The Spiritual Journey - Bellis Perennis (Common Daisy)

Dr Mirjana Zivanov

This is my remedy portrait of Bellis perennis, whose Code is: GUILT – INNOCENCE. Bellis perennis carries the burden of guilt where the soul has remained innocent.

Between GUILT and INNOCENCE, Bellis perennis remembers the place where injury did not become sin.

The Code GUILT – INNOCENCE in Bellis perennis reveals a wound that did not arise from intention. Bellis perennis speaks of GUILT that was never committed — and of INNOCENCE that was nevertheless wounded.

 

 

Bellis perennis — the Myth of Belides

In Roman mythology, Bellis perennis is associated with the nymph Belides. Belides was a young, innocent nymph who was pursued by the god Vertumnus. Unwilling to fight or resist, Belides asked the gods for protection and was transformed into a flower.

This transformation was neither a punishment nor an escape, but a quiet preservation of innocence. Belides does not respond with aggression or guilt — she withdraws into a form that does not wound.

The myth of Belides presents Bellis perennis as an archetype of innocence without guilt — a retreat into reconciliation instead of struggle.

Celtic / Northern European Tradition — the Flower of Innocence and Consolation

In Celtic and Northern European traditions, the daisy (Bellis perennis) is considered the flower of children and lost innocence.

There is a belief that:

• when a child dies, the gods scatter white flowers (daisies) upon the earth

  to ease the grief of the parents.

  
  

Here, Bellis perennis is not a flower of joy, but of quiet presence and consolation. There is no guilt, no question of “why” — only a gentle acceptance of what cannot be changed.

Key theme:Innocence + reconciliation + absence of bitterness

In Celtic tradition, Bellis perennis is the flower of innocence that brings consolation not through explanation, but through acceptance of loss.

2. Christian Symbolism (Middle Ages) — Innocent Suffering Without Guilt

In medieval Christian symbolism, Bellis perennis was known as:

·       flos innocentiae — the flower of innocence

·       a symbol of humility, purity, and suffering without guilt

It is often associated with:

·       the Virgin Mary (humility, the maternal aspect)

·       innocent endurance, without rebellion and without accusation

Here, Bellis does not seek justice. She does not accuse. She does not rebel. She bears.

In Christian symbolism, Bellis perennis represents innocence that suffers without bitterness and without the need to assign guilt.

Through the Roman myth of Belides, the Celtic symbolism of consolation, and the Christian image of innocent suffering, Bellis perennis emerges as an archetype of innocence without guilt — and of reconciliatory acceptance of reality.

The Common Daisy (Bellis perennis) was known in the Middle Ages as “Mary’s Rose” (or “Mary’s Flower”) because of its deep association with the Virgin Mary in Christian tradition.

Reasons for associating the daisy with this name include:

Symbol of purity: Just as the white lily symbolizes the purity of the Virgin Mary, the modest daisy, with its innocent appearance, was also dedicated to Mary.

Legend of the colored tips: One English legend tells that the daisy was originally entirely white, but that its tips turned pink or red when the Virgin Mary pricked her fingers while gathering flowers for the infant Jesus.

Symbolism of color: The daisy is considered a “sacred plant,” in which the reddish tips of the petals symbolize the Queen of Martyrs (the Virgin Mary), while the white petals represent innocence.

“The flower that does not wither”: The daisy is perceived as a “heavenly flower” that never fades, further strengthening its association with the Virgin Mary.

Note on the origin of the name: Although in religious folklore it is often called Mary’s Rose, the name “daisy” itself comes from the Old English word dægeseage, meaning “the eye of the day.”

Bellis perennis in Folk Traditions

1. The Flower of Childhood and Innocence

In European folk tradition (Slavic, Germanic, Balkan):

·       Bellis (daisy) is the flower of children

·       children pick it, weave it into wreaths, place it behind the ear

·       it is not used in “heavy” rituals, but in play and quiet moments

People perceive it as a pure, non-accusing plant. There is no guilt, no intention, no sin.

2. “Innocent, Yet Injured”

In folk medicine, Bellis was used for:

·       internal bruises

·       injuries without an external wound

·       conditions where “you don’t know how you got hurt”

This is a direct bodily parallel to:

guilt without a culprita wound without intention

3. The Flower That Does Not Fight

Folk observation:

·       Bellis grows low, close to the ground

·       it is stepped on, yet it returns

·       it does not sting, poison, or conquer space

In folk understanding, it is not associated with struggle, but with persistence without resistance. This is reconciliation — not weakness, but quiet endurance.

4. “Better to Remain Silent”

In some regions there is a saying (in various forms): “Silent like the daisy.”

Meaning:

·       it does not justify itself

·       it does not accuse

·       it does not seek explanations

A typical state of innocent guilt that does not rebel.

·       In folk experience, Bellis perennis is the flower of innocence that is wounded yet does not protest.

·       Folk wisdom recognized Bellis perennis as a plant of inner injury without guilt and without struggle.

·       In the folk image, Bellis perennis does not accuse or seek justice — it endures and continues to grow.

·       The reconciliation of Bellis perennis is not resignation, but quiet acceptance of what has happened.

A Folk Story of Bellis perennis

In folk storytelling, it is said that Bellis perennis grew on the spot where a child fell, and the mother, frightened, knelt down and touched the ground with her hand to lift the child.

Where her hand touched the earth —no blood was shed,no guilt was spoken,no voice was raised.

From that touch, from maternal care without accusation, the daisy grew.

Therefore, in folk tradition Bellis perennis carries the meaning of:

·       innocent injury

·       unspoken guilt

·       consolation that comes before words

It grows low, close to the ground, exactly where a mother first touches the earth.

 

 

Bellis perennis is not a “female remedy” — it is the remedy of the Maternal Field

And the Maternal Field does not belong to gender, but to a way of being in the world. That is why there are:

·       women who are not Bellis at all

·       and men who are pure Bellis, sometimes even more clearly than women

The Male Archetype of Bellis perennis

In men, Bellis perennis does not manifest through strength, authority, or dominance, but through exceptional gentleness precisely in areas where firmness, emotional distance, and toughness are expected. Male Bellis perennis often appears in professions that involve touch, care, and protection of the vulnerable body — especially among dermatologists, gynecologists, and obstetricians.

In these cases, we are speaking of male physicians who carry a deep inner sense of responsibility toward the patient, a quiet attentiveness, and a protective relationship toward the body entrusted to their hands. Their gentleness is not a professional mask, but an essential trait of their character. They do not dominate the space — they safeguard it.

This very combination of unobtrusive presence, gentle touch, and inner responsibility for another’s vulnerability represents the male expression of Bellis perennis: the remedy of inner injury and care in a space that was meant to be safe.

What follows are two clinical-symbolic records that illuminate this archetype through different yet deeply related life situations.

Personal Clinical-Symbolic Record (Male Bellis perennis)

While driving, my attention was drawn to a couple in the neighboring car. The woman was driving, and beside her sat a man of quiet, unobtrusive presence. Without conscious thought — almost like an inner voice — a clear realization arose within me: he is Bellis perennis. The impression was immediate and bodily, not rational.

In that moment, his posture reminded me of a man from my life, a physician I had known earlier.

He is a dermatologist — gentle, quiet, and unobtrusive. His wife is also a physician, a pediatrician with a markedly more dominant personality. It is particularly significant that she works precisely with small children, and that she had been in a relationship with him from earlier years. In this context, it is difficult not to notice that his quiet, protective, and gentle nature likely influenced her professional orientation toward a vocation of care, nurturing, and protection of the most vulnerable.

