HOMOEOPATHY THE TRUE ART OF HEALING


Paracelsus also states that he who wants to know man must look upon him as a whole and not as a patched up piece of work. If he finds a part of the human body diseased he must look for the causes which produce the disease and not merely treat the external effects. Philosophy-the true perception and understanding of cause and effect-is the mother of the physician and explains the origin of all his diseases.


[ Mr. Edward F. Kingkinger is a member of the Homoeopathic Laymens League of Philadelphia who has been interested in Homoeopathy for some forty years. His researches into the philosophy and practical application of Homoeopathy led him to acquired an extensive homoeopathic library.

The following talk correlates the teachings of Paracelsus with those of Hahnemann and also shows how Homoeopathic practice demonstrates the close interdependence of man and nature, the little with the larger universe. Mr. Kingkinger surveys with penetration the position of the homoeopathic layman today in relation to the commercial drug concerns and his own physician. Editor, Jl. of the Am. Inst. of Homoeopathy.].

BIRDSBORO, PA.

By EXAMINING the underlying principles that have been in the healing of the sick throughout the ages, we can show that the Philosophy of Homoeopathy has a scientific foundation whose principles are and will always remain basically true. It was known in ancient Indian, China, North and Central America, in fact, any study of ancient medicine would doubtless yield the information that the principles and practice of Homoeopathy were in general use before Western civilization frightened them away.

In medieval times the philosophy of Homoeopathy may be traced in the writings of the great Scientist and Physician-Paracelsus. In a recent article Dr. Irene Bastow Hudson commented on the similarity of the teachings of Hahnemann and Paracelsus.

The great Homoeopathist of our period is Samuel Hahnemann, who was born in Saxony in 1775 and lived eighty-eight years; and he only belongs to our modern life because we are still using his books and methods. Before him there was the very great Paracelsus, born in Zurich. The latter-Alchemist, Occultist, Reformer and physician-was murdered in 1541.

The published works of Paracelsus show all the principles of esoteric Medicine; his descriptions show that he dealt with the hidden powers of the human body, and distilled a “spiritual” substance for sick persons that must have been very closely akin to the high Potencies which the homoeopathic physicians now employ. It would almost seem that Paracelsus understood the action of these substances as well as or even better than we do, but his prescriptions have come down to us wrapt in so much mystery and Alchemy that often we do not know at what he was aiming.

When Hahnemann wrote: “It is only by means of a spiritual influence of a morbific agent that our spiritual vital power can be disease, and in like manner, only by the spiritual operation of Medicine can health be restored,” it seems to us that he is merely repeating the words of Paracelsus written some three hundred years earlier. And now, a hundred years later than Hahnemann we are beginning to find out that we need to study the “electrical” radiations of living bodies.

When Paracelsus, the Hermetist, gave rhubarb for cholera, or sanguinary herbs to stop bleeding, there is no doubt that he was able to extract the spiritual essence of the substances he prepared and to present them to the patient in the best form. But even the lesser physician, when prescribing the drug in potency, is giving a vital force to the patient which enables the sick man to reorganize his inner workings and to save himself.

Only in cases of advanced disintegration can there be no cure, merely alleviation. (THE ESOTERIC ASPECT OF HOMOEOPATHY, The Aryan Path, Jan. 1941) Samuel Hahnemann, father of modern Homoeopathy, published during his life 116 volumes of large works and 120 pamphlets.

He derived his philosophy of life from a study of the writing of Plato and the vital teachings which are the underlying basis of real Homoeopathy he took from Paracelsus whose philosophy was similar to that of Plato. Those of us who have studied the writings of Paracelsus have found them most helpful in understanding the philosophical concepts of Paracelsus may be profitably compared with the aphorisms of the Organon.

There are, as Paracelsus says, natural born physicians and others which are artificially made. As the majority of mankind is still in a very unspiritual condition, it is not at all surprising to find a plain person with little learning more capable of restoring health than some of the great graduates of Medical Colleges who have much theoretical knowledge but no power to heal. In the words of Paracelsus:.

All diseases, except such as come from mechanical causes, have invisible origin, and of such sources popular medicine knows very little. Nature causes and cures diseases and it is therefore necessary that the physicians should know the processes of Nature, the invisible as well as the visible man. He ought to look with his own eyes into the book of Nature and become able to understand it.. a physician should possess spiritual perception, spiritual knowledge and spiritual power. These qualities belong not to that which is human in man, but to the light if the spirit which shines in him.

Paracelsus wrote that a knowledge of nature is the foundation of the science of medicine. That a physician must be a philosopher, that is to say, he must dare to use his own reason and not to cling to opinions and book authorities-be they old or new.

He must above all be in possession of that faculty which is called intuition and which cannot be acquired by blindly following the footsteps of another; he must be able to see his own way. If you wish to be a true physician you must be able to do your own thinking and not merely employ the thoughts of others.

Paracelsus also states that he who wants to know man must look upon him as a whole and not as a patched up piece of work. If he finds a part of the human body diseased he must look for the causes which produce the disease and not merely treat the external effects. Philosophy-the true perception and understanding of cause and effect-is the mother of the physician and explains the origin of all his diseases.

