UNIFICATION OF DOCTRINE IN HOMOEOPATHY


Homoeopathy is a doctrine whose principles are interlaced in the most rigorous manner in formation of a whole. The truth on which it rests and from which are derived a number of other truths as natural corallaries is immutable and eternal the same as every indisputable truth. On this it bases its irresistible potency and the expansion of its irreducible light.


General Director of the Free School Homoeopathic of Mexico.

Homoeopathy as a humanitarian benefaction has invariably aroused in generous souls the noblest kind of emulation through the diffusion and propagation of this Doctrine. The sincerity of those convinced it its force of attraction for making proselytes.

The International Homoeopathic League constituted by a nucleus of eminent and scientists have undertaken the mission of an apostleship, with all zeal and constancy, for the purpose of enabling the whole world to participate in this inestimable benefaction and panacea for all ills of the flesh.

In order to attain to attain this humanitarian finality, it is necessary to unify the spirits by means of positive convictions and a spontaneous action. The homoeopathic system should verily constitute a species of religion such as may distinguish and unite us everywhere.

The diversity of criteria in connection with the doctrine and methods as observed among homoeopaths, in spite of same being inspired by our great code, the Organon of Hahnemann, implies the necessity for unifying ourselves as soon as possible.

The Apostolic Roman Catholic Church did not acquire its preponderance throughout the world until it defined its doctrine by means of a credo at the Council of Trent.

And we need to define homoeopathic orthodoxy. Without this form of association we shall continue to exist always as dispersed elements and without cohesion; and a s dissentients we will go on straying away from the straight road as indicated by Hahnemann.

There is no group more authorized than the International Homoeopathic League is for undertaking this task, whose see has been established in the capital of the United Kingdom, one of the very greatest modern nations, not specially because of its dominions and citizenship, but on account of its advanced learning and equanimity.

But beforehand, it is convenient to say something with orthodox the concept which should be held in connection with the orthodox practice as observed in Homoeopathy, without arriving at a dogmatism which would undoubtedly mean stagnation.

By scientific orthodoxy we should understand it as signifying a perfect adaptation to fixed principles of truth.

Homoeopathy has passed through stages the same as all new sciences: those of hypothesis, of system and of doctrine. That is to say, it has reached the plentitude of evident truth.

Homoeopathy is a doctrine whose principles are interlaced in the most rigorous manner in formation of a whole. The truth on which it rests and from which are derived a number of other truths as natural corallaries is immutable and eternal the same as every indisputable truth. On this it bases its irresistible potency and the expansion of its irreducible light.

Homoeopathic medicine has its axioms, its style, its faculties, its physiognomy, its language, its classifications and its analogies. In its investigation it analyzes, and in its speculative part it synthesizes in the very best way. Its pharmacological lexicon is as perfect as the one relating to chemistry, and its abbreviated formulas are understood as readily by a Japanese as by an American.

Homoeopathic logic is not reduced to a formulism of induction, but it includes mental processes which elevate from the symptom to the sign, from the function to the organ, from the cause to the effect, and from the image of the disease to that of the medicament.

The practice of medicine as a science of live beings and of concrete facts as the function are, has the selfsame nature for its guide: Natrum Morborum Medicatrix, as Hippocrates said. Now, if nature is the guide and teacher, the most logical thing to do is to follow it and imitate it in its processes: Similia Similibus Curentur, was what Hahnemann commanded.

These universal principles constitute the basis of the philosophy of homoeopathy which is the real science and art for restoring health to the sick.

The decalogue as accepted by the members of the National Academy of Homoeopathy of Mexico, reads as follows:.

I. To adjust all medical indications to the principles of homoeopathy.

II. To prescribe only those medicines tested by actual experiment on a well person.

III. To always employ small or imponderable doses.

IV. To heal the sick and not diseases.

V. To employ surgery only when there is no other recourse.

VI. To never prefer a palliative to the indicated medicament.

VII. To not employ antiseptics in vivo, nor antibodies, tonics, laxatives, specifics (patent medicines).

VIII. To prefer prophylaxis to medicament.

IX. To employ hygiene before administering any medicine.

X. The mission of the practitioner of homoeopathy should be one of piety and of apostleship.

All the foregoing rules are reduced to two: to that of assisting nature in its curative processes, and to never harm the diseased persons.

Once we unify ourselves in our doctrinal criteria and recognize an intellectual center such as may impose its opinion by means of self evident reasons we are to subject ourselves to those indications, provided that later reasons or occurrences do not prove the contrary. Only in this way can we continue along in concord and avoid a regression to empiricism.

Thanks to the great discovery of Hahnemann, allopathy has become humanized, and its inquisitorial methods of the yester years are disappearing, although being substituted by other ones not less dangerous.

Now more than ever there is a crying need for the merciful hand of homoeopathy, which upon administering its medicaments through the natural channels and by means of imponderable doses prevents the profanation of the organic integrity and the perforation of the skin for the purpose of introducing into the blood current extraneous and poisonous agents which act so fatally on the organism, without it being able to defend itself against such an outrage.

Our medicaments with their opsonic power and with the anaphylaxis that they provoke, can very advantageously take the place of all the vaccines and serums which are continually placed on the market, whose action is quite hypothetical. Therefore, today more than ever, we should increase our activities towards protecting suffering humanity from the ever present danger of becoming the victims of the empiricism of the allopathists.

But it is urgent for us to define what should be accepted at this time when allopathy is tending towards a nearer approach to homoeopathy, and here it can be said that its achievements are precisely due to this closer approach to homoeopathy.

