The ideal, like unto a reviviscence of former existence and a hope for a future one, is a reflection of intellectual light and an harmonious vibration of noble and generous sentiments. Imbued with high ideals men have been able to realize monumental works and consummate acts of a the most sublime nature.
Brought hither by the same ideal, I come before you oblivious of all ethnical and lexical difference such as exist between us, impelled by the force of the emotion that I experience in being among you and by the ideas of truth which attract like magnets and subjugate with sweetest tyranny. With this idea in mind, I have not hesitated to appear before such an assemblage of illustrious colleagues clothed with the modest vestments of my knowledge, bringing within the folds of the same a few maravedis with which to contribute towards the realization of the conquest of humanity by homoeopathy.
The religion of health which must needs transfigure the decadent man of the present epoch into the perfect being of creation, presents to us the stupendous miracle of overcoming. Nature itself, so indomitable and hirsute, with the lever of the Similia as moved by the gentle hand of kindness. “Nature nonnisi parendo vincitur”, says Bacon: Nature is overcome by obeying it.
The physician, the true physician, the apostle of health owing to his love for his fellow creatures, in order to comply with his mission, besides science will employ the full sincerity of his convictions, faith in the successful outcome and sympathetic suggestion, whose beneficent currents coursing through the heart and soul of the one famishing for consolation will constitute the sacred balsam that will take him back to the lost paradise of health. In the exercise of this ministry it is necessary of officiate with the tenderness of a mother and with the prudence of wisdom.
This religion of health can only be homoeopathy, and the minister none but the orthodox homoeopathic physician. I call the physician orthodox who adjusts his methods in accordance with the unvarying principles of truth; for just as the faithless one can never inspire an iota of confidence in the soul of the patient.
It is my intention in the present paper to take up a point that is seemingly a very ordinary one in view of its commonness, but notwithstanding, one of the most difficult to observe in practice, and it is the key to success.
The method followed by the homoeopathic physician in the clinic is more extensive, more laborious and more complicated that that of the physician of the traditional school. This last mentioned one only goes half the distance over the road, because he adjusts one sole measure to a whole morbid species. I ask your indulgence and the same time your attention, as I may be able to interest you and realize a communion of ideas and a concurrence of convictions.
THE HOMOEOPATHIC CLINIC PROCESS, as I have before stated, is more extensive more laborious and more complicated than that of the old school, and this is my theme. In a masterly manner Hahnemann outlines in the Number 83 of his Organon what should be done in each clinic case. He says: “Individualization in the investigation of a case of disease, demands, on the part of the physician, principally unbiased judgment and sound senses, attentive observation, and fidelity in noting down the image of the disease”.
From these resplendent phrases s contained in his medical bible, it is to be understood that the physician should be a scholar, a philosopher and an artist. He should be thoroughly familiar with the healthy man from every scientific viewpoint in order to note the variations of his morbid state; he should be an attentive and profound observer in order to establish analogies and foresee consequences; and he should be an artist, so to speak, in order to apply with precision the rules which emanate from the principles of truth. He should be a scholar in order to crystallize in one phrase the concept of his opinion, and an artist in order to suspect in the convergent or divergent facial lines of the patient, the state of his physiognomy and the fluctuations of his spirit.
In the time of Hahnemann of knowledge was has of clinical propaedeutics such as today serve for the education of the physician and for directing the means of exploration. Hahnemann, over a century ago, foresaw this necessity and therefore mentions it in the second division of his paragraph: perfect senses. these means of communication from the outside world to the interior one (the organs of sense), not only should be perfect owing to their functions as directed by education and perfected by exercise.
Clinical propaedeutics is the preeducation of the physician for the scientific utilization of his senses devoted to observation and perfected by the instruments which science and industry have been able to carry to a culmination. The vision scans the celestial realms just at it penetrates into the primordial elements of the organization, now outlining the cell as well as suspecting the archegonial Monera. With his natural instruments by means of which he consummates the work of his instincts and with the artificial ones that characterize intelligence, the physician presents himself wherever pain with the artificial ones that characterize intelligence, the physician presents himself wherever pain with its tragic mask conceals the reality of an organism that is struggling with manifestations of apparent morbidity, and which, nevertheless, constitute its weapons and its defense.
The principal object of these investigations is to become become familiar with the ailment of the patient; this is the pathologic diagnosis. The does not consist in merely giving a name to the disease, or say to the collection of symptoms and lesions, but in establishing the precise relations existing between the symptoms and the organic modifications which provoke them. Up to this point the old school and ours journey along together, but the old school with these data institutes indications of all kinds. We also do this when the indication is surgical or hygienic; but if it is of a medical order we only go half the distance with it in view of the fact that our investigations require a greater comprehension and a minimum extension, that is, we have to reach the point of morbid and medicamentous individualization. We heal sick persons and not disease, concrete beings and not abstract ones, real entities and not metaphysical ones.
The selfsame patients of ours is our book which furnishes us with data record in his affective and physical sensations as resulting from that which has perturbed his very conscience.
