The Totality of Symptoms – Here are some of the ideas on which homeopathy IS FOUNDED –
ORGANON OF MEDICINE
The Totality of Symptoms – Here are some of the ideas on which homeopathy IS FOUNDED –
YOU WILL NOT UNDERSTAND THE FULL IMPLICATIONS OR SEE ALL THE IMPLICATIONS ON A FIRST READING. YOU MUST READ THE ORGANON IN DEPTH AND EXPAND YOUR KNOWLEDGE OF THE BASICS OF SCIENTIFIC LAWS WITHIN HOMEOPATHIC PRACTICE.
There are few people who can grasp the intricate detail and build on the base of their knowledge without writing down all the detail that transpires for consideration. Use the written word to help yourself and help yourself along the way – This will also provide another source of information which can help you progress.
The physician’s only calling, is to make sick people healthy – to heal. It is not to weave so-called systems about the inner nature of the vital processes and the origin of diseases in the invisible interior of the organism. Nor does it consist of trying endlessly to explain disease phenomena and their proximate cause nor words. We have had enough of these pretentious fantasies called theoretical medicine.
If the physician clearly perceives knowledge of the disease, knowledge of medicinal powers, selection of remedy, the correct dose and lastly, if in each case he knows the obstacles to cure and how to remove them so that recovery is permanent then he knows how to treat thoroughly and efficaciously, and is a true physician.
The physician is likewise a preserver of health. Physicians determine the most probable exciting cause in an acute disease enabling him to discover its underlying cause usually a chronic miasm. Consider: the evident physical constitution of the patient (especially in chronic affections), his affective and intellectual character, his activities, his way of life, his habits, his social position, his family relationships, his age, he sexual life, etc the futility of metaphysical speculations.
The physician can never see the immaterial element, the vital force causing the disease. To cure he needs only to see and understand its morbific effects. One may know a disease only by its symptoms, the totality of symptoms. Symptomatic therapy.
In the state of health, the spirit-like vital forced (dynamis) animating the material human organism reigns in supreme sovereignty. It maintains the sensations and activities of all the parts of the living organism in a harmony that obliges wonderment. The reasoning spirit who inhabits the organism can thus freely use this healthy living instrument to reach the lofty goal of human existence.
Without the vital force the material organism is unable to feel, or act, or maintain itself. Only because of the immaterial being (vital principal, vital force) that animates it in health and in disease can it feel and maintain its vital functions.
α. Without the vital force the body dies; and then, delivered exclusively to the forces of the outer material world, it decomposes, reverting to its chemical constituents.
When man falls ill it is at first only this self-sustaining spirit-like vital force (vital principle) everywhere present in the organism which is untuned by the dynamic αinfluence of the hostile disease agent. It is only this vital force thus untuned which brings about in the organism the disagreeable sensations and abnormal functions that we call disease. Being invisible, and recognisable solely by its effects on the organism, it can express itself and reveal its un-tunement only by pathological manifestations in feeling and function (the only aspects of the organism accessible to the senses of the observer and the physician), i.e., disease symptoms.
It is only the pathologically unturned vital force that cause diseases.
The pathological manifestations accessible tour senses express all the internal changes, i.e., the whole pathological disturbance of the dynamis: they reveal the whole disease.
Conversely, the cessation through treatment of all the symptoms, i.e., the disappearance of all perceptible deviations from health, necessarily implies that the vital principle has recovered its integrity and therefore that the whole organism has retuned to health.
- How does the vital force bring the organism to produce symptoms, i.e., how does it make disease? Such questions are of no value to the physician. The answers will always be hidden from him. The Master and Lord of life has revealed to his senses only what is necessary and completely sufficient to cure diseases.
It follows that disease (excluding surgical cases) is not, as the allopath believe:
an entity, however subtle, hidden in the interior of the organism separate from its living totality;
or an entity separate from the vital force, from the dynamic power that gives life to the organism.
Such a phantom can be conceived only by materialistic minds. It is this phantom that has for millennia pushed official medicine along the deadly road it has travelled, making it an art of darkness incapable of healing.
In the invisible interior of the body, the suffering of the pathologically unturned spirit-like dynamis (vital force) animating the organism and the totality of perceptible symptoms that result and that represent the disease are one and the same.
The organism is the material instrument of life; but it is no more conceivable without the life-giving, regulating, instinctively feeling dynamis than this dynamis is conceivable without the organism. The two are one, even if thought separates them to facilitate comprehension.
Cure, which is the elimination of all the perceptible signs and symptoms of disease, means also the removal of the inner modifications of the vital force which underlie them: in the way the whole disease has been destroyed.
Consequently the physician has only to eliminate the totality of the symptoms in order to remove simultaneously the inner alteration, the pathological untunement of the vital principle, thereby entirely removing and annihilating the disease itself .