It is necessary to educate our successors and the public in general in regard to Homoeopathic doctrines and methods. It is necessary to create the habit, by educational means, in such a manner that our clientele being duly prepared by or for infinitesimal doses will not be able to bear the irritating doses of allopathic drugs.

I insist upon repeating that a medical homoeopathic education is becoming an absolute necessity, either through the channel of schools, offices for free consultation, popular lectures, or publications, etc. And, above al, such valuable information should be transmitted by means of practical manuals of homoeopathy to all the homes throughout each and every locality. Simplicity and economy are powerful weapons with which to achieve a victory.

The mothers of families constitute the very best auxiliaries of the homoeopathic physician and the most sonorous heralds of our curative method. For this purpose it behooves us to encourage faith and confidence in it by means of exhibiting the successful results of such practice and which is the best advertisement for any new method. The incredulous, the infidel, the lukewarm, have never been able to create any enthusiasms, unify different opinions, nor devote themselves to proselytism.

The educational teaching of homoeopathy ought to begin with the youth of the world for the purpose of molding strong and unyielding characters, resisting everything that is not homoeopathy.

The best monuments that have ever been erected to the memory of Hahnemann are the schools.

The founding of homoeopathic schools is and will always be the basis of our apostleship. In the countries where there is liberty of instruction – and it exists in all the cultured nations of the world – it is easy to establish such; but where the official medicine is administered by the allopathists, it is nevertheless necessary to found them; not for the purpose of training professional men, but for convincing the people of their great importance.

These new truths need the free school because they cannot find an abiding place within the official restrictions as molded by the allopathists who up to the present times are and have been those who impose as a dogma their mistaken opinions. I have before stated that every school not only instructs, but that it also educates and creates its type. The students of the allopathic schools will always carry the mark of their school unless they complete forsake that habit which constitutes their second nature.

The free school of Mexico has given greater results during its short life of fifteen years than the official school gave which was founded thirty years ago. This is due to the ample field of liberty wherein we actuate, and in view of the fact that we adjust our methods and program in accordance with our doctrine, without considering the routine which at all times has enervated the intellectual life of youth.

With reference to surgery and other means that have been provided for us by industry and mechanical inventions, we are by no means behind the times – but we know how to duly avail ourselves of such benefits without the exclusivism as displayed by those who want to reduce every healing of the sick to the application of a means, as done by the chiropractors, hydropathists, electropathists, opotherapists, etc.

I sincerely believe that if these ideas of mine should merit the attention of such an eminent society as yours is, the practice of homoeopathy will soon become an important part of the teaching of the schools throughout the world and command the respect and consideration of all governments which up to the present time have had it relegated to disdain, simply because routinism and error as impassable frontiers oppose the establishment of same to the extent and with the splendor such as is merited by every truth which is a benefactor of humanity.

But powerful interests are at work opposing this triumph of the new truth; however, this one like and indefectible light will be diffused and filter through every obstacle and pervade the whole world, carrying with it that consolation such as is so much needed by diseased persons who up to the present day have been so harmed by the reigning medical empiricism.

The selfsame pontiffs of the allopathic school of medicine are already recognizing the efficacy of homoeopathy, without fear of criticism of or excommunication, and publicly profess an open faith in their new convictions. Dr. A. Bier, of Berlin, is one of these great savants who has forsaken his former errors and is now on the new highway of homoeopathy.

I will now close my paper with the repetition of what I have already said in my book entitled “The Philosophy of Medicine”.

The most notable and outstanding feature of the doctrine of Hahnemann is, that in spite of the time and of the modifications which it has undergone is connection with the progress of the sciences, the basic truth on which homoeopathy rests has remained unshaken and is giving constant testimony of the fact that its discoverer was verily in possession of the truth. Centuries will pass and the future generations will have to render full homage and honors to that great man, to that great benefactor of humanity who consecrated his life to the construction of the most solid and grandest edifice of medicine.

Hahnemann could repeat without lacking in modesty that thought of Horace: Exegi monumentum aere perennius.

Notes.

1. The teaching of homoeopathy was officially authorized in the Republic of Mexico, by virtue of a decree issued by the National Congress on July 15, 1985. In that same year the National School of Homoeopathic Medicine was founded, which continued to function independently up to date of its incorporation with the National University, which was discontinued in the year of 1924.

II. The Free School of Homoeopathy of Mexico was founded in the year of 1913, without any connections with the government other than those as established by our laws which recognize the liberty of instruction and that of professions. The average attendance at this school ranges between 300 to 400 students, including those who are taking the preparatory courses. Up to the present time 170 professional men have received their diplomas and who are now devoted to the practice of their profession as homoeopathists, surgeons and obstetricians in this capital and in some of the states of the republic.

Instruction in our school is imparted in accordance with a program and methods that are scientifically adjusted to the doctrine of Hahnemann, and its curriculum and hours are analogous to those of the official schools.

III. The Mexican Homoeopathic League includes groups of university, free and associated professional men, scientific societies f specialities, and of sciences in general.

The homoeopathists of Mexico have united themselves in spirit with the homoeopathists of the whole world, and hereby desire to convey to each and every one of them a most effusive and cordial greeting in name of our immortal master Samuel Hahnemann, and they trust that in the year of 1929, they may have the opportunity to further strengthen the bond which thus so happily unites them, by receiving the homoeopathists of the world as guests of honor here in their hospitable land.

Our moto is: SCIENTIA, LABOR, ABNEGATION.

Higinio G. Perez