What makes this image especially powerful is the fact that he was present during my laparoscopy, performed under general anesthesia, at a time when doctors suspected a serious illness due to leg shunting and an unclear clinical picture. During the procedure, the expected pathology was not found, and in anger and frustration, the vacuum was abruptly pulled. After the operation, I experienced long-lasting pain and consequences that clearly indicated an internal injury.

As a physician in training at the time, he witnessed what occurred in the operating room. It was he who later conveyed the truth about how the injury had occurred. Thus, the remedy for internal injuries — Bellis perennis — was present in human form at the very moment when that injury was inflicted.

His gentleness does not end in a single situation; it is the way he lives his vocation. As a dermatologist, he is exceptionally gentle and attentive toward patients, especially elderly individuals, whom he approaches with patience and genuine care. His nature is quiet, protective, and free of any need for dominance.

This encounter, and its later recognition, once again confirmed that Bellis perennis is not a remedy of typical in just one gender, but a remedy of injury in a space that was meant to be safe —a remedy of quiet suffering, inner trauma, and unobtrusive care, regardless of whether it appears in the body of a woman or a man.

Clinical–Symbolic Record (Male Bellis perennis — Second Case)

This case concerns an older man, a physician, who sought consultation without a specific diagnosis. He was motivated by a sense of aging and a desire to prevent more serious illnesses later in life. He reported elevated blood pressure, but emphasized that his primary motivation was prevention rather than an acute complaint.

During the consultation, he spoke spontaneously about his many years of medical practice and about having always felt different from his colleagues. He lingered especially on experiences that had been the most difficult for him — moments when childbirth resulted in the loss of a child or severe complications. Although such events were rare, he described them as profoundly distressing, emphasizing that he carried them deeply within himself, unlike many colleagues who, as he put it, “simply went on without much reflection.”

He said that he experienced every delivery as a great responsibility, and that this constant inner pressure gradually left its mark — both on his psyche and on his body — which he himself connected with the later development of hypertension. His speech was exceptionally quiet, almost barely audible; his voice unobtrusive, with no need to assert himself. In contact, he conveyed an impression of complete calm, composure, and an absence of haste. Particularly striking was the gentleness of his hands — a quality of crucial importance in a profession in which touch is essential.

After the administration of Bellis perennis, he described a change in his inner experience of aging: mild depressive feelings receded, his mood stabilized, and a greater openness to life emerged, along with a desire for movement and travel with his wife. His blood pressure values also gradually improved.

This case further confirms that the male expression of Bellis perennis often appears in physicians whose work is oriented toward care, touch, and protection — dermatologists, gynecologists, obstetricians — in whom internal injuries are not related to personal trauma in the classical sense, but to a deeply lived responsibility for another person’s vulnerability. It is a remedy for men who carry the burden of protection in silence, with gentle hands and without any need for dominance.

The Code of Bellis perennis: INNOCENCE – GUILT (Injury in a Safe Space)

Cases of male Bellis perennis clearly show that the essence of this remedy is not linked to gender, but to the place where the injury occurs. It is not a violent, external trauma, but an injury arising precisely in a space where safety, care, and protection are expected. In the men described in these examples, that place is the medical setting — the clinic, the operating room, the delivery room — a space that symbolically represents trust and responsibility.

Their innocence does not lie in ignorance, but in the way they approach another human being: with gentleness, composure, and a deep sense of duty. The injury arises when that safe space is violated — by the rough actions of others, by the loss of life, or by the inability to prevent the suffering of those entrusted to their care. This injury does not manifest through rebellion or aggression, but through withdrawal, silence, bodily symptoms, and the long-term carrying of a burden without words.

In both cases, male Bellis perennis is recognized by the same pattern: gentle hands, absence of domination, quiet presence, and strong inner responsibility. Therefore, Bellis perennis is also a remedy for internal injuries arising in a space whose purpose was to be safe, protective, and caring.

Themes of the Remedy

1. The Theme of Mother and Children

One of the central themes of Bellis perennis is the relationship between mother and children. In this pattern, the mother stands as the one who carries, protects, and takes on the burden—often without space for herself. Her attention is constantly directed toward the children—their health, safety, and survival—while her own needs remain secondary. Bellis perennis does not speak of suppression born of fear or submission, but of a mother who naturally takes the blow, falls instead of the child, and experiences her own injury as the price of protection.

And this is precisely the core of Bellis perennis. She takes the blow upon herself, falls instead of the child, exhausts herself for others. Bellis perennis does everything for the children. She witnesses danger and stands between it and the child. As long as Bellis is present, the child does not suffer—she carries the burden.Bellis perennis is the mother who falls so that the child may remain whole.

This is the archetypal Bellis. Protection without noise. Sacrifice without a story. And only afterward—injury.

There is immense effort and patience in the relationship with children. There are no arguments—everything is resolved peacefully, similar to parents of the Galanthus nivalis type. Children are indulged and ideal conditions are created for their growth and development. For example, breakfast is prepared in the morning, children are gently invited to eat, and the entire atmosphere is quiet, warm, and idyllic. Arguments and conflicts are not tolerated—everything must be calm, understanding, and gentle.

2. The Theme of Injury

Bellis perennis is the remedy of sudden physical impact, especially when the injury occurs while attempting to protect another—most often a child. Shock, confusion, and delayed emotional reaction are characteristic; the patient often understands what happened only later, and only then does crying and grief appear.

Injuries are frequently localized in the back, pelvis, and lower abdomen, with a sensation that the body has been “cut” or “broken.” The trauma is connected to innocent wictim and a feeling that there was “no choice,” while the body bears the consequences of another’s guilt.

Bellis perennis is especially indicated in situations of domestic violence, when a woman places herself between the aggressor and the child, as well as in miscarriages or pregnancy loss caused by shock, impact, or intense stress. In these situations, the injury is not only physical but carries deep moral and emotional meaning.

“He wanted to beat his child, but I would not let him, and then he hit me! (Bell-p.) That was the first time he ever hit me. As soon as he struck me, a sharp pain cut across my back. (Bell-p.) After that, the miscarriage began.” (Bell-p.)

In Bellis perennis, injury does not arise exclusively from a sudden blow. It often appears after surgical interventions, particularly when deep tissues, muscles, fascia, and the lymphatic system are involved. After surgery, the body may remain in a state of ongoing injury, with a disturbed sense of harmony and slow recovery, as if the wound never fully healed.

“After laparoscopic surgery, my abdomen was never the same again—it became bloated, weakened, and accompanied by constant pain.”

Bellis perennis is also significant in chronic injuries resulting from prolonged physical labor, especially gardening, working the land, or heavy household work. These are small, repetitive traumas that are not recognized as “injuries,” yet gradually accumulate in the body as pain, stiffness, and exhaustion of deep structures.

A special place is held by injuries from falls, particularly falls onto the back, hips, and pelvis. There is often a disproportion between the severity of the fall and the intensity of symptoms—as if the body remembers far more than what is outwardly visible.

An important aspect of Bellis perennis is its strong action on the lymphatic system. The remedy stimulates lymphatic drainage, reduces stagnation, swelling, and the sensation of heaviness in tissues—especially after injuries, surgeries, and prolonged physical strain. In this way, it does not act only locally but restores inner flow and circulation, renewing the sense of bodily wholeness.

