ANCIENT SYMBOLS IN MODERN MEDICINE: BUT WHY?
rpautrey2
ANCIENT SYMBOLS IN MODERN MEDICINE: BUT WHY?
Does the ancient symbolism employed by the institutions that control
modern medicine reflect the influence of secret societies such as the
Freemasons? In order to fully understand the esoteric significance of
modern medical symbolism, such as the cross, or Ankh, or the serpents
and staff of Moses, or the winged staff of Hermes, it is helpful to
begin by understanding that all doctors swear to pagan gods.
The Hippocratic Oath, which is sworn by all doctors, begins with
the invocation: "I swear by Apollo the Physician. By Aesculapius,
Hygela and Panacea, and I take to witness all the gods and
goddesses..."[1] Dr Robert Orr showed in 1993 that 100% of American
medical schools administer some form of the Hippocratic Oath to
graduates.[2]
Dr James Appleyard, Chairman of the World Medical Association's
medical ethics committee, supports the modern use of the ancient
Hippocratic oath as "the continuation of a statement of fundamental
ethical principles that could be affirmed at graduation by doctors
worldwide".[3]
The World Medical Association's logo[4] features a serpent wrapped
around a staff, the symbol of the ancient Greek god Asklepios.
Aesculapius, worshipped by the Greeks as the god of healing, who
originated in ancient Egypt as Imhotep, high-priest, sage and minister
to the pharaoh, Zoser. It is significant that this symbol is
reminiscent of the Staff of Moses.[5] The World Health Organisation's
logo[6] also contains the ancient religious symbol of the serpent and
staff, which is superimposed over the United Nations emblem.
In fact, the medical establishment is steeped in ancient religious
symbolism. The British Columbia Medical Association coat of arms[7]
includes the Rod of Aesculapius, a golden griffin where the substance
represents alchemy, a medieval knight's helmet, and an ancient
Egyptian Ankh (Crux Ansata or Handled Cross). The Insider approves of
their official motto: "Always seek the truth." Paramedics also use the
symbol of staff and serpent in the internationally recognised
paramedic symbol[8], also called The Star of Life[9]. The resemblence
between this sign and the early Christian symbol of the Pax Christi
(Chi-Rho)[10], a cross-like monogram for Christ in ancient Greek, may
be significant.
The Wellcome Trust, a major medical charity, employs the winged
staff and snakes of Hermes[11] as their official logo, and for no
apparent reason there is a huge image of the ancient Egyptian
religious symbols of the Udjat eye of Horus and the Winged Disc of Ra,
etched into the glass above their entrance opposite Euston train
station in the West End of London. The winged sun disc is an ancient
symbol for the sun god, Ra. Well known examples of the winged solar
disc symbol can be found in ancient Egyptian temples, for instance
over the entrance to the Solar Temple of Amen-Ra at Karnak, or or over
the Temple doorway in Medinet Habu on the West bank of Luxor.
The Royal Society of Medicine coat of arms[12] features the serpent
of Moses on a Tau cross, and flowers which resemble the stylised Lotus
frequently depicted in ancient Egyptian art. In this discussion about
secret societies and the modern of ancient symbols it is pertinent
that The Royal Society - the foremost scientific institution in the
U.K., was founded by a prominent Freemason, Sir Robert Moray.[13]
John Robinson explains in his popular book on Freemasonry: "When
Freemasonry came public in 1717 ... it appeared that the Royal Society
was virtually a Masonic subsidiary, with almost every member and every
founding member of the Royal Society a Freemason."[14] An article in
the leading Masonic magazine, Freemasonry Today, echoes this and
mentions that "many masons were also members of the Royal Society".
[15] The Royal Society remains associated with British Freemasonry
today.
The Red Cross was first associated with human welfare and medical
help during the medieval crusades, when European Knights travelled
overseas to help pilgrims and foreigners alike, such as the Knights of
St John[16], the Knights Hospitaller, and the Knights Templar[17]
which was the first organisation to officially adopt the red cross
symbol.
The Knights Templar[18] has been operating in secret for centuries,
and traditions and inner mysteries are connected with those of the
secret society of Freemasonry[19].
REFERENCES
1. The Hippocratic Oath, from the Junior Doctors Association
website.
2. Orr RD, Pang N, Pellegrino, EJ, Siegler M., 1997. Use of the
Hippocratic Oath: A review of 20th century practice and a content
analysis of oaths administered in medical schools in the U.S. and
Canada in 1993. Journal of Clinical Ethics, 8(4):377-388.
3. World Medical Association website, press center, statement of
support for the Hippocratic Oath.
4. World Medical Association's official logo.
5. Exodus (2 Moses) 4:2-3, & Numbers (4 Moses) 21:8-9, Christian
Bible or Jewish Torah.
6. World Health Organisation, official website.
7. British Columbia Medical Association's coat of arms on their
official website.
8. Paramedic symbol from a major paramedics website.
9. History of The Star of Light, North Virginia Emergency Medical
Services Council website.
10. Examples of Christian religious symbolism, Gospel Facts website.
11. Irish Emergency Ambulance Service website, see Ambulance History
page for information about ancient religious symbols used in modern
medicine, such as the Rod of Asclepius and the Caduceus.
12. Royal Society of Medicine coat of arms, featured and explained on
their official website.
13. Lecture on The Royal Society, by the author and Freemason Robert
Lomas, on his official website.
14. J. J. Robinson, 1990. Born in Blood: The Lost Secrets of
Freemasonry. New York, USA: M Evans & Co.
15. An article from the official Masonic magazine, Freemasonry today,
posted on their website.
16. The History of First Aid, on an official St. John's Ambulance
website.
17. Knights Templar History website.
18. An official Knights Templar website.
19. Knights Templar page on the official Indiana Masons website.
NOTES & FURTHER READING
1. J.S.M. Ward , 1940. Freemasonry and the Ancient Gods. Montana,
USA: R A Kessinger Publishing Co.
*** HIGHLY RECOMMENDED *** One of the most revealing publicly
available sources about the Craft, since the 1940s this has been the
benchmark reference textbook for research into the relationship
between Freemasonry and religion.
Peter
"rpautrey2" <rpau...@gmail.com> wrote in message
news:42ed7aa1-a86e-4582...@t10g2000vbg.googlegroups.com...
>
>
> ANCIENT SYMBOLS IN MODERN MEDICINE: BUT WHY?
>
Simply because it looks cool and is the way of the Illuminati.
Mark Probert
The next edition will be updated to include black helicopters, the
moon landing hoax, the face on Mars, and the truth about 9/11.
Aaron
<bobof...@127.0.0.7> wrote:
>On Wed, 10 Jun 2009 12:34:37 -0700 (PDT), in misc.health.alternative,
>rpautrey2 <rpau...@gmail.com> wrote:
>
>>http://www.theinsider.org/reports/medical-symbols/
>
>> The Hippocratic Oath, which is sworn by all doctors, begins with
>>the invocation: "I swear by Apollo the Physician. By Aesculapius,
>>Hygela and Panacea, and I take to witness all the gods and
>>goddesses..."[1] Dr Robert Orr showed in 1993 that 100% of American
>>medical schools administer some form of the Hippocratic Oath to
>>graduates.[2]
The two biggest objections to the Hippocratic Oath that I have heard
is that not enough medical schools administer it and that not enough
Physicians take it seriously. By the way, here is the Modern
Hippocratic Oath used since 1964:
"I swear to fulfill, to the best of my ability and judgment, this
covenant:
I will respect the hard-won scientific gains of those physicians in
whose steps I walk, and gladly share such knowledge as is mine with
those who are to follow.
I will apply, for the benefit of the sick, all measures [that] are
required, avoiding those twin traps of overtreatment and therapeutic
nihilism.
I will remember that there is art to medicine as well as science, and
that warmth, sympathy, and understanding may outweigh the surgeon's
knife or the chemist's drug.
I will not be ashamed to say "I know not," nor will I fail to call in
my colleagues when the skills of another are needed for a patient's
recovery.
I will respect the privacy of my patients, for their problems are not
disclosed to me that the world may know. Most especially must I tread
with care in matters of life and death. If it is given me to save a
life, all thanks. But it may also be within my power to take a life;
this awesome responsibility must be faced with great humbleness and
awareness of my own frailty. Above all, I must not play at God.
I will remember that I do not treat a fever chart, a cancerous growth,
but a sick human being, whose illness may affect the person's family
and economic stability. My responsibility includes these related
problems, if I am to care adequately for the sick.
I will prevent disease whenever I can, for prevention is preferable to
cure.
I will remember that I remain a member of society, with special
obligations to all my fellow human beings, those sound of mind and
body as well as the infirm.
If I do not violate this oath, may I enjoy life and art, respected
while I live and remembered with affection thereafter. May I always
act so as to preserve the finest traditions of my calling and may I
long experience the joy of healing those who seek my help."
>
>Nonsense and fear and hate mongering from you.
>
>Today's society has no priority in honoring oaths vows or promises.
>Even the most influential group the modern Christian Sector, can not
>convince it's members to keep a simple Vow of Marrige.Presidents do
>not honor their oath of Office and Children as taught to devalue
>oaths, in the form of a senseless "Pledge of Allegiance to a Flag".
Children replete the pledge, but are not taught to understand it.
People in general are taught that they can do what they want. Most
Christian pastors talk so much about forgiveness that they never get
around to teaching loyalty/obedience to God.
It is ironic to me to see supposed Christians bearing false witness
against Freemasons when most of the best Christians are Freemasons. I
remember growing up - Freemasons were most likely of all Christians to
obey Commandments, to help their fellow man, and to take God's word
seriously. Freemasons were also not antisemitic.
I am seeing a lot of these conspiracy theorist's accusations more like
a Rorschach test: their accusations reveal their own moral
shortcomings. This "rpautrey2" has already stated that his only
"qualification" for posting wild and fictional accusations here is his
fear and hatred of anything that he does not know about or understand.
As we see above, he did not even bother to look up the Hippocratic
Oath before claiming that it was pagan. I wonder how many pagan rites
are preformed in his church (if he even goes to one). I would guess
that we would either see quite a lot, or that we would see
pathological bigotry against his fellow Christians for not being
"Christian enough." (probably the former though)
>
>The words most of repeated and accepted are the words I promise, I
>swear.
It is too bad that not all doctors keep the oath above.
>
>Secret societies aren't secret if they meet in a well marked,
>publicly known building.
>
>If outsiders know about it, it isn't secret anymore.
rpautrey2
On Jun 13, 8:19 am, Aaron <a...@home.net> wrote:
> On Sat, 13 Jun 2009 05:14:17 -0700, Bob Officer
>
> >If outsiders know about it, it isn't secret anymore.- Hide quoted text -
>
> - Show quoted text -
David Simpson
<rpau...@gmail.com> typed:
>Yawn!
>
It's no use responding to this idiot. He won't listen. Don't confuse
him with facts as his mind is already made up.
--
Regards
David Simpson
(Unattached MM, Victoria, Australia)
The difference between the right word and the almost right word
is the difference between lightning and the lightning bug. --
Mark Twain
Aaron
>Yawn!
Ah! So, you were not fooled by that website; you knew you were
brearing false witness. No wonder the Masons don't need to advertize!
You kooks make Freemasonry look great everytime you cook up a new lie.
Mark Probert
> [Default] On Sat, 13 Jun 2009 12:15:30 -0700 (PDT), rpautrey2
>
> >Yawn!
>
> It's no use responding to this idiot. He won't listen. Don't confuse
> him with facts as his mind is already made up.
There is no evidence he has a mind.
Aaron
<faro...@picknowl.com.au> wrote:
>[Default] On Sat, 13 Jun 2009 12:15:30 -0700 (PDT), rpautrey2
><rpau...@gmail.com> typed:
>
>>Yawn!
>>
>It's no use responding to this idiot. He won't listen. Don't confuse
>him with facts as his mind is already made up.
"Made up his mind" is a bit complimentary. He seems to have some
psychological illness(es) that make it impossible for him to make a
rational choice about anything.
I am not a Freemason, but as a religious leader I get a lot of
questions. Larry has given me some good information, and the kooks
manage to disprove themselves. Aside from paranoia and possible
scizophernia, rpautrey2 also seems to have extremely low self-worth.
He pathologically attempts to bolster his ego by attacking those whose
ranks he feels unworthy to join. It is pathetic really.
To be honest, I do research all the lies that these kooks spin, and
the more I learn about Freemasonry, the better my opinion of
Freemasonry. The facts about each area that these people attack
actually prove very complimentary to Freemasonry. Some of the
slanders are so bizarre that that they can only leave me thinking that
these lies reveal the deep seated emotional issues of the kook rather
than being any believable condemnation of Freemasonry.
I have had to sift through a LOT of off topic articles in this NG, but
the Masons here have given me good, honest, and rational answers to my
questions. Thanks to all of you!
David Simpson
<mark.p...@gmail.com> typed:
>On Jun 13, 4:09�pm, David Simpson <farook...@picknowl.com.au> wrote:
>> [Default] On Sat, 13 Jun 2009 12:15:30 -0700 (PDT), rpautrey2
>> <rpautr...@gmail.com> typed:
>>
>> >Yawn!
>>
>> It's no use responding to this idiot. He won't listen. Don't confuse
>> him with facts as his mind is already made up.
>
>There is no evidence he has a mind.
>
True, it closely resembles a block of concrete.
--
Regards
David Simpson
(Unattached MM, Victoria, Australia)
I've touch'd the highest point of all my greatness; And from
that full meridian of my glory I haste now to my setting. I shall
fall, Like a bright exhalation in the evening And no man see me
more. -- Shakespeare
rpautrey2
On Jun 14, 2:29 am, David Simpson <farook...@picknowl.com.au> wrote:
> [Default] On Sat, 13 Jun 2009 19:19:06 -0700 (PDT), Mark Probert
> <mark.prob...@gmail.com> typed:
rpautrey2
On Jun 14, 11:29 pm, Bob Officer <boboffic...@127.0.0.7> wrote:
> On Sun, 14 Jun 2009 16:59:13 +0930, in misc.health.alternative, David
>
>
>
>
>
> Simpson <farook...@picknowl.com.au> wrote:
> >[Default] On Sat, 13 Jun 2009 19:19:06 -0700 (PDT), Mark Probert
> ><mark.prob...@gmail.com> typed:
>
> >>On Jun 13, 4:09 pm, David Simpson <farook...@picknowl.com.au> wrote:
> >>> [Default] On Sat, 13 Jun 2009 12:15:30 -0700 (PDT), rpautrey2
> >>> <rpautr...@gmail.com> typed:
>
> >>> >Yawn!
>
> >>> It's no use responding to this idiot. He won't listen. Don't confuse
> >>> him with facts as his mind is already made up.
>
> >>There is no evidence he has a mind.
>
> >True, it closely resembles a block of concrete.
>
> More like an very irregular lump of concert.
>
> --
> Ak'toh'di- Hide quoted text -
Aaron
<rpau...@gmail.com> wrote:
>Stinker!
Despite rpautrey2 refusing to demonstrate any rational thought,
he/she/it must have some kind of mind. It is not possible to be
paranoid, sociopathic or outright evil without a mind. His is just
not a very good one.