Now, when disease is destroyed, health is restored, and this is the highest goal, the only goal of the physician who knows the significance of his calling, which is to help his fellow man, not to indulge in pretentious prattle.
- It is possible to create a very grave disease by acting on the vital principle through the power of imagination and to cure it in the same way.
A prophetic dream, a superstitious fancy, or the solemn prediction of death on a certain day or at a certain hour have often produced all the worsening symptoms of disease, even to the point of leading one to expect early death —indeed, even to death itself at the predicted hour; this would not be possible without the simultaneous production of an inner change equal to the visible outer one.
By a similar influence, such as an artful pretence or a counter suggestion, it is often possible to banish all the signs announcing early death and to restore health promptly. This would not be possible if this exclusively psychological remedy did not remove the inner and outer disturbances leading to the expectation of death.
- God, the Preserver of mankind, reveals his wisdom and goodness in the cure of sickness afflicting humanity by clearly showing the physician what he needs to remove in diseases in order to annihilate them and restore health. But what would we have to conclude about his wisdom and goodness if (as the old school maintains, affecting an oracular insight into the hidden nature of things) he had instead clouded in mysterious obscurity what has to be cured, locking it up inside and depriving the physician of the possibility of clearly recognising the trouble and curing it?
It is an indubitable truth that there is absolutely nothing else but the totality of symptoms—-including the concomitant circumstances of the case by which a disease can express its need for help. We can categorically declare that the totality of symptoms and circumstances observed in each individual case is the one and only indication that can guide us to the choice of the remedy.
Since diseases are only deviations from the healthy condition, and since they express themselves through symptoms, and since cure is equally only a change from the diseased condition back to the state of health, one easily sees that medicines can cure disease only if they possess the power to alter the way a person feels and functions. Indeed, it is only because of this power that they are medicines.
It is impossible only through the efforts of the intellect to recognize the spirit-like force itself, which, hidden in the intimate essence of the medicines, gives them the power to change the way people feel and thereby to cure disease.
It is only through its effects on the human economy that we may experience and clearly perceive it.
Beyond question, the curative essence of medicines cannot be recognized in itself. Pure experiments conducted by even the most perceptive observer can reveal nothing to explain why medicinal substances cure except that they bring about evident changes in the human economy, specifically that they provoke a number of definite symptoms in and upon the healthy. It follows that when remedies cure, they do so only through their ability to alter human health by causing characteristic symptoms.
Therefore, we should concern ourselves exclusively with the disease symptoms that medicines bring about in the healthy, the only means by which they reveal their inherent curative virtues, to discover each one’s disease-producing power and thereby it’s curative power.
Pure experiment —the only infallible guide in the art of healing—teaches us in all tests conscientiously conducted that the medicine that has produced upon a healthy human body the greatest number of symptoms similar to those of the disease being treated is the only one that will cure. Administered properly potentized, in small doses, this medicine will rapidly, thoroughly, and permanently destroy the totality of the symptoms of the disease, which means the whole disease itself, changing it into health.
All medicines without exception cure those diseases whose symptoms most closely resemble their own, and leave none of them uncured.
- I am not referring here to the kind of experiment of which the usual physician of the old school boasts. After treating for years with polypharmaceutic prescriptions a number of diseases that they have never properly examined but recognise only according to the categories of orthodox pathology, they fancy that they see in them an imaginary disease substance or some other hypothetical inner abnormality.
They always see something, but never know what it is; they obtain results that no human but only a god could decipher in such a muddle of forces converging on an unknown object, results from which there is nothing to be learned, nothing to be gained. Fifty years of this sort of experimentation are like fifty years spent looking into a kaleidoscope fitted with multicoloured unknown things endlessly revolving upon them: in the end one has seen thousands of shapes perpetually changing, without accounting for any of them.
This is in accordance with the natural law of homeopathy, which has always been the basis of all true cure, a law sometimes anticipated in the past, certainly, but never acknowledged before now:
In the living organism a weaker dynamic affection is permanently extinguished by a stronger one, which, though different in nature, nevertheless greatly resembles it in expression.
a . Both physical and moral disturbances are cured in this way. Why does brilliant Jupiter disappear in the light of dawn to the optic nerve of the beholder? Because a very similar though greater power, the light of dawning day, acts upon the optic nerve. How does one effectively calm olfactory nerves offended by disagreeable odours? By snuff, which affects the smell similarly but more strongly. Neither with music nor with sweets could we cure this disgust of smells, because they act upon different sensory nerves. By what device did the clever soldier drown in the compassionate ears of onlookers the whimpering of those who ran the gauntlet? By the shrill, exhilarating sound of the high-pitched fife, coupled with the noisy drum. And how did he cover the distant thunder of enemy cannons, which struck terror in his army? By the deep, quaking rumble of the big drum. He could not have obtained these results by reprimanding the regiment or by distributing bright uniforms!
