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.

Nowhere, to my knowledge, is the teaching comparable save in London and Mexico, nor are such well-qualified teachers to be found for the branches offered. It is, like certain places, a veritable refuge of true wisdom, a generous fountain where those who are qualified may come to quench their thirst.

I cannot allow this fortunate opportunity to pass without saying with pride for the first time, that I had the honor of being the first pupil of the American Foundation of Homoeopathy, having received the remarkable instruction of two of its trustees, Dr. Austin and Dr. Gladwin. One may say of this teaching, that no other leaders have been able to bring home to me true wisdom, with such a combination of psychology and pedagogic talent. To know how to adapt oneself to the student, to lead and guide him, while leaving him his own arbiter, to direct him gently into the path of truth, to teach him to think for himself, to oblige him to build new highways, to make him discover, instead of leading him in beaten paths, this is what my two teachers knew how to do.

This teaching, I may say, was veritable initiation for me, for it was not dry science, no mere skeleton which was given me, but a wider and more comprehensive knowledge of the art of analyzing and understanding the human heart, a knowledge so rich in hidden observations requiring perseverance, that show one the most delicate nuances, qualities necessary for the subsequent biological synthesis of the human being whom Providence has entrusted to our hands. Gratitude for such a gift can only find expression in the unceasing toil of a life dedicated to the noble cause to which my two teachers have consecrated their lives.

If only each Hahnemannian practitioner made it a practice to train one new pupil each year, according to his individual capacity, giving much where much can be received, and imparting the qualities needed by one who would make a sacrament of his profession! To imitate the qualities of the great masters, to learn to possess the best of themselves, to become rich personalities, through self-discipline, to attain serenity, that is what the student seek at any cost.

Alas, today one is so far from this atmosphere; sickness and agitation haunt the world, and impede mankind. Nowadays, to live is to squander oneself on maddening detail, in exhausting conversations and contacts, in futile reading and befogging lectures, in thrilling and fundamentally incoherent spectacles; no moment is left to look into oneself, to revise oneself, to till ones inner land.

Refreshment and repose are now matters of flinging meteors at windows, in railroad, in automobile and in airplane, of abandoning oneself to an endless hallucinatory tourism during the winter in the south, rushing to the north in the summer, of gulping down stultifying nourishment, of smoking like a chimney, of over-stimulation by tea, coffee and alcoholic drinks, of living in caravansaries, in contact with a cosmopolitan crowd.

These poor people, drained by a nomadic existence, need to be brought back to the habit of gentle repose, mental, nervous, digestive and muscular–who should know this, if it is not he who calls himself a physician? He must know how to induce in all these agitated beings moments of repose; for instance, before and after meals; to give them light and suitable menus; have them live tranquilly, at least in the morning; and teach them the beauty of a permanent abiding place and privacy, and isolation in silent zones when necessary, the practice of meditation and renunciation, the simplification of life, the mastery of the will… healing measures without which not fortifying recharging of the organism is possible.

The attainment of mental perfection requires a synthetic method. Defects of character should be combatted in a positive manner, by the cultivation of the opposite virtues. Egoism and intellectual pride are to be destroyed by the cultivation of renunciation and humility, which are the essential conditions of cure and progress.

Every practitioner, when he has a breathing space, recalls the teaching that he has had, and says to himself, “Now that I have tested it by experience. what was my education worth? What would I criticize and what amend, if I had a son or pupil to prepare as fully as may be for the battle of medical life?”

Each of us absorbs and retains many qualities of his masters, but adds his personality.

Let me sketch to you what I believe to be the complete preparation, both theoretical and practical, of a student, from a homoeopathic viewpoint. I speak from experience, for during my four years of practice I have been able to train four new disciples of AEsculapius for homoeopathy.

An examiner who has not himself passed the ordeal, would not be able to understand or judge those whom he had examined. And that is why the best training for a homoeopathic student is to take his chronic case and make him answer the series of questions he will later put to his patients. To make the instruction vivid, to test the pupils qualities and weaknesses and point of his prejudices, such is the task of the teacher. A daily conference of a couple of hours during a period of one to two years is a minimum for the proper preparation of the student and he must be taught at the outset to make his mind a “tabula rasa” for the impress of the new doctrine.

