In conclusion, we may say, that less than the following, as a college programme, is not in keeping with good faith toward Homoeopathy, viz., in both the junior and the senior years, besides the complete didactic course a full series of subclinics should be included as a “specialty,” in which a rigorous drill in the Hahnemann methods should be given by competent teachers and practitioners thereof; directing placards being also hung up, within view of all.
“Taking the case,” selecting the remedy, choosing the dosage, and the succession of remedies, etc., writing records and marking them for subsequent disappearance, amelioration, or aggravation of symptoms and lesions, from visit to visit, should be taught to, and practiced by, each and every student.
Such a course of instruction would create, not slavery Hahnemann, but a reasoning and experimental acquaintance with him, most essential to the true advancement of our cause, but which is, at present, the very least of the accomplishments of the average Homoeopathic graduate.
A course of study, such as that above marked out, cannot do more than mere justice to Homoeopathy in a full graded college course. Less than this is injustice to a holy cause-a sacrilege, in short.
Thus, we may realize how distinct is Homoeopathy as a grand department among all others in a medical curse, and, moreover, in view of its fundamental truth, how commanding and supreme in the presence of them all!.
The institution of the four years’ course for under- graduate, as well as of post-graduate curricula, I feel, calls for the immediate and effective interposition of our highest authority in behalf of its future!.
Psychic Cure.-In presenting this subject I do but follow the example of Hahnemann in the conclusion of the Organon.
Great is the power of mind over matter! Great the power of the mind over the body! These sayings have become axiomatic; even the materialist accepts them, with his own glosses.
For ages “regular” medicine embraced and practiced upon the dominance of the soul in life. The materialism of the moderns has declared against it and such practice has been relegated to the realm of charlatanry. Mesmerism, of which, Hahnemann [See, also, Reichenbach, on “The Odic Force.”] was an exponent, was, of course, long ago tabooed as simply an ism.
But time has already avenged the soul for the contempt of a generation, and psychic cure, in some form, is in everybody’s mouth. Mesmerism under other names is not so bitter; and great men, as Charcot and others, are not ashamed of “thought transference,” “mind-reading,” “hypnotism,” and “suggestive therapeutics,” A regular text-book, so entitled, is published by the house of Putnam, in New York. In Homoeopathy, Dr. H.N. Guernsey declared the soul to be the real seat of disease, and the highest potencies its “nearest of kin”.
It would be quite unscientific, to-day, either to ignore or to fail of tracing psychic cure to its highest development. Throughout, the nature of psychic force is evidently one, from the fascination of the serpent or of the voodoo, upward. Its evil and its benevolent acts are alike in kind, different in purpose, plan, and effect; its moral quality according with the will of the actor and of the subject as well; for co operation intensifies and multiplies, whilst antagonism nullifies it, at least in part.
The psychic cure of disease illustrates all this. The patient must be just and benevolent in purpose or his malevolence will antagonize the benevolent will which purposes his cure. He must confide in that will or his unfaith must surely block its access to him.
The simplest form of psychic cure is self-cure. One illustration from army experience will suffice. A young medical officer about to mount his horse for a march, found himself with a malarial fever. On being offered medicine he declined, saying: “No; I believe I can throw it off.” He rode on; his faith in himself mastered the fever, and directly afterwards he was well.
And now, mark! it was by no violent exertion of “will- power.” but by self-faith, inspiring quiet, calm, and resolute self control.
Not many persons, however,a re equal to the same. To such, the sympathy of friends may supply the aggregate of curative force needed; or the assertion or “suggestion” of an operator- call him mesmerist, or hypnotizer, or doctor-will accomplish more if the patient agree, or mayhap to spite of him.
“Christian science” or “spiritual science,” so called, originated with Mrs. Eddy, of Boston, a few years ago. It proffers to teach each person to rely upon “the divinity within,” with a threefold or composite faith-in the teacher, in indwelling divinity, and in self, thus empowered.
A lady practitioner, being asked what and how long is “a treatment,” replied, in substance,” I sit alone with my patient, in quiet agreement, and assertion of this (three-fold) faith; my mind excluding and denying all antagonisms; all subservience to material forces; to all social, medical, and other tradition or authority; to any and all fetters; denying all faith in the domination of evil of any kind; hence, all ill-will, and all fear. I deny al those, for both of us.
“On the other hand, I continuously maintain and affirm, for both of us, our perfect good-will, and our freedom, and purity of purpose toward all beings: our assurance of the indwelling divinity; of the universal human enduement, including ourselves; of the unapproachable supremacy of spirit; its omnipotence, in the presence of so-called matter, and the physical forces. I further affirm and maintain, for both of us, that good is the very essence of divinity the only absolute; the original substance of all things.
“And how long do I continue in this close mental relation with my patient-now my pupil and my friend-and what is the length of the treatment?’ Why, whether five minutes, or one hour, until I see the Truth!.
“If I, only, reach this point, the treatment is efficacious. The patient, however, after a while, resuming her relations with the contrary and noxious-that is the ignorant, falsely polarized thought and tradition in which al her troubles (mental, and hence physical) were originally brewed, resumes also the downward trend, in the old order and the treatment must be (usually it is so) repeated, from time to time.
“If, however, she, too, sees the truth with me, and maintains it against all hindrance, she needs me no more, so long as no taint falls into her being. She is now herself a teacher and a healer”.
And this lady had real success in healing. Hygienically, at least, such high optimism must be credited with great powers. Once more, and higher “Divine healing.” as expounded by its excellent and exemplary teachers, takes the standpoint of orthodox theology, the promises of Jesus, and the practice of the apostles; and particularly, the command of St. James (Epistle, chapter fifth, verses thirteenth to fifteenth); anointing with (olive) oil, and the prayer of faith. And many have thus recovered.
One of the earliest exponents of “Divine healing” in America was the greatly beloved and loving Dr. Charles Cullis, recently deceased; one of our own school; one of the Christian philanthropists of the age, and a citizen of Boston, Massachusetts. Hahnemann, in his own way, received also a gift, all divine. The world will ever need it. Let us be forever thankful for this, and for all other divine gifts; and let our faithful cultivation of Homoeopathy prove to al men that we are of the Truth, and that the Truth hath made us free.