I started reading this NG because, as a religious leader, I had been
asked questions about Freemasonry, and had heard people make negative
statements about Freemasonry that I found doubtful. Larry's FAQ's
gave me a lot of good information, and he and others answered my
questions very well.
People like rpautrey2 have been caught in many lies even from the
standpoint of someone outside of Freemasonry. The Biblebelievers.org
link that was posted in an attempt to defame Freemasonry was almost
funny; the author kept talking about male genitalia so much that I
believe that he was projecting his unresolved homosexual feelings on
his fictional characterization of Freemasonry. I say "fictional
characterization of Freemasonry" because he used his own definition
that includes all mainstream Christianity, even denominations that
oppose Freemasonry because according to his fantasy Freemasonry
controls the doctrines of all Christian denominations, as well as all
governments et cetera. (be aware: that website also spreads hatred of
Jews, women, people who want to obey the commandments in the Bible,
other christians who are not "christian enough" and claims that
conspiracy theorists are actually scholars who are selfless enough to
spread the "truth" that "they" don't want you to know.) I read these
accusations and then research the truth, and in every case, a full
investigation has proven that Freemasonry is not only not guilty of
the accusations but is better than previously believed.
I know that these kooks feel that they have no control over their
lives and are seeking someone to blame for their own social,
political, and economic impotence. The use of Freemasonry as a
scapegoat is easy. They are not members so they can convince
themselves that there are secrets that must be evil with the only
proof being that they are dissatisfied with their own lives. I pity
people like rpautrey2. Obviously, he or she is very unhappy with his
or her life but lacks the mental ability to make a change.
Because of my new knowledge of Freemasonry, I have made pro-Masonic
statements in all of the congregations which I oversee. One of my
beliefs from the Bible is that tacit lies are forbidden (we cannot
allow false accusations against others to go unchallenged). So, when
someone in any of the congregations makes a comment parroting the lies
of these kooks, I am required to correct the false statement in front
of all who heard it. The fact is that the more I learn about
Freemasonry, the better my opinion. I will probably petition the
local lodge, and, ironically, these paranoid people are partly
responsible because researching their claims has caused me to learn
the truth about Freemasonry. Thanks to all the Masons who have
answered my questions, and thanks to rpautrey2 for your unintentional
support of Freemasonry.
rpautrey2, if we could get you on TV, the Masonic membership in the us
would triple in no time! Yes, I do find the irony funny.
Jim Bennie
news:b7nc35tf8tpcl5488...@4ax.com...
> I started reading this NG because, as a religious leader, I had been
> asked questions about Freemasonry, and had heard people make
> negative statements about Freemasonry that I found doubtful.
From a religious standpoint? Generally it's from those people who don't
believe in freedom of religion because that leads to Satan, so you'd better
believe exactly as they do. And they dig up downright nonsense, outright
lies from decades ago and convoluted "logic" (from kook sites) to "prove"
their point.
The Masonic ceremonies remind one to follow his own religious beliefs. None
are imposed by the Lodge on anyone. Since that's perfectly logical, the
misguided out there ignore it and invent their own tale of Baphomet or
Jahbulon or whatever imaginary being they dream up (they can't seem to make
up their minds which one it is) that fits in with their goofy
preconceptions.
The fact they have a burning obsession to tie all this together into world
politics and Satan is either laughable or pathetic.
Jim, Vancouver
Aaron
<jg.stopsp...@vcn.bc.ca> wrote:
>"Aaron" <an...@home.net> wrote in message
>news:b7nc35tf8tpcl5488...@4ax.com...
>> I started reading this NG because, as a religious leader, I had been
>> asked questions about Freemasonry, and had heard people make
>> negative statements about Freemasonry that I found doubtful.
>
>From a religious standpoint? Generally it's from those people who don't
>believe in freedom of religion because that leads to Satan, so you'd better
>believe exactly as they do. And they dig up downright nonsense, outright
>lies from decades ago and convoluted "logic" (from kook sites) to "prove"
>their point.
From a religious standpoint:
Bearing false witness is a sin.
From a biblical (Jewish or Christian) standpoint, Allowing others
freedom of religion is required.
Those who lack faith feel a need to force others to conform to their
beliefs; but those whose faith is strong are willing to allow others
their freedom of religion.
>
>The Masonic ceremonies remind one to follow his own religious beliefs. None
>are imposed by the Lodge on anyone. Since that's perfectly logical, the
>misguided out there ignore it and invent their own tale of Baphomet or
>Jahbulon or whatever imaginary being they dream up (they can't seem to make
>up their minds which one it is) that fits in with their goofy
>preconceptions.
Yes, O have seen that. I even saw one kook who believes that using
the word "God" to refer to God is a sin. He claims that this God is a
false God of Freemasonry, then claims that the word comes from a
Teutonic deity. Obviously he is mentally ill.
>
>The fact they have a burning obsession to tie all this together into world
>politics and Satan is either laughable or pathetic.
Both! If you think about it, it is funny, but if you think about how
miserable their live must be, it is pathetic.
>
>Jim, Vancouver
>
rpautrey2
THE SECRETIVE HAHNEMANN AND THE ESOTERIC ROOTS OF HOMEOPATHY
by Peter Morrell
The Secretive Hahnemann and the Esoteric Roots of Homeopathy
"Not a single founder or follower of any of the medical systems could
or...would dare to carry out his system faithfully and vigorously into
practice, without doing the greatest injury to patients." [Lesser
Writings, 1808, 497]
Boerhaave herman
"In an eight years' practice, pursued with conscientious attention, I
had learned the delusive nature of the ordinary methods of treatment,
and from sad experience I knew right well how far the methods of
Sydenham, and Frederick Hoffmann, of Boerhaave and Gaubius, of Stoll,
Quarin, Cullen, and De Haan were capable of curing." [Lesser Writings,
513]
"[In 1777] he carefully catalogued Baron von Brukenthal's immense
library of books and rare manuscripts. It was during the quiet,
scholarly days, in the secluded library at Hermannstadt [Sibiu], that
he acquired that extensive and diverse knowledge of ancient
literature, and of occult sciences, of which he afterwards proved
himself the master, and with which he astonished the scientific
world." [Bradford, 28]
____________________________________________
This essay explores why Hahnemann left only scant hints about where he
obtained his medical ideas and what major historical influences
impinged upon his formulation of homeopathy.
To summarise Hahnemann's life in the early 1780s would be a compelling
and very worthwhile task, primarily because it was undoubtedly the
major turning point in his life, and from which sprang his burning
desire to reform medicine and so become, like Paracelsus before him, a
"medical Luther," [Temkin, 16]. Despondent is not really a word strong
enough to describe how he felt at that point in time, about to abandon
in disgust, as he was, the practice of medicine [Dresden, 1784 -
Bradford, 36-7], which had been his life's love and ambition and into
which he had poured all his energy, his life and his soul.
Yet, even this summary does not really convey the true extent of his
problems. Having been trained in the medicine of the day, he had
applied himself most diligently to its practice at the bedside, only
to be rewarded by severe disappointment at every turn by a system that
seemed to be utterly useless, unpredictable and downright harmful to
patients.
How could any honest man of conscience and good moral character such
as he, hold his head high and look his fellow in the eye armed only
with such a desultory, damaging and inefficacious tool to treat the
sick? He just could not stomach what to him amounted to a form of
deceit against his fellow human beings. He was temperamentally quite
unsuited to deceive his patients and 'calm their fears' when he knew
full-well that most treatments on offer were useless: "...he was not
more clumsy or stupid than other doctors; he simply lacked that power
to shuffle off responsibility which enabled them to face every
failure," [Gumpert, 43]. His conscience for those who entrusted
themselves to his care "was more and more troubled," [Haehl, I, 267].
Having married in Dec 1782 [Bradford, 36] and his first child
[Henriette] having been born in 1783 in Gommern [Haehl, I, 30], he
could not bring himself to 'bleed and purge' his own dear children:
"But children were born to me, several children, and in course of time
serious diseases occurred, which, because they afflicted and
endangered the lives of my children - my flesh and blood - caused my
conscience to reproach me still more loudly, that I had no means on
which I could rely for affording them relief." [Lesser Writings, 512]
It is probably true to say that quite apart from concern for his
growing family, Hahnemann had four great forces gestating inside him
at that time, struggling for power and dominance in his thinking and
comprising the main elements of his dilemma. The first force was his
training in Old Physic, with which he was by now so bitterly
disenchanted because of its woeful inadequacy as a medical system
[Haehl, I, 22, 40; Bradford, 42].
Samuel von Brukenthal
The second force was the esoteric tradition of arcane medicine and
mysticism, parts of which he had undoubtedly glimpsed in his studies
in Sibiu [Hermannstadt] in 1777-9 with Baron Samuel von Brukenthal
[1721-1803; http://www.homeoint.org/photo/b/brukenth.htm], the rich
Patron who had saved him from ruin by paying for his last year of
study to gain his MD at Erlangen, and who had initiated him into the
Freemasons in October 1777 [Bradford, 27] only three days after his
arrival in Transylvania [Haehl, I, 22]. Apart from acting as his
physician, he also repaid his debt to Brukenthal by cataloguing his
library [websites: http://www.verena.ro/brukenthal/library.htm and
http://www.cimec.ro/Carte/brukenthal/biblioteca.htm - latter in
Romanian] over the best part of two years.
We read in Haehl, that while in Sibiu, Hahnemann "spent most of his
time arranging his patron's extensive private library," [Haehl, I,
23], which "counts about 280,000 books; the most precious collection
is represented by the 386 incunabula (Thoma de Aquino, Opus praeclarum
quarti Scripti, Mainz, 1469; Breviarum croaticum, 1493; Petrarca,
Triomphi, 1488; Schedel's Chronicals (2,000 woodcut illustrations),
Nürnberg, 1493; De mirabilibus mundi by Solinus C. Iulius, printed in
Venice in 1488; Strabo's Geography, Rome, 1473; Pliniu the Older's
Natural History, Venice, 1498; Boccacio's and Petrarca's works and so
on)." [from the above website]
Jean Pharamond Rhumelius
Dr Michael Neagu, in his history of homoeopathy in Rumania [Geschichte
der Homöopathie in Rumänien, 1995], discusses the significance of the
position Hahnemann took as cataloguist to the library of Brukenthal at
Sibiu [north-west of Bucharest], because the library contains a large
collection of original works by mediaeval alchemists and physicians,
including, for example, the 'Medicina Spagyrica Tripartita' (1648) of
Jean Pharamond Rhumelius [c1600-c1660], which Neagu describes as "a
fundamental esoteric work, relying on the principle of 'similia
similibus curentur'," [Neagu, 25; Dinges, 259]. This otherwise
forgotten yet important aspect of influences upon the early Hahnemann,
is also discussed in Haehl, 1922, [I, 11 & 21-24, & II, 9-10].
John Martin Honigburger
Neagu's main point is that Hahnemann could hardly have failed to be
inspired by the contents of that Library and probably picked up some
therapeutic ideas while there, if only unconsciously. Neagu goes on to
add that one of Hahnemann's direct disciples, Honigberger [1794-1869],
"was a speaker of the Rumanian language and had practised homoeopathy
in all three Romanian principiates," [Neagu, 25]. Although this does
not conclusively prove that Hahnemann read these works, had any
interest in them or obtained ideas from them, yet it does match other
aspects about him, as explored here, touching as it does upon an
unresolved problem about the origins of homoeopathy, which Hahnemann
himself was consistently unwilling to discuss.
The third force that pushed him on was undoubtedly science and
experimentation, with which, as a means of proof and to dispel
superstition, he was deeply enchanted. Having a strong experimental
bent himself and a yearning to dabble in chemistry, he greatly admired
figures like Priestley [1733-1804], Lavoisier [1743-94] [Haehl, I, 32;
Bradford, 38] and Berzelius [1779-1848; Dudgeon, xxi].
"But the sole consolation of Hahnemann's existence in Dessau [1779-83]
was his daily visit to the apothecary, Häesler, in whose laboratory he
could continue his study of chemistry." [Gumpert, 26]
"The time he spent in Dessau afforded him a welcome opportunity of
pursuing his chemical research in the laboratory of the Moor
Apothecary Shop -- work which was so significant for his pioneer
activities in medicine." [Haehl, I, 265]
"Hahnemann devoted himself entirely to chemistry and writing,
according to his own admission. He puts chemistry first. In this
science he was self-taught. He had never received any definite course
of instruction in the subject or possessed a laboratory except during
his stay in Dessau (1781), where he had found a suitable place in the
Moor Apothecary Shop for his experiments and probably also an
occasional tutor in the person of the Apothecary Häesler." [Haehl, I,
268]
However, this chemical interest could also be interpreted as a means
for him to test some of the alchemical insights he had derived from
secret study of arcane medical texts. Consider, for example, Hepar
sulph and Causticum that require overtly alchemical procedures like
calcination and distillation for their preparation [Chronic Diseases,
I, 559, 762; Bradford, 152]. It does not seem unreasonable to suppose
that he acquired some practical experience and instruction in alchemy
from Häesler.
Finally, the fourth great force at work in him, and which dominated
his thinking at this time of crisis, was his study of the medical past
through his great skill as a linguist and as the translator of diverse
scientific and medical treatises from Latin, French, and English into
the German language:
"[In 1784]...he translated Demarchy's 'The Art of Manufacturing
Chemical Products' from the French. It was an elaborate work in two
volumes, to which he made numerous additions of his own." [Gumpert,
34].
Yet, Hahnemann, "driven by his own inward dissatisfaction, eked out
only a scanty living by means of translations," [Haehl, I, 262]. As a
measure of his great energy, he "published during this period
[1790-1805] over 5,500 printed pages - original work, essays in
medical journals, and translations, among these were works of
fundamental importance, which deserve special attention," [Haehl, I,
48]. During the period from 1777 to 1806, he translated 24 texts from
other languages into German. All but six of these translations were
made during the 1780's and 1790's, when he was conducting various
chemical experiments.
Recognising "the insufficiency of medical science," [Haehl, I, 33],
and "disgusted with the errors and uncertainties of the prevalent
methods of medical practice," [Bradford, 36], it was probably his
"growing disgust for the medical fallacies of the day," [Bradford,
43], and while "searching for some reliable basis upon which to resume
practice," [Coulter, II, 311], that forced Hahnemann back within
himself to study the medical past and to reconsider some of those
strange medical ideas which he had first encountered in von
Brukenthal's great library in Sibiu - allegedly the greatest
collection of arcane medical texts in Europe. [Neagu, and website],
and study of which had made him "master of occult
sciences," [Bradford, 28]. How else can we explain his behaviour? When
the tried and tested has failed us, then we cast around within the
sphere of the known, and even into the sphere of the unknown, to find
a replacement set of ideas and methods. This is by no means an
unreasonable viewpoint, and explains much.
"After I had discovered the weakness and errors of my teachers and
books, I sank into a state of sorrowful indignation, which had nearly
altogether disgusted me with the study of medicine." [Opening lines of
Aesculapius in the Balance, 1805, in Lesser Writings, 410, Jain
Edition]
In essence, circumstance forces anyone who has lost everything to
reconsider in greater depth those things they had previously and
perhaps impulsively cast aside as useless. Discovering the abject
failure of orthodoxy, and being rendered bereft of any medical
philosophy at all, must have inspired Hahnemann to reinvestigate the
old systems with a fresh and more attentive spirit. He was thus
impelled to indulge the other three passions to a much greater extent:
reading and translating, conducting chemical experiments and reviewing
those ideas and methods from the arcane world.
