Keywords
homeopathy - vitalism - genetics - epigenetics - complex systems
Introduction
In addition to the four scientific pillars (therapeutic similitude, homeopathic pathogenetic
trials, prescription of potentised and individualised medicines), which support homeopathic
therapeutic practice, homeopathic philosophy uses the vitalist concept and miasmatic
theory to broaden the understanding of the health-disease process and infer a non-material
representation or substrate that justifies the action of ultra-highly diluted medicines
(at concentration values beyond the Avogadro limit).
The hypothetical homeopathic vital force is substantially linked to the physical body
(organic vital force) and is responsible for preserving the state of health and maintaining
life. Vital imbalance brings physical illnesses and, by restoring the balance, the
body returns to a state of health. As a result of its dynamic and non-material nature,
the vital principle is influenced by other types of energies or related forces, such
as the subtle manifestations of the psyche and those of the mind. Since the potentised
homeopathic medicine has a similar nature, it is able to restore vital harmony, as
long as it is used according to the therapeutic similitude principle (curative vital
reaction). The irrational vital force differs in nature and kind from the intelligent
spirit, which is defined as an autonomous entity that is apart from the inseparable
physical–vital unity. Hahnemann did not delve deeply into understanding the vital
force's nature or essence, despite regarding it as the prima causa morbi of diseases. The homeopathic vitalism presents a set of aspects that is similar to
that of other medical and philosophical concepts.[1]
[2]
[3]
[4]
[5]
In homeopathic miasmatic theory, which addresses the nature of chronic diseases, Hahnemann
adds the existence of three chronic miasms (psora, sycosis, and syphillis) of dynamic nature to their etio-pathogenesis (causam morborum chronicum), by attributing them the prerogative of being the main obstacle to the action of correctly
prescribed homeopathic medicines, thus preventing the curative vital reaction from
occurring.[6]
Studies conducted on complex and dynamic self-organisation systems, which were employed
in biomedicine to broaden the understanding of homeostatic physiological mechanisms,
can be used in homeopathy to justify the modus operandi of the vital principle, since both phenomena present similar properties (non-linearity,
self-organisation and dynamism, among others).
In the field of genetics, studies describe a non-coding portion of the genome (epigenome)
that controls the encoding portion (exome) following a complex, dynamic and self-organisation
behaviour, thus allowing the production of countless types of proteins that are responsible
for preserving the state of health and maintaining life. Thus, similar to the vital
principle, the cell genome (exome plus epigenome) is continuously modulated throughout life, according to the external and
internal influences affecting the individual, activating or silencing the genes that
are responsible for the manifestation of physiological disturbances or diseases.
The current study aims to explore and describe the philosophical–scientific correlation
between vitalism and genetics according to the paradigm of complexity, which transcends
the polarisation between holism and reductionism, vitalism and materialism, and helps
broaden the understanding of the disease process described by the homeopathic model
and the hypothesis researchers have raised that the cell genome can be considered
as the biological representation or substrate of organic vital force.
Hahnemann's Vitalist Concept
Hahnemann's Vitalist Concept
The author has been studying homeopathic vitalism since 1996,[2]
[3]
[4]
[5] aiming at broadening the understanding of the aspects that permeate the human disease
mechanism, the cure of diseases, and the action of highly diluted medicines.
According to Hahnemann's vitalist concept,[1]
[2]
[3]
[4]
[5] the homeopathic vital force is similar to the Hippocratic vis medicatrix naturae, automatically and instinctively activated and subjected to the laws of the physical
body.
Throughout life, the vital force is substantially linked to the physical body (inseparable
physical–vital unit or organic vital force), thus making it possible for the body
to have sensations, perform its functions and display self-preservation abilities.
