Kin­esi­olo­gical testing of psycho­so­matic rela­tion­ships in holistic medicine and dentistry

Kinesiological testing of psychosomatic relationships in holistic medicine and dentistry

(EHK 5/2001, pp. 272–279)

Psychosomatics in medicine and dentistry is currently in vogue. There is growing recognition of the importance of the psyche, for example in the tolerability of dentures, since some cases of intolerance conceal, for instance, a masked depression.

Welcome as this development is, we must not forget that the subject has existed for a long time. Yet in a medicine oriented towards natural science, the analytical approach already predetermines a one-sided, namely functional, engagement with it.

That this is insufficient, and that the psyche cannot be approached in the same way as the material level has been until now, should become apparent at the latest when our treatment of the psyche reaches the same crisis already present in medicine and in the natural-scientific worldview generally.

If we consider scientifically oriented medicine and so-called complementary biological medicine, there is no fundamental difference in their approach. Both employ causal-analytical thinking. Both also use natural substances, such as aspergillus penicillinum or cortisone, to name only a few. The difference lies merely in dosage.

While the former, the so-called conventional physicians, attempt to treat diseases per contraria and thus in reality merely displace symptoms, the failure—or rather the error—of biological medicine lies in its use of the same functional approach to shift the problem to another, apparently more harmless level: that of natural treatment methods, even when it treats per similia.

The methods practised in empirical medicine, such as bioenergetic regulation methods, including kinesiology—particularly the phenomenon of medication testing using these methods—are meaningful only within functional diagnosis. When relationships of meaning are involved, they are applicable only to a limited extent, namely insofar as the practitioner's knowledge, experience and personality come into play as a homeopath and as someone who shares the patient's suffering.

A patient's language of symptoms or body language already shows us symbolically what is at issue. The language in which patients describe their problems also often provides clues, for in this sense language is psychosomatic: it always expresses a dual aspect and thus addresses different levels.

Whereas language leads us to the background of a problem, the symptom shows what is not right with the patient as a human being. We must therefore find the pattern missing from their consciousness, which is why they have this or that symptom.

Kinesiology helps us find the psychosomatic patterns we seek when it is applied correctly. In holistic dentistry we prefer holistic kinesiology, also called physioenergetics, with Van Assche's arm reflex and Beardall's biocomputer model, in which we can store information through Nogier's xy-line on the forehead, from YinTang to the hairline. Van Benschoten's acupuncture-point biophoton testing (ABT) with the bidigital O-ring test (BOT) is also part of this. With its help, one uses, among other things, the five-element theory, which can reveal connections and underlying backgrounds within symptoms. The five phases of transformation are found concentrated in the oral cavity in the familiar scheme of interrelationships according to Voll and Kramer, a similar scheme, or Gleditsch's complex of five functional circuits.

These represent the relationships between teeth, organs and tissue systems and indicate in which subsystems complaints may be expected.

Since the Chinese consider cosmic relationships in relation to disease and thus always incorporate a philosophy of life alongside purely medical considerations, the psychological and spiritual levels are naturally not absent from this system of five phases of transformation. The traditional psychological correlates correspond “more to a disharmonious form of behaviour” (Gleditsch), whereas the “normal psychological aspect” was defined by Gleditsch.

The five functional circuits can therefore serve as a “key to psychosomatic clinical pictures,” since they prove to be “fundamental organisational domains of the organism” (Gleditsch).

This can be illustrated through the kidney/bladder functional circuit (Fig. 1) and its associated anterior-tooth region. Corresponding to somatic stability, security and support, the psychological themes are firmness, trust and constancy. If one engages with these themes “positively,” meaning that one can cope with them and follow their lessons, they manifest in their resolved form as steadfastness, perseverance, reliability, loyalty, straightforwardness and basic trust that allows firm bonds. This leads to an inner affirmation of order and lawful regularity, acceptance of what is given, and obedience. (Gleditsch)

In contrast stands a “negative” engagement with the principle, which leads to problems. Those who have no trust, reject affirmation of a lawful order and resist accepting what is given develop symptoms in the anterior-tooth region and/or the associated organs, here the kidneys, bones and ears. Psychologically, this manifests as an “exaggerated need for security, a lack of trust, that is, fear and a certain rigidity” (Gleditsch).

Emotionally, according to Diamond, pathologies of the kidney/bladder functional circuit involve problems with sexual security or indecision, fairness or unfairness. This already suggests that the associated basic principle, the Venus principle, is disturbed and manifests in problems of boundaries and relationships.