Thomas Sydenham
In somewhat wearily embarking upon this new path, prepared for him by
Destiny and "his conscience," [Bradford, 36; Haehl, I, 47], Hahnemann
must soon have found himself the inheritor of a range of complex
problems issuing from the medical past, which prevented him from
taking up medical practice. These also barred his way to further
progress because they were simply unsolved riddles, age-old problems
that each of his illustrious predecessors had failed fully to solve:
such fundamental matters as similars vs. contraries; mixed vs. single
drugs; large or small doses; vitalism vs. mechanism. In his reading,
Hahnemann soon laid bare a complex web of contrasting opinions
amounting to a veritable war-zone of debate. Sydenham [1624-89],
Hoffmann [1660-1742] and Boerhaave [1668-1738], had their views,
which, though rising to prominence in the 17th and 18th centuries, did
not enjoy universal acceptance by all the medical profession. They
represented the ascending mechanical and materialist school, which
portrayed the body as little more than a machine.
Harvey
This age of medicine can be seen as an age dominated by the machine.
Just as the first sciences were concerned with mechanics, the laws
governing the movement of physical objects, so too in the 1500s and
1600s the main focus is upon the physical body itself, its dissection,
drawings of the organs and the machine-like conception of blood flow,
the mechanics of muscle action and the pneumatic principles of
breathing. The anatomical work of Harvey [1578-1657] and Vesalius
[1514-64], Boyle's work on gases, and the drawings by Leonardo
[1452-1519] are therefore very typical advances of this period. We
might realistically conceive these advances to be the 'medical
analogues' of the machine cosmology of Newton [1642-1727], Copernicus
[1473-1543], Galileo [1564-1642] and Kepler [1571-1630], and probably
reflect an excessive "admiration for the triumphs of the sciences
since Galileo and Newton," [Berlin, 1996, 28].
This age also sought to displace all those previously dominant magical
and religious elements in medical conceptuality, and what had become a
"period of conformity...mechanical, and in the end meaningless,
through mere repetition... the blankest patches in the history of
human thought...a great and arid waste," [Berlin, 1996, 74].
Hoffmann
The supernatural fabric of medieval medicine gradually became
abandoned and dismantled and so fell into neglect, to be replaced by
the new passion for 'mechanism' extolled by figures like Hoffmann and
Boerhaave. What happened in medicine certainly reflected things
happening, and conceptual shifts taking place in the natural sciences
and philosophy. Mechanics dominated everything at that time.
Sydenham, for example, who had very much set this impulse going,
ruthlessly stripped disease of any deeper philosophical relevance to
the life of the patient as a being, made individuality
inconsequential, and regarded any disease as merely another example of
an infection by some noxious external agent that has invaded the
patient for no particular ethical or spiritual reason. No special
meaning was to be attached to any disease. He "applied his objective
investigations to both the treatment and to the description of
diseases. Divesting himself of much medieval tradition, he approached
therapeutic problems in a relatively empirical manner," [Shryock, 12].
Paracelsus
He "turned to methodological empiricism," [Warner, 44; King, 1970] and
gave credence to the view that a disease was a real entity separate
from the patient [Porter, 230]. Sydenham also "converted Bacon's neo-
Platonic 'form' into a wholly new concept - the specific
disease'..." [Coulter, II, 2, 180]. He viewed diseases as "clear and
distinct entities ripe for taxonomy," [Porter, 307]. "...the
description of a disease as an entity. This latter meaning prevailed
with Thomas Sydenham," [Temkin, 28]. Sydenham also misinterpreted
Paracelsus about the physical nature of morbific particles of
contagion, echoing the view of Fracastoro [1478-1553; Veith, 505], and
so spawned the basis for the modern Germ Theory of disease.
"Where the ancients had seen an inseparable connection between the
patient and his malady, Sydenham saw in the patient certain
pathological symptoms which he had observed in others and expected to
see again...he distinguished between the sick man and the illness, and
objectified the latter as a thing in itself. This was a new outlook,
an ontological conception of the nature of disease which was
eventually to prove of the utmost significance." [Shryock, 13, my
emphases].
Like Sydenham, Hahnemann also revered Bacon as the founder of the
inductive scientific method [see Close, 1924, 15, 27-8, 248-9].
Stahl
Then, by contrast, there were those full-blooded vitalists like
Paracelsus [1493-1541], van Helmont [1577-1644] and Stahl [1660-1734],
who held a more esoteric stance, believing that each disease carries a
special spiritual aspect as well as its obvious physical attributes.
Like homeopaths such as Kent [1849-1916], they rejected the outer
physical aspects of disease as being the true realm of disease
causation, believing the organism to possess an inner 'spiritual body'
or 'vital force' - "...Van Helmont's Archeus, Stahl's Animal
Soul..." [Lesser Writings, 1808, 490; Haehl, I, 284] - that heals and
coordinates during health, but which also harbours the root causes of
sickness, and what van Helmont called "...exogenous agents...that
irritate the Archeus..." [Pagel, 428]. In the Organon, when writing
about the vital force, Hahnemann even "uses phrases that might have
been Stahl's own," [Haehl, I, 284].
Unlike Sydenham, van Helmont correctly interpreted Paracelsus that
contagion occurred by a "spiritual Gas," [Pagel, 1946, 436] that
invades the Archeus and so creates sickness. Contagion had always been
viewed as a spiritual process and never physical. These ideas also
resurfaced with homeopaths like Kent, who denounced "the bacteria
doctrine," and "the molecular theory," in favour of a position of
unbridled vitalism, declaring that "We do not take disease through our
bodies but through the Vital Force," [Kent, Lesser Writings, 1926].
"...the old school of medicine believed it might cure diseases in a
direct manner by the removal of the [imaginary] material
cause..." [Organon, 4]
"These [allopathically conceived disease entities]...were all idle
dreams, unfounded assumptions and hypotheses, cunningly devised for
the convenience of therapeutics...the easiest way of performing a cure
would be to remove the material, morbific matters..." [Organon, 7]
The eighteenth century then surrendered itself completely to a period
of unrestrained speculation and quite absurd medical theorising, about
which Hahnemann was profoundly contemptuous:
"...metaphysical, mystical, and supernatural speculations, which idle
and self-sufficient visionaries have devised..." [Lesser Writings,
1808, 491]
"...vapoury theorising...word-mongers...system-framers and system-
followers...framed for show, for a make-believe, and not for use...
[Lesser Writings, 1808, 497-8]
"...the state of the body has only been viewed through the spectacles
of manufactured systems..." [Lesser Writings, 1808, 499]
"...we were fooled by the natural philosophers....their whole
conception - so unintelligible, so hollow and unmeaning, that no clear
sense could be drawn from it." [Lesser Writings, 1808, 494]
"...inflated bombast, passing for demonstration, abounding in words,
but void of sense - all the antics and curvets of the
sophists...perfectly insufferable." [Lesser Writings, 1808, 492]
"This...made the medical art a stage for the display of the most
fantastic, often most self-contradictory, hypotheses, explanations,
demonstrations, conjectures, dogmas, and systems, whose evil
consequences are not to be overlooked..." [Hahnemann, 1808, 489-90]
It was customary, even up to the end of the 19th century, for medical
students to be taught all previous systems of healing, and have their
heads "crammed with theories and systems," [Haehl, I, 24]: "Even the
student was taught to think he was master of the art of discovering
and removing disease, when he had stuffed his head with these baseless
hypotheses...leading him as far as possible away from a true
conception of disease and its cure," [Lesser Writings, 1808, 490]. In
"the eighteenth century, the opinions of these men were still matters
of vital concern," [Temkin, 1946, 15], and knowing "the various
systems of the time was a matter of necessary orientation for the
doctor," [Temkin, 1946, 16]. Indeed, Greek and Latin authors "were
still read and interpreted in the medical faculties of the
universities in the early nineteenth cnetury," [Temkin, 22]
Being something of "a student of ancient history," [Bradford, 150],
Hahnemann, in his insistent probing, dislodged problems flowing from
both medical traditions, and thus became the inheritor of a mass of
conflicting views and techniques, which circumstance more or less
forced him to pick his way through in order to make sense of the
medicine of his day. Making very slow progress along what was a
crooked, thistle-strewn and rocky path towards his construction of a
new system, which worked in practice as well as having a sound
underpinning rationale of coherent ideas, such was the mountain
Hahnemann had chosen to climb, as he trudged along a bitterly lonely
and perilous track, illuminated at times, and but dimly, only by the
bright lamp of his inner hope.
Earning only a "meagre living through work as a translator, writer and
chemical researcher..." [Nicholls, 1988, 11], Hahnemann was a lonely
figure in the 1780s, and seems to have been more or less paralysed by
the uncertainty of his position. It was doubtless this paralysing fog
of uncertainty that had eventually forced him to abandon medical
practice completely [Bradford, 37]. "Hahnemann at this time, 1790, was
poor," [Bradford, 47]. His "struggle with poverty," [Haehl, I, 34]
reduced him to the merely passive role of a scholar of the medical
past and a translator of medical texts; "his translation work gave him
meagre support...in the year 1791, poverty compelled him to move from
Leipzic to Stotteritz," [Bradford, 51]. "He reduced himself and his
family to want for conscience sake," [Bradford, 36]. But to what
extent how being reduced to penury by lowly translation work [Haehl,
I, 262], affected his sense of self-worth or pride in being a doctor,
and for which he had worked so hard, is an interesting point. It is
highly likely that his pride was hurt, because "Hahnemann entertained
a high conception of the physician's dignity...[and a] justifiable
pride in his calling," [Haehl, I, 278].
Two features particularly stand out in all this that are most
remarkable. Firstly, in all his writings he rarely mentions by name
the great figures of the medical past, who were creators of vitalist
medical systems and his greatest forebears, and who had laid out the
very foundations upon which homeopathy would be built. Mention of
these figures is so scant as to be conspicuous by its virtual absence
in all his writings.
Van Helmont
It is especially suspicious that Hahnemann only fleetingly mentions
Stahl, Paracelsus or van Helmont by name, who truly were his greatest
forebears and it is mostly their ideas and connected problems, which
he inherited and was able to solve, update and push forwards. It is
therefore very hard to explain why a man so saturated in every medical
theorist and practitioner of the past, and possessed of such an
encyclopaedic knowledge of systems ["He used 861 quotations from 389
books in his essay on Arsenic." Bradford, 40, 93; see also Haehl, I,
97], should then remain so silent about those to whom his own system
owes so much.
Stahl's system involved a vital principle that he called the 'anima',
which was the "Hippocratic 'physis' to which Stahl added the
attributes of Paracelus' 'Alchemist' and van Helmont's
'Archeus'..." [Coulter, II, 229]. Stahl made it clear that he regarded
the Anima as a vital principle, because it "directs and controls the
organism and its struggle against harmful environmental
influences," [Coulter, II, 231] and which "protects it in health and
cures it when diseased," [Coulter, II, 232].
"Paracelsus's system...was a rude form of homeopathy...but it was not
equal in value to Hahnemann's system..." [Dudgeon, 1853, 14]
In what is a clear reference to his deeper knowledge of Paracelsus,
Hahnemann talks of: "...the old mystic number three...triplicity,
presented a miniature of the universe [microcosm,
macrocosm]...explained to a hair's-breadth..." [Lesser Writings, 490].
Hahnemann’s medical outlook, "like that of Paracelsus, was shaped by
his early life…the parallels between their careers, as between their
medical doctrines, are striking," [Coulter, II, 306].
Yet, when Dr Trinks, in 1825, asked him directly about Paracelsus, he
replied "that it was unknown to him," [Haehl, I, 274], claiming he
knew nothing about "the great heresiarch," [Temkin, 1946, 18],
claiming never to have read a single word he had ever written or to
know anything about his medical system. "In 1825 Trinks...pointed out
to Hahnemann that the principles of homeopathy are to be found in
Paracelsus. Hahnemann replied that until that moment, he had known
nothing of it," [Haehl, I, 425]. In a letter to Dr Stapf, "Hahnemann
refused very definitely, and with some indignation to be associated
with Paracelsus's fantastic and will-o-the-wisp...[theories]," [Haehl,
I, 274], having had "no suspicion that Paracelsus had similar
ideas," [Haehl, I, 273]. These denials amount to outright lies and
clearly reveal how determined Hahnemann had become to conceal his true
sources. It is utterly inconceivable that Hahnemann knew nothing about
Paracelsus. Goethe even refers to Hahnemann as "this new Theophrastus
Paracelsus," [Haehl, I, 113].
"Like Paracelsus and van Helmont, he was disillusioned with the
prevailing ideas and retired from practice to think out a new
approach," [Coulter, II, 310].
Yet, he only once mentions Stahl, "the founder of vitalism," [Veith,
505-6], and van Helmont [Lesser Writings, 1808, 490], who were
undoubtedly two of the greatest builders of vitalist medical systems,
and both holding views remarkably concordant with his own. How can
such a broad confluence of medical ideas reasonably have been
coincidental? Their views on such central matters as the life force
and miasms come so astonishingly close to those of Hahnemann that it
is quite simply impossible for such a well-read and articulate
physician like Hahnemann to claim any ignorance of their names or
their medical views. Van Helmont's 'Archeus' and Stahl's
'anima' [Temkin, 1946, 22; Haehl, I, 284] are virtually identical to
Hahnemann's life-force and perform exactly the same function within
the conceptual fabric of these three medical systems.
The second remarkable feature is that Hahnemann also remained very
tight-lipped about his esoteric studies with von Brukenthal in Sibiu
in the late 1770s and because of which he was a lifelong Freemason and
an active member of a Masonic lodge in every town wherever he lived
[Haehl, I, 23], and which was a subject to which he was "inwardly
greatly attracted," [Haehl, I, 255]. Haehl claims he was always "a
good Mason," [Haehl, I, 119, 253]. This again seems to reveal some
hidden, undisclosed aspect of the man, about which he also remained
silent. Given that he had such a brilliant mind, such exceptional
reasoning and debating skills, such linguistic gifts [Haehl, I, 10-15,
34-35; Bradford, 28, 94] and such rare, subtle and profound skills as
a thinker and observer [Haehl, I, 250-2], it is hard to imagine why he
chose not to write about the great medical problems of the past with
which he must undoubtedly have struggled and in which he was daily
immersed between say 1780 and 1800. Thus again we are forced to
conclude that Hahnemann deliberately chose to stay silent on all these
pertinent matters.
What were truly "wilderness years" [Coulter, II, 348], the 1780s and
1790s were entirely devoted to one grand struggle: the gradual
demolition of his old views, a steady formulation of the new and a
long and complex process of mental metamorphosis, sifting, analysis,
reflection and experimentation, a movement from darkness towards
light, "a state of complete internal revolution," [Haehl, I, 48] that
finally led him to the triumphant realisation of his dreams and that
gave slow and painful birth to homeopathic medicine, rising like some
Phoenix out of the ashes of his bitterly disappointing early years of
medical practice and his long years of study. Having been to Hell and
back, he returned like a prodigal: strengthened, renewed and
undeterred:
"He could only wait for the moment, as inevitable as the Day of
Judgement, which would see him revealed as the apostle of a pure and
true doctrine of medicine." [Gumpert, 59]
Having solved the two greatest riddles in medical history - the
relationship between the drug and the disease/patient, and the dose-
dependent relationship between the toxic and therapeutic actions of
drugs - he was determined to tell the world what his answers were –
the proving and potentisation of single drugs.