However, Bellis perennis does not heal only the body—it resolves the very cause of injury. In the background of a Bellis perennis state often lies the question:

“Who is to blame for what happened?”

Is it the drunken husband who strikes? The rough surgeon who injures deep tissues? Or the life situation in which a woman works physically for years, exhausts herself, and carries the burden without support?

With Bellis perennis, this question ceases to be active. Through the integration of the Code GUILT – INNOCENCE, the need to search for a culprit disappears. The body no longer has to retain injury as proof of injustice; it is released from inner struggle and returns to balance.

When guilt and innocence are integrated in Bellis perennis, the injury loses its purpose—lymph begins to flow again, and the body can heal.

3. The Theme of Endurance

Bellis perennis demonstrates extraordinary endurance, often exceeding ordinary human limits. Care for children is constant and unceasing, yet it does not exhaust—on the contrary, it provides strength to continue. When the well-being of children is at stake, Bellis appears almost tireless.

The same quality is evident in work. One patient owns her own chain of children’s clothing stores, which she runs with dedication and love. Because of this, the business flows easily and steadily. Even under the most difficult economic conditions—during the pandemic and crisis—the brand survived not through struggle or pressure, but because it operates from pure love. And when love is the motive, fatigue does not exist.

The endurance of Bellis perennis does not arise from effort, but from a love that does not run dry.

4. The Theme of Devotion

Bellis perennis gives itself completely to others, especially to children. They rarely reflect on their own needs, as it is natural for them to be a support, a source of safety, and stability. They give themselves fully, with love and tenderness, without any sense of sacrifice—for them, this is not an effort, but a way of being.

Within this devotion, they often radiate positivity, warmth, and inner peace, which remain felt even when they are no longer physically present.

The daughter of a Bellis perennis patient said:

“My mother is always so positive! I enjoy living abroad and would never return, but I miss my mother deeply—that is the only thing I lack there.”

The devotion of Bellis perennis leaves a trace that can be felt even at a distance. Bellis perennis gives with its entire being.

5. The Theme of Love

The most important theme of Bellis perennis is love. They simply cannot live without love—and yet, when love is present, they are capable of everything. Love is their fundamental life environment; without it, existence becomes unbearable.

Our patient left her marriage because she no longer felt love in the home.

“I simply could not live like that—when there is no love, it is unbearable for me.”

Bellis perennis carries within itself an inexhaustible sea of love, which naturally spreads to all beings in its surroundings. This love is not limited by number—many children, much love. Love flows through them, gives strength, warms, and softens everything it touches.

Bellis perennis lives from love—and love lives through it. Where there is no love, Bellis perennis cannot remain.

6. The Theme of Gentleness

Gentleness is one of the deepest strengths of Bellis perennis—it does not suppress, but transcends. Everything they do is done in a gentle, considerate, and unobtrusive way: in their relationship with children, work, friends, and the world as a whole.

Their gentleness can be heard in the voice, seen in movement, and felt in their presence. It is not weakness, but the ability to understand, accept, and soothe—even when the world is harsh. Through this very gentleness, Bellis perennis touches, calms, and heals.

The gentleness of Bellis perennis does not retreat before force—it is the force that prevails. Bellis perennis conquers the world through gentleness.

7. The Theme of Obedience

In Bellis perennis, obedience does not arise from fear, submission, or a sense of inferiority. They do not constantly question whether something is wrong, whether they are oppressed, or whether they are being exploited. If love is present, everything is acceptable to them.

Within this space of love, Bellis perennis can do everything—giving themselves fully, without resistance and without bitterness. Their obedience is soft, natural, and unobtrusive, accompanied by a gentle smile that calms and heals. This is not subservience, but trust; not weakness, but the capacity to serve life as long as the heart feels safe.

Bellis perennis is obedient only to love—everything else ceases to matter.Where there is love, Bellis perennis asks no questions.

8. The Theme of Care

In Bellis perennis, care for children is strong and constant, but not paralyzing. Unlike Lycopodium, in which morning anxiety may lead to fear, insecurity, and mental blockage, the care of Bellis perennis is permeated with love, acceptance, and inner peace.

It does not manifest through fear or anticipation of a negative outcome, but as steady presence, nurturing, and quiet accompaniment. Bellis perennis does not care in order to control, but in order to be there—available, stable, and supportive, even when doing nothing in particular.

The care of Bellis perennis does not constrict or paralyze—it warms, accompanies, and holds space for the child to grow in safety.

Bellis perennis does not care out of fear, but out of present love.

9. The Theme of Psychological Strength and Concentration

Bellis perennis often has several children, for whom care is provided equally and without making distinctions. Each child receives full attention, presence, and nurturing. This ability to divide attention without neglecting anyone requires exceptional inner stability and concentration.

They “hold all the threads in their hands” — not through rigid control, but through constant vigilance and responsibility. Alongside caring for children, Bellis perennis often successfully runs her own business or company, where the same quality appears again: everything is monitored, precise, organized, and held together.

Such a life requires an enormous reservoir of psychological energy and mental strength. Bellis perennis does not scatter attention; it remains focused, collected, and enduring over long periods. This strength is not explosive, but quiet and steady, allowing a great burden to be carried without visible fatigue — until the body finally signals that its limit has been reached.

The psychological strength of Bellis perennis lies not in effort, but in the ability to carry many lives simultaneously — quietly, steadily, and precisely. Bellis perennis demonstrates remarkable mental concentration and endurance, until the body takes over the burden that consciousness has carried for too long.

10. The Theme of Peace and Silence

Bellis perennis seeks peace and silence not as an escape, but as a natural state following a survived injury. Silence here is not emptiness, but a space in which the body finally relaxes and ceases to remain on alert. After guilt and innocence are integrated, Bellis perennis enters a state of soft, unobtrusive peace, in which there is no longer a need for struggle, explanation, or justification.

The peace of Bellis perennis is not the calm after a storm, but the silence in which the injury is no longer remembered.

11. The Theme of Control

“My nature is that I must know EVERYTHING (Staph), I must (Carc) have everything under control (Carc, Bell-p); unfortunately, I had to live that way (Carc)! And now, after the remedy, I don’t know what came over me — how I could let go like that.”

In Bellis perennis, the need for control does not arise from a desire for power, but from the need to prevent a new injury. Control is a way of holding the world together after experiences of loss, violence, or injustice. There is often a feeling that one “must know everything” and “must keep everything under supervision,” because earlier loss of control had serious consequences.

After taking the remedy, this tension diminishes — control is spontaneously released, and surprise appears at one’s own capacity to surrender to life without fear.

When the fear of injury is integrated in Bellis perennis, the need for control dissolves on its own.

12. The Theme of Victim

Because Bellis perennis never argues, fights, or imposes force, it may happen that the sudden rage and violence of immature souls wound her deeply—sometimes even with fatal consequences. When immense light encounters immense darkness, the darkness attempts to devour it. Bellis does not recognize danger in time, because she does not expect evil; her nature is not struggle, but trust. Precisely because of this innocence, she often becomes the victim of another’s aggression, taking upon herself a blow that was never hers.

Bellis perennis does not suffer because she is weak, but because she does not know darkness.

 

 

Bellis perennis as a Karmic Remedy

A karmic remedy appears when suffering repeats across generations, and healing requires the integration of the Code, not merely the relief of symptoms.