When the vital force or principle, which maintains the state of health and preserves
life, fails to perform its dynamic activity, the body gets sick or dies. According
to the homeopathic vitalist concept, every disease is caused by the imbalance in the
organic vital force, as a result of a dynamic influence of a disease-promoting agent
(internal and/or external ‘morbific agents’). In turn, healing and the return to a
state of health occur by restoring balance or the integrity of the vital principle
(Organon der Heilkunst, 6th ed., paragraphs 10–16).[1]
However, despite grounding the health–disease homeopathic concept on the modus operandi of the vital force, Hahnemann did not work to understand its nature, to move away
from the ‘futility of transcendental speculations’, repeatedly stating in his body
of work that there is no need to know ‘the internal essence of the disease’, ‘the
non-material essence that produces the disease, the vital force’ or understand ‘how
the vital force causes the organism to display morbid phenomena, that is, how it produces
disease’, so that they can be cured. He suggests that, rather than looking for the
‘prima causa morbi in the hidden interior of the organism’, the healer must stick to ‘the sensible and
manifest representation of the disease’: in other words, to the signs and symptoms
that the patient presents as the main goal of healing (Organon, Introduction, paragraphs 6–13[1]; The Chronic Diseases, Preface to fourth volume).[6]
By this strictly clinical and experimental approach, where vital force disturbance
is reflected outwardly by the manifested signs and symptoms, the homeopathic physician
conducts the diagnosis and chooses the homeopathic medicine that causes similar manifestations
in healthy experimenters (Organon, paragraph 7).[1] Thus, by producing an artificial disease that is very similar to the natural one,
the homeopathic medicine acts by triggering a reaction from the vital principle against
the pre-existing organic disturbance, removing the signs and symptoms manifested by
means of the principle of symptomatic therapeutic similitude (Organon, paragraphs 21–25).[1]
Accordingly, homeopathic medicine, which is prepared following a pharmaco-technical
process of dynamisation (that acts by ‘dematerialising the matter itself’; Organon, paragraph 269),[1] can restore health and harmony to the vital principle, since it possesses ‘non-material
(dynamic, virtual) modifier forces' of similar nature to that of the vital force (Organon, paragraphs 11, 16).[1] By keeping the same previous position of avoiding the deeper comprehension of the
inner nature of the vital force, Hahnemann re-states that ‘the non-material force
hidden in the inner nature of medicines can in itself never be discovered by us by
a mere effort of reason’ (Organon, paragraph 20).[1]
Since it behaves like other types of related energies, Hahnemann compares the non-material
force of homeopathic medicine with the dynamic force of mineral magnetism, electricity,
galvanism, and electromagnetism (Organon, paragraphs 286, 287).[1]
According to the Hahnemannian vitalist anthropology,[5] ‘the instinctive, irrational, and unintelligent, but energetic automatic vital force’
(Organon, Introduction)[1] differs in nature and kind from the rational and intelligent spirit, which uses
the physical–vital unit ‘for the higher purpose of our existence’ (Organon, paragraph 9).[1] This spirit (soul) is differentiated from the vital principle as an autonomous entity.
In addition to the spirit, Hahnemann adds to the human non-material nature the mind
or psyche, ‘invisible subtle organ of the mind’ or ‘almost non-material, mental, and
emotional organs’, entities that are responsible for mental and psychic manifestations
(thoughts, emotions, and feelings), which influence the vital force, physical body,
and health (Organon, paragraphs 215, 216):[1] hence the relevance that is attributed to mental and psychic aspects in the etio-pathogenesis
of diseases (Organon, paragraph 213).[1]
In short, we observe in the homeopathic vitalist concept a hierarchy of mutual influences
among the several instances, in which the spirit manifests its potential by means
of thoughts, emotions, and feelings that emanate from the mind (psyche), acting on
the organic vital force and, consequently, on the health-disease process.[2]
[3]
[4]
[5] However, since Hahnemann did not probe the essence of this organic vital force or
how it causes diseases, he prepared an experimental treatment model based on the symptomatic
externalisation of the vital disturbance.
By proposing to act on the prima causa morbi of diseases (vital dystonia) by means of its clinical representation (totality of
signs and symptoms), Hahnemann shielded the homeopathic model from metaphysical speculations,
thus valuing the postulates that could be corroborated according to the logical and
scientific thinking of his time.
Complex and Dynamic Self-Organisation Systems
Complex and Dynamic Self-Organisation Systems
In recent years, the concepts of complexity and self-organisation have been the object
of study in diverse science fields and were employed in broadening the understanding
of how physical, biological, behavioural, social, political, economic and cultural
systems work. A growing number of studies in the biomedicine field employ the complexity
paradigm to extend understanding of the self-regulating homeostatic mechanisms of
the many physiological systems and body components.[7]
[8]
[9]
Etymologically speaking, ‘complexity’ comes from the Latin word, complexus, which means ‘that which is woven together’, ‘twisted together’ or ‘intertwined’.