"Men of authentic genius are necessarily to a large degree destructive
of past traditions. Great philosophers always transform, upset and
destroy. It is only the small philosophers who defend vested
interests, apply rules, squeeze into procrustean beds." [Berlin, 1996,
70]
"He sought to discover the specific relations of certain medicines to
certain diseases, to certain organs and tissues, he strove to do away
with the blind chimney-sweeper's methods of dulling
symptoms." [Gumpert, 99]
"He struck deadly blows...first...that the doctor should prepare his
own medicines; second...the administration of small doses; and, third,
he was a most passionate opponent of mixed doses that contained a
large number of ingredients." [Gumpert, 96]
"...employment of the many-mixed, this pell-mell administration of
several substances at once...these hotch-potch doses..." [Lesser
Writings, 1808, 498]
Yet, in this other sense about which we speak, this unusually
garrulous and articulate Hahnemann, so often given to "raging like a
hurricane," [Haehl, I, 98], or ranting "like the old
prophets," [Haehl, I, 33], has consistently and mysteriously failed to
tell the world where his ideas came from or in which particular brood-
chamber they had long fermented, or finally been hatched. He declined
to reveal whom he had drawn on the most and what the true antecedents
or roots of homeopathy were. As we have seen, on all these points, he
remained conspicuously silent and cloaked himself only in denial,
obfuscation, and a profound and uncharacteristic reticence.
There seems little point, therefore, in denying the facts. Hahnemann
did have intimate knowledge of these great figures and their grand
medical conceptions, but he deliberately chose never to mention them.
This somewhat baffling and monumental silence therefore raises the
inevitable question of why a man with such detailed knowledge of all
these matters, refused to discuss or to lay out before his
contemporaries an honest account of the true origins of his new
medical system; a point we shall presently examine.
Two passages in his writings, especially revealing his deeper
knowledge of medical history and systems, occur in the essays 'On the
Helleborism of the Ancients' [1811], and 'Aesculapius in the
Balance' [1805], which can be read in his Lesser Writings, pp.569-616,
and pp.419-26 respectively. Other useful comments he makes about
medical systems can be seen in his 'On the Value of the Speculative
Systems of Medicine' [1808] and 'On the Great Necessity of a
Regeneration of Medicine' [1808], in Lesser Writings, pp.488-505, and
pp.511-21 respectively.
Another important secret of Hahnemann is revealed in his choice of
drugs to admit into his new materia medica. One feature that
distinguishes homeopathy quite markedly from other medical systems is
the large number of mineral drugs it employs. In The Chronic Diseases,
for example, of the 48 drugs listed, 35 are minerals, 12 from plants
and only one from an animal source [Sepia]. Thus, over 70% are of
mineral origin. Hahnemann showed almost as strong a love of minerals,
metals and acids, dozens of which appear in his materia medica, as his
great forebears Paracelsus and van Helmont, who believed that minerals
are blessed with greater potency as healing agents, because they are
so ancient and take so long to form in the fabric of the earth, in
comparison to most plants [Coulter, II, 48-9]. Again, Hahnemann never
mentions them.
Similar notions were applied to metals, gems and other crystalline
minerals, which were conceived to be the purified products of a slow
maturation process, an alchemical form of gestation or distillation in
the earth's crust, again imparting extreme healing potency upon them.
While Hahnemann may not have shared these precise views, nevertheless
the parallels are striking. It is of more than passing interest that
his drug preferences disclose a heavy reliance on alchemical
preconceptions, pointing to deeper knowledge of his own on such
matters, but about which he never overtly speaks.
Rudolph Steiner
Paracelsus so loved minerals that he even preferred to augment plant
tinctures with the ash from the burned plant, forming what he called a
'spagyric' remedy. This reflected his belief that the mineral
component of a plant has especially strong healing powers, without
which the tincture is an incomplete healing agent [Coulter, I, 350,
413, 421, 443; II, 51]. Again, this reflects a strong preference for
mineral drugs, and also the notion that the unique life-force of each
plant specially concocts a subtle blend of minerals from the soil,
which becomes sealed with the 'spiritual imprint' of the plant's life-
force. These ideas and techniques also found transmission through
Goethe [1749-1832] to Rudolph Steiner [1861-1925] and sprouted in his
anthroposophical medicine [Hill, 29], where similar techniques are
still employed.
All such arcane knowledge, Hahnemann could easily have accessed - and
very probably did - in the many esoteric medical and alchemical texts
in Brukenthal's great library in Sibiu, and which he had spent "a year
and nine months," [Bradford, 28] cataloguing. Indeed, it would be
remarkable if he had not absorbed such ideas. Even the potentisation
process could originally have been devised as a method to liberate and
concentrate the 'healing spirit' [Archeus] of a substance, and thus
seems strangely parallel to Paracelsan and alchemical techniques,
though admittedly dressed up in a more scientific garb. In which case,
fire, time, trituration and succussion therefore seem to be those sole
and Promethean alchemical agents capable of transforming and purifying
any substance and concentrating its 'spiritual imprint'. Such is and
was 'medical alchemy'.
All things considered, therefore, it is very hard to believe that
Hahnemann, such a well-read [Bradford, 35, 93] and inquisitive man
himself, was not aware of these facts. Especially when we consider his
immensely detailed knowledge of the various previous systems of
healing [Lesser Writings, 420-3; 488-505; Bradford, 93-4], "his
extraordinary knowledge of medical history," [Haehl, I, 97], or when
considering his linguistic skills [Bradford, 28, 94], his translation
work, and his librarianship and alchemical studies in Sibiu with von
Brukenthal. All of these are bound to have brought him into intimate
contact with such arcane details of these previous healing systems,
some points of which must have been rubbed off and been retained in
"his extraordinary memory," [Haehl, I, 277] from 5-6 years earlier.
Quite simply, he must have known all these things, yet he never once
mentions them.
Furthermore, anyone knowing homeopathy intimately, and especially the
metaphysical ideas of giants like Kent, if they then turn to any
serious study of the works of van Helmont, Stahl and Paracelsus, they
will not fail to be impressed, if not amazed, by the numerous strong
parallels begirdering all these vitalistic medical systems. As systems
of ideas on the nature and causes of disease, of how the organism is
thought to function, on the life-force, the most likely remedies and
their modes of selection and preparation, then it becomes apparent
that the parallels between them are so numerous and striking to ever
be regarded as coincidental.
However, even if he knew them as intimately as seems likely, that
still does not mean that Hahnemann simply sat down and copied them all
wholesale. Rather, it seems more likely that he will have received
abundant inspiration just from contemplating them. Copying those basic
principles that chimed best with his own thoughts and medical
experience - similars and single drugs, for example - he could then
pick up and extend them further through experiment. Proceeding exactly
in such a manner; he could then build up a corpus of likely ideas, to
inspire his experiments and guide his choice of drugs. Much like rich
veins, he could go back to these systems repeatedly to draw fresh
inspiration.
As we have seen, it is well nigh impossible that he was ignorant of
these systems and probably read them in detail in their original Latin
and German, [Haehl, I, 250; Bradford, 28, 94].
Though he felt obliged to strip these systems bare of their astrology
and theology, their supernatural garb, with which he had little
patience: "...metaphysical, mystical, and supernatural speculations,
which idle and self-sufficient visionaries have devised..." [Lesser
Writings, 1808, 491]; "...now the influence of the stars, now that of
evil spirits and witchcraft..." [Lesser Writings, 1805, 421]. In an
especially contemptuous blast, Hahnemann even questions how "old
astrology was to explain what puzzled modern natural
philosophy..." [Lesser Writings, 490]. "The majority of elite men and
the medical establishment no longer valued astrology by the early 18th
century and it ceased to occupy a central place..." [Gouk, 317]
Yet, what is left is still strikingly similar to homeopathy in respect
of small doses; single drugs; many metals, acids and minerals; miasms
as taints [disease images] contained in the life-force [Archeus or
anima]; that the internal disease-causing factors predominate as true
causes and must be neutralised by internally-employed medicines, often
singly, in small, widely-spaced doses; and that a resonance or
sympathy pertains between the malady and the remedy; that like cures
like; and that the true image of a sickness/person matches in detail
the image of the correct drug. There is broad agreement on all such
central matters. And Hahnemann must have known this.
True to their times, Van Helmont and Paracelsus did, however, lean far
more heavily upon alleged spiritual, astral and theological causes of
disease: the "blas of the stars," [Coulter, II, 200] while Hahnemann
typically gives only 'defects in the life force', which allows
'susceptibility' to act as the generalised 'template' upon which acute
and chronic maladies can then establish themselves. Homeopathy, like
all other vitalist systems, respects the obvious physiological holism
and vitalism of the body, and always seeks to strengthen its innate
healing power or vital force [Haehl, I, 64, 284, 289]. This approach
does not deny, but embraces, the subtle differences between individual
cases of a disease, and reaffirms that disease and patient comprise
inseparably dual aspects of one united biophysical continuum. Disease
is viewed as a 'dynamic derangement of the life force' [Close, 1924,
37-8, 74].
"The organism is indeed the material instrument of life, but it is not
conceivable without the animation imparted to it by the instinctively
perceiving and regulating vital force..." [Organon, para 15]
"Let it be granted now...that no disease...is caused by any material
substance, but that every one is only and always a peculiar, virtual,
dynamic derangement of the health..." [Organon, Introduction, 10]
Hahnemann was less keen to explore the psychological or psychic causes
of sickness and he seems to play down the significance of such
factors. Moreover, in homeopathy, that still remains a more or less
blank sheet even to this day.
Having resolved in his own mind the importance of his own work, gave
him greater confidence, even in adversity: "the...very opposition of
his colleagues made him more resolute in his determination to carry
out his plans alone, or with what casual assistance he could procure
from non-professional friends," [Dudgeon, 1853, 181]. This might also
suggest that he knew his own system was the best, because he knew
intimately everything else that was on offer, and none of which worked
in practice: "In an eight years' practice, pursued with conscientious
attention, I had learned the delusive nature of the ordinary methods
of treatment, and from sad experience I knew right well how far the
methods of Sydenham, and Frederick Hoffmann, of Boerhaave and Gaubius,
of Stoll, Quarin, Cullen, and De Haan were capable of curing," [Lesser
Writings, 513].
John Hunter
We must accept that Hahnemann had his own reasons for ploughing a
lonely furrow [see Haehl, I, 255], for not even mentioning the figures
and systems of the past - a rich seam, which he must have gone back to
repeatedly to quarry ideas and inspiration, and forming a vague
template on which to build his homeopathic system. As he does
occasionally refer to those past "system-makers," [Lesser Writings,
1808, 497-8] he disagrees with, such as Cullen [1710-90], Brown
[1735-88], Hunter [1728-93], Galen [c.130-201], Boerhaave and
Hoffmann, who he mostly repudiates [especially Galen - e.g. Lesser
Writings, I, 421, 592], are we therefore entitled to presume that he
deliberately neglected to mention those with whom he shared a broad
measure of agreement?
Leaving all this information undisclosed could have been devised for
two reasons - to leave the trail 'cold' for the inquisitive, and to
give homeopathy the cleanest possible start in life as a brand new
medical system, seeming to be complete unto itself and rooted solely
in experiments that he had personally conducted, and possessed of
medical principles, he had personally uncovered. Although this account
is probably more true than false, it is still a shame that Hahnemann
seemed too darned secretive and too proud [his egotism, Haehl, I, 256]
to acknowledge his considerable debt to a small clutch of important
medical predecessors, whose ideas and methods contain so much that is
common to homeopathy. Such massive similarities between these systems
must have been known to Hahnemann - probably in detail - and must have
richly informed his formulation of homeopathy.
Clearly, Hahnemann seemed eager to sever homeopathy completely from
its arcane roots and to deny that it had any spiritual or theological
connections at all. In stripping these ancient systems bare of all
their supernatural and magical elements, what is left is largely
homeopathy. It is only when we look at figures like Kent that all such
hastily ejected theological material comes back to the fore:
"You cannot divorce medicine and theology. Man exists all the way down
from his innermost spiritual to his outermost natural" [Kent, Lesser
Writings, 641]
Implicit to Kent's view is the notion that no matter how much
Hahnemann - or anyone - tries to hide, deny, suppress or stamp out the
spiritual, supernatural and theological in medicine, it has a strange
habit of finding some means of expression, bubbling back to the
surface. And so homeopathy will always re-establish its true
connections and re-grow its true roots. The very things that Sydenham
ejected from medieval medicine - in 'divorcing medicine and
theology' [Veith, 502] - and which Hahnemann seems also to have
discouraged, are as truly real links to homeopathy as ever. These
links cannot be separated for too long and will yearn for, find and
grow back to each other naturally like severed roots of the same
plant.
Probably in order not to validate the rampant spirituality and
Romantic philosophy of his day, Hahnemann did not wish homeopathy to
be associated with the vitalist systems of the past, choosing instead
to 'cover his tracks'. In an age like his so dominated by science,
would he have wished to see homeopathy associated in any way with
magical, religious or supernatural tendencies? He probably feared that
any such links, if ever they were made explicit, would be a retrograde
step, that could seriously impede its acceptance within wider
medicine, that might smear his reputation as a scientist, or to offer
even vague support for such nebulous ideas would somehow cast him in a
bad light. That I think gives a fair account of this fascinating but
highly convoluted matter.
Hahnemann's vociferous attitude towards allopathy meant that he did
indeed regard "the old overthrown philosophy...as a mass of
superstition and error." [Berlin, 1996, 62], as "...a chaotic amalgam
of ignorance, laziness, guesswork, superstition, prejudice, dogma,
fantasy..." [Berlin, 1979, 163] or "...casual impression, half-
remembered, unverified recollections, guesswork, mere rules of thumb,
unscientific hypotheses," [Berlin, 1996, 41]. And its antiquated
corpus of ideas as little more than "...metaphysical and theological
explanations unsupported by...evidence, conducted by methods the
opposite of rational, the happy hunting ground of bigots and
charlatans and their dupes and slaves," [Berlin, 1979, 133].
Wherever the true origins of homeopathy might lie hidden within
previous healing systems, we can definitely say that with his most
genuinely original contributions - the proving and potentisation -
Hahnemann had effectively modernised and rekindled the previous
vitalist systems, which, like long-silent and broken machines, he had
fixed and which now hummed sweetly into new life. Had not this been
his sole aim all along? Was this not indeed a revolution in medicine?
Haehl's assessment therefore looks more accurate afterall: "Medicine
has nothing in the whole course of her history which in any way
approaches the accomplishment of this man...[Hahnemann
was]...primarily a champion - and indeed the most brilliant champion -
of internal remedies, the imperfections and manifold unfruitfulness of
which he undertook to metamorphose..." [Haehl, I, 274-5]. And the
reasons now seem clearer too: "The task of the great philosophers who
break through the orthodoxy is to sweep away the painstaking edifices
of their honourable but limited predecessors who...tend to imprison
thought within their own tidy but fatally misconceived
constructions," [Berlin, 1996, 72].