1. The Karmic Story – Bellis perennis

During pregnancy, the woman lived in a state of continuous physical and emotional threat. The marriage she entered was formed under pressure; from the very beginning, she did not love her husband, who displayed violent behavior. A forced marriage without love represents the initial karmic wound from which the Code GUILT – INNOCENCE develops. From the earliest stages of pregnancy, there was a strong inner ambivalence, accompanied by a feeling of entrapment and hopelessness.

In the early phases of pregnancy, she attempted to terminate it. She turned to physicians—each refused. She then tried on her own: running, intense physical exertion, and drinking various herbal teas. The pregnancy nevertheless continued.

Throughout the pregnancy, she was largely confined to bed, moving only between home and clinic. She experienced pronounced anxiety, frequent crying, and a sense of loss of control. She carried a strong sense of guilt toward the child because she spent almost the entire pregnancy in tears, fear, and despair, with thoughts that she was incapable of enduring the situation.

The pregnancy was medically high-risk: from the fourth month onward, the child had the umbilical cord wrapped multiple times around the neck, requiring constant monitoring and daily medical interventions. The delivery was completed by cesarean section under strictly controlled conditions.

After childbirth, the state of safety did not stabilize. Life in a violent environment continued. She lived under real threat: at one point, her husband openly threatened to strangle the child and kill her. After this event, she fled with the child and sought help, thereby ending the shared life.

What she carries to this day is not guilt for a concrete act, but guilt for feelings:

– for wishing the pregnancy did not exist, – for attempting to terminate it, – for crying throughout the pregnancy,– for not welcoming the child in a state of peace and safety.

This is guilt without actual guilt. Innocence wounded by circumstances that exceed personal will.

2. The Karmic Story – Bellis perennis

Bellis perennis – a wound that is transmitted

Bellis perennis is a remedy that opens both emotional and physical wounds. Only now has it revealed itself to me as the answer to a question that followed me throughout my entire life: why was I the target—already as a child?

When I was five years old, my mother, only thirty-five at the time, underwent surgery for suspected carcinoma in situ. Her uterus and ovaries were removed. From today’s perspective, from my experience and clinical practice, I know that she—a woman in full strength, a Simillimum Sulphur—would never have developed a malignant disease. Even at that time, medical opinions were divided: half of the physicians believed the operation was unnecessary.

During the surgery, a severe error occurred—the right ureter was injured, which required an emergency reoperation within 24 hours. My mother barely survived. For days she was unable to get out of bed. Everyone believed she would die.

She was placed in the hospital basement. Today I know that this perfectly corresponds to the picture of Mancinella—the underworld, darkness, isolation. But at that time, I was only five years old. My sister was nine. We stood outside and watched our mother through a small window with rusty bars, down in that pit. The hospital was accessed through a garbage dump, because that was the only place with parking. The feeling of misery, fear, and sorrow was unbearable.

Why were women after severe operations placed in basements without sunlight, behind small windows with rusty bars? Under such conditions, even a completely healthy person would fall ill—so how could recovery ever be expected from a woman who had just undergone surgery? These were not conditions for healing, but a continuation of violence against a body that had already suffered trauma.

My mother later said that she found the strength to get out of bed only when they brought her our photographs. Love for her children—the pure essence of Bellis perennis—brought her back to life.

At the same time, my father had already suffered three heart attacks. In the household, it was whispered that my sister and I might become orphans. I lived in constant fear that my father could die, because he was gravely ill. Every time he felt unwell, I was by his side, praying to God that he would survive. I stood next to him as he took nitroglycerin, sometimes several times a day, watching him struggle for breath and praying that he would live. Every time he was unwell, I was there—a child standing beside her father, begging God not to take him away.

I could not tell him what was happening to me at school—any stress could have killed him.

My mother’s injury became my own.

During that period, I did not first feel pain, but a deep weakness—as if something inside me had given way, as if an inner emptiness had opened. That weakness remained throughout my life, like a hole in the energetic field, a sense that something essential had been weakened. Just as my mother no longer had those organs, I felt that my own energetic system was weakened as well, particularly in the area corresponding to the right ureter.

Later, I learned that Tibetan medicine teaches clearly that energetic loss in a parent is transmitted to the child—for example, when a father dies, the liver pulse weakens in the son. In the same way, my mother’s severe surgery and organ loss left an imprint on my own system.

From that period onward, I felt weakness in the region of the right kidney, which later manifested clearly. Only much later did I learn that it was precisely the right ureter that had been injured during her surgery. I empathized with her through my body, with a child’s empathy that knows no boundaries.

At the age of seven, on my first day of school—September 1st—a dark natured boy singled me out with his gaze. That gaze was lustful and threatening—a gaze that recognizes weakness and wants to take it. Instinctively, I avoided him.

For years, he followed me with his eyes, and later, when my breasts began to develop in fourth grade, with words and attempts to touch me when I was alone in the school hallway. I was afraid to be alone. I ran after other children, after my girlfriends, so they could protect me.

On a school trip, in a meadow and in the forest, he approached me and my friend and began talking about how we were “not aware of how wonderful sex is.” Once again, we withdrew and took another path.

I was afraid to walk home alone from school—he threatened to wait for me after classes. The homeroom teacher said: “These are children’s matters, it will pass.”It did not pass.

I had a crush—a boy two years older—who defended me and walked me home. He fought him because of me. Eventually, his mother forbade him to see me—he came home torn, scratched, after fights. Then I was completely alone.

I could not tell my father—he was a heart patient, barely alive, in the state of Galanthus nivalis. Any stress could have killed him. I was a child praying to God for her father to survive.

I ran. I was fast. Like a hare. All my strength was in my legs.

And so I ran every day on my way home from school—and in the end, I ran away.

When primary school ended, I found my first real boyfriend. When that dark natured boy saw me with him on a motorcycle, he cursed and threatened—but he never persecuted me again.

I remember my first kiss—and again, discomfort appeared in the region of the right kidney. Every time emotions related to relationships with men were activated, that pain returned.

Doctors never found anything. Ultrasound, blood tests, examinations—everything normal. No one asked me how I felt. They only looked at results.

Today, I see the whole.

My mother’s severe surgery, her entry into the state of Bellis perennis, her injury, her loss, her struggle for life—all of it was transmitted to me, a five-year-old child. That wound was visible to perpetrators. They sense it. It attracts and enrages them.

Now I know.

And that is why I will give my mother, at the age of eighty-three, Bellis perennis—because she still, from time to time, feels deep pain at the site of the old wound. Because some wounds do not close on their own. But they can be seen, named, and healed.

This is my truth.And now, at last, it has a name.

Professional Homeopathic Commentary

This testimony represents a textbook example of the transgenerational action of the remedy Bellis perennis, not only on the physical level, but also on the emotional and energetic planes.

1. Bellis perennis – the essence of the remedy

Bellis perennis is a remedy of injury to innocent tissue, especially when the injury:

·       comes from outside (surgical incision, trauma),

·       affects deep structures (pelvis, abdomen, ligaments, ureters),

·       is not accompanied by adequate protection, calm, and recovery,

·       leaves silent, long-lasting consequences, often without clear findings on diagnostic examinations.

In the mother, Bellis perennis represents the picture of violent surgical disruption of the integrity of the female body, complicated by injury to the right ureter, followed by a struggle for life and a profound sense of endangerment.Her strength to survive arose through love for her children, which is the central emotional pillar of this remedy.

2. Transmission of the wound to the child

In the child, the wound does not manifest immediately as pain, but as:

·       deep weakness and a sense of inner emptiness,

·       a “hole in the energetic field,”

·       later localization in the same anatomical region (right kidney / ureter),

·       recurrence of symptoms when emotional themes of intimacy and sexuality are activated.