Thus, in any complex system, two or more distinct existing parts or components must
be interconnected and form a stable structure. A complex system cannot be analysed
or separated into a set of independent elements without being destroyed (a substantial
and inseparable unit among parts). As a result of this, it is not feasible to employ
reductionist methods to interpret or understand them.[10]
[11]
Complex and dynamic systems include countless simple behaviour units that influence
one another in an intrinsic network of connections, thus creating a complex global
behaviour. Such adaptive complex systems violate the classic principles of logic (determinism,
reductionism, linear causality and continuity, among others), presenting specific
characteristics and properties. Among them, the self-organisation property stands
out – the one where the order/disorder binomial emerges from the multiple interactions
among component units, and there is the need for some mechanisms to pre-exist so that
the phenomenon is manifested. Examples of those are: thermodynamic opening (energy
flow through the system); non-linear, dynamic behaviour; local interaction; large
numbers of independent components with distinct behaviours; occurrence of feedbacks
and related emerging phenomena (domino effect, resonance, and vortex); organised global
behaviour (meta balancing) and multi-scale effects, among others.[10]
[11]
According to Palazzo,[10] the science of complexity transcends the ‘polarisation between reductionism and
holism, allowing the modelling of systems that simultaneously present the distinction and connection characteristics', a model that is observable in the mathematical and reversible concept
of network, which consists of nodes and connections among them, thus allowing the
parts to establish relationships among one another. While the connections are neglected
in the reductionist approach, where only the nodes are valued, the holistic approach
eliminates as many distinctions as possible among nodes, and values the connections
only. Accordingly, both methods reduce a complex phenomenon to a simple representation,
‘a loose set of differentiated nodes or a mass of connections among equal nodes’,
neglecting essential aspects of the phenomenon's characteristics.
Correlation of Vitalism with the Paradigm of Complexity
Correlation of Vitalism with the Paradigm of Complexity
In the homeopathic scientific literature, the complex and dynamic system theory has
been used to correlate the modus operandi of the homeopathic vital principle to self-regulating homeostatic mechanisms.[12]
[13]
[14]
[15] Despite not clarifying the intrinsic nature of the organic vital force, this approach
assists in understanding the dynamics of the vital principle's action by outlining
analogies among concepts, characteristics and properties that are involved in the
role it plays in maintaining the overall state of health.
By correlating the modus operandi of the homeopathic vital principle to the operational process of complex and dynamic
systems, Bellavite[13] highlights three essential properties that are common to both phenomena: non-linearity,
self-organisation, and dynamism. To the assumption that the non-linearity of complex
systems describing a random behaviour that is sensitive to small disturbances – which
results in the absence of proportionality between first stimulus (input) and final
outcome (output) – the authors correlate the assumption of therapeutic similitude,
where a primary and direct action of an ultra-highly diluted homeopathic medicine
(infinitesimal disturbance) triggers a secondary and inverse reaction (biphasic, hormonal,
paradoxical or rebound effect).[14] The magnitude of the effect of homeopathic high dilutions on the vital principle
also counters the classic linearity, since growing vital reactions or therapeutic
outcomes (outputs) are observed with reduced concentration of the doses (inputs).[12]
[15]
Self-organisation is complex systems' property of displaying unpredictable global
behaviour patterns, as a result of the local interaction of its components. In homeopathy,
self-organisation of the vital principle displays its behaviour pattern in the set
of characteristic signs and symptoms manifested that represent the interaction among
the vital manifestations of the many isolated physiological systems (network of connections
creating the global complex behaviour). According to Bellavite:[13] ‘this notion of emergent properties of large numbers of interacting parts also allows
a reasonable explanation of Hahnemann's ‘vital force’ in terms of total activity of
all the cells in the body, of complex feedbacks and homeodynamics. It is a crucial
aspect of the healing process that billions of cells act in concert to destroy foreign
invaders or tumour cells and to re-establish the healthy morphological and functional
state'. This homeostatic self-regulation of the complex physiological system (rebalancing
of the vital principle) may be obtained by administrating an individualised homeopathic
medicine or symptomatic simillimum ‘that reproduces the whole symptom pattern of the ill state’.[14]
As a fundamental property of complex systems, dynamism represents the ability to change
continuously in response to external and internal influences or stimuli, thus granting
plasticity and self-organisation properties to the systems. According to its author,[13] if this dynamism is clearly observed in the complexity of the etio-pathogenesis
of diseases, and is the result of the influence of distinct factors (environmental,
psycho-emotional, physiopathological and genetic, among others), it is also responsible
for the complexity of the healing process, where multifactorial therapeutic action
is needed for neutralising them. Concerning the homeopathic model, the dynamic vital
principle disturbance is the result of distinct etio-pathogenetic factors that are
represented in the manifestation of the characteristic symptomatic totality. In turn,
vital rebalancing occurs by neutralising the set of these symptomatic manifestations.