In the same way sorrow and mourning are extinguished in the soul at the news, albeit fictitious, that a greater misfortune has befallen someone else; the negative effects of intense joy are removed by coffee, which in itself produces a stat of excessive joyfulness.
A people like the Germans, gradually sinking for centuries ever deeper into an attitude of obsequious slavery and abject apathy, had to be trodden into the dust still more deeply and to the very limit of endurance by the western conqueror before their self contempt exceeded itself to the point of being overcome and the feeling of their human dignity returned, so that at last they raised their heads again as Germans.
From all experience it therefore follows incontrovertibly that the living human organism is far more susceptible to and disposed to be influenced by medicinal pathogenetic forces than by ordinary natural ones and contagious miasms. In other words, natural disease agents have only a subordinate and conditional, often very conditional, power to alter human health, while medicinal forces have a far superior power to do so, one that is absolute and unconditional.
- A striking example of this: Until 1801, epidemics of Sydenham’s smooth scarlatina broke out from time to time among children and attacked without exception all those who had not yet been exposed. But in the Kőnigslutter epidemic, all the children who had taken a vey small dose of Belladonna early enough remained immune to this very infectious disease.
If medicines can protect us from the contagion of a raging epidemic, they must possess a greater power to alter our vital force than the epidemic.
Two dissimilar natural diseases (one pre-existing the other) meeting in the same patient: If they are equally strong or if the first is stronger than the second, the more recent is repelled.
Thus, someone suffering from a grave chronic disease will not be affected by autumn dysentery or by any other mild epidemic.
According to Larrey, the Lavant plague does not break out in places where scurvy is prevalent; and people suffering from tetter are not infected either.
Jenner holds that in people who have rickets, smallpox vaccination does not take.
Von Hildenbrand asserts that people with phthisis do not catch mild epidemic fevers.
- Larrey, “Memoires et observations,” in Description de l’Egypte.
The association and mutual complication of dissimilar natural diseases in the same body occur much less frequently than those disease complications that are the usual result of inappropriate allopathic treatment through the prolonged use of unsuitable medicines.
From the continual repetition of unsuitable medicines, new and often very chronic disease conditions corresponding to the nature of these drugs associate themselves with the natural disease being treated. These medicinal disease conditions cannot cure the natural disease, because the substances used do not act upon it by similarity of effect, i.e. Homeopathically. Gradually they combine with the dissimilar chronic trouble, complicating it, so that a new dissimilar artificial disease of chronic nature is added to the old one. Thus, the patient who was simply ill is now doubly so, so much more ill and difficult to cure that he sometimes becomes incurable, often even dies. Many cases discussed in medical journals and reported in the literature attest to the truth of this.
Similar are the frequent cases in which syphilis that have been complicated, especially with scabies but also with chronic fig-wart gonorrhoea, far from being cured by prolonged or frequently repeated treatment with large doses of inappropriate mercury preparations, takes a place in the organism next to the chronic mercury disease that the medicine has gradually engendered.
This forms a complex disease, often quite monstrous, generally called masked venereal disease, which, if it is not completely incurable, can nevertheless be cured only with the greatest difficulty.
- mercury administered in large doses engenders new diseases and causes considerable destruction in the organism. Especially when the venereal disease is complicated with psora, which is frequently the case, since, besides symptoms similar to those of syphilis, by which it can cure syphilis homeopathically, mercury has in its nature many others that are dissimilar to it, e.g., exostoses and caries of the bones, etc.
As we have seen nature sometimes allows in certain cases the coexistence of two (even three) natural diseases in one and the same body. But we should note that this complication takes place only with dissimilar diseases: according to eternal laws of nature, they cannot eliminate, destroy, or cure each other.
The entanglement seems to take place in such a way that the two (or three) diseases divide the organism among themselves, each occupying the organs and systems with which it has a characteristic affinity. Because of the dissimilarity of these diseases to each other, this division can take place without denying the unity of life.
There are only two principal therapies:
The first, based in every respect exclusively on the exact observation of nature, and on scrupulous experiments and pure experience—the homeopathic method, never wittingly used before me, and the second, which does not do this: the allopathic (or heteropathic) method.
They are directly opposed to each other, and only someone who does not know either could be fool enough to suppose that they could ever approach each other or unite, could make himself so ridiculous as to treat homeopathically one moment and allopathically the next to please his parents. This is a criminal betrayal of divine homeopathy!
True, gentle cures are exclusively homeopathic. This method, as we have found above in a different manner, through conclusions derived from experience, is incontrovertibly the correct way of achieving the most certain, most rapid, most permanent cure of diseases, because it is based on an eternal and infallible law of nature.
The pure homeopathic method of healing is the only correct one, the only one possible to human art; it is the most direct one, just as certainly as there is but one possible straight line between two given points.
hmc
Painting by Sheena Moyes