This confirms the principle that a child, especially at an early age, somatizes parental trauma through empathy, rather than through a personal traumatic event. In this sense, the child carries the wound before it is able to understand it.

Insights from Tibetan medicine further support this mechanism: energetic loss in a parent weakens corresponding functions in the child, which is clearly evident in this case.

3. Attraction of perpetrators

The Bellis perennis state in a child often creates an aura of vulnerability—not in terms of weakness of character, but as an open, unprotected inner space. Such a wound is instinctively recognized by perpetrators.

This is not causation, but resonance: the aggressor reacts to a pre-existing injury in the system.

It is crucial to emphasize:the child did not “provoke” violence, but became a target because of an existing vulnerability.

4. Why conventional medicine “finds nothing”

Bellis perennis injuries are often:

·       deep,

·       functional,

·       related to fasciae, ligaments, and the autonomic nervous system,

·       connected to emotions and body memory.

Standard diagnostics (ultrasound, blood tests, routine examinations) do not detect this type of injury, because it is not structural in the classical sense.

5. Relationship with other remedies in the story

·       Mother: Simillimum Sulphur → enters the Bellis perennis state through injury

·       Father: constant threat of death, struggle for breath → Galanthus

·       Child: carries the Bellis wound + develops a survival strategy of flight (Hare)

The final quality that remains in the system is Galanthus:a profound will to live, love for home, family, and children, and endurance despite everything.

6. Therapeutic implication

The use of Bellis perennis in the mother at an advanced age, as well as in the author of this text, is justified:

·       not to “erase the past,”

·       but to close an open wound,

·       restore a sense of integrity,

·       and untie a somatic-emotional loop that remained active for decades.

Conclusion

This case clearly demonstrates that:

·       trauma is not an isolated event,

·       the body remembers,

·       a wound can be inherited rather than personally caused,

·       and true healing begins only when the truth is seen, named, and understood.

Here, Bellis perennis is not merely a remedy—it is the key that unlocked an entire life pattern.

Code and Karmic Layer

In this case, the Code is clearly revealed as:GUILT – INNOCENCE.

There was no intentional harm, yet there is a persistent sense of responsibility.There was no free choice, yet there is guilt for survival.There was no violence committed by the mother, yet violence was constantly present in the environment.

The body remembers the injury.The psychological layer remembers the threat.The soul carries guilt for what it could not endure.

The Karmic Remedy

For this reason, Bellis perennis is prescribed here as a karmic remedy.

Bellis perennis covers:

·       injuries without an external wound,

·       blows and traumas occurring under prolonged pressure,

·       guilt without a perpetrator,

·       the maternal wound arising in conditions of threat and violence,

·       the bodily–emotional response to life in a forced relationship.

The Code GUILT – INNOCENCE in Bellis perennis is also visible in the way women—after already paying the price of horror with their bodies—were removed to basements without light.Innocent, yet treated as if they must continue to suffer.

From this place, Bellis perennis does not seek revenge or justice—it moves toward RECONCILIATION (Spiritual Quality): a soft acceptance of reality without struggle or bitterness, because struggle would mean falling once again.

“From guilt that never existed and innocence that was wounded, Bellis perennis arrives at RECONCILIATION (Spiritual Quality)—the only way to survive without being wounded again.”

3. Karmic Story – The Grandfather and Grandmother

(Verbascum and Bellis perennis)

My grandfather, a Russian, was repeatedly taken from his home by the Hungarian occupier authorities during the war. They arrived unexpectedly, dragged him away for interrogations, returned him, and then came again. Life existed in a constant state of fear and uncertainty.

One day, they forcibly took him again, in the middle of winter, threatening to throw him under the ice. He was alone, separated, facing the horrors he witnessed—yet he remained physically unharmed. Many perished. He survived.

He returned home on foot, through snow and ice, carrying within himself what he had seen.

This is Verbascum: the one who witnesses horror, who stands in the cold, yet remains intact.

At the moment he was violently taken from the house, his wife—my grandmother, who was pregnant—could no longer endure it. The repeated abductions, fear, uncertainty, and waiting became unbearable.

She collapsed.She lost consciousness and miscarried.

When my grandfather returned home, he found her on the floor, bleeding, unconscious. She barely survived. The child was lost.

This is Bellis perennis: the one who does not remain aside, the one who does not observe horror from a distance,the one who takes the blow.

After this loss, after this fall, my mother was later born.Life continued—but the imprint remained.

Materia Medica Conclusion

Verbascum witnesses horror and remains unharmed. Bellis perennis witnesses horror and is injured.

Ice is Verbascum. Injury from falling on ice is Bellis perennis.

Ice may also symbolize cold, sharp emotions—a space without warmth—in which the warm and gentle Bellis perennis is cut by the coldness and sharpness of Verbascum.

At their meeting point, Bellis perennis is injured on Verbascum’s terrain—when warmth encounters cold, and innocence meets sharpness.

4. Karmic Story – A Woman After Breast Surgery

A woman presented who had undergone breast cancer surgery ten years earlier. During the operation, not only the breast but also the axillary lymph nodes were removed, allegedly to prevent metastasis.

As a consequence of this surgical intervention and the disruption of bodily integrity, she developed chronic swelling of the left arm (lymphedema). The arm had been swollen continuously since the operation, making everyday activities difficult.

During this period, her husband worked, while the burden of daily life and childcare rested entirely on her. One child had developmental difficulties, leading her to consciously renounce her career and completed studies in order to provide stability and safety for the children.

Later, she remained alone with two children, without support. She devoted her entire life to them and sacrificed herself for others. She endured—and succeeded. She raised her children.

Based on the complete picture, Bellis perennis C200 was prescribed.

One week after taking the remedy, the patient called. She reported feeling excellent, emotionally uplifted, and that the swelling of the left arm had completely disappeared. She emphasized her astonishment, as the swelling had persisted for ten years without improvement.

Why Bellis perennis Is a Karmic Remedy Here

In this case, the sacrifice was not a single event, but long-term and repeated over years. The patient continuously took the family’s burden upon herself—physically, emotionally, and existentially.

While her husband retained his professional identity, she relinquished her own life, career, and education so that the children could be cared for.

The sacrifice was one-directional. She fell, carried the consequences, and remained silent. She did not accuse, did not seek justice, and had no space for herself.

This is the Bellis perennis pattern: innocent injury, taking the blow for others, and long-term embodiment of consequences.

Therefore, Bellis perennis appears here not merely as a symptomatic remedy, but as a Karmic Remedy—one that resolves a deeply rooted pattern of unbalanced self-sacrifice, where the body adapted to injustice through chronic injury.

Code: GUILT – INNOCENCE → Spiritual Quality: RECONCILIATION

Here, Bellis perennis integrates guilt that was never hers and restores reconciliation:a state in which self-injury through sacrifice ceases, and gentle acceptance of reality arises—without bitterness and without the need to fall again.

“When guilt that never existed is disentangled from wounded innocence, Bellis perennis leads to reconciliation—and the body no longer carries the burden.”

5. Karmic Story – Miscarriage After a Blow

A conflict occurred between a husband and wife. She had married him when he already had two children, and they all lived together. Under the influence of alcohol, the husband began beating his son, and the woman stepped between the child and him to protect the child (Bellis perennis).

Patient: “He wanted to beat his child, but I didn’t allow it, and then he hit me! (Bell-p). That was the first time he ever hit me. The moment he struck me, I felt a sharp pain cut across my lower back (Bell-p).”