Sources
Berlin, Isaiah, 1979, Against the Current - Essays in the History of
Ideas, Pimlico, London
Berlin, Isaiah, 1996, The Sense of Reality - Studies in Ideas and
Their History, Pimlico, London
Bradford, Thomas L, 1895, Life and Letters of Hahnemann, Philadelphia
Close, Stuart, 1924, The Genius of Homeopathy Lectures and Essays on
Homeopathic Philosophy, New York
Coulter, Harris L, 1975, Divided Legacy the Schism in Medical Thought,
3 vols., Wehawken Books, Washington
Dinges, Martin, 1996, Welt Geschichte der Homöopathie, Beck, Munchen
Dudgeon, Robert E, 1853, Lectures on the Theory and Practice of
Homeopathy, London
Gouk, Penelope, 1998, Book Review: Religio Medici: Medicine and
Religion in 17th century England, by O. P. Grell and Andrew
Cunningham, Scolar Press, Aldershot, UK, 1997, reviewed in Social
History of Medicine, 11.2, August 1998, 317-318
Gumpert, Martin, 1945, Hahnemann The Adventurous Career of a Medical
Rebel, Fischer, New York
Haehl, Richard, 1922, Samuel Hahnemann - His Life and Works, 2 vols.,
Jain edition
Hahnemann, Samuel, c.1895, The Lesser Writings of Samuel Hahenemann,
edited by Robert E Dudgeon, London
Hahnemann, Samuel, c.1923, Organon of Medicine, combined 5th/6th
edition, translated and edited by Dudgeon and Boericke
Hill, Ann [Ed.], 1979, A Visual Encyclopedia of Unconventinal
Medicine, New English Library, New York
Kent, James, Tyler, 1926, Lesser Writings, New Remedies, Aphorisms and
Precepts, Chicago
King, Lester Snow, 1970, Empiricism and Rationalism in the Works of
Thomas Sydenham, Bull. Hist. Med., 1970 Jan-Feb.; 44 (1): 1-11
Morrell, Peter, 2001, Coming Out of the Darkness like a Meteor: Dr
Hahnemann Builds His Materia Medica, NEJH Summer 2001, The Homeopath,
October 2001 [forthcoming]
Neagu, Michael, 1995, Geschichte der Homöopathie in Rumänien, [History
of Homeopathy in Rumania], Stuttgart Conference on the History of
Homeopathy, April 1995, reprinted in Dinges, 1996
Nicholls, Phillip A, 1988, Homeopathy and the Medical Profession,
Croom Helm, London
Pagel, Walter, 1972, Van Helmont's Concept of Disease - to Be or Not
to Be? The Influence of Paracelsus, Bull. Hist. Med. XLVI: 5, Sept-Oct
1972, 419-54
Porter, Roy, 1998, For the Benefit of All Mankind - a Medical History
of Humanity, Norton, New York
Shryock, Richard H, 1936, The Development of Modern Medicine, Univ.
Pennsylvania Press
Temkin, Owsei, 1946, An Essay on the Usefulness of Medical History for
Medicine, Bull. Hist. Med. 19.1, 9-47
Veith, Ilza, 1969, Historical Reflections on the Changing Concepts of
Disease, California Medicine, 110, June 1969, 501-6
Warner, John H, 1986, The Therapeutic Perspective, Harvard Univ.
Press, Cambridge, Mass, USA
http://www.homeoint.org/morrell/articles/esoteric.htm
Mark Probert
> On Mon, 15 Jun 2009 06:32:40 -0700 (PDT), rpautrey2
>
> >Stinker!
>
> Despite rpautrey2 refusing to demonstrate any rational thought,
> he/she/it must have some kind of mind. It is not possible to be
> paranoid, sociopathic or outright evil without a mind. His is just
> not a very good one.
Hmmmm....you make a good point.
>
> I started reading this NG because,
I assume that you are referring to the free masons group. This thread
is also crossposted to misc.health.alternative, alt.health,
talk.politics.medicine. In m.h.a., many of the proponents of altie med
do not have minds.
> >> - Show quoted text -- Hide quoted text -
Jan Drew
What lies? Please post them using his very own words. Then, proves they
are lies.
>
> I know that these kooks feel that they have no control over their
> lives and are seeking someone to blame for their own social,
> political, and economic impotence. The use of Freemasonry as a
> scapegoat is easy. They are not members so they can convince
> themselves that there are secrets that must be evil with the only
> proof being that they are dissatisfied with their own lives. I pity
> people like rpautrey2. Obviously, he or she is very unhappy with his
> or her life but lacks the mental ability to make a change.
Does a religious leader call others kooks?
Paul is a he. Know any females named *Paul*?
>
> Because of my new knowledge of Freemasonry, I have made pro-Masonic
> statements in all of the congregations which I oversee. One of my
> beliefs from the Bible is that tacit lies are forbidden (we cannot
> allow false accusations against others to go unchallenged).
That's correct, starting with yours.
Aaron
I am not going to repost everything that he has posted to this group,
you can read any of his posts for yourself. Besides that his
accusations have been disproven in other posts. read the articles
yourself.
>>
>> I know that these kooks feel that they have no control over their
>> lives and are seeking someone to blame for their own social,
>> political, and economic impotence. The use of Freemasonry as a
>> scapegoat is easy. They are not members so they can convince
>> themselves that there are secrets that must be evil with the only
>> proof being that they are dissatisfied with their own lives. I pity
>> people like rpautrey2. Obviously, he or she is very unhappy with his
>> or her life but lacks the mental ability to make a change.
>
>Does a religious leader call others kooks?
Yes, but only kooky people!
>
>Paul is a he. Know any females named *Paul*?
I don't know who you are talking about. I was talking about
"rpautrey2" which does not identify him/her/it self as "Paul" in
posts.
>>
>> Because of my new knowledge of Freemasonry, I have made pro-Masonic
>> statements in all of the congregations which I oversee. One of my
>> beliefs from the Bible is that tacit lies are forbidden (we cannot
>> allow false accusations against others to go unchallenged).
>
>That's correct, starting with yours.
You seem to be mistaken. Everything I have posted has already been
proven.
rpautrey2
On Jun 17, 7:20 am, Aaron <a...@home.net> wrote:
> On Tue, 16 Jun 2009 22:37:56 -0400, "Jan Drew"
>
>
>
>
>
> <jdrew1...@sbcglobal.net> wrote:
>
> >"Aaron" <a...@home.net> wrote in message
> >>>> - Show quoted text -- Hide quoted text -
>
> - Show quoted text -- Hide quoted text -
Aaron
<rpau...@gmail.com> wrote:
>Masons in-the-know are liars and ignorant masons are ignorant!
rpautrey2, your most of your lies can be disproven without consulting
any Masonic sources. Your own claims turn back against you. You have
no direct knowledge of Freemasonry, but you claim that no one with any
actual knowledge of Freemasonry can be accepted as a source of
information about Freemasonry. Do you not see how insane that is?
I can see that you are unhappy with your life. That is not the fault
of Freemasonry. It is not the fault of imaginary "illuminati." It is
your own fault. Stop blaming others for your misfortunes and take
positive action to make your life better. All the accusations that
you make towards innocent people are not making you happier. I do
pity you, but my sympathy will not fix your life; you have to take
responsibility for your circumstances.
rpautrey2
On Jun 22, 1:03 am, Aaron <a...@home.net> wrote:
> On Sun, 21 Jun 2009 16:06:38 -0700 (PDT), rpautrey2
>
rpautrey2
On Jun 10, 2:34 pm, rpautrey2 <rpautr...@gmail.com> wrote:
Chronic Disease
Organon Of Medicine
Samuel Hahnemann
§ 260 Sixth Edition
http://www.homeoint.org/books/hahorgan/organ260.htm#P260E6
Hence the careful investigation into such obstacles to cure is so much
the more necessary in the case of patients affected by chronic
diseases, as their diseases are usually aggravated by such noxious
influences and other disease-causing errors in the diet and regimen,
which often pass unnoticed.1
1 Coffee; fine Chinese and other herb teas; beer prepared with
medicinal vegetable substances unsuitable for the patient's state; so-
called fine liquors made with medicinal spices; all kinds of punch;
spiced chocolate; odorous waters and perfumes of many kinds; strong-
scented flowers in the apartment; tooth powders and essences and
perfumed sachets compounded of drugs; highly spiced dishes and sauces;
spiced cakes and ices; crude medicinal vegetables for soups; dishes of
herbs, roots and stalks of plants possessing medicinal qualities;
asparagus with long green tips, hops, and all vegetables possessing
medicinal properties, celery, onions; old cheese, and meats that are
in a state of decomposition, or that passes medicinal properties (as
the flesh and fat of pork, ducks and geese, or veal that is too young
and sour viands), ought just as certainly to be kept from patients as
they should avoid all excesses in food, and in the use of sugar and
salt, as also spirituous drinks, undiluted with water, heated rooms,
woollen clothing next the skin, a sedentary life in close apartments,
or the frequent indulgence in mere passive exercise (such as riding,
driving or swinging), prolonged suckling, taking a long siesta in a
recumbent posture in bed, sitting up long at night, uncleanliness,
unnatural debauchery, enervation by reading obscene books, reading
while lying down, Onanism or imperfect or suppressed intercourse in
order to prevent conception, subjects of anger, grief or vexation, a
passion for play, over-exertion of the mind or body, especially after
meals, dwelling in marshy districts, damp rooms, penurious living,
etc. All these things must be as far as possible avoided or removed,
in order that the cure may not be obstructed or rendered impossible.
Some of my disciples seem needlessly to increase the difficulties of
the patient's dietary by forbidding the use of many more, tolerably
indifferent things, which is not to be commended.
§ 261
The most appropriate regimen during the employment of medicine in
chronic diseases consists in the removal of such obstacles to
recovery, and in supplying where necessary the reverse: innocent moral
and intellectual recreation, active exercise in the open air in almost
all kinds of weather (daily walks, slight manual labor), suitable,
nutritious, unmedicinal food and drink, etc.
Aaron
<rpau...@gmail.com> wrote:
>Triple Yawn!
>
Wow! Most people, even the most disreputable, have some sense of
shame when their lies are exposed. Either you are desperately hiding
your shame, or you lack Mirror Reflex (like serial killers). I think
that a desperate attempt to hide your shame and distress is most
consistent with the symptoms you have presented so far.
Aaron
<bobof...@127.0.0.7> wrote:
>On Sun, 21 Jun 2009 16:06:38 -0700 (PDT), in misc.health.alternative,
>rpautrey2 <rpau...@gmail.com> wrote:
>
>>Masons in-the-know are liars and ignorant masons are ignorant!
>>
>
>The Ugly Broad Brush of Bigotry Strikes again.
>
>and No I am not a Mason, I don't meet the require of believing in God
>or a supreme being.
Well, at least you seem sane!
LOL
Happy Oyster
>Chronic Disease
>Organon Of Medicine
>Samuel Hahnemann
>� 260 Sixth Edition
Better take that one: http://www.ariplex.com/ama/ama_org6.htm
The real Hahnemann, 100 percent pure.
--
"Wenn du eine Frau siehst, denke, es sei der Teufel!
Sie ist eine Art H�lle!" (Papst Pius II., 1405-1464)
Mehr �ber christliche Lebensart: http://www.reimbibel.de
rpautrey2
Organon Of Medicine
Samuel Hahnemann
Psora = Flora
§ 80
Incalculably greater and more important than the two chronic miasms
just named, however, is the chronic miasm of psora, which, while those
two reveal their specific internal dyscrasia, the one by the venereal
chancre, the other by the cauliflower-like growths, does also, after
the completion of the internal infection of the whole organism,
announce by a peculiar cutaneous eruption, sometimes consisting only
of a few vesicles accompanied by intolerable voluptuous tickling
itching (and a peculiar odor), the monstrous internal chronic miasm -
the psora, the only real fundamental cause and producer of all the
other numerous, I may say innumerable, forms of disease1, which, under
the names of nervous debility, hysteria, hypochondriasis, mania,
melancholia, imbecility, madness, epilepsy and convulsions of all
sorts, softening of the bones (rachitis), scoliosis and cyphosis,
caries, cancer, fungus nematodes, neoplasms, gout, haemorrhoids,
jaundice, cyanosis, dropsy, amenorrhoea, haemorrhage from the stomach,
nose, lungs, bladder and womb, of asthma and ulceration of the lungs,
of impotence and barrenness, of megrim, deafness, cataract, amaurosis,
urinary calculus, paralysis, defects of the senses and pains of
thousands of kinds, etc., figure in systematic works on pathology as
peculiar, independent diseases.
1 I spent twelve years in investigating the source of this incredibly
large number of chronic affections, in ascertaining and collecting
certain proofs of this great truth, which had remained unknown to all
former or contemporary observers, and in discovering at the same time
the principal (antipsoric) remedies, which collectively are nearly a
match for this thousand-headed monster of disease in all its different
developments and forms. I have published my observations on this
subject in the book entitled The Chronic Diseases (4 vols., Dresden,
Arnold. [2nd edit., Dusseldorf, Schaub.]) before I had obtained this
knowledge I could only treat the whole number of chronic diseases as
isolated, individual maladies, with those medicinal substances whose
pure effects had been tested on healthy persons up to that period, so
that every case of chronic disease was treated by my disciples
according to the group of symptoms it presented, just like an
idiopathic disease, and it was often so for cured that sick mankind
rejoiced at the extensive remedial treasures already amassed by the
new healing art. How much greater cause is there now for rejoicing
that the desired goal has been so much more nearly attained, inasmuch
as the recently discovered and far more specific homoeopathic remedies
for chronic affections arising from psora (properly termed antipsoric
remedies) and the special instructions for their preparation and
employment have been published; and from among them the true physician
can now select for his curative agents those whose medicinal symptoms
correspond in the most similar (homoeopathic) manner to the chronic
disease he has to cure; and thus, by the employment of (antipsoric)
medicines more suitable for this miasm, he is enabled to render more
essential service and almost invariably to effect a perfect cure.
§ 81
The fact that this extremely ancient infecting agent has gradually
passed, in some hundreds of generations, through many millions of
human organisms and has thus attained an incredible development,
renders it in some measure conceivable how it can now display such
innumerable morbid forms in the great family of mankind, particularly
when we consider what a number of circumstances1 contribute to the
production of these great varieties of chronic diseases (secondary
symptoms of psora), besides the indescribable diversity of men in
respect of their congenital corporeal constitutions, so that it is no
wonder if such a variety of injurious agencies, acting from within and
from without and sometimes continually, on such a variety of organisms
permeated with the psoric miasm, should produce an innumerable variety
of defects, injuries, derangements and sufferings, which have hitherto
been treated of in the old pathological works2, under a number of
special names, as diseases of an independent character.
1 Some of these causes that exercise a modifying influence on the
transformation of psora into chronic diseases manifestly depend
sometimes on the climate and the peculiar physical character of the
place of abode, sometimes on the very great varieties in the physical
and mental training of youth, both of which may have been neglected,
delayed or carried to excess, or on their abuse in the business or
conditions of life, in the matter of diet and regimen, passions,
manners, habits and customs of various kinds.