And from that group such as constitutes the physiognomy of the patient we draw his real image for the purpose of finding in the medicament its virtual image which conjugated, will be like unto the lady in front of her mirror.
In order to be able to portray the real image of the patient it is necessary for us to be familiar with all the corresponding organic and hygienic data, as well as with the habits that constitute his idiosyncrasies. In order to secure the virtual image of the medicament it is necessary for us to be familiar with its action by means of pure experiments. And it is necessary for us to be familiar with the general effects of each medicament and its analogies to others, to observe the relation of its symptoms to the organ it affects, and consider the relation as a determinism exiting between the function and the organ or tissue.
We must find in the medicament the image of the sick person. This is a work of analysis that i truly a great labor wherein must intervene the memory, in order to have in mind the most analogous medicament; the understanding, in order to be able to choose among so many medicaments and discern the most appropriate one according to its physiognomy; and lastly, the good will or disposition to be manifested in patient perseverance until the SIMILIMUM is found. Only in this manner will we be practising true homoeopathy.
In order to facilitate the labor of memory, reference is had to the repertorization of the medicaments. This laudable method and index of our debility is the staff of the weary and serves to give some stability to our indication. I prefer the intellectual act which perceives in the manifestations-even though faintly-two similar physiognomies: that of the patient and that of the medicament. The physiognomy is that indefinite, organic and psychic unity such as constitutes an individuality or personality not to be mistaken for another. When a person is perfectly well known, it suffices for us to hear his voice, observe the mobility of his features or see him walk without looking at his face, in order to know who he is. In persons having entirely different characteristics it is easy to perceive this differentiation; but in those who are very who much alike it becomes necessary to note all the minutest details as in the case of twins who are apparently identical and only differ in one or another characteristic that escapes the notice of the none too close observer. The clinic always has an open book in every patient.
The physician does not have to search in books fro that which is alone to be found in the vital dynamic whose extreme mutability conveys to us the idea of a living kaleidoscope, which at every moment and in every individual exhibits to us different images such as never again are repeated in identical form.
The aggregate of human life is a triangle whose vertex is the spirit and which is composed of adapted matter, of an immanent dynamic principle and of a form that radiated in intelligence and in conscious activity, constituting the individuality.
Homoeopathy not only takes matte and the dynamism into consideration, but also the spirit which conforms and deforms matter. But how is the spirit of be acted upon? We can exercise action upon the spirit in many ways. The similia solves the problem. The mutual influence existing between the organization and the spirit given us the key.
If behooves us to penetrate into the sanctuary of thought and externalize in beneficent reactions its potency and mobility. If the very same medicaments are capable of modifying the spiritual manifestations, they are likewise capable of curing them. Who can deny the action of Stramonium, of Ignatia and Platinum upon mental and moral states?.
Homoeopathy, with the immense resources it has at its command, is in a position to solve whatever physiological and psychopathological problems may be presented. The mens sana in corpore sano can be transmuted into animam noxia corpora tardant as freely translated by me: equanimity is a transmutation of health; disease is a debility of the spirit.
There is nothing more scientific nor more human than the act of the physician who with the clairvoyant vision of genius, the perspicacity of the savant, and the suggestion of the thaumaturgus, officiates in the arcanum of Nature until he finds the golden fleece of health.
It is said that homoeopaths are strictly symptomatic practitioners in the indications.
This aggravation is true and at the same time erroneous, because all of us utilize the symptoms for the purpose of giving a name to diseases or for that of discovering the similia. We do not utilize the symptoms for the purpose of suppressing them but in order to be able to work in the same direction as their efforts. The old school is indeed a strictly symptomatic one because it attacks symptoms by means strictly symptomatic one because it attacks symptoms by means of its antipyretic, antiphlogistic and analgesic substances, etc.
No clinic is more complete than the homoeopathic clinic because it is initiated from the moment of the education of the sense of the physician up to the time of the selection of the means or individual remedy in each case. And the most remarkable part of it all is that we are positively in a position to utilize the excellency of the morbid individuality and take into consideration the spiritual modifications which are never absent in the morbid states and over which the medicament has action when it is analogously applied.
The medical therapeusis, the most important of all owing to the majority of cases it covers as well as in view of the results obtained even in cases where surgery unduly substitutes it, constitutes the most ample and complete one existing, for it contains several thousand medicaments among which can be found the analogous one in every singular case. Its pathogeny and pathogenesy clasp hands.
All the so-called diseases consist of symptoms of the vital process and in the perturbations of the organ or tissue where the lesion or organic modification exists. Thus, for example, in pneumonia we have symptoms of the process erroneously called inflammation, which we should really call the process of renovation; and symptoms of the pulmonary function. The first ones mentioned are constituted by pain, fever or the thermic process, the supposed histologic alteration and the tumefaction; and the second ones, by dyspnoea, cough, muco-fibrinous hypersecretions, etc. Besides these symptoms we have the concomitants, that is, those which result from the contiguity, continuity or relation of functions between the organs. Moreover, there are taken into account the idiosyncrasic symptoms and mental symptoms that not unfrequently predominate in the pathologic scene.