“My period was two or three weeks late, but I had recently had vein surgery under anesthesia, so I thought the delay was from that. I didn’t know I was pregnant. When he hit me, the pain cut sharply through my lower back (Bell-p). Then I went to the toilet and thought, ‘Oh, great, my period came!’ But pieces of tissue were coming out, and the blood was bright red. This lasted seven days.”

“On the seventh day, around three or four in the morning, severe pain began in my back, coming and going every five minutes… Eventually, the emergency services arrived. They asked if I was pregnant; I said no. Tests, ultrasound—everything looked fine. They gave me fluids and painkillers, but the pain worsened. Then they sent me to a gynecologist. That’s when they told me: ‘You are pregnant.’”

“Everything had already come out, but when the fetus began to descend, it got stuck and couldn’t come out. Those were labor pains. I had to undergo curettage. They estimated I was 10–12 weeks pregnant because the fetus was large and couldn’t exit on its own.”

Doctor: “How did you feel at the moment he hit you?”

Patient: “For me, it was shock (Bell-p). I didn’t know what was happening; I was completely confused (Lotus). Only after a few hours did I start crying (Bell-p), when it finally registered that he had really hit me. My godmother asked, ‘Why didn’t you defend yourself?’ I don’t know… When someone attacks you like that, you DON’T EXPECT it (Naja, Bellis-p). I’ve never fought in my life (Bell-p). I don’t even know how I would defend myself (Bell-p). Everything happened in 30 seconds, and then it stopped. I was CONFUSED (Lotus).”

Doctor: “How could you defend yourself when everything happens so fast, before you even understand what’s going on?”

Matrix potentiation

Patient: “Yes, it took two or three hours before I could even grasp that he had hit me. I couldn’t comprehend it (Bell-p).”

Doctor: “Where exactly did he hit you?”

Patient: “First, he pushed me. When I moved toward the door, he slammed me into it. He says he just pushed me, but to me it felt like he broke me (Bell-p). First I fell onto the bed, and the second time I hit the door (Bell-p). When I turned around, he started choking me (Borax). At that moment I said something, and he kind of woke up. He was dead drunk.”

Doctor: “The baby’s soul is extremely sensitive, especially early in pregnancy. The younger the pregnancy, the more sensitive the soul. The stress the mother experiences is felt many times stronger by the baby. In this case, the baby simply could not survive.”

Patient: “That was very hard for me. I cried in church, and a woman told me: ‘Don’t cry, your child and your mother are protecting you from heaven.’ I told her I only have one child, and thank God it’s alive. She said: ‘You have another child up there. Did you have a miscarriage?’ And it was alive—at 12 weeks, that is a living baby.”

“I have a strange feeling, like I can feel that baby. I wouldn’t have wanted to give birth to that child with him as the father, but you know… when you have no choice (Bell-p), it stays somehow… Deep sadness (Borax, Morph). When I go to church and light a candle, it may sound crazy, but I feel a presence.”

Doctor: “It happens that the souls of babies remain attached to the mother when such traumatic events occur.”

Patient: “Yes.”

Commentary

This is an exceptionally pure and powerful Bellis perennis picture with the Code: GUILT – INNOCENCE.

A completely innocent being—the fetus—suffers as a result of the father’s guilt, while the mother is also entirely innocent, since she not only did not participate in the violence, but stood up to protect a child who was not even her biological child.

Here, Bellis perennis carries the theme of physical injury caused by a blow, but even more deeply—the theme of moral injury, in which an innocent being is harmed in an attempt to protect another innocent being. The trauma is sudden, shocking, and confusing, with a delayed emotional response and a profound sense of grief that remains embedded in the body and memory.

This case clearly demonstrates why Bellis perennis is a karmic remedy—because it carries within itself the consequences of another person’s guilt that fall upon those who are completely innocent.

Personal Clinical–Symbolic Record: Bellis perennis

That day, for no clear reason, I carried Arnica with me—as if there had been an inner warning that an injury was nearby. I saw two ambulance teams, and throughout the day I was accompanied by a quiet sadness, without any concrete explanation. When I pricked myself with scissors while cutting my nails and blood appeared, I thought: this is it. But that was not it.

Later, I learned that a drunk driver, speeding in front of our house in Čortanovci, had killed one of our cats. The injury occurred to an innocent being, while the guilt lay entirely outside—in recklessness, negligence, and the absence of responsibility. In that moment, it became clear: this was not Arnica. This was Bellis perennis—the pain of injustice, the wound that arises when innocence is injured while the culprit remains external to the victim.

The sorrow that is felt in advance, before the reason is even known, belongs precisely to this remedy.

This is what Bellis perennis carries within itself: GUILT – INNOCENCE and the pain that arises when these two forces are brutally torn apart.

 

 

The Transgenerational Bellis perennis Pattern

Injury of Innocent Tissue and the Transmission of the Wound Through the Family System

1. Introduction

In classical homeopathy, Bellis perennis is most often described as a remedy for soft-tissue trauma, particularly following surgical interventions and deep injuries of the abdomen and pelvis. Clinical practice, however, shows that Bellis perennisacts far more broadly: as a carrier of a pattern of injured innocence that can be transmitted transgenerationally, especially from mother to child.

This chapter considers Bellis perennis not only as a remedy for individual trauma, but as an energetic–emotional pattern that becomes inscribed into the family field.

2. Bellis perennis – the Essence of the Pattern

The core theme of Bellis perennis is not violence in the sense of aggression, but the violation of the integrity of innocent tissue:

·       a body that is not in battle,

·       tissue that is not prepared for incision,

·       a being that had no choice.

The key characteristic is that the trauma is not experienced as a “fight,” but as an intrusion. For this reason, the Bellispatient often does not show classic signs of shock or rebellion, but rather:

·       quiet withdrawal,

·       profound weakness,

·       a sense of inner emptiness,

·       later development of pain or dysfunction without a clear diagnostic finding.

3. Mechanism of Transgenerational Transmission

In young children, especially up to the age of seven, the boundaries between personal and parental experience are not yet clearly formed. During this period, the child:

·       does not “understand” a traumatic event,

·       but somatizes it through empathy.

If the mother experiences severe bodily trauma (surgical incision, loss of organs, complications), the child may take on:

·       a sense of loss of integrity,

·       energetic weakness in the same bodily region,

·       a long-lasting feeling of being unprotected.

In this sense, the child does not “copy” the illness, but carries the wound.

This mechanism is consistent with teachings from traditional medical systems such as Tibetan medicine, which clearly describe how energetic loss in a parent leads to weakness of corresponding functions in the child.

4. Localization of the Wound

The transgenerational Bellis pattern often shows identical localization:

·       in the parent – the site of injury or surgical intervention,

·       in the child – a sense of weakness, discomfort, or later pain in the same area.

It is important to emphasize that in the child, symptoms often appear:

·       later in life,

·       during moments of emotional activation (intimacy, closeness, sexuality),

·       without pathological findings on diagnostic tests.

5. Bellis perennis and the “Aura of Vulnerability”

One of the most important yet rarely described aspects of the Bellis pattern is energetic unprotectedness. Such a person:

·       is not weak in character,

·       is often quick, intelligent, adaptable,

·       but carries an open wound in the field.

Perpetrators of violence often instinctively recognize this vulnerability—not because the person “invited” violence, but because the wound has not yet closed. This creates a resonance that attracts destructive impulses from the outside.