2 How many improper ambiguous names do not these works contain, under
each of which are included excessively different morbid conditions,
which often resemble each other in one single symptom only, as ague,
jaundice, dropsy, consumption, leucorrhoea, haemorrhoids, rheumatism,
apoplexy, convulsions, hysteria, hypochondriasis, melancholia, mania,
quinsy, palsy, etc., which are represented as diseases of a fixed and
unvarying character, and are treated, on account of their name,
according to a determinate plan! How can the bestowal of such a name
justify an identical medical treatment? And if the treatment is not
always to be the same, why make use of an identical name which
postulates an identity of treatment? Nihil sane in artem medicam
pestiferum magis unquam irrepsit malum, quam generalia quaedam
medicinam, says Huxham, a man as clear-sighted as he was estimable on
account of his conscientiousness (Op. phys. med., tom. I.). And in
like manner Frittze laments (Annalen, I, p.80) that essentially
different diseases are designated by the same name. Even those
epidemic diseases, which undoubtedly may be propagated in every
separate epidemic by a peculiar contagious principle which remains
unknown to us, are designated, in the old school of medicine by
particular names, just as if they were well-known fixed diseases that
invariably recurred under the same form, as hospital fever, goal
fever, camp fever, putrid fever, bilious fever, nervous fever, mucous
fever, although each epidemic of such roving fevers exhibits itself at
every occurrence as another, a new disease, such as it has never
before appeared in exactly the same form, differing very much, in
every instance, in its course, as well as in many of its most striking
symptoms and its whole appearance. Each is so for dissimilar to all
previous epidemics, whatever names they may bear, that it would be
dereliction of all logical accuracy in our ideas of things were we to
give to these maladies, that differ so much among themselves, one of
those names we meet with in pathological writings, and treat them all
medicinally in conformity with this misused name. The candid Sydenham
alone perceived this, when he (Obs. med., cap. ii, De morb, epid.)
insists upon the necessity of not considering any epidemic disease as
having occurred before and treating it in the same way as another,
since all that occur successively, be they ever so numerous, differ
from one another: Nihil quicquam (opinor,) animum universae qua patet
medicinae pomoeria perlustrantem, tanta admiratione percellet, quam
discolor illa et sui plane dissimilis morborum Epidemicorum facies;
non tam qua varias ejusdem anni tempestates, quam qua discrepantes
divewrsorum ab invicem annorum constitutiones referunt, ab iisque
dependent. Quae tam aperta praedictorum morborum diversitas tum
propriis ac sibi peculiaribus symptomatis, tum etiam medendi ratione,
quam hi ab illis disparem prorsus sibi vendicant, satis illucescit. Ex
quibus constat morbus hosce, ut ut externa quadantenus specie, er
symptomatis aliquot utrisque pariter super venientibus, convenire
paulo incautioribus videantur, re tamen ipsa (si bene adverteris
animum), alienae admondum esse indolis, et distare ut aera lupinis.
From all this it is clear that these useless and misused names of
diseases ought to have no influence on the practice of the true
physician, who knows that he has to judge of and to cure diseases, not
according to the similarity of the name of a single one of their
symptoms, but according to the totality of the signs of the individual
state of each particular patient, whose affection it is his duty
carefully to investigate, but never to give a hypothetical guess at
it.
If, however, it is deemed necessary sometimes to make use of names of
diseases, in order, when talking about a patient to ordinary persons,
to render ourselves intelligible in few words, we ought only to employ
them as collective names, and tell them, eg., the patient has a kind
of St. Vitus's dance, a kind of dropsy, a kind of typhus, a kind of
ague; but (in order to do away once and for all with the mistaken
notions these names give rise to) we should never say he has the St.
Vitus's dance, the typhus, the dropsy, the ague, as there are
certainly no disease of these and similar names of fixed unvarying
character.
---------------------------------------------------------------------------------------------------------------------------------------------------------------------------
http://www.homeoint.org/books/hahorgan/orgaintr.htm
Organon Of Medicine
INTRODUCTION
Review of the therapeutics, allopathy and palliative treatment that
have hitherto been practiced in the old school of medicine.
As long as men have existed they have been liable, individually or
collectively, to diseases from physical or moral causes. In a rude
state of nature but few remedial agents were required, as the simple
mode of living admitted of but few diseases; with the civilization of
mankind in the state, on the contrary, the occasions of diseases and
the necessity for medical aid increased, in equal proportion. But ever
since that time (soon after Hippocrates, therefore, for 2500 years)
men have occupied themselves with the treatment of the ever increasing
multiplicity of diseases, who, led astray by their vanity, sought by
reasoning and guessing to excogitate the mode of furnishing this aid.
Innumerable and dissimilar ideas respecting the nature of diseases and
their remedies sprang from so many dissimilar brains, and the
theoretical views these gave rise to the so-called systems, each of
which was at variance with the rest and self-contradictory. Each of
these subtile expositions at first threw the readers into stupefied
amazement at the incomprehensible wisdom contained in it, and
attracted to the system-monger a number of followers, who re-echoed
his unnatural sophistry, to none of whom, however, was it of the
slightest use in enabling them to cure better, until a new system,
often diametrically opposed to the first, thrust that aside, and in
its turn gained a short-lived renown. None of them, however. was in
consonance with nature and experience; they were mere theoretical
webs, woven by cunning intellects out of pretended consequences, which
could not be made use of in practice, in the treatment at the sick-
bed, on account of their excessive subtilty and repugnance to nature,
and only served for empty disputations.
Simultaneously, but quite independent of all these theories, there
sprung up a mode of treatment with mixtures of unknown medicinal
substances for forms of disease arbitrarily set up, and directed
towards some material object completely at variance with nature and
experience, hence, as may be supposed, with a bad result - such is old
medicine, allopathy as it is termed.
Without disparaging the services which many physicians have rendered
to the sciences auxiliary to medicine, to natural philosophy and
chemistry, to natural history in its various branches, and to that of
man in particular, to anthropology, physiology and anatomy, etc., I
shall occupy myself here with the practical part of medicine only,
with the healing art itself, in order to show how it is that diseases
have hitherto been so imperfectly treated. Far beneath my notice is
that mechanical routine of treating precious human life according to
the prescription manuals, the continual publication of which shows,
alas! how frequently they are still used. I pass it by unnoticed, as a
despicable practice of the lowest class of ordinary practitioners. I
speak merely of the medical art as hitherto practiced, which, pluming
itself on its antiquity, imagines itself to possess a scientific
character.
The partisans of the old school of medicine flattered themselves that
they could justly claim for it alone the title of rational medicine,
because they alone sought for and strove to remove the cause of
disease, and followed the method employed by nature in diseases.
Tolle causam! they cried incessantly. But they went no further than
this empty exclamation. They only fancied that they could discover the
cause of disease; they did not discover it, however, as it is not
perceptible and not discoverable. For as far the greatest number of
diseases are of dynamic (spiritual) origin and dynamic (spiritual)
nature, their cause is therefore not perceptible to the senses; so
they exerted themselves to imagine one, and from a survey of the parts
of the normal, inanimate human body (anatomy), compared with the
visible changes of the same internal parts in persons who had died of
diseases (pathological anatomy), as also from what they could deduce
from a comparison of the phenomena and functions in healthy life
(physiology) with their endless alterations in the innumerable morbid
states (pathology, semeiotics), to draw conclusions relative to the
invisible process whereby the changes which take place in the inward
being of man in diseases are affected - a dim picture of the
imagination, which theoretical medicine regarded as its prima causa
morbi;* and thus it was at one and the same time the proximate cause
of the disease, and the internal essence of the disease, the disease
itself - although, as sound human reason teaches us, the cause of a
thing or of an event, can never be at the same time the thing or the
event itself. How could they then, without deceiving themselves,
consider this imperceptible internal essence as the object to be
treated, and prescribe for it medicines whose curative powers were
likewise generally unknown to them, and even give several such unknown
medicines mixed together in what are termed prescriptions?
* It would have been much more consonant with sound human reason and
with the nature of things, had they, in order to be able to cure a
disease, regarded the originating cause as the causa morbi, and
endeavored to discover that, and thus been enabled successfully to
employ the mode of treatment which had shown itself useful in maladies
having the same exciting cause, in those also of a similar origin, as,
for example, the same mercury is efficacious in an ulcer of the glans
after impure coitus, as in all previous venereal chancres - if, I say,
they had discovered the exciting cause of all other (non-venereal)
chronic diseases to be an infection at one period or another with the
itch miasm (psora), and had found for all these a common method of
treatment, regard being had for the peculiarities of each individual
case, whereby all and each of these chronic diseases might have been
cured, then might they with justice have boasted that in the treatment
of chronic diseases they had in view the only available and useful
causa morborum chronicorum (non venereorum), and with this as a basis
they might have treated such diseases with the best results. But
during these many centuries they were unable to cure the millions of
chronic diseases, because they knew not their origin in the psoric
miasm (which was first discovered and afterwards provided with a
suitable plan of treatment by homoeopathy), and yet they vaunted that
they alone kept in view the prima causa of these diseases in their
treatment, and that they alone treated rationally, although they had
not the slightest conception of the only useful knowledge of their
psoric origin and consequently they bungled the treatment of all
chronic diseases!
But this sublime problem, the discovery, namely, a priori, of an
internal invisible cause of disease, resolved itself, at least with
the more astute physicians of the old school, into a search, under the
guidance of the symptoms it is true, for what might be supposed to be
the probable general character of the case of disease before them;*
whether it was spasm, or debility, or paralysis, or fever, or
inflammation, or induration, or obstruction of this or that part, or
excess of blood (plethora), deficiency or excess of oxygen, carbon,
hydrogen or nitrogen in the juices, exaltation or depression of the
functions of the arterial, venous or capillary system, change in the
relative proportion of the factors of sensibility, irritability or
reproduction., - conjectures that have been dignified by the followers
of the old school with the title of causal indication, and considered
to be the only possible rationality in medicine; but which were
assumptions, too fallacious and hypothetical to prove of any practical
utility - incapable, even had they been well grounded, of indicating
the most appropriate remedy for a case of disease; flattering indeed,
to the vanity of the learned theorist, but usually leading astray when
used as guides to practice, and wherein there was evidenced more of
ostentation than of an earnest search for the curative indication.
* Every physician who treats disease according to such general
character however he may affect to claim the name of homoeopathist, is
and ever will remain in fact a generalising allopath, for without the
most minute individualisation, homoeopathy is not conceivable.
And how often has it happened that, for example, spasm or paralysis
seemed to be in one part of the organism, while in another part
inflammation was apparently present!
Or, on the other hand, whence are the certain remedies for each of
these pretended general characters to be derived? Those that would
certainly be of benefit could be none other than the specific
medicines, that is, those whose action is homogeneous* to the morbid
irritation; whose employment, however, is denounced and forbidden by
the old school as highly injurious, because observation has shown that
in consequence of the receptivity for homogeneous irritation being so
highly increased in diseases, such medicines in the usual large doses
are dangerous to life. The old school never dreamt of smaller, and of
extremely small doses. Accordingly no attempt was made to cure, in the
direct (the most natural) way, by means of homogeneous, specific
medicines; nor could it be done, as the effects of most of medicines
were, and continued to remain, unknown, and even had they been known
it would have been impossible to hit on the right medicine with such
generalizing views as were entertained.
* Homoeopathic.
Where experience showed the curative power of homoeopathically acting
remedies, whose mode of action could not be explained, the difficulty
was avoided by calling them specific, and further investigation was
stifled by this actually unmeaning word. The homogeneous excitant
remedies, the specific (homoeopathic), medicines, however, had long
previously been prohibited as of very injurious influence. - Rau, On
the Value of the Homoeopathic Method of Treatment, Heidelberg, 1824,
pp. 101, 102.
However, perceiving that it was more consistent with reason to seek
for another path, a straight one if possible, rather than to take
circuitous courses, the old school of medicine believed it might cure
diseases in a direct manner by the removal of the (imaginary) material
cause of disease - for to physicians of the ordinary school, while
investigating and forming a judgment upon a disease, and not less
while seeking for the curative indication, it was next to impossible
to divest themselves of these materialistic ideas, and to regard the
nature of the spiritual-corporeal organism as such a highly
potentialized entity, that its sensational and functional vital
changes, which are called diseases, must be produced and effected
chiefly, if not solely, by dynamic (spiritual) influences, and could
not be effected in any other way.
The old school regarded all those matters which were altered by the
disease, those abnormal matters that occurred in congestions, as well
as those that were excreted, as disease-producers, or at least on
account of their supposed reacting power, as disease maintainers, and
this latter notion prevails to this day.
Hence they dreamed of effecting causal cures by endeavoring to remove
these imaginary and presumed material causes of the disease. Hence
their assiduous evacuation of the bile by vomiting in bilious fevers;
their emetics in cases of so-called stomach derangements;* their
diligent purging away of the mucus, the lumbrici and the ascarides in
children who are pale-faced and who suffer from ravenous appetite,
bellyache, and enlarged abdomen; their venesections in cases of
haemorrhage;** and more especially all their varieties of blood-
lettings, their main remedy in inflammations, which they now,
following the example of a well-known bloodthirsty Parisian physician
(as a flock of sheep follow the bellwether even into the butcher's
slaughter-house), imagine to encounter in almost every morbidly
affected part of the body, and feel themselves, bound to remove by the
application of often a fatal number of leeches. They believe that by
so doing they obey the true casual indications, and treat disease in a
rational manner. The adherents of the old school, moreover, believe
that by putting a ligature on polypi, by cutting out, or artificially
exciting suppuration by means of local irritants in indolent glandular
swellings, by enucleating encysted tumors (steatoma and meliceria) by
their operations for aneurysm and lacrymal and anal fistula, by
removing with the knife scirrhous tumors of the breast, by amputating
a limb affected with necrosis, etc., they cure the patient radically,
and that their treatment is directed against the cause of the disease;
and they also think, when they employ their repellent remedies, dry up
old running ulcers in the legs with astringent applications of oxide
of lead copper or zinc (aided always by the simultaneous
administration of purgatives, which merely debilitate, but have no
effect on the fundamental dyscrasia), cauterize chancres, destroy
condylomata locally, drive off itch from the skin with ointments of
sulphur, oxide of lead, mercury or zinc, suppress ophthalmiae with
solutions of lead or zinc, and drive away tearing pains from the limbs
by means of opodeldoc, hartshorn liniment or fumigations with cinnabar
or amber; in every case they think they have removed the affection,
conquered the disease, and pursued a rational treatment directed
towards the cause. But what is the result! The metastatic affections
that sooner or later, but inevitably appear, caused by this mode of
treatment (but which they pretend are entirely new diseases), which
are always worse than the anginal malady, sufficiently prove their
error, and might and should open their eyes to the deeper-seated,
immaterial nature of the disease, and its dynamic (spirit-like)
origin, which can only be removed by dynamic means.
