Aphorisms & Precepts

How is it that bread and meat nourish the human body? We cannot say. How the Homoeopathic remedy cures the disease will never be known, but the direction in which life flows into the body and the direction of cure can be known.

If the quality in the medicine is changed into quantity this is not a similar. It is antipathic and becomes dissimilar in its nature. The dose may be too large to cure, yet large enough to produce an effect.

When crude drugs are used for proving on those not susceptible to potentized doses, one or another organ is affected. These are fragmentary provings; are not true provings. They do not give the image of the remedy. Do not touch the man himself, or if you get the whole image it must be from hundreds of such provers.

The Soul, which is the most interior of man, cannot be affected by drugs. This can only be affected by man’s own will.

When the third potency cures there is something higher in it. No substance permeates the Vital Force when it is coarse enough to be seen.

You cannot demonstrate any vital problem by the microscope.

Drug effects when carried to Pathological conditions are too much alike. It is the same with disease.

So far as there is morbid anatomy to account for Symptoms, so far is it unimportant as a symptom, for if no other symptoms are present you can find no remedy.

The dynamic plane is more interior or above the nutritive plane, it presides over it and commands it. This is the plane of provings.

The lower potency corresponds to a series of outer degrees, less fine and less interior than the higher.

The word disease really means the signs or symptoms before organic disease has taken place.

If you go at it like a common thinker you may cure acute sickness, but, on your life do not tamper with these chronic diseases.

In the infant we see the father’s history; in old age the history of youth. This enables us to look into the future to see whether a patient will recover, or die, or be palliated.

Sickness exists on varying planes. Acute diseases occupy an outer plane and do not take so great a hold upon the life. The chronic diseases reach what we may call the innermost potency of man.

The Acarus, then, is the ultimate of an internal condition, and indicates that the conditions are such in the economy as are suitable to ultimate an Acarus.

In acute miasms the whole disease is found in one individual, in chronic miasms this is not so.

How is it that the allopaths can cauterize the chancre and sore throat and send the manifestations of the disease to the internal organs? There is a vital ulcer ten times greater than the external one. Just so sure as ulcers are removed from the throat, will the Vital Force suffer, and the ultimates come in the form of organic changes.

The physician must penetrate the inner recesses of symptomatology. The very life of the patient must be opened. Learn the fears, instincts, desires, and the aversions of the patient. The remedy often crops out through the affections.

If you can get your Patient to talking, you can find out how he is sick. It requires a good deal of experience to keep a Patient talking to the line.

It is not an easy matter to keep your mouth shut and let the patient tell his own story. It has to be acquired.

This flopping about, and not waiting for the remedy to cure is abominable. There are periods of improvement and periods of failure. Let the Life Force go on as long as it can, and repeat only when the original symptoms come back to stay.

We do not have to go into a plane called the other world to find a Place where spirits dwell. Spirits are no longer unthinkable.

The consciousness between two substances is that atmosphere by which they know each other; a correspondence of spheres. They are in harmony, or antagonistic.

Every person and animal has an atmosphere.

You may potentize tubercles so high that there is not a shred of a microbe left in the liquid, yet if given to a susceptible person it will produce its own disease because of its Simple Substance.

You must see that the Vital Force may take on, or permit to flow with it, another Simple Substance (disease cause, or remedy that will cure). This occurs when electricity and sound are conveyed at the same time over a wire as in the telephone.

All disease causes are in Simple Substance. We must enter the realm of causes in order to see the nature of disease.

We potentize so as to render the remedy simple enough to be drawn in by influx by the Vital Force.

The direction in which sickness flows is from the within to the without.

Homoeopathy exists as law and doctrine, and operates in the world of its causes. If this were not so it could not exist in the world of ultimates.

As soon as the vital powers are turned into confusion there is no order; confusion reigns as in a mob. In Old School treatment the confusion is made worse.

Low potencies can cure acute diseases because acute diseases act upon the outermost degree of the Simple Substance and the body. In chronic disease the trouble is deeper seated, and the degrees are finer, hence the remedy must be reduced to finer or higher degrees so as to be similar to the degrees of chronic disease.