Here is the program I have in mind. It comprises six headings.

1. The study of philosophy.

a. A careful study of Kents works, and those of Close, Grauvogl, Sieffert and Jahr.

b. Intensive study of the Organon, including comparison between different editions in the different languages.

c. An outline of homoeopathy from the historical viewpoint, with bibliographical study of the essential works since the time of Hahnemann.

d. The course of the homoeopathic movement in the different countries, together with homoeopathic polemics.

e. Biographical sketches of Hahnemann and his principal disciples.

2. The study of Materia Medica.

I. The remedies themselves.

II. Comparisons and drug relationships.

a. This is in the most vital manner possible, and not in the form of a digest of a simple keynote manual; instead, the study of books like Hering, Allen, Kent, Hahnemann, Clarke, Jahr, Hempel, Cowperthwaite, Teste, Hughes, Wheeler, Farrington, Boger, all of them for each remedy. The method taught me by my teacher of how to enter into the personality of the drug by mimicking the symptoms, is a unique method, the importance of which I cannot sufficiently emphasize.

b. An objective, schematic study of the drug with designs showing the types of action on different parts of the body according to the Inconography of Dr. Balari.

c. The study of the comparative Materia Medica according to Lippe, Gross and Hering, Farrington, Stauffer and Johnson, etc.

d. The study of the relationship of remedies according to Gibson Miller, Clarke, Jahr, Teste, Allen, etc.

3. Pharmacological study.

a. The pharmacopoeias in various languages.

b. The preparation of remedies (trituration and dynamization of drugs to the 200 C. dilution, in accordance with the directions in the sixth edition of the Organon).

c. A knowledge of the different potentizing apparatus.

d. Microscopic examination and trituration, including examination of untriturated and triturated sugar of milk and of an insoluble remedy, with drawings.

e. The compilation of a complete list of homoeopathic remedies and their synonyms.

f. Botanical study.

g. Study of the nosodes.

h. Study of the three main chronic miasms.

4. Repertory study.

a. Different methods of repertorization.

b. Thorough and rapid orientation in Kents repertory with comparison of the different editions.

c. At least a cursory knowledge of the repertories of Lippe, Boericke, Jahr, Boenninghausen, Knerr, Allen, Clarke, Berridge, Holcombe, Clark and Lee, Lafitte, Ruckert, etc., the card index repertories of Allen, Tyler and Field, and the machine repertory of Balari.

d. Classification of various methods.

5. Clinical study.

a. Examination of the patient.

b. Complete semiological examination.

c. Subjective interrogation such as Hahnemann suggested.

d. Applied therapeutics.

6. The study of provings.

This is a comprehensive program. Let us hope that both the physicians and the laity will send us students with keen minds who promise well for the future. Enthuse them about the American Foundation of Homoeopathy, which can make their lives truly useful ones an empower them to cure mankind according to the great laws of life: “curare non sanare.” To achieve this end, which is rewarding to the patient as well as to the doctor, necessitates an analytic research into all the elements and details and a knowledge of the hierarchy of the symptoms and minute individualization.

One can build nothing without assembling all the component parts, without mastering the occult principles which provide the plan and the means of complete execution. One cannot make anything right if one has not stripped it of its past vices, and revealed the archetype within. One cannot hope for any amelioration, any cure, any conversion, if the fundamental laws are not envisaged by patient stages, not evoked by each individuals utmost striving.

That is to say, fragmentary studies, petty measures of repression, piecemeal reform, superficial tinkering, purely locaL measures, provincial patching, can lead only to ephemeral successes, and finally, relapse and recurrent suffering; that is to say, crude means, too swift, too summary, too insistent, risk bringing, disaster, rebellion, utter failure.

Except or cataclysmic crises, truth progresses only step by step. The almost miraculous cures wrought by faithful study and judiciously chosen remedies, no less than the defeat of cures by the patients disobedience, renew our faith in our convictions.

Patients, give thank

Students, use every chance to learn!

Physicians, be not only always read to cure, but for the sake of science, and all that you have received, inspire the youth of the profession to seek the Holy Grail which you have glimpsed:

“The Privilege of Liberation”.

N C Bose