

Also getting as much Palo Santo blazing as possible on charcoal, switching body positions from lying down to on all fours, singing deep "icaros" to gutteral to high pitched, basically working to purge and earning it the hard way.  Sometimes when I have enough pre rest and energy I can go really deep just on will alone. 


461
General Discussion / Re: What is too much?
« on: August 17, 2012, 07:21:12 PM »
Quote
Posted by: avendagold
« on: May 14, 2012, 05:54:32 am »

    KP, a question for you.  You advocate using as many Kambo dots as possible to get a deep, long lasting effect, yet you said that you do it regularly, at one point you were doing it every week.  Surely if you are doing a deep cleanse, you can do it infrequently as the effects last several weeks.  What are your thoughts on this, and how long do the effects last for you?

I'm sorry Avendagold, somehow I missed this question.  The effects last a lifetime and either or works.  Either/or as in can do once a month, once a day, once every so often and still be blessed by this salve of love.  Not to be overly poetic or vague but there is no reasonable answer I can seem to offer. 

Quote
Posted by: mycotheologist
« on: Today at 03:31:42 pm »

   Is it possible to overdose and die by applying too many dots? If not, then I'm going to do an overkill application to ensure that I get the maximum effects. Earlier today, I scraped the kambo off my arms when I felt the effects coming on rapidly because I thought I might die if I didn't but I regret doing that because my face didn't swell at all so I don't think I got the full effects.

Not that I know of myco,
Some Katukina do 100+ dots.  You just got scarred, it's ok it happens.  Trust the medicine.  Faith in Kambo that it knows the exact surgery for your energy fields, soul, body, mind, chakras, aura and ext.  It knows but the mind will want to tantalize in fantasies that it knows.  Tell the mind to take a hike and go to auto pilot Kampo, Kampu mode.  The Kaxinawa Paje that discovered this medicine is possible for each of us to reach as well. 

It is best to very gradually build your dose up.  If 5 makes you purge then stay at 5 again until it seems to easy then move to 7.  More than anything Kambo will tell you when your ready to advance.  It's like degrees or something. 

462
Sometimes swells sometimes not.  I kind of feel like when my face swells I get more benefit, but this is just theory.  Please be careful, take your time, not that your not but just please excercise caution. 

There is no "underdosing" with Kambo.  It is an ointment of sacrament, IMO.  Even one dot is a blessing if applied properly.  The operative wording is apply properly. 


463
Complementary Modalities / Re: Palo Santo
« on: August 17, 2012, 07:08:21 PM »
Helps the purge...

Palo Santo for cleansing and purification.  Hand in Hand with Kambo.

464
Application / Re: How to apply via the burning method
« on: August 16, 2012, 01:34:33 PM »
Yes but make sure to spray water or put drops of water on them to bring them back to life.  Water is very important to make the Kambo have enough liquid to be a globule with no solid structure whatsoever.  Practice makes perfect.  Good luck in your anointment into peaceful warriorhood.

465
Reflexology, Auriculotherapy, Facial Acupucture / The Book to Get...
« on: August 15, 2012, 10:39:20 PM »
This book Giovanni Lattanzi recommended to me above all else for auriculotherapy treatments.  I just placed my order.
In a nerdy sort of way I think it would be neat if a bunch of us got a copy and started our own little study group.  Who knows?  That's my direction.  In my second year of getting my Kambo degree. 

Modern Chinese Ear Acupuncture: by Ping Chen

http://www.amazon.com/Modern-Chinese-Acupuncture-Ping-Chen/dp/0912111704/ref=sr_1_1?s=books&ie=UTF8&qid=1345084601&sr=1-1&keywords=Modern+Chinese+Ear+Acupuncture%27+by+Ping+Chen

This useful and well-organized text precisely lays out the indications and applications for ear acupuncture, the characteristics of point selection, and the principles of prescription formation. Using charts, it describes anatomical areas and points on the external anterior and posterior surface of the ear. Each is identified with an English name and the international standard nomenclature for point reference. The book also lays out the distribution patterns and classification, and standard names, locations, and indications for roughly 87 ear points. It covers the theoretical basis for and methods of ear diagnosis, including inspection, palpation, and electrical detection and delineates diagnostic indicators for 100 commonly seen internal and external diseases. OB/GYN diseases, dermal diseases, and EENT disorders.

It outlines a variety of therapeutic methods, such as seed acupressure, filiform needling, intradermal needle implantation, electroacupuncture, plum blossom needling, bloodletting, medicine injection, ear moxibustion, ear massage, medicated plasters, and magnet therapy. There is an extensive section dealing with treatments for more than 132 common disorders. Each includes a treatment prescription (primary and supplementary points), therapeutic methods (selected according to appropriate indications), and clinical notes. Case studies with commentaries, from the clinical records of Dr. Yang Yun Bi, a physician at Huang Shan Medical School in Anhui Province, PRC, are included where they correspond to the disorders presented.


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