* In a case of sudden derangement of the stomach, with constant
disgusting eructations with the taste of the vitiated food, generally
accompanied by depression of spirits, cold hands and feet, etc., the
ordinary physician has hitherto been in the habit of attacking only
the degenerated contents of the stomach; a powerful emetic should
clean it out completely. This object was generally attained by tartar
emetic, with or without ipecacuanha. Does the patient, however,
immediately after this become well, brisk and cheerful? Oh, no! Such a
derangement of the stomach is usually of dynamic origin, caused by
mental disturbance (grief, fright, vexation), a chill, over-exertion
of the mund or body immediately after eating, often after even a
moderate meal. Those two remedies are not suitable for removing this
dynamic derangement, and just as little is the revolutionary vomiting
they produce. Moreover, tartar emetic and ipecacuanha, from their
other peculiar pathogenetic powers, prove of further injury to the
patient's health, and derange the biliary secretion; so that if the
patient be not very robust, he must feel ill for several days from the
effects of this pretended causal treatment, notwithstanding all this
violent expulsion of the whole contents of the stomach. If the
patient, however, in place of taking such violent and always (a)
hurtful evacuant drugs, smell only a single time at a globule the size
of a mustard seed, moistened with highly diluted pulsatilla juice,
whereby the derangement of his health in general and of his stomach in
particular will certainly be removed, in two hours he is quite well;
and if the eructation recur once more, it consists of tasteless and
inodorous air; the contents of the stomach cease to be vitiated, and
at the next meal he has regained his full usual appetite; he is quite
well and lively. This is true causal medication; the former is only an
imaginary one and has an injurious efect on the patient.
Even a stomach overloaded with indigestible food never requires a
medicinal emetic. In such a case nature is competent to rid herself of
the excess in the best way through the oesophagus, by means of nausea,
sickness and spontaneous vomiting, assisted, it may be, by mechanical
irritation of the palate and fauces, and by this means the accessory
medicinal effects of the emetic drugs are avoided; a small quantity of
coffee expedites the passage downwards of what remains in the stomach.
But if, after excessive overloading of the stomach, the irritability
of the stomach is not sufficient to promote spontaneous vomiting, or
is lost altogether, so that the tendency thereto is extinguished,
while there are at the same time great pains in the epigastrium, in
such a paralyzed state of the stomach, an emetic medicine would only
have the effect of producing a dangerous or fatal inflammation of the
intestines; where a small quantity of strong infusion of coffee,
frequently administered, would dynamically exalt the sunken
irritability of the stomach, and put it in a condition to expel its
contents, be they ever so great, either upwards or downwards. So here
also the pretended causal treatment is out of place.
Even the acrid gastric acid, to eructations of which patients with
chronic diseases are not infrequently subject, may be today violently
evacuated by means of an emetic, with great suffering, and yet all in
vain, for tomorrow or some days later it is replaced by similar acrid
gastric acid, and then usually in larger quantities; whereas it goes
away by itself when its dynamic cause is removed by a very small dose
of a high dilution of sulphuric acid, or still better, if it is of
frequent recurrence, by the employment of minutest doses of antipsoric
remedies corresponding in similarity to the rest of the symptoms also.
And of a similar character are many of the pretended causal cures of
the old-school physicians, whose main effort it is, by means of
tedious operations, troublesome to themselves and injurious to their
patients, to clear away the material product of the dynamic
derangement; whereas if they perceived the dynamic source of the
affection, and annihilated it and its products homoeopathically, they
would thereby effect a rational cure.
Conditions dependent solely on a psoric taint, and easily curable by
mild (dynamic) antipsoric remedies without emetics or purgatives.
** Notwithstanding that almost all morbid haemorrhages depend on a
dynamic derangement of the vital force (state of health), yet the old-
school physicians consider their cause to be excess of blood, and
cannot refrain from bleeding in order to draw off the supposed
superabundance of this vital fluid; the palpable evil consequences of
which procedure, however, such as prostration of the strength, and the
tendency or actual transition, to the typhoid state they ascribe to
the malignancy of the disease, which they are then often unable to
overcome - in fine, they imagine, even when the patient does not
recover, that their treatment has been in conformity with their axiom,
causam tolle, and that, according to their mode of speaking, they have
done everything in their power for the patient, let the result be what
it may.
Although there probably never was a drop of blood too much in the
living human body, yet the old-school practitioners consider an
imaginary excess of blood as the main material cause of all
haemorrhages and inflammations, which they must remove and drain off
by venesections, cupping and leeches. This they hold to be a rational
mode of treatment, causal medication. In general inflammatory fevers,
in acute pleurisy, they even regard the coagulable lymph in the blood
- the buffy coat, as it is termed - as the materia peccans, which they
endeavor to get rid of, if possible, by repeated venesections,
notwithstanding that this coat often becomes more consistent and
thicker at every repetition of the bloodletting. They thus often bleed
the patient nearly to death, when the inflammatory fever will not
subside, in order to remove this buffy coat or the imaginary plethora,
without suspecting that the inflammatory blood is only the product of
the acute fever, of the morbid, immaterial (dynamic) inflammatory
irritation, and that the latter is the sole cause of the great
disturbance in the vascular system, and may be removed by the smallest
dose of a homogeneous (homoeopathic) medicine, as, for instance, by a
small globule of the decillion-fold dilution of aconite juice, with
abstinence from vegetable acids, so that the most violent pleuritic
fever, with all its alarming concomitants, is changed into health and
cured, without the least abstraction of blood and without any
antiphlogistic remedy, in a few - at the most in twenty-four - hours
(a small quantity of blood drawn from a vein by the way of experiment
then shows no traces of buffy coat); whereas another patient similarly
affected, and treated on the rational principles of the old school,
if, after repeated bleedings, with great difficulty and unspeakable
sufferings he escape for the nonce with life, he often has still many
months to drag through before he can support his emaciated body on his
legs, if in the mean time (as often happens from such maltreatment) he
be not carried off by typhoid fever, leucophlegmasia or pulmonary
phthisis.
Anyone who has felt the tranquil pulse of a man an hour before the
occurrence of the rigor that always precedes an attack of acute
pleurisy, will not be able to restrain his amazement if told two hours
later, after the hot stage has commenced, that the enormous plethora
present urgently requires repeated venesections, and will naturally
inquire by what magic power could the pounds of blood that must now be
drawn off have been conjured into the blood-vessels of this man within
these two hours, which but two hours previously he had felt beating in
such a tranquil manner. Not a single drachm more of blood can now be
circulating in those vessels than existed when he was in good health,
not yet two hours ago!
Accordingly the allopathic physician with his venesections draws from
the patient laboring under acute fever no oppressive superabundance of
blood, as that cannot possibly be present; he only robs him of what is
indispensable to life and recovery, the normal quantity of blood and
consequently of strength - a great loss which no physician's power can
replacel - and yet he vainly imagines that he has conducted the
treatment in conformity to his (misunderstood) axiom, causam tolle;
whereas it is impossible that the causa morbi in this case can be an
excess of blood, which is not present; but the sole true causa morbi
was a morbid, dynamical, inflammatory irritation of the circulatory
system, as is proved by the rapid and permanent cure of this and every
similar case of general inflammatory fever by one or two inconceivably
minute doses of aconite juice, which removes such an irritation
homoeopathically.
The old school errs equally in the treatment of local inflammations
with its topical bloodlettings, more especially with the quantities of
leeches which are now applied according to the maniacal principles of
Broussais. The palliative amelioration that at first ensues from the
treatment is far from being crowned by a rapid and perfect cure; on
the contrary, the weak and ailing state of the parts thus treated
(frequently also of the whole body), which always remains,
sufficiently shows the error that is committed in attributing the
local inflammation to a local plethora, and how sad are the
consequences of such abstractions of blood; whereas this purely
dynamic, apparently local, inflammatory irritation, can be rapidly and
permanently removed by an equally small dose of aconite, or, according
to circumstances, of belladonna, and the whole disease annihilated and
cured, without such unjustifiable shedding of blood.
A favorite idea of the ordinary school of medicine, until recent
(would that I could not say the most recent) times, was that of
morbific matters (and acridities) in diseases, excessively subtile
though they might be thought to be, which must be expelled from the
blood-vessels and lymphathics, through the exhalents, skin, urinary
apparatus or salivary glands, through the tracheal and bronchial
glands in the form of expectoration, from the stomach and bowels by
vomiting and purging, in order that the body might be freed from the
material cause that produced the disease, and a radical causal
treatment be thus carried out.
By cutting holes in the diseased body, which were converted into
chronic ulcers kept up for years by the introduction of foreign
substances (issues, setons), they sought to draw off the materia
peccans from the (always only dynamically) diseased body, just as one
lets a dirty fluid run out of a barrel through the tap-hole. By means
also of perpetual fly-blisters and the application of mezereum, they
thought to draw away the bad humors and to cleanse the diseased body
from all morbific matters - but they only weakened it, so as generally
to render it incurable, by all these senseless unnatural processes.
I admit that it was more convenient for the weakness of humanity to
assume that, in the diseases they were called on to cure, there
existed some morbific material of which the mind might form a
conception (more particularly as the patients readily lent themselves
to such a notion), because in that case the practitioner had nothing
further to care about than to procure a good supply of remedies for
purifying the blood and humors, exciting diuresis and diaphoresis,
promoting expectoration, and scouring out the stomach and bowels.
Hence, in all the works on Materia Medica, from Dioscorides down to
the latest books on this subject, there is almost nothing said about
the special peculiar action of individual medicines; but, besides on
account of their supposed utility in various nosological names of
diseases, it is merely stated whether they are diuretic, diaphoretic,
expectorant or emmenagogue, and more particularly whether they produce
evacuation of the stomach and bowels upwards or downwards; because all
the aspirations and efforts of the practitioner have ever been chiefly
directed to cause the expulsion of a material morbific matter, and of
sundry (fictitious) acridities, which it was imagined were the cause
of diseases.
These were, however, all idle dreams, unfounded assumptions and
hypotheses, cunningly devised for the convenience of therapeutics, as
it was expected the easiest way of performing a cure would be to
remove the material morbific matters (si modo essent!).
But the essential nature of diseases and their cure will not adapt
themselves to such fantasies, nor to the convenience of medical men;
to humor such stupid baseless hypotheses diseases will not cease to be
(spiritual) dynamic derangements of our spirit-like vital principle in
sensations and functions, that is to say, immaterial derangements of
our state of health.
The causes of our maladies cannot be material, since the least foreign
material substance,* however mild it may appear to us, if introduced
into our blood-vessels, is promptly ejected by the vital force, as
though it were a poison; or when this does not happen, death ensues.
If even the minutes splinter penetrates a sensitive part of our
organism, the vital principle everywhere present in our body never
rests until it is removed by pain, fever, suppuration or gangrene. And
can it be supposed that in a case of cutaneous disease of twenty
years' standing, for instance, this indefatigably active vital
principle will quietly endure the presence of such an injurious
foreign, material exanthematous substance, such as a herpetic, a
scrofulous, a gouty acridity, etc., in the fluids of the body? Did any
nosologist ever see with corporeal eyes such a morbific matter, to
warrant him in speaking so confidently about it, and in founding a
system of medical treatment upon it? Has any one ever succeeded in
displaying to view the matter of gout or the poison of scrofula?
* Life was endangered by injecting a little pure water into a vein.
(Vide Mullen, quoted by Birch in the History of the Royal Society.)
Atmospheric air injected into the blood-vessels caused death. (Vide J.
M. Voigt, Magazin fur den neuesten Zustand der Naturkunde, i, iii, p.
25.)
Even the mildest fluids introduced into the veins endangered life.
(Vide Autenreith, Physiologie, ii, § 784.)
Even when the application of a material substance to the skin, or to a
wound, has propagated diseases by infection, who can prove (what is so
often maintained in works on pathology) that some material portion of
this substance has penetrated into our fluids or been absorbed?* The
most careful and prompt washing of the genitals does not protect the
system from infection with the venereal chancrous disease. The
slightest breath of air emanating from the body of a person affected
with smallpox will suffice to produce this horrible disease in a
healthy child.
* A girl in Glasgow, eight years of age, having been bit by a mad dog,
the surgeon immediately cut the piece clean out, and yet thirty-six
days afterwards she was seized with hydrophobia, which killed her in
two days. (Med. Comment. of Edinb., Dec. 2, vol. ii, 1793.)
What ponderable quantity of material substance could have been
absorbed into the fluids, in order to develop, in the first of these
instances, a tedious dyscrasia (syphilis), which when uncured is only
extinguished with the remotest period of life, with death; in the
last, a disease (smallpox) accompanied by almost general suppuration,*
and often rapidly fatal? In these and all similar cases is it possible
to entertain the idea of a material morbific matter being introduced
into the blood? A letter written in the sick-room at a great distance
has often communicated the same contagious disease to the person who
read it. In this instance, can the notion of a material morbific
matter having penetrated into the fluids be admitted? But what need is
there of all such proofs? How often has it happened that an irritating
word has brought on a dangerous bilious fever; a superstitious
prediction of death has caused the fatal catastrophe at the very time
announced; the abrupt communication of sad or excessively joyful news
has occasioned sudden death? In these cases, where is the material
morbific principle that entered in substance into the body, there to
produce and keep up the disease, and without the material expulsion
and ejection of which a radical cure were impossible?
* In order to account for the large quantity of putrid exerementitious
matter and foetid discharge often met with in diseases, and to be able
to represent them as the material substance that excites and keeps up
disease - although, when infection occurs, nothing perceptible in the
shape of miasm, nothing material, could have penetrated into the body
- recourse was had to the hypothesis, that the matter of infection, be
it ever so minute, acts in the body like a ferment, bringing the
fluids into a like state of corruption, and thus changing them into a
similar morbific ferment which constantly increases with the disease
and keeps it up. But by what all-potent and all-wise purifying
draughts will you purge and cleanse the human fluids from this ever
reproductive ferment, from this mass of imaginary morbific matter, and
that so perfectly, that there shall not remain a particle of such
morbific ferment, which, according to this hypothesis, must ever
again, as at first, transform and corrupt the fluids to new morbific
matter? Were that so it would evidently be impossible to cure these
diseases in your way! - See how all hypotheses, be they ever so
ingeniously framed, lead to the most palpable absurdities when they
are not founded on truth! - The most deeply rooted syphilis may be
cured, after the removal of the psora with which it is often
complicated, by one or two small doses of the decillionfiold diluted
and potentised solution of mercury, whereby the general syphilitic
taint of the fluids is forever (dynamically) annihilated and removed.
The champions of this clumsy doctrine of morbific matters ought to be
ashamed that they have so inconsiderately overlooked and failed to
appreciate the spiritual nature of life, and the spiritual dynamic
power of the exciting causes of diseases, and that they have thereby
degraded themselves into mere scavenger-doctors, who, in their efforts
to expel from the diseased body morbific matters that never existed,
in place of curing, destroy life.
Are, then, the foul, often disgusting excretions which occur in
diseases the actual matter that produces and keeps them up?* Are they
not rather always exeretory products of the disease itself, that is,
of the life which is only dynamically deranged and disordered?
* Were this the case, the most inveterate coryza should be certainly
and rapidly cured by merely blowing and wiping the nose carefully.