With this equipment of data and of suspected lesions, we search among our medicaments for the one that on account of its electivity will affect this organ and develop symptoms analogous to those manifested by the patient.
Every medicament awakens in the memory the idea of an organ or tissue, as, for example, Bryonia reminds us of the serous tissues, Pulsatilla of the mucous tissues, Phosphorus of the bones, Sabal serr. of the prostate, etc., etc. Once the similitude is found in the organ, it becomes necessary to look for it in the process or way if affects the organ or tissue. The process of reaction is very different from the process of regression as that of gangrene, tuberculosis, etc.
There can be a predominance of the concomitant symptoms such as may indicate to use derivation or deviation of the process and then it is necessary to attend to the predominant symptoms in order to find their analogy. The instinctive strategy of the organism that defends itself is more subtle and perspicacious than that of any military genius, for neither that of Napoleon can equal the strategy of the deranged organism in its defensive measures taken to combat the cause of same and its labor to realize the organic restoration.
Here, the memory, the investigations, comparisons and deductions lead us to the end of our objective; but there yet remains to be determined the most interesting point: the physiognomy of the patient and the physiognomy of the medicament, which should be as much alike as a person and his image reflected in a mirror.
The physiognomy of the medicament should be like the physiognomy of the person. It is constituted by that summary of data which characterizes a being or person in such a manner that makes it impossible for him to be taken for another. The experienced physician from the moment he views the sick person conceives the thought of some analogous medicament which is confirmed according as information continues to be gathered and an examination made of the patient. The clinical eye must needs be like that of the knowing physiognomist who after seeing a person only once retains his complete image engraved on the sensorium, and is capable of recognizing him again anywhere even after a long period of time.
Many times a medicament has been forgotten such s the selfsame patient naturally suggests to the physician owing to the fact that his very physiognomy and all the symptoms are the portrait of the said medicament.
Instead of studying the pathology we should give the preference to the pathogenesy, for just as the symptoms transformed into signs indicate to us where the lesion is, likewise the symptoms of the pathogenesy show us the organic lesions or modifications. Moreover, the pathology arrived at on a treatment basis dies not constitute the faithful portrait of the real malady: they are manifestations of the ailment and of the action of the drugs administered in massive doses.
When the pathology is studied on an expectation basis during the treatment of the sick, only then will we have natural sketches of what the disease is. The experiments that have been made on healthy organisms have enabled us to become positively familiar with the action of the medicaments; and the study and observation of the sick on simply an expectation basis, that is, on the basis of simple hygiene and special dietetics, will provide us with the true image of what the disease is. After the administering of purgatives and injections, of tonics and the like, the symptoms of the patient are ataxic states which instead of guiding, confuse us and make it more difficult for us to arrive at a better indication.
But going back to what has been previously treated of herein, we repeat that the perfect knowledge of the action of the medicaments in general and of their analogies, of their syndromes, and of their character and physiognomy, will provide us with the elements necessary for achieving the object pursued by us, which consists in restoring health to the sick in a rapid, mild and permanent manner, just as we have been instructed to do by the master of masters in medicine.
The true homoeopath, the orthodox one, he who does not waver in his convictions because science and experience have given him the proper tact with which to successfully treat his patients, is he who adjusts his indications in conformity with the principles of truth. This firmness of convictions is not dogmatism, but science; it is not faith, but conviction.
The scholars and philosophers who have gone deep into the doctrine of Hahnemann, as copious in knowledge as it is profound in conceptions of high principles, have not wearied in admiring more and more the marvelous complete system of medicine ever known on the imperishable foundation of the similia: Adhuc immota haec Lex in aeternum perstabit.
COLLEAGUES: The triumph of our doctrine depends upon the application of those high principles which exclude all empiricism and eclecticism, and convert our profession into a veritable apostleship.
The ethics of our method are based on that principle of universal law such as the Roman law inscribed on the front piece of its code: Primum non nocere; the first thing to do is not to injure.
In conclusion-ladies and gentlemen-permit me to blend my voice with the chorus of the illustrious colleagues who have assembled here for the purpose of rendering homage to the great Hahnemann, in whose honor the lamps of our enthusiasm are burning and the hearts o a whole apostolate are beating. It is an act of mercy to carry the eucharistic bread of homoeopathy to the sick; it is their only salvation.
If no religion with its dogmas has yet been able to unify humanity, the religion of health born of the instinct of self- preservation and of noble sentiments will surely perform the miracle of abolishing frontiers, uniting races, and founding the universal language of piety.
I return to my native land with my heart overflowing with satisfaction and gratitude, because it has been my good fortune to admire once more this great nation whose inhabitants carry within their souls, the candor of the child, the equanimity of the savant, and the kindness of the ascetic.
MEXICO CITY, MEXICO.
The Bureau of Clinical Medicine for 1930 should be very successful, as it composes a list of representative members of the I.H.A. The papers should receive the discussion, which is of very vital importance.- T.G.SLOAN, M.D. Chairman.