Other correlations between the vitalist phenomenon and the properties of complex systems
can also be outlined. According to Palazzo,[10] the vital force is related to ‘vortex’, the emerging phenomenon that indicates the
presence of a force that comes from within the system, the result of the very masses
in circular motion that animate the phenomenon, experimentally evidenced in the cell
membrane.[16]
‘Whirlpools in troubled waters and tornadoes in turbulent skies are perfect examples
of vortex. What is curious about vortex is that, in its centre, no force seems to
exist [despite] sucking large masses from an undefined point. This, however, is just
an illusion caused by the circular movement of the masses. If they are removed from
the vortex, there will be nothing left. It is like removing all of an onion's layers
expecting to find anything inside it. However, by observing the vortex, it is made
clear that there is a force somewhere. Where is it? Perhaps the answer is one of the
most important notions in the science of complexity: it comes from within the system. Even when an external force seems to be organising the vortex, the very
masses in circular movement are the ones driving the phenomenon.'[10]
According to Palazzo,[10] this knowledge about the vortex phenomenon is important because it ‘ended a long-time
dispute between vitalism and materialism’, by showing that both views are correct,
according to the analysis framework: life's very existence depends on a vital force
that corresponds to the illusory suction force existing in the centre of the vortex,
and such vital force emerges from within the system, with no need for any other external
force to produce life.
‘One of the reasons why this knowledge is so important is that it ended the long-time
dispute between vitalism and materialism. Vitalists defended the idea that life's
existence depends on a vital force, while materialists believed that no external force was needed to produce life. [...]
Vitalists quite rightly identified a vital force that corresponds to the illusory suction force existing in the centre of the vortex.
The materialistic view is also correct, since such vital force emerges from the system's
interior. Nothing in the exterior organises this vortex. Vital force is real, but
it does not exist in the usual sense of existence, since it has what is known as hyper-existence.'[10]
So that hyper-existence occurs, Palazzo[10] adds that the system needs to meet the following conditions: the emerging phenomenon
must be incorporated; the components must be unbalanced; and there must be feedback.
Should these conditions occur, vortex will be manifest and the force emerging from
within the system will reach the surface.
This emerging phenomenon (vortex) corresponds to the concept of force centres or chakras (‘wheels’ in Sanskrit) from Traditional Hindu Medicine, according to which energy
vortices that are spread across the body's surface vibrate continuously and distribute
vital energy or prana to the physiological systems and body components.[3]
[4]
[5]
[17] According to Traditional Chinese Medicine, similar definitions and properties are
attributed to the energy meridians and their respective acupoints.[3]
[4]
[5]
[18] It is worth pointing out that both medical practices also present the properties
of complex systems, by grounding their vitalist therapeutic approaches on the intricate
network of connections comprising the force centres and energy meridians respectively.[19]
[20]
[21]
Genetics, Genome and Epigenome
Genetics, Genome and Epigenome
The body's vital functions are fundamentally controlled by biochemical information
contained in the DNA (set of nucleotide sequences) or cell genome, which passes down
those characteristics to future generations and undergoes mutations that allow evolutive
adaptations to different environmental factors to take place. The genome consists
of exome (protein encoding DNA portion that is needed for maintaining and controlling
physiological functions) and epigenome (protein non-coding DNA portion that regulates
the expression of encoding genes). While exome makes up 2% of the genome, epigenome
makes up the remaining 98%, thus highlighting the complexity of the cell differentiation
process and the resulting regulation of organic homeostasis. In 1942, British geneticist
Conrad H. Waddington created the term ‘epigenetics’ (from the Greek prefix, epi, ‘above’ or ‘on’ genetics or classic molecular biology) to designate the control of
the epigenome over the exome and respective gene expression.[22]
After the fertilisation and fusion of the gametes' genetic material, the zygote replicates
the same genome (exome plus epigenome) for the body's other trillion cells, influenced by internal and external
signals that affect the future individual's morphology, physiology and behaviour.
So that this influence reaches the cell nucleus and the genes are able to decode their
nucleotide sequences into protein sequences, the DNA needs to be unwrapped into structures
called nucleosomes. This wrapping/unwrapping process of DNA encoding regions (chromosome
or chromatin remodelling) occurs by means of epigenetic mechanisms – in other words,
chemical changes that occur in the DNA molecules and histone protein, among others.