In this understanding rests the indication of the true remedy and he who is not able to understand will accomplish nothing. A physician who knows nothing more about his patient than what the latter will tell him, knows very little indeed. He must be able to see the internal in the external man. He must know the relations existing between the microcosm of man and the macrocosm of nature and know the little by the power of the great. Of the true physician he wrote:.

The greatest and highest of all qualifications which a physician should possess is Sapientia, i.e. Wisdom-and without this qualification all his learning will amount to little or nothing as far as any benefit or usefulness to humanity is concerned. He alone is in possession of wisdom who is in possession of reason and knows how to use it without error or doubt. As the sun shines upon us from above, likewise the talents necessary for the exercise of an art, whose germs exist in the human heart, must be developed in the rays of the sun of divine wisdom.

We cannot find wisdom in books, nor in any external thing; we can only find it within ourselves. A physician should exercise his art-not for his own sake-but for the sake of the patient. Let his speech be “yes” and “no”, and let him avoid prevarications. He should know the laws of nature, but above all the constitution of man, the invisible no less than the visible one.

Paracelsus recognized and taught five original causes of disease. One class was caused by impurities taken into the system through improper food, drink and air. He advised physicians to treat such diseases by the process of elimination, by ridding the body of these poisonous substances, and not by introducing other forms of poison into the system.

Rheumatism, gout, dropsy and other diseases are caused by such accumulations of impure and superfluous elements, and Nature cannot recover until such elements are expelled, and the vital powers of the organs restored. (De Ente Veneni) Another class was caused by intense emotion, envy, hatred, a morbid imagination which may result in numberless forms of illness. Yet another class was due to moral causes. In the final analysis, Paracelsus said, all diseases are the result of wrong thinking.

Many diseases are rooted in moral causes and can be cured only by reforming the moral nature. But wrong thoughts which are now manifesting themselves in the form of disease may not have been set in motion in our present life. They may have been engendered in a previous incarnation, and are only now expressing themselves as disease. For this class of disease there may be no immediate remedy. The physician and the patient should recognize the Law of Karma and wait patiently for the causes to work themselves our as effect.

If the time has come for the evil effects to disappear, the patient will come in contact with a physician who will help him to rid himself of his disease in a natural manner. But “if it is the will of Providence (Karma) that the patient should still remain in his purgatory, then will the physician not be able to help him out of it.” Everything that Paracelsus taught and wrote was always from the point of view that man is a little universe, an integral part of Great Nature; this unity of Life he expressed in these words:.

Nature being the Universe is one, and its origin can only be one eternal Unity. It is an organism in which all natural things harmonize and sympathize with each other. It is the Macrocosm. Everything is the product of one universal effort; the Macrocosm and man (the Microcosm) are one. They are one constellation, one influence, one breath, one harmony, one time, one metal, one fruit.

There is nothing corporeal which does not possess a soul hidden in it. The form may be destroyed; but the spirit remains and is living, for it is the subjective life.. therefore there are celestial, infernal and human spirits, spirits of metals, stones, plants, etc. (Vita Rerum IV).

What Paracelsus calls the “spirits of metals, stones, plants etc” the modern homoeopathic physician has captured in his high- potency homoeopathic remedies. Truly they are no longer metal, stone or plant but the spirit like essence, the in-dwelling, formative intelligence of these substances. The teaching that Life is Electricity and that Electricity is Life endowed with intelligence, and that all our bodily functions are the result of electrical and magnetic energy, seems to explain the dynamized energy of the potentized drug in restoring harmony in a body disturbed by a diseased conditions.

Homoeopathy shows us the interdependence, correlations and correspondences existing throughout all Nature. It opens up avenues of thought that explain our close relationship with the three kingdoms below us. A most fascinating subject with varied implications is the study of the different remedies that present a picture of the type of person they will cure, and the tendencies mental, psychical and physical they will produce in a healthy person when administered to him in a crude form.

Let us consider Apis (one of the jealous remedies) as discussed by Dr. H. A. Roberts. We are told that the queen bee is the most jealous thing in Nature. In its provings Apis has developed two entirely different manifestations. One is a profound indifference, the other an overwhelming jealousy, but this jealousy has been noted only in the female. The indifference is not only an emotional reaction; it extends into the mental sphere and affects the nervous control of the body so that the patient cannot walk or handle things without awkwardness.

When the jealous phase is active there is nothing of this passivity or indifference about them; there is anger and the desire to kill. In Calcarea Phos. the jealousy arises from misunderstandings or unrequited love. The Arsenicum child is jealous and greedy; he will not share his toys. Hyoscyamus has picture of jealousy associated with grief. Ignatia has jealousy arising from disappointed love.

Nux Vomica jealousy is often the jealousy of disappointed ambition; he vents his feeling in quarrelings, reproaches, scolding and insults. Pulsatillas jealousy is more of an envious type, although she rather expects to be slighted. Gallic Acid has the type of jealousy that permits no diversion of attention from himself. Consider well emotional outbursts or hysterical tendencies that have quantities of gas, usually pent up sometimes to the point where they cannot breathe. Raphanus may relieve the patient and doctor as well.