The Vital Force dominates, rules and coordinates the human body.

The Simple Substance is again dominated by still an other higher substance which is the Soul.

The Clairvoyant has an intensity in her nature. She is highly electrical, sensitive to spheres, is annoyed by everything. This is sickness. These things show the nature of susceptibility and sympathy.

It is not enough to say that people have lost equilibrium, this is a technical way of expressing it. Individuals who are too sensitive are sick, repulsed by every one they meet. This is due to a deeper sickness than the one from the exciting cause.

Never look for a cause within the thing itself.It must be prior, or within the organism.

These chronic skin troubles are not local diseases. It is contrary to all science.jpg style=”border-bottom:solid 3px #BFDBFF;border-left:solid 3px #BFDBFF;border-right:solid 3px #BFDBFF;border-top:solid 3px #BFDBFF; align=”center”>

and logic (except in Allopathic medicine) to say that anything that exists is itself a cause of itself, or that it is capable of working changes in itself.

The Vital Force holds all in harmony, keeps everything in order when in health; just as Electricity in its own natural state is a bond of order.

The idea that an organ like the liver which is under the control of the Vital Force and whose action the Vital Farce governs is able to set up a disease itself and thereby make the patient sick, is preposterous.

As soon as the Vital Force is sick or deranged it acts upon the liver in a different manner from what it does in health, consequently the liver (its action being governed by the Vital Force) must act in a sick or deranged manner.

As long as the Vital Force is acting harmoniously the organ (being governed by it) cannot act in any way other than a harmonious manner.

Cure is brought about by changing the diseased or sick Vital Force back to its normal (health) condition.

Hahnemann was always in a state of humility, he never attributed anything to himself.

Every sensation has its correspondence to something that is within.

Work must be done from within out, in order to be permanent.

Two sick people are more unlike than two well ones,

It would be difficult for the Old School to define what their system is. “We are regular,” they say. When they relieve pain by anodynes, and constipation by laxatives, they do not know that there is a reaction. When the Vital Force is sick it is disorderly and they attempt to imitate this disorder. A perfect imitation would end in Homoeopathy.

Here we have on the one hand the action of disease upon the healthy, and there the action of drugs upon the healthy. We find one a duplicate of the other. Is this not peculiar?

Every action in Homoeopathy must be based on a positive principle.

Belief has no place in the study of Homoeopathy. The inductive method of Hahnemann is the only way. It requires expert judgment to make few blunders. The less you know about the sphere of sickness the mare blunders.

The one who understands best the nature of his remedies will remember most about their peculiarities.

Ten years of practice will be a revelation to you, so that you will understand people and their minds. You will almost know what they are thinking, and will often take in a patient’s constitution at first glance.

Now you should never think of Measles or Scarlet Fever as a fixed form of disease which you have sometimes treated thus and so, and expect to treat again in the same way. You must keep your mind from getting into ruts.

Anything that exhausts makes manifestations internal.

Vital Force and Soul are in the cell as well as in the body. The same thing rules the remedy and, stripped of its grossness and placed upon the tongue, it will be taken into the economy instantly. I went a thousand miles once to place a dose of Zincum on the tongue of a paralyzed woman who felt its effects in less than sixty seconds and in six weeks her paralysis left her.

James Tyler Kent
James Tyler Kent (1849–1916) was an American physician. Prior to his involvement with homeopathy, Kent had practiced conventional medicine in St. Louis, Missouri. He discovered and "converted" to homeopathy as a result of his wife's recovery from a serious ailment using homeopathic methods.
In 1881, Kent accepted a position as professor of anatomy at the Homeopathic College of Missouri, an institution with which he remained affiliated until 1888. In 1890, Kent moved to Pennsylvania to take a position as Dean of Professors at the Post-Graduate Homeopathic Medical School of Philadelphia. In 1897 Kent published his magnum opus, Repertory of the Homœopathic Materia Medica. Kent moved to Chicago in 1903, where he taught at Hahnemann Medical College.