While the methylation of a certain DNA region usually triggers chromatin wrapping
and silences the respective encoding gene, histone acetylation is often related to
chromatin unwrapping and gene activation.[23]
[24]
The epigenetic alterations create a set of chemical processes that are mediated by
enzymes that represent an additional mechanism of gene expression regulation at the
transcriptional level, shaping how the genome works and the phenotypical profile by
either activating or deactivating genes, without the occurrence of any change in the
nucleotide sequence of the genetic code.[25]
[26] The individual epigenome is passed down to the future generations[25]
[27] following a specific epigenetic code and influencing the descendant's health–disease
correlation (trans-generational epigenetic inheritance).[28] By working as a highly interconnected regulating network, this epigenotype is what
instructs the genome about when and where genes are to be expressed. As for an orchestra
composed of several musicians, the stretches of DNA (exome plus epigenome) transcribed in each cell type act jointly, allowing one or other instrument
to stand out from time to time.
In addition to being reversible, these epigenetic alterations can be expressed on
the genome of individuals at any age, as long as they come in contact with internal
and/or external stimuli (habits and lifestyle, pollution and radiation, medicines
and hormones, inflammation, stress, emotions),[24]
[25] activating or silencing genes that are responsible for the manifestation of a wide
range of diseases.[28]
[29]
[30]
[31]
[32]
Correlation of Genetics with the Paradigm of Complexity
Correlation of Genetics with the Paradigm of Complexity
As creator of the term epigenetics, Waddington's intuition was that the process would
consist of several concatenated, network-articulated mechanisms in a way that any
early-stage modification could bring gradual but continuous modifications to the subsequent
stages, thus reaching a larger number of tissues and organs, and making distinct phenotype
modifications.[33]
Similar to the vital principle or organic vital force, the genome also presents characteristics
and properties of complex and dynamic self-organisation systems, opposing the deterministic
and reductionistic approach described in the paradigm of molecular biology.[34]
As described by Jura et al,[35] advances in the epigenetics field indicate that the phenotype manifested by each
individual emerges from a complex interaction between genome and the different environmental
factors (epigenome). Gene expression regulation is multifactorial, and includes DNA
epigenetic modification, RNA transcription, mRNA translation and many additional modifications
in nascent proteins. In turn, the transcription process is highly complex, and includes
hundreds of activating and silencing factors, as well as several kinds of small molecular
mass RNA (microRNA). Furthermore, alternative mRNA splicing or editing can generate
a polypeptide family from a single gene. DNA sequence encoding rearrangement during
the somatic recombination is the source of a wide variability of proteins, which seems
to take place randomly. Thus, according to its authors, the mechanism of the DNA genetic
information flow sent to encoded proteins does not fit with the reductionistic and
deterministic linear relationship category, and is better described by non-linear
models, such as that of complex systems.
Similar to the vital force's dynamic action, studies suggest that the genome, as a
non-linear, complex system, also presents the vortex as an emerging genetic information-transmitting
phenomenon among cells,[36]
[37]
[38]
[39] since the DNA double helix structure (interlaced filaments in spiral format rotated
to the right) ‘generates a longitudinal wave that propagates in the direction of the
magnetic field vector’.[36] Thus, according to Palazzo[10] and other authors,[16] the very DNA mass in circular motion would animate the phenomenon, and produce a
force that would emerge from the cell nucleus and convey the genetic information to
every physiological system and body component.
‘DNA generates a longitudinal wave that propagates in the direction of the magnetic
field vector. Computed frequencies from the structure of DNA agree with those of the
predicted biophoton radiation. The optimisation of efficiency by minimising the conduction
losses leads to the double-helix structure of DNA. The vortex model of the magnetic
scalar wave not only covers many observed structures within the nucleus perfectly,
but also explains the hyperboloid channels in the matrix when two cells communicate
with each other. […] The characteristics of the potential vortex are significant.
With its concentration effect, it provides for miniaturisation down to a few nanometres,
which allows enormously high information density in the nucleus. […] it becomes clear
that such a wave is suitable to use genetic code chemically stored in the base pairs
of the genes and electrically modulate them, so as to ‘piggyback’ information from
the cell nucleus to another cell. At the receiving end, the reverse process takes
place and the transported information is converted back into a chemical structure.