This discussion of jealous remedies shows how closely we are interlinked and connected with every part of nature, affected by an affecting mentally, psychically and physically sentient and insentient life. It cannot help but awaken a sense of personal responsibility for how we think, feel and act when we see everything we do reflected in manifesting nature. By our thoughts, feelings and emotions we impress the infinitesimal lives that constantly come into our bodies and pass back into Nature.

Throughout the ages we have impregnated nature, influencing it either for good or evil. How natural then, that we should meet those same influences through magnetic affinity as we contact them in new forms. What new importance attaches itself to the admonitions of the ethical Teachers on the importance of controlling our thoughts and emotions so that the “Lives” will receive a beneficent impress and influence as they leave our bodies. In this connection let us consider a statement made by Dr. Farrington in commenting on Dr. Roberts talk on the Jealous remedies:.

“If you will stop a moment and consider it, you will find there is core of our remedies and their symptoms that starts in the forces of the universe and descends all the way into the soil the plant grows in or the habitat that the animal seeks, and the characteristics of the plant of animal itself correspond to a certain degree to the nature of the remedy when it is potentized, and this is true not only as to the constituents of the soil, the texture of the plant itself, or the character of the animal, but even as to colors of the flowers of a plant”.

DR. Kent in his book on Materia Medica under the remedy “Naja” mentions the fact that Mure, of Brazil, thought that the snake family presented curative powers for the healing of the nations.

“In the mineral kingdom, man may find his remedy when sick, so in the vegetable and animal kingdom. It is possible that the product of the serpent may be everything needed for the healing of man. Extend this to the whole animal kingdom and it is probably so. There seems to be everything existing in one kingdom that exists in another. The lowest is the mineral, the next the vegetable and last the animal kingdom. If we had a correct knowledge of nay one kingdom, we could probably cover the entire scope of curative possibilities. But we have only a knowledge of a few remedies in each kingdom.

“Another ideas has been advanced that in any particular region the vegetable kingdom provides all that is necessary for curing in that region. If we were acquainted with all the vegetable growth, how much we would know in comparison with what we do know! It is highly probably that there is a throwing off from the sick human race of something that is absorbed by the plants. The evils that are thrown off by man may be absorbed by the vegetable kingdom.

It seems that when good Homoeopathic books were written for the Laymen teaching him the philosophy of Homoeopathy, how to prescribe for common ailments by becoming acquainted with some of the more important Polychrest remedies and their use, considerably more interest was shown and more known about Homoeopathy by the public than today. It might be interesting to make some comparisons to see what the change in attitude of homoeopathic physicians towards self-medication has meant to the prestige and respect accorded to Homoeopathy thirty or forty years ago.

Harmless self-medication is now replaced by really harmful self-medication condoned by the dominant medical Pharmacies. We all know the tragic results unrecognized by the victims who buy the vicious preparations advertised by radio and press. How often we hear radio announcers call their product a multiple medicine containing not one, but eight important medical ingredients compounded like a doctors prescription and acting in so many different ways! And what can we say about the many synthetic vitamins and all the other coal tar derivatives; the sulpha drugs and what not?.

It may be helpful to discuss this subject of Homoeopathic self- medication on which all homoeopathic doctors are not of one accord. Let us read a paragraph from the preface of Materia Medica and Therapeutic by Hempel and Arndt (p.7).

“It might perhaps be better and would certainly be more agreeable to the professional vanity of Physicians, if the practice of Homoeopathy were rendered less accessible to mere amateur practitioners of Homoeopathy among laymen. Yet all truly great and humane physicians have considered it all all times as the glory of their achievements to enlighten their lay-brother on the principles of true hygiene and diet, and to acquaint him with the means of a successful treatment of all ordinary diseases.

The science of Therapeutics has been rendered accessible to non- professional people by works commonly known under the title of “domestic Physician. Hahnemann himself has set the profession a glorious example in his Materia Medica by divesting it of all scientific pedantry and giving it to the world in the plain and unvarnished language of the people.”.

Although I have been keenly interested in the higher potencies for many years I did not start using them until I had made a careful study of the subject and knew how to find the remedy covering the totality of the symptoms. Very few laymen have the opportunity, the time or energy to really study Homoeopathy. But they can learn enough about the subject to select a doctor who practice pure Homoeopathy. If he finds that you are sufficiently interested he may instruct you in the use of some of the more common remedies which can be used in an emergency for minor ailments.

The Homoeopathic Laymens League affords a rare opportunity to learn the rudiments of Homoeopathy and acquire information how to treat slight troubles. To be able to appreciate more fully the fundamental principles of Homoeopathy we should acquaint ourselves with the aphorisms of the Organon and the philosophical writings of Kent and Close. Then, when we listen to the various doctors speak to us here each month, we will have a true basis as a premise to evaluate what they tell us. In the words of Dr. Stuart Close:.

“The philosophy of Hahnemann is based upon and included not only the physiological and pathological actions and reactions of man as a physical organism, but of man as a spiritual and psychical being. In this respect Homoeopathy differs radically from and is infinitely superior to all other systems of therapeutics.

Edward F. Kingkinger