According to Caffin, the position of the anterior teeth provides information about the relationship to animus and anima, and specifically to the parents, while the lateral incisors indicate a person's concrete reaction to the archetypes. If the latter stand over the central incisors, the person dominates the corresponding parent, whereas a palatal position is a sign of submissiveness.

One must now know that the energy supplying this functional circuit, like the others, comes from the chakra system, classically comprising seven chakras. Here it is the first or root chakra, which in the system of “psychosomatic energetics” (Banis) is consequently found to be pathological when the individual's available “measure of life energy and vitality” (Banis) is disturbed, or when there are problems with occupational security, independence and self-assertion.

We also know from Indian philosophy that human beings possess different energy bodies, which are affected to differing degrees depending on the symptom. As indicated above, all these problems can be investigated and tested using kinesiology when it is employed as a vehicle for the underlying information. This psychic kinesiology works with the subconscious between physician and patient and is therefore particularly prone to error if practitioners cannot make themselves empty. If they succeed, so-called mudras—particular finger positions—can energetically reveal the issues behind each patient's symptoms. Mudras (Beardall, Williams and others) should be regarded as coded information impulses (Lechner) and, in the author's experience, constitute functional holograms (Rossaint).

Using Goodheart's muscle test, Van Assche's arm-length reflex or the Omura test—all three, incidentally, on-off phenomena—one first determines the disease level at which the symptom operates by holding Beardall's designated hand modes (Fig. 2) in the patient's energy field. Every symptom can manifest at one or more of these four levels of disease.

That is, after the symptom has been stored in the biocomputer through the xy-line, visible as a hypo- or hypertonic muscle or a +AR, the matching level mudra balances this energetic imbalance, producing a normotonic muscle or equal arm length.

If, in our case, this is the psychological-emotional level, further testing determines whether the energy body requires therapy (mudra), which of the energy bodies mentioned above are affected, and which chakras are autonomically disturbed.

For the first part, we use the mudras for the vital, astral, mental and causal bodies (Beardall, Fig. 3). Resonance appears as another +AR or a weak/hypertonic muscle, signifying a further polarity change. This identifies the energy body or bodies in which the symptoms chiefly manifest.

For the chakras, mudras are likewise used, either as hand modes or biophoton mudras (Fig. 4), or chakra symbols (Fig. 5) at the relevant body locations or their representations on the index finger (Fig. 6). Alternatively, test ampoules for the individual chakras from the Lykotronik test set (J. Jahoda, Bensheim) are used. As ampoules or symbols, these are presented to the body as specific information through Rossaint's non-contact resonance test set, the Rossaint Frequency Resonator (RFR). Resonance produces a corresponding +AR or muscle reaction (MR).

It is necessary to know that each chakra in turn consists of three chakra components belonging to the vital, emotional and mental bodies (Fig. 7), nested within one another like flower cups. Combining the two tests therefore allows the exact location of the symptoms to be found.

The Chavita remedies of our colleagues Banis also provide excellent service, not only diagnostically, especially when the corresponding emotional remedies, the so-called Emvita remedies, are subsequently used to draw out and treat psychological conflicts. However, not every chakra remedy necessarily has an associated emotional remedy.

The appropriate Emvita remedies are in turn identified by achieving balance in the muscle test or arm reflex using the corresponding chakra stored in the biocomputer as a filter.

For the kidney/bladder functional circuit, meaning the urogenital region, it is chiefly Emvita remedies 1–4 that reveal the basic problems of the root chakra. The themes are independence (1), lack of concentration (2), being at the mercy of others (3), and being extremely self-controlled (4).

The strength of the psychological-emotional burden in the relevant energy body or chakra is determined, following V. Benschoten's ABT, using potentised DNA ampoules. This is because the biophotons responsible for information transfer are DNA-induced and can therefore also be neutralised again by DNA in potentised form.

The higher the potency number that balances the muscle reaction or AR, the stronger the burden. At present, for a strong conflict we reach maximum values of up to 8000 (DNA D8000), whereas average conflicts show strengths of 60–100. If an emotional remedy reduces the value only to, say, 100, further emotional remedies must be sought until no muscle reaction or +AR occurs, or no DNA ampoule responds any longer.

