The life force does not differ essentially from chemical or electrical force. Science is entirely right in assuming the existence of “one universal energy” with many form of manifestation. But science is entirely wrong in refusing to recognize that in all its workings and manifestations and by its obedience to law, this “energy” displays intelligence, reason, purpose, volition and will–attributes all and only of life-and- mind; and in its cosmic aspect, of Infinite Life and Mind; hence, of the Supreme Being. There is one universal originating and controlling energy or power. and only one–Life-Mind-Spirit– The Supreme Being–operating alike in the three realms of nature as differentiated forces. Why deny Him recognition in His every form and mode of manifestation? Why refuse Him submission and allegiance? Why refuse even to name Him?.
By virtue of its essential being, nature and attributes, all energy is living energy, and hence, all force is life force. All power is in and of the Supreme Being, Who alone is absolute Spirit-Life-Mind, infinite and eternal. It varies only in its mode, form and degree of manifestation. It is differentiated only as it is individualized; but in being differentiated it does not lose its essential character or identity.
Gold always remains gold, no matter how many chemical transformations it undergoes. The elemental forces, Gravity, Chemical Affinity and Vitality, each in its own department, remains always the same, unchangeable into the others; but all are only different modes of manifestation of the One Primary and Absolute Energy–all in one and one in all–a Trinity in Unity. Each operates under its own unchangeable laws, but all have their source in one Infinite and Universal Power.
That, I believe is a true, fair and comprehensible statement, and a reconciliation of the differences so long in controversy. I am not ashamed, therefore, nor do I hesitate, to take my stand with those brave and loyal men of science and of homoeopathy, who believe in God and affirm it, even when they are unable, perhaps, to state it clearly as a doctrine or explain just how the doctrine is related to their particular field of science.
Here, then, in its fundamentals, as related to medicine, is.
(Always subject to revision or modification.).
I believe in the Supreme Being, self-existent, infinite and eternal, Maker and Ruler of the Universe. I cannot fully comprehend Him, but I recognize Him, broadly, as the transcendent, immanent and infinite Spirit, mind, life, power, person and principle of the universe, operating alike in the three realms of nature.
I believe that in Him and by Him, literally, we “live and move and have our being;” that the life which we have, the innate power or principle by virtue of which we exist and function as living organisms, is an individualized portion of the Universal Divine Life, derived originally and flowing continuously from Him into and through us with every breath we draw–the “Indwelling Christ,” or “God manifested in the flesh”.
I believe that there is but one life, in many forms and degrees of manifestation, and that we, and all things in their respective degrees, are partakers of it.
I believe that in the last analysis, and primarily, all life, all energy, all power, is in God, and, in its manifestations and applications as force, is derived from Him.
I believe that all the processes of life-in-organism are conducted intelligently; that every living cell, every fibre, every organ and tissue of the living organism is an embodiment of mind and endowed with the attributes of mind, having each in its own degree, consciousness, memory, purpose, volition and will, all co-operating under the ruling central power–the Dynamis, or life principle of Hahnemann–the “subliminal self” of the psychologist, which has its source in and is a manifestation of The Supreme Being.
I believe that the conscious recognition and realization of this basic truth, and my surrender to it, under the guidance of reason, brings me into virtual harmony with the universe and its Ruler, and establishes a relation in which I may consciously co- operate with Him if I will and desire to do so.
I believe that my real success and well-being in life, as a man and a physician, physically, mentally and spiritually, here and here-after, is proportionate to the degree of my recognition, comprehension and realization of this basic relation and of my willingness to maintain it. For my failures I have no one to blame but myself.
I believe that in His essential nature and purposes the Supreme Being is good, loving and benevolent in and toward all His creatures, a Father indeed; and hence that the portion of His life which is embodied and functioning in me is of the same essential character.
The incarnate life principle, complete, perfect and divine in itself, is always trying to maintain and protect the integrity of the living organism it inhabits, even when, as a result of ignorance or disobedience to the laws of health I obstruct it and become “sick.” Physiologically we know that the living organism is always reacting against and resisting injurious agencies and influences from without. This constitutes what we, in medicine, call susceptibility, reaction, resistance and immunity.
It is the organic principle of growth, nutrition and repair. It is the basis of cure. These all, as phenomena and results, have their origin in the life principle of the organism, which principle is at the same time spirit, mind and life; for these three are one, since nothing can be predicated of one that is not true of the others. They are synonymous terms.
This view of the subject leads to an interpretation of symptoms which differs radically from that usually made by medical men. It is characteristic of homoeopathy, and is implied, if not always clearly expressed, in the Organon, and in the teaching and practice of all its ablest representatives. It is also the view of many modern representatives and advanced thinkers in general medicine and in philosophy, a statement which could be substantiated here by many quotations if time and space permitted.
From this point of view, all the phenomena of disease represent the reaction and resistance of the organism to the inroads of pathogenetic or destructive agents. Pain, fever and inflammation, for example, are such signs of defensive organic reactions and counter attacks.
Disease, therefore, is not an evil thing in itself. It represents the struggle of the individual organism to live normally and maintain itself in harmony with the laws of its being. It is successful in proportion to its recognition by the mind, its reinforcement by the will of the individual, and his compliance with the law of cure.
The physicians duty is to recognize the power which does this and co-operate with it along the same lines and in the same direction in which it is acting; hence, to apply the principle: Similia Similibus Curantur. Simplex, Simile, Minimum.
Believing thus, I could maintain an inward calm when my body was racked with pain and physical death seemed imminent. No experienced physician will deny that a receptive state of mind and a complaint will are favorable to recovery, nor that the organism of such an individual reacts more readily to curative remedies. The prognosis is vastly better than it would otherwise be. Results prove it, even in cases not treated homoeopathically. It accounts for many recoveries which are not cures.
I am not saying that a reasoned faith, logically worked out by one who is capable of analyzing and expressing it in conventional terms, is essential to cure, or to the operation o the healing principle. Fortunately, a reasoned faith has its equivalent in that simple faith exemplified in animals and little children, who trustfully resign themselves to nature, or to the ministrations of those who are caring for them. These, and their like, reacting subconsciously, always respond beautifully to the homoeopathic remedy. Others recover in spite of their shortcomings and bad treatment because their remaining life force is still superior to the pathogenetic agency.
For its fullest and freest operation, however, it is. requisite that the medicinal measures used should be in harmony with the law of cure, Similia, Similibus, Curantur. Simplex, Simile, Minimum. This means, first, that the symptoms of the patient must be regarded as the language of nature, revealing the sufferings of the organism as it rouses itself to resist an attack, appealing for help and co-operation and pointing the way to victory. They are not themselves the enemy, nor the true object of counter-attack by the physician. They are but guides. In truth, they represent a counter-attack by the organism itself already begun in which we are to co-operate.
Pain, therefore, should not be subdued by narcotics, fever should not be quenched by antipyretics; weakness should not be treated by stimulants. Artificial immunity should not be acquired at the expense of natural resistance. Symptoms must not be suppressed. Natures defenses must not be penetrated by hypodermic innoculations. “That way madness lies.” To do so is contrary to nature and a violation of natures laws for which a severe penalty is exacted in the end.