Homoeopathic Education


Warped by false principles, classic medicine usually advocates injurious treatments. It is confined in large part to suppressing and camouflaging symptoms or to bombarding the organisms with hypodermics and finally succeeds in only shifting instead of in removing the evil, and in the hospitals with chronic incurable cases, insane, tuberculous, cancerous, sclerotic, etc.


“In a matter that means the saving of life, failure to learn is a crime.”–Hahnemann.

In the eyes of the general public homoeopathy has no great significance, and the role of the homoeopathic doctor at each consultation is to interest his patient in homoeopathy, to show him the marvels it reveals. The homoeopathic education of the patient consists in the exposition of the doctrine which I will not undertake here, though there is one point which I desire to develop, which is the conception of the privilege of being homoeopathically treated.

All who submit themselves to treatment by competent homoeopathic doctors have an immense privilege, and, I think, one which no therapeutics can offer which is not based on the great law of similars. The old ailment, once cured, may recur, but, thanks to a deep-acting dose of a constitutional remedy, correctly administered, the patient in recovering, loses a part of his hereditary taint, and therefore I call this privilege the privilege of liberation.

What mirages of cure betray us under the other methods of treatment! What can the false miracles of electricity, radiotherapy, antisepsis, serums and vaccines do to bring back to the right track a humanity without spirituality, which blatantly violates the laws of nature.

Laboratory science has instituted the reign of dangerous medical practices because it remains ignorant of the laws of health, and has tried to cure by the use of mere external physical agencies, without knowing the normal conditions or integral human culture, and especially without occupying itself in reinforcing natural immunities instead of creating artificial ones.

Warped by false principles, classic medicine usually advocates injurious treatments. It is confined in large part to suppressing and camouflaging symptoms or to bombarding the organisms with hypodermics and finally succeeds in only shifting instead of in removing the evil, and in the hospitals with chronic incurable cases, insane, tuberculous, cancerous, sclerotic, etc.

The lack of synthetic thinking and instruction is the bane of official medicine; circumscribed in its blind materialism, limited by the analytical researches of the laboratory, drowned in the multiplicity of diagnostic detail, the poor old school concentrates its attention on one organ, with little concern for the entire body, treating the physical without regard to the spiritual, without knowing the mind, without concern for the differences of temperament and character except recently along the broadest lines, thus only knowing the negative portion of its domain: illness and death.

In the clinic it sees chiefly the microbe and organ insufficiency in particular, without suspecting the decisive importance of the general resistance and the receptivity of the entire organic field. Also it lays the cause of illness almost exclusively to the action external or microbic agents, without realizing that the raisn detre of morbid troubles resides exclusively in the faults of mental direction of the vital economy, of feeding and hygiene, which all people commit from ignorance, routine or rebellion.

Having only fragmentary etiological viewpoints, classic medicine arrives at only the more limited and obvious diagnoses, at treatments chiefly confined to repressing symptoms or to anti-physiological and anti-natural stimulations. By violent drugging it lashes the resistance want only and squanders lavishly the vital reserve. Also, its pseudo-cures obtained by this spurring only result in ephemeral success and in morbid transformations.

Acute diseases, warded off by vaccines or choked by strong drugs, shift or modulate into persistent humoral taints and in glandular devitalization which prepare the way for chronic affections whose numbers increases from day to day, despite the so-called progress of materialistic medical science. In fact, in all countries of the world, suicides are increasing as well as divorces, nervous diseases and chronic affections from visceral and vascular sclerosis.

Pure homoeopathy does not camouflage symptoms. In curing the patient, it liberates him little by little. In following the series of degree, as Kent taught by the aid of potencies which can attack the chronic trouble plane by plane, homoeopathy cures the patient soundly and irreversibly, and this marvelous liberation from faults committed and errors engendered by multiple causes is often carried back several generations; in other words, the purification, spiritual and physical, may be searchingly retroactive through homoeopathy.

The proof of what I say is furnished by a brutal examination of the facts: when one sees families which for several generations have had hare-lip or cleft-palate which increase in each generation had which, thanks to proper, persevering homoeopathic treatment, subsequent generations are freed from; when, one attends neuropathic or tuberculous families (especially if one can treat the mother during gestation) and can point to healthy descendants having healthy children; when these chronic tendencies, which have a propensity to appear in successive generations, stopped from the mom when the law of similars is applied; when one looks through the statistics, hears the stories of patients or the case reports of homoeopathic doctors who, from father to son, have handled several generations of the same family, then indeed one penetrates the privilege of liberation, and the renovation possible to the race by the aid of a therapeutic method based on veritable natural law. And the public, like the doctors, can never feel gratitude enough for this unique method.

Our law of cure, by the return of old symptoms which were suppressed or altered, is another more palpable proof, and the patient who comes for a gastric ulcer and observes during the treatment return of fetid sweats of the extremities, from which he had previously suffered and which he had falsely cured (i. e., suppressed), with Formol or any other local application; or he who sees his pulmonary tuberculosis ameliorated, but his old rectal fistula reopened which had been operated and apparently cured some time before, and who finally sees this last symptom disappear and finds himself cured of both the two affections from which he suffered, has received a striking demonstration of cure in the sense of a veritable liberation.

This implies, of course, on the doctors part, besides the remedy he gives. precise directions to the patient as to regime, physical, moral and mental, so that he may not again fall into the same errors which before led him to break the law, thereby causing all his ills; or into those which were committed by his ancestors.

It is, then, a feeling of infinite gratitude which should fill all those who have been, who are, or who may be cured by homoeopathy. Never forget that! And if we look at the matter more philosophically, we envisage a purifying of the race, an amelioration objective, and above all, subjective, of the human being. But the task is arduous, and demands from those who apply this remarkable law, knowledge and a mastery which it is not given to everyone to know, to understand, and possess.

That is to say, true medicine borders on philosophy, and is of one piece with all the sciences of the visible and invisible; and that the homoeopathic doctor, worthy of that name, must be a synthetic savant and a spiritual initiate, welded into one.

And so, what has the wisdom of the ages and the religion of all peoples taught us? That the limitation of desires, the simplification of needs, the moderation of ambitions, the spacing of pleasures, the substitution or the sublimation of passions, meditation, serenity and poise are the surest means of receiving the joy of growth and utter health.

This is why homoeopathic treatment consists not only of a few globules on the tongue, but requires from the true physician a knowledge of the value and scope of his remedies; requires the education of his patient to make him understand the necessity of aligning himself with the sacred mendates of the law, in order to establish a life of health and fruition.

You may say that the physician need nor give lessons of biologic philosophy, if you permit me this term, or rather or biologic metaphysics to the patient who asks for help, but just here lies the great difference between the allopath who treats mans house, that which is discarded at death, and the homoeopath who nurtures that which lives and which suffers, that something which no science has yet defined, the living man himself.

Renew your selves, quicken your sick, unfetter man from chronic taint, release him by homoeopathy, by pure homoeopathy, from that devastation which we call Psora, fit him for the Gamut of God.

But if such is the result which the patient can foresee, its fulfillment requires a physician completely prepared and that bring me to the second part of my subject, the education of the physician.

The question of post-graduate work is so obvious that it is not even an issue, in my opinion. The subject may be considered in two guises; first, study in a medical college; second, individual instruction of a physician to his pupil. The first is fully covered by the program laid out by the I. H. A. each August in Washington, for post-graduate instruction by selected American homoeopathic physicians.

N C Bose
DR. N. C. Bose, M.D.C.H
Calcutta
Chief Editor, Homeopathic Herald