6. Differentiation from Other Trauma Remedies

It is essential to differentiate Bellis perennis from related remedies:

·       Arnica – trauma with fight, resistance, denial of injury

·       Staphysagria – trauma of humiliation, suppressed anger

·       Natrum muriaticum – emotional loss and withdrawal

·       Bellis perennis – quiet, unspoken violation of integrity

In the transgenerational Bellis pattern, there is no dominant anger or grief, but a persistent weakness and a sense of a disturbed center.

7. Therapeutic Significance

The use of Bellis perennis in such cases has a specific role:

·       it does not erase memory,

·       it does not change the past,

·       but closes the open wound within the system.

In the parent, the remedy may bring:

·       reduction of chronic pain,

·       restoration of a sense of bodily wholeness.

In the child (or adult child), the remedy may:

·       remove a long-standing sense of weakness,

·       interrupt the chain of repetition,

·       restore a sense of personal space and safety.

8. Conclusion

The transgenerational Bellis perennis pattern shows that:

·       trauma is not always individual,

·       the body remembers others’ wounds,

·       and true healing occurs only when the wound is seen, named, and acknowledged.

At that moment, Bellis perennis ceases to be merely a remedy for injury.It becomes a key for unbinding the family wound.

Personal Clinical–Symbolic Record (1)

While writing about Bellis perennis and its deep connection to the Virgin Mary, I was completely immersed in that archetype that morning. In the changing room before the pool, trimming a broken nail with scissors, I accidentally pricked my finger and blood appeared—quietly, unobtrusively, without any drama. This seemingly insignificant moment resonated deeply within me, reminding me of the old legend of the colored tips of the daisy’s petals.

Not as an omen or a sign, but as a subtle inner correspondence: confirmation that, in that moment, I was in full contact with the essence of the plant I was writing about. In that silence, between words and a drop of blood, Bellis perennis was fully present.

Personal Clinical–Symbolic Record (2): Blood That Boils

After integrating my Personal Code—PEACE – RESTLESSNESS—we tested its stability. The Code was clear and calm, without oscillation. Yet something still troubled me, something that did not belong to that primary conflict.

When asked what it was, I answered without hesitation: I cannot tolerate the sight of a dog attacking or biting a cat. Even the thought of it triggers a powerful bodily reaction. I feel a wave of heat rising from my abdomen, as if the blood suddenly surges toward my head. The sensation is so intense that I experience it as life-threatening—as if I might have a heart attack.

These dreams woke me at night. The scene would repeat, and I would wake fully overwhelmed by the same feeling: inner heat, boiling blood, total bodily stress. This fear was not mental—it was visceral, blood-borne.

I was told that this was something that “could not be resolved,” that it was simply part of life’s reality. But the problem did not disappear. On the contrary, it was present daily, because I live in an environment where dogs and cats coexist and where this potential conflict is constantly felt. Every bark would trigger the same wave again.

Only later did I understand the essence of that sensation. It was not fear in the classical sense—it was blood. Blood that boils when innocence is injured. The dog as “guilty,” the cat as “innocent.” A single drop of blood that triggers an entire internal reaction.

At that moment it became clear to me that this was Bellis perennis. That gentle, mild, unobtrusive nature which nevertheless carries a powerful, blood-based response to injury of the innocent. This is not anger, nor aggression. It is a deep bodily reaction to injustice that cannot be prevented.

The solution was not in controlling the outer world, but in reconciliation. In accepting that there are situations we cannot change, but we can change our inner response to them. That quality—RECONCILIATION—appears as the Spiritual Quality of Bellis perennis, as the calming of blood that had previously boiled.

In this light, the legend of the colored tips of the daisy gains a deeper, bodily meaning. The drop of blood that stains the petals is not a story of sacrifice, but of innocence reacting to injury. Just as my blood boiled at the mere thought of an innocent being being harmed, so in the legend blood appears as a trace of inner shock, not as an external wound.

Bellis perennis does not speak of violence, but of the moment when something that was meant to be safe is violated—and when the body reacts before the mind. Thus, blood in this legend is not punishment, but testimony: a sign that innocence has been wounded, but not destroyed.

The First Drop of Blood

One patient, during a conversation, recalled a memory that suddenly emerged as we spoke about blood and innocence. She had her first menstruation at school, during class. She felt that something had changed and went to the restroom, where she saw blood. Although she knew what it meant, she was overwhelmed by fear. Without much thought, she gathered her belongings, told her classmates she had a stomach ache and needed to go home. She said the same to her teacher and then, almost running, returned home.

The event was not accompanied by drama, nor by any outward reaction from the environment—it remained remembered as a moment of quiet disturbance and withdrawal.

In later understanding, this story revealed itself as yet another example of the first drop of blood experienced in a place that was meant to be safe. Not as trauma, but as an early bodily inscription of injured innocence—one that is not spoken of, but carried within.

I grieve for the innocent, and I do not accept violence.Both can coexist.

Violence will not disappear “by magic,”but it will diminish to the extent that awareness and responsibility grow.

What do people usually call a “Golden Age”?

In myths and spiritual traditions, the Golden Age is never a time when everyone becomes perfect.It is a time when:

·       violence is no longer normalized,

·       it does not pass “unnoticed,”

·       society has clearer boundaries,

·       the protection of the vulnerable becomes a priority, not an exception.

In other words: violence does not disappear completely, but it loses space, power, and justification.

As long as there are:

·       fear,

·       frustration,

·       unprocessed trauma,

·       people who seek power without responsibility,

— individual acts of violence will exist.

But there is a vast difference between:

·       a world where violence passes without response,

·       and a world where it is immediately recognized, stopped, and not romanticized.

Violence will exist as long as unconsciousness exists, but it will not rule as long as there are people who do not accept it.

Every time you protect innocence without multiplying violence —the Golden Age comes a little closer.

 

 

Pre-Code: Naja with the Code: HOPE – GRIEF

At first glance, Naja may resemble Bellis perennis, but its energy is far stronger, more intense, and sharper.Both remedies show pronounced care for children; however, the difference lies in how the burden is carried.

Naja does not leave her work for her children — she carries both her children and her professional obligations simultaneously. In protecting her children, Naja can become aggressive, even attacking, ready to “snatch” and fight for them. Bellis perennis does not act this way. She is careful, modest, extremely hardworking, and disciplined, and it is precisely through this quiet, persistent, and unobtrusive manner that she achieves what matters to her.

The difference between these two remedies is not love for children, but the mode of protection. Naja protects through strength, attack, and taking control when she perceives a threat to what she loves.Bellis perennis does not attack or seize — she remains, endures, and protects through constant presence.Her strength lies not in aggression, but in quiet perseverance. In Bellis perennis, gentleness is not weakness — it is the highest form of strength.

Within the Matrix Method and the theory of the Pre-Code, Naja is not a remedy that precedes Bellis perennis, but its Pre-Code — the weak point within the remedy’s Tetractys. Every remedy has its Pre-Code; while the Pre-Code remains closed, the Code stays stable and protected. When the Pre-Code opens, destabilization occurs and the fall into pathology becomes easier.

In Bellis perennis, the Pre-Code opens through Naja with the Code HOPE – GRIEF. When hope is lost and grief prevails, the quiet conciliatory state of Bellis perennis loses its inner support, and the remedy can slip into a victim state. Symptoms then appear such as rushes of blood, internal heat, elevated blood pressure, and a feeling of inner “boiling” — not as the primary picture of Bellis perennis, but as a sign of an activated Pre-Code.