Bach flower remedies or other essences, of which a whole range exists, can also be combined with this. Finally, through psychokinesiology or psychophysioenergetics, age regression is used to return to the symptom's first occurrence, in order to interrupt this cycle of repetition that has become necessary.

If the symptom originated in this lifetime, effective therapeutic intervention alongside the remedies mentioned above can use auriculomedicine, especially the chakra points on the helix or lobule, or R. St. John's Metamorphosis method (Fig. 8). P. Mandel's esogetics is also exceptionally suitable.

If the origin lies in a previous life, we can treat through reincarnation therapy, or again through psychokinesiology or psychophysioenergetics, since we know that the initial trauma has left traces in the present somatic body or one of the energy bodies.

Both origins of symptoms share the necessity of dissolving “elementals,” as Daskalos calls the thought-images, feelings and ideas activated in this or a previous life. Depending on their strength, they can programme people for particular patterns and affinities like subtle computer chips and, at death, burden them as “etheric or astral fragments” (Risi), so to speak as “astral parasites.” To see whether such energy-body parasites are responsible for present symptoms, the author first identifies the etheric or astral level (Fig. 3), then counter-tests the level found—stored as a file, with a hypo-/hypertonic muscle or +AR—using the B-mudra for parasites (Fig. 9). If the finding is positive, with a polarity change to a normotonic muscle/equal arm length, the diagnosis is astral or etheric parasitosis. This must then be treated psychokinesiologically or psychophysioenergetically. (Considering that, according to American studies, physical, material parasites already dominate more than two-thirds of our physical body, making our body and emotions react according to their metabolic needs—enteric nervous system; polyvagal theory; smart vagus (Porges, quoted by Klinghardt)—the consequence for the psychological/emotional level under the law of analogy, “as above, so below; macrocosm = microcosm,” is no less alarming, especially regarding frequency but also external control as such.)

Another form of “possession” or “occupation,” which prevents patients from living their own identity—an important prerequisite for healing—is identified with the “Chartres filter,” the labyrinth symbol from the floor of Chartres Cathedral, by placing it on the RFR honeycomb. If a polarity change occurs, the cause must be found; it is usually located in the family environment and/or a worldview inappropriate to the patient. This can be compared with a radio transmitter where a second frequency oscillates in the background alongside its own frequency, distorting the transmission.

Systemic family therapy, particularly according to Hellinger, is therapeutically indicated here, and/or the corresponding background is identified through the I Ching—energetically through acupuncture at SP21 on the left—and brought to the patient's awareness.

What significance does all this have for the human being as a whole?

One must know that, according to Gleditsch, the five functional circuits simultaneously correspond to Jung's four basic functions—sensation, feeling, thinking and intuition—and to Paracelsus's five entia: Ens naturale, astrale, veneni, spirituale and Dei (Fig. 10). The kidney/bladder functional circuit corresponds to sensation and to Ens naturale.

Since, according to Paracelsus, all diseases are brought about and even caused by these five principles, and human character traits are embodied through them, the human being is encompassed in the unity of body, soul and spirit.

This means that a pathological state of the five functional circuits or five entia expresses a disturbance in a higher-order pattern and affects the whole person.

The higher-order pattern contains the “programme, with all its lessons, which the human being must fulfil in earthly existence” (Mandel). The moment a person deviates from their programme, this abnormality is registered as information, according to the subprogramme, on the various somatotopies and functional circuits, and “communicated back to the whole through the biocommunication of cells with one another” (Mandel).

The measures practitioners take, for example through emotional remedies, to make the pathological pattern reversible again can and must serve only to enable patients to become aware of the relationships of destiny and thus heal themselves. If practitioners manipulate only functionally, without illuminating the background and moreover disregarding patients and their learning tasks, they virtually push patients towards seeking new, more unresolved forms of destiny and thereby incur guilt.

This means that we as practitioners can and may intervene only in harmony with patients and their symptoms, and that our efforts are doomed to fail if the patient—the human being—does not wish to be healed and thereby become healed, meaning whole.

This requires a sensitive engagement with patients without becoming entangled with them. It succeeds only if, during testing, one is entirely in the here and now and uses one's own energy body to perceive the other person's energy body without one's own pathology resonating in the patient.

Patients therefore cannot avoid taking responsibility themselves for their own lives and destinies, particularly in the form of illness. For this purpose, the emotional remedies, the Emvita remedies, and the chakra remedies, the Chavita remedies, are particularly well suited within holistic medicine and dentistry.

References available from the author.