SCLERANTHUS THE WEATHER VANE.
The key-note to this type is lack of stability and confidence. There is no self-reliance, hence they are always seeking the advice of others; and are swayed to and fro between the various opinions of their friends. They are unable to make decisions, and suffer mental torture as a result.
They are nervous: restless: shirk responsibility: and avoid people except when they seek help. Their fault is that they rely entirely on the intellect and not at all on their intuition. They have difficulty of concentration of mind, as this swings from one subject to another.
They are examples of extremes: first depression, then joy, at one moment optimistic, another pessimistic; they are unreliable and uncertain, because of their constantly changing outlook: one day a good companion, another moody: sometimes charitable and extravagant, some times mean and miserly.
Their symptoms, temperatures, etc., all come and go, rise and fall with rapid fluctuations, following the example of the mental state.
The remedy brings clearness of mental vision: ability for quick decision: determination and calmness in face of difficulties. It develops the characteristics of the efficient commander, as Cotyledon brings out the qualities of a good soldier.
ARVENSIS THE DESTROYER.
These people are in the depths of gloom; no light; no joy; no happiness. They are intensely unhappy as may be seen in their faces; and they brood darkness over others.
Their complexion is muddy, of a yellowish or orange brown.
They look always on the dark side of things and are despondent; and refuse to enjoy what opportunities they have of pleasures; always brooding on the dark side of life: they wallow in all that is morbid, and infect and depress others with their gloom.
The remedy brings sunshine into their lives, and helps them to cheer others.
VERBENA THE PURITAN.
For those of high ideals, striving to live an exalted life, yet failing on some point.
The patient may be too stern, too rigid in principle, too narrow-minded in outlook, endeavouring to mould the world too much to his own ideals. Of highest principle, yet intolerant of faults in others; too severe on himself; excessive self-denial driving the joy out of life. Failing in generosity, charity, or chivalry.
They may never from their standards in times of difficulties.
This remedy softens the nature, broadens the outlook, increases the generosity and patience, and encourages steadfastness in face of trial.
The lessen of this class is: tolerance: patience: broadmindedness.
The above are certain types. There are other remedies necessary to complete the series, which it is hoped will be found and published in due course.
In medicine we must study the great principles of life if we are to be of help to our fellow-men.
In this world we are all on the same path, fellow-travellers on the road to perfection. We have ultimately to gain all the knowledge and experience which can be learned on earth: to change completely self into selfless, and to develop all the virtues to the utmost purity.
The particular lesson of the present is the keynote to our type. We are not placed in the luxury of a palace to overcome hardship bravely: nor do we come as paupers to learn the wise control of wealth. The circumstances, the environment, and the people amongst whom he is placed, all should be indications to the wise physician of the battle which the patient has to undertake.
Our very faults and failings are the reverse of the virtue to which we aspire. To conquer craving we may be born into a family where drunkenness is common: to conquer hate, we may have to be born amongst those who are cruel. In fact, often the adverse qualities which we have received by heredity are the ones which we have particularly come to eliminate. And if we fail to learn our lesson on the mental plane, we must suffer the result of our failure from others until the fault is completely eradicated in ourselves.
Thus our failings, and adverse companions, and circumstances are the opposite of the virtues we are attempting to attain.
In treatment it is essential to diagnose the type of the individual, and the virtue he is endeavouring to perfect; and, until such time as we are capable of administering Spiritual healing, we must prescribe that remedy which has the power to assist the patient in his struggle.
Thus we only judge the faults and failings and the adverse circumstances of a patient as indications of the good he is endeavouring to develop. In opposition to this, we must earnestly seek for the positive good: find out any virtue, especially a predominating virtue, which our patient has when at his best, and give him the remedy which will so increase that virtue that it will food our of his nature his faults.
Our work as physicians is to seek for the best either by direct means or by studying the faults which have to be overcome; and to develop and bring out that best to the utmost of our power. It should be our endeavour, by means of the agencies at our disposal, to keep our patients at their highest standard, and thus enable them to march forward.
And now, Brother Physicians, there is a simple and more perfect method of potentisation of remedies than we have hitherto used.
Let not the simplicity of this method deter you from its use, for you will find the further your researches advance, the greater you will realise the simplicity of all Creation.
The remedies With the exception of Impatiens, Mimulus, and Cotyledon, which were prepared earlier by trituration. described in this article were prepared as follows:-.
A glass vessel, as thin as possible, was nearly filled with clean water, preferably from a spring. Into this were placed sufficient of the blooms of the plant to cover the surface completely. A cloudless day was chosen, and the blooms picked after they had had about two hours sunshine upon them. The vessel was then placed in the sun and its position changed from time to time so that the sunlight passed directly down the orifice as well as bathing the whole.
About a quarter of the fluid was drawn off at the third, fourth, and seventh hours, and about 20 per cent. of pure alcohol added to each. This may be used direct as a third, fourth, and seventh potency.
Let it be noticed in this that the four elements are involved: the earth to nurture the plant: the air from which it feeds: the sun or fire to enable it to impart its power: and water to collect and to be enriched with its beneficent magnetic healing.
There are two kinds of errors; the errors of omission and the errors of commission.
If we have in our natures a virtue which we are failing to develop, this is a failing of omission; it is like to the man who hid his talent; and this fault is connected with latent disease. A disease which like a cloud hangs over us, yet never need descend upon us can we but in time realise our mistakes, and then develop the virtue required of us.
Active wrong is connected with active disease: when we, against the voice of our conscience, are doing those things which we know are contrary to the Laws of the Unity and Brotherhood of Man.
Thus it is for the true physician to be enabled to assist his patients by pointing out to them, either the latent virtue which they are failing to develop, or the adverse quality which they are exercising against the dictates of their better Self. And it is for us also to administer those remedies, so beneficent in their nature that they have the power to enable man to harmonise his conduct in this life so as to render it acceptable to that Divine Being from Whom all goodness springs.
Finally, let us remember in all our work that disease is for man to conquer, and that if we will but strive, it has been given to humanity, under Divine Guidance, to overcome everything that is adverse: for the Love and Truth of our Creator is Omnipotent, and Good must ultimately have complete victory.
Could we but realise this Truth in all its sufficiency, the conquest over disease could be with us even now.