In this sense, Naja functions within the Tetractys of Bellis perennis as a destabilizing mechanism. It is not a similar remedy, but the point through which the Code loses its protection.When the Pre-Code closes, Bellis perennis returns to its essence: conciliation, silence, and the strength of gentleness.

Naja is the Pre-Code of Bellis perennis — the point at which the Code becomes vulnerable when hope is lost.

Complementary Remedy: Verbascum thapsus with the Code: ACCEPTANCE – NON-ACCEPTANCE

These remedies may exist in a spousal dynamic.

Verbascum – the father

·       witnesses horrors

·       observes suffering

·       remains physically unharmed

·       trauma is observed, frozen — “ice”

·       stands firm, holds, does not fall

Bellis perennis – the mother

·       witnesses horrors while her children suffer

·       cannot remain aside

·       is struck — emotionally and physically

·       injury arises from care, from falling, from exhaustion

·       trauma is lived, not merely observed

Verbascum witnesses horror and remains unharmed; Bellis perennis witnesses the suffering of her children and is wounded.

While Verbascum represents the witness of horror without bodily injury, Bellis perennis represents the mother who, watching her children’s suffering, is struck and falls.Ice is Verbascum; injury from falling on ice is Bellis perennis.

Bellis perennis represents the maternal layer of Verbascum: through soft acceptance of reality without struggle or bitterness, it enables the later vertical strength and dignity of Verbascum.

(More about Verbascum at the link...)

Related Remedies

1. Staphysagria – Code: EVERYTHING – NOTHING

Unlike Staphysagria, who remains silent, endures, and suppresses herself to preserve a relationship or family, Bellis perennis does not stay in an atmosphere devoid of love.Staphysagria says: “The flowers I chose, I will smell for the rest of my life” — she does not leave the marriage, at least not without her Simillimum. Bellis perennis, however, does not remain out of submission, but assumes the burden only where the protection of a child is involved.

What Staphysagria and Bellis perennis share is a strong orientation toward children and home, diligence, pedantry, responsibility, and both belong to the cancer miasm.Yet their inner dynamics differ: Staphysagria acts colder and more restrained despite deep emotionality, while Bellis perennis clearly expresses warmth — through care, touch, and constant presence.

2. Calcarea phosphorica – Code: ANGER – LOVE

At first glance, Bellis perennis and Calcarea phosphorica may appear similar, as both carry a strong theme of love and attachment.However, their emotional dynamics fundamentally differ.

In Calcarea phosphorica, love is in constant tension with anger. Love easily turns into affective outbursts, frustration, or emotional explosions. This oscillation is intense, visible, and unpredictable.

In Bellis perennis, anger is not an active emotional component. Love is quiet, unobtrusive, and conciliatory. Instead of emotional explosions, there is calm, withdrawal, and bodily response.

Thus, while both carry the theme of love, Calcarea phosphorica oscillates between love and anger, whereas Bellis perennis remains in peace and conciliation.

3. Galanthus nivalis – Code: LOST – FOUND

Bellis perennis and Galanthus nivalis share extraordinary gentleness of touch. In both remedies, softness and delicacy are felt physically — “recognized through the hand.”

Yet their inner movement differs profoundly.

In Galanthus nivalis, gentleness is paired with ambition and responsibility — a drive toward achievement, success, and authority. In Bellis perennis, gentleness is not oriented toward achievement, but toward protection.

Symbolically: Galanthus nivalis carries the energy of the stork — precise, goal-oriented. Bellis perennis carries the dove — soft, protective, unobtrusive.

“Galanthus nivalis protects by leading forward; Bellis perennis protects by staying.”

More about Galathus nivalis at the link...

Bellis perennis as a Karmic Remedy

1.     Deep tissue injuries after surgery

2.     Injuries from falls, blows, bites

3.     Silent injuries during work in the garden

4.     Hypertension

5.     Vitiligo

6.     Poor concentration

7.     Breast injuries

8.     Impaired lymphatic drainage

9.     After sexual abuse

10.  Uterine cysts and tumors

11.  Birth and post-birth injuries (key Bellis theme: injury in a space meant to be safe)

12.  Consequences of medical interventions experienced as unjust or rough

13.  Somatization after suppressed trauma

14.  Inner heat, blood rushes, boiling without clear cause

15.  States after loss of hope (activated Pre-Code — Naja)

16.  Injuries within relationships of trust without overt violence

17.  “Silent victim” states — enduring instead of defending

This list is not theoretical; it reflects recurring indications from my clinical practice.

Miasm: Cancer

A strong affinity for plants and cultivation is typical. Plants are not decoration but an extension of the need to nurture, preserve, and sustain life. Through plants, Bellis perennis transforms sacrifice into life.

     

 

 

Profession / Vocation

Horticulture · Children’s Clothing Designer · Physician

Key Words

1.     Child

2.     Mother

3.     Innocence

4.     Love

5.     Injury

6.     Victim

7.     Gentleness

8.     Consistency

9.     Integrity

10.  Acceptance

11.  Surrender

12.  Justice

13.  Beauty

14.  Purity

15.  Warmth

16.  Diligence

17.  Care

18.  Patience

19.  Attention

20.  Perseverance

21.  Endurance

22.  Steadfastness

23.  Cheerfulness

24.  Modesty

25.  Protection

26.  Trust

Symbols

The Virgin Mary Within the symbolic field of Bellis perennis, the figure of the Virgin Mary appears — not as a religious icon, but as an archetype of maternal protection and innocence.

The White Dove Closely associated is the white dove, a symbol of purity, peace, and unobtrusive presence.

“She holds all the threads in her hands” She holds all the threads — not in order to control, but to preserve the whole.

The Gentle Hand Everything in this symbol speaks quietly: the gentle hand.Not the hand that restrains, commands, or strikes —but the hand that supports, protects, and remains. A hand that does not grasp in order to control,but holds just enough so that nothing is lost.

The Gentle Voice A soft, quiet voice that does not command —but calms. It does not raise itself to be heard, yet it reaches deeper than any shout. A voice that soothes fear, restores rhythm, and allows the body to relax back into safety.

Softness A gentle touch. Not to hold, not to restrain —but to be there. A touch that does not invade, does not demand, does not leave a mark. It reassures the body that it is safe to remain open.

The Spiritual Quality of Bellis perennis is RECONCILIATION —a gentle acceptance of reality, without struggle and without bitterness,when guilt and innocence are no longer set against each other.

Bellis perennis brings reconciliation where innocence has been woundedand guilt has been carried without true fault.

When GUILT and INNOCENCE are no longer set against each other, the Spiritual Quality of RECONCILIATION is born —a gentle acceptance of reality, without struggle and without bitterness.

In Bellis perennis, behind GUILT and INNOCENCE there is no judgment,but the Spiritual Quality of RECONCILIATION: a quiet, soft acceptance of what is.

When GUILT stops accusing and INNOCENCE stops defending itself, what remains is RECONCILIATION.

Bellis perennis leads from GUILT and INNOCENCE into RECONCILIATION —a state in which life is accepted without resistance.

The Spiritual Quality of Bellis perennis is RECONCILIATION:acceptance of reality without struggle, without bitterness,and without the need for justification.

“Not everything can be changed, not everything can be made right. Before, I felt I had to make decisions so that it would be so. Now, after the remedy, I truly feel it this way. I feel Peace, and from it this new state of ACCEPTANCE — RECONCILIATION arises.”