The necessary energy required to power the chemical process is provided by the magnetic
scalar wave itself.'[36]
Correlation between Vitalism and Genetics According to the Paradigm of Complexity
Correlation between Vitalism and Genetics According to the Paradigm of Complexity
By comparing the vital principle's overall characteristics with those of the genome
(exome plus epigenome) that were described earlier, we highlighted several analogies between
them, such as organic vital force and genome are the key substrates for life to emerge
and be maintained (vitality of living beings). The vital principle is responsible
for keeping sensations and body functions in balance, just like the genome stores
biochemical information that will produce the proteins responsible for maintaining
vital processes and developing organisms. Diseases occur as a result of vital force
imbalance, as well as of disease-promoting genome modifications, both being affected
by the influence of external and internal etio-pathogenetic factors, among others.
When it comes to the properties of complex and dynamic systems, which correlate the
modus operandi of both phenomena, the vital principle and genome present the following: substantial
composition among parts or behaviour units that mutually influence one another and
form a connection network that creates the complex and dynamic self-organisation behaviour;
emerging phenomena. Described in both models, vortex supports the suggested correlation
between vitalism and genetics, indicating the existence of a force (‘vital force’
or ‘DNA longitudinal wave’) that comes from within the organic system (‘physical-vital
unit’ or ‘cell nucleus’) and is externalised as the outcome of masses in circular
motion as an emergent and information-transmitting phenomenon.
In the field of anthropology, Silva and Duarte[40] analyse the tensions between the vitalist and mechanist views according to many
authors, concluding that, in compliance with epigenetics, ‘genes perform an imaginary
function that is similar to that of the vital principle’, correlating the complex,
dynamic and self-organisational nature of both phenomena. In the field of molecular
biology, Kirschner et al[41] correlate the epigenetic properties with that of vitalism, suggesting the term ‘molecular
vitalism’ to designate the field of research on the integrative physiology between
cells and organisms.
Since 1997, Khuda-Bukhsh[42]
[43]
[44] and other authors[45]
[46] have defended the hypothesis that homeopathic medicines act on the genome by modulating
disease-promoting gene expression. In this context, dozens of experiments show that
potentised homeopathic medicines act at the gene regulatory level according to three
main types of effects: change in the expression pattern of many genes; cytotoxicity
or apoptosis in cancer cells; therapeutic modification in gene expression.[47]
As implicated by the homeopathic vitalist concept, homeopathic medicines can be seen
to restore the body's state of health because they modulate vital principle dystonia.
By inferring that homeopathic medicines restore the body's state of health by modulating
gene expression dystonia, the above experimental studies support the hypothetical
correlation between genome (exome plus epigenome) and organic vital force.
Conclusions
In a recent study,[47] the author developed a philosophical–scientific correlation between homeopathic
chronic miasms and disease-promoting epigenetic modifications, leading to the suggested
isopathic use of auto-sarcode of DNA as an anti-miasmatic medicine and modulator of
gene expression. In the present study, by employing the paradigm of complexity, we
develop a philosophical-scientific correlation between vitalism and genetics.
By transcending the polarisation between holism and reductionism, the science of complexity
allows a functional correlation (modus operandi) to be established between vital principle and cell genome, highlighting that both
models consist of a network system with nodes and connections that allows the distinct
parts to relate to one another, while valuing the whole and their units at the same
time.
As ontological properties, organic vital force and genome can be seen to represent
the substrates that are responsible for the emergence and maintenance of life, susceptibility
to diseases, and the action of potentised homeopathic medicines. According to complex
and dynamic self-organisation systems, both models present non-linearity, self-organisation
and dynamism.
Closing the dispute between vitalism and materialism, vortex is an emerging phenomenon
of complex systems that shows that both concepts are correct, according to the analytical
framework: life and health depend on a vital force that corresponds to the suction
force that exists at the vortex centre, which originates from within the system (substantial
physical–vital unit or genome) and not as the result of any external force.
By valuing the respective fields of research addressed, it is suggested in this study
that the organic vital force is able to find its biological representation in the
cell genome (exome plus epigenome), while in the previous study[47] it was proposed that homeopathic chronic miasms are able to find their representation
in disease-promoting epigenetic modifications.
In accordance with these hypotheses, the isopathic use of auto-sarcode of DNA[47] could act therapeutically on the imbalance of vital principle or genome and on the
miasms or disease-promoting epigenetic modifications, through the modulation of gene
expression.