With such false and materialistic views concerning the origin and
essential nature of diseases, it was certainly not to be wondered at
that in all ages the main endeavor of the most obscure, as well as of
the most distinguished practitioners, and even of the inventors of the
sublimest medical systems, was always only to separate and expel an
imaginary morbific matter, and the indication most frequently laid
down was to break up and put in motion this morbific matter, to effect
its expulsion by salivation, expectoration, diaphoresis and diuresis,
to purify the blood froth (acridities and impurities) morbific
matters, which never existed, by means of the intelligence of sundry
obedient decoctions of root and plants; to draw off mechanically the
imaginary matter of disease by setons, by issues, by portions of the
skin kept open and discharging by means of perpetual blisters or
mezereum bark, but chiefly to expel and purge away the materia
peccans, or the injurious matters as they were termed, through the
intestines, by means of laxative and purgative medicines, which, in
order to give them a more profound meaning and a more prepossessing
appearance, were fondly denominated dissolvents and mild aperients -
all so many arrangements for the expulsion of inimical morbific
matters, which never could be, and never were instrumental in the
production and maintenance of the diseases of the human organism,
animated as it is by a spiritual principle - of diseases which never
were anything else than spiritual dynamic derangements of the life
altered in its sensations and functions.
Let it be granted now, what cannot be doubted, that no diseases - if
they do not result from the introduction of perfectly indigestible or
otherwise injurious substances into the stomach, or into other
orifices or cavities of the body, or from foreign bodies penetrating.
the skin, etc. - that no disease, in a word, is caused by any material
substance, but that every one is only and always a peculiar, virtual,
dynamic derangement of the health; how injudicious, in that case, must
not a method of treatment directed towards the expulsion* of that
imaginary material substance appear to every rational man, since no
good, but only monstrous harm, can result from its employment in the
principal diseases of mankind, namely, those of a chronic character!
* There is a semblance of necessity in the expulsion by purgatives of
worms, in so-called vermicular diseases. But even this semblance is
false. A few lumbric; may be found in some children; in many there
exist ascarides. But the presence of these is always dependent on a
general taint of the constitution (the psoric), joined to an unhealthy
mode of living. Let the latter be improved, and the former cured
homoeopathically, which is most easily effected at this age, and none
of the worms remain, and children cured in this manner are never
troubled with them more; whereas after mere purgatives, even when
combined with cina seeds, they soon reappear in quantities.
But the tapeworm, methinks I hear some one exclaim, every effort
should be made to expel that monster, which was created for the
torment of mankind.
Yes, sometimes it is expelled; but at the cost ot what after-
sufferings, and with what danger to life! I should not like to have on
my conscience the deaths of so many hundreds of human beings as have
fallen sacrifices to the horribly violent purgatives, directed against
the tapeworm, or the many years of indisposition of those who have
escaped being purged to death. And how often does it happen that after
all this health-and-life-destroying purgative treatment, frequently
continued for several years, the animal is not expelled, or if so,
that it is again produced!
What if there is not the slightest necessity for all these violent,
cruel, and dangerous efforts to expel and kill the worm?
The various species of tapeworm are only found along with the psoric
taint, and always disappear when that is cured. But even before the
cure is accomplished, they live - the patient enjoying tolerable
health the while - not exactly in the intestines, but in the residue
of the food, the excrement of the bowels, as in their proper element,
quite quietly, and without causing the least disturbance, and find in
the excrement what suffices for their nourishment; they then do not
touch the walls of the intestine, and are perfectly harmless. But if
the patient happens to be affected with an acute disease of any kind,
then the contents of the bowels become intolerable to the animal; it
twists about, comes in contact with, and irritates the sensitive walls
of the intestines, causing a peculiar kind of spasmodic colic, which
increases materially the sufferings of the patient. (So also the
foetus in the womb becomes restless, turns about and kicks, only when
the mother is ill; but when she is well; it swims quiet in its proper
fluid without causing her any suffering.)
It is worthy of remark, that the morbid symptoms of patients suffering
from tapeworm are generally of such a kind, that they are rapidly
relieved (homoeopathically) by the smallest dose of tincture of male-
fern root; so that the ill-health of the patient, which causes this
parasitic animal to be restless, is thereby for the time removed; the
tapeworm then feels at ease, and lives on quietly in the excrement of
the bowels, without particularly distressing the patient or his
intestines, until the antipsoric treatment is so far advanced that the
worm, after the eradication of the psora, finds the contents of the
bowels no longer suitable for its support, and therefore spontaneously
disappears, for ever from the now cured patient, without the least
purgative medicine.
In short, the degenerated substances and impurities that appear in
diseases are, undeniably, nothing more than products of the disease of
the abnormally deranged organism, which are expelled by the latter,
often violently enough - often much too violently - without requiring
the aid of the evacuating art, and fresh products are always developed
as long as it labors under that disease. These matters the true
physician regards as actual symptoms of the disease, and they aid him
to discover the nature of the disease, and to form an accurate
portrait of it, so as to enable him to cure it with a similar
medicinal morbific agent.
But the more modern adherents of the old school do not wish it to be
supposed, that in their treatment they aim at the expulsion of
material morbific substances. They allege that their multifarious
evacuant processes are a mode of treatment by derivation, wherein they
follow the example of nature which, in her efforts to assist the
diseased organism, resolves fever by perspiration and diuresis
pleurisy by epistaxis, sweat and mucous expectoration - other diseases
by vomiting, diarrhaea and bleeding from the anus, articular pains by
suppurating ulcers on the legs, cynanche tonsillaris by salivation,
etc., or removes them by metastases and abscesses which she develops
in parts at a distance from the seat of the disease.
Hence they thought the best thing to do was to imitate nature, by also
going to work in the treatment of most diseases in a circuitous manner
like the diseased vital force when left to itself and thus in an
indirect manner,* by means of stronger heterogeneous irritants applied
to organs remote from the seat of disease, and totally dissimilar to
the affected tissues, they produce evacuations, and generally kept
them up, in order to draw, as it were, the disease thither.
* In place of extinguishing the disease rapidly, without exhaustion of
the strength and without going about the bush, with homogeneous,
dynamic medicinal agents acting directly on the diseased points of the
organism, as homoeopathy does.
This derivation, as it is called, was and continues to be one of the
principal modes of treatment of the old school of medicine.
In this imitation of the self-aiding operation of nature, as some call
it, they endeavored to excite, by force, new symptoms in the tissues
that are least diseased and best able to bear the medicinal disease,
which should draw away* the primary disease under the semblance of
crises and under the form of excretions, in order to admit of a
gradual lysis by the curative powers of nature.
* Just as if anything immaterial could be drawn away! So that here too
was the notion of a substance and a morbific matter, excessively
subtile though it might be supposed to be!
It is only the slighter and acute diseases that tend, when the natural
period of their course has expired, to terminate quietly in
resolution, as it is called, with or without the employment of not
very aggressive allopathic remedies; the vital force, having regained
its powers, then gradually substitutes the normal condition for the
derangement of the health that has now ceased to exist. But in severe
acute and in chronic diseases which constitute by far the greater
portion of all human ailments, crude nature and the old school are
equally powerless; in these, neither the vital force, with ifs self-
aiding faculty, nor allopathy in imitation of it, can affect a lysis,
but at the most a mere temporary truce, during which the enemy
fortifies himself, in order, sooner or later, to recommence the attack
with still greater violence.
This they accomplished by means of diaphoretic and diuretic remedies,
blood-lettings, setons and issues, but chiefly by irritant drugs to
cause evacuation of the alimentary canal, sometimes upwards by means
of emetics, sometimes (and this was the favorite plan) downwards by
means of purgatives, which were termed aperient and dissolvent*
remedies.
* An expression which likewise betrays that they imagined and
presupposed a morbific substance, which had to be dissolved and
expelled.
To assist this derivative method they employed the allied treatment by
counter-irritants; woolen garments to the bare skin, foot-baths,
nauseants, inflicting on the stomach and bowels the pangs of hunger
(the hunger-treatment), substances to cause pain, inflammation, and
suppuration in near or distant parts as the application of
horseradish, mustard plasters, cantharides, blisters, mezereum setons,
issues, tartar-emetic ointment, moxa, actual cautery, acupuncture,
etc.; here also following the example of crude unassisted nature,
which endeavors to free herself from the dynamic disease (in the case
of a chronic disease, unavailingly) by exciting pain in distant parts
of the body, by metastases and abscesses, by eruptions and suppurating
ulcers.
It was evidently no rational principle, but merely imitation, with the
view of making practice easy that seduced the old school into those
unhelpful and injurious indirect modes of treatment, the derivative as
well as the counter-irritant; that led them to this inefficacious,
debilitating and hurtful practice of apparently ameliorating diseases
for a short time, or removing them in such a manner that another and a
worse disease was roused up to occupy the place of the first. Such a
destructive plan cannot certainly be termed curing.
They merely followed the example of crude instinctive nature in her
efforts, which are barely* successful even in the slighter cases of
acute disease; they merely imitated the unreasoning life-preserving
power when left to itself ill diseases, which entirely dependent as it
is upon the organic laws of the body, is only capable of acting in
conformity with these laws and is not guided by reason and reflection
- they copied nature, which cannot, like an intelligent surgeon, bring
together the gaping lips of a wound and by their union effect a cure;
which knows not how to straighten and adjust the broken ends of a bone
lying far apart and exuding much (often an excess of) new osseous
matter; which cannot put a ligature on a wounded artery, but in its
energy causes the patient to bleed to death; which does not understand
how to replace a dislocated shoulder, but by the swelling it occasions
round about it soon presents an obstacle to reduction; which in order
to remove a foreign body from the cornea, destroys the whole eye by
suppuration; which, with all its efforts can only liberate a
strangulated hernia by gangrene of the bowel and death; and which, by
the metaschematisms it produces in dynamic diseases, often renders
them much worse than they were originally. But more, this irrational
vital force receives into our body without hesitation, the greatest
plagues of our terrestrial existence, the spark that kindles the
countless diseases beneath which tortured mankind has groaned for
hundreds and thousands of year, the chronic miasms - psora, syphilis,
sycosis - not one of which can it diminish in the slightest degree far
less expel single-handed from the organism; on the contrary, it allows
them to rankle therein until often after a long life of misery, death
at last closes the eyes of the sufferer.
* In the ordinary school of medicine, the efforts made by nature for
the relief of the organism in diseases where no medicine was given,
were regarded as models of treatment worthy of imitation. But this was
a great error. The pitiable and highly imperfect efforts of the vital
force to relieve itself in acute diseases is a spectacle that should
excite our compassion, and command the aid of all the powers of our
rational mind, to terminate the self-inflicted torture by a real cure.
If nature is unable to cure homoeopathically a disease already
existing in the organism, by the production of another fresh malady
similar to it (§§ 43-46), which very rarely lies in her power (§ 50),
and if to the organism alone is left the task of overcoming, by its
own forces without external aid, a disease newly contracted (in cases
of chronic miasms its power of resistance is quite inefficacious), we
then witness nought but painful, often dangerous, efforts of nature to
save the individual at whatever cost, which often terminate in
extinction of the earthly existence, in death.
Little as we mortals know of the operations that take place in the
interior economy in health - which must be hidden from us as certainly
as they are patent to the eye of the all-seeing Creator and Preserver
of his creatures - just as little can we perceive the operations that
go on in the interior in disturbed conditions of life, in diseases.
The internal operations in diseases are manifested only by the visible
changes, the sufferings and the symptoms, whereby alone our life
betrays the inward disturbance; so that in no given case can we
ascertain which of the morbid symptoms are caused by the primary
action of the morbific agent, which by the reaction of the vital force
for its own relief.
Both are inextricably mixed up together before our eyes, and only
present to us an outwardly reflected picture of the entire internal
malady, for the fruitless efforts of unassisted vitality to terminate
the sufferings are themselves sufferings of the whole organism. Hence,
even in those evacuations termed crises, which nature generally
produces at the termination of diseases which run a rapid course,
there is frequently more of suffering than of efficacious relief.
What the vital force does in these so-called crises, and how it does
it, remains a mystery to us, like all the internal operations of the
organic vital economy. One thing, however, is certain: that in all
these efforts more or less of the affected parts are sacrificed and
destroyed in order to save the rest. These self-aiding operations of
the vital force for the removal of an acute disease, performed only in
obedience to the laws of organic life and not guided by the reflection
of an intellect, are mostly but a species of allopathy; in order to
relieve the primarily affected organ by a crisis, an increased, often
violent, activity is excited in the excretory organs, to draw away the
disease from the former to the latter; there ensue vomitings,
purgings, diuresis, diaphoresis, abscesses, etc., in order, by this
irritation of distant parts, to effect a sort of derivation from the
primarily diseased part, and the dynamically affected nervous power
seems to unload itself in the material product.
It is only by the destruction and sacrifice of a portion of the
organism itself that unaided nature can save the patient in acute
diseases, and, if death do not ensue, restore, though only slowly and
imperfectly, the harmony of life - health.
The great weakness of the parts which had been exposed to the disease,
and even of the whole body, the emaciation, etc., remaining after
spontaneous cures, are convincing proofs of this.
In short, the whole operation of the self-aiding power of the organism
when attacked by diseases displays to the observer nothing but
suffering - nothing that he could or ought to imitate if he wishes to
cure disease in a truly artistic manner.
In such an important affair as that of healing, which demands so much
intelligence, reflection and judgment, how could the old school, which
arrogates to itself the title of rational, choose as its best
instructor, as its guide to be blindly followed, the unintelligent
vital force, inconsiderately copy its indirect and revolutionary
operations in diseases, imagining these to be the non plus ultra, the
best conceivable, when that greatest gift of God, reflective reason
and unfettered judgment, was given us to enable us infinitely to
surpass it in salutary help to suffering humanity?
When the old school practitioners, thoughtlessly imitating the crude,
senseless, automatic vital energy with their counter-irritant and
derivative methods of treatment - by far their most usual plans -
attack innocent parts and organs of the body, either inflicting on
them excruciating pains, or as is most frequently done, compelling
them to perform evacuations whereby strength and fluids are wasted,
their object is to direct the morbid vital action in the primarily
affected parts away to those artificially attacked, and thus to effect
the cure of the natural disease indirectly, by the production of a
disease much greater in intensity and of quite a different kind, in
the healthy parts of the body, consequently by a circuitous way, at
the cost of much loss of strength, and usually of great suffering to
the patient.*
* Daily experience shows the sad effects of this manoceuvre in chronic
diseases. Anything but a cure is effected. Who would ever call that a
victory if, in place of attacking the enemy in front in a hand-to-hand
fight, and by his destruction terminating at once his hostile
assaults, we should, in a cowardly manner and behind his back, lay an
embargo on everything, cut off his supplies, burn down everything for
a great way round him? By so doing we would at length deprive him of
all courage to resist, but our object is not gained, the enemy is far
from being destroyed, - he is still there, and when he can again
procure provisions and supplies, he once more rears his head, more
exasperated than before - the enemy, I repeat, is far from being
destroyed, but the poor innocent country is so completely ruined that
it will be long before it can recover itself. In like manner acts
allopathy in chronic diseases, when, by its indirect attacks on
innocent parts at a distance from the seat of the disease, instead of
effecting a cure, it destroys the organism. Such is the result of its
hurtful operations!
The disease, if it be acute, and consequently naturally of but short
duration, may certainly disappear, even during these heterogeneous
attacks on distant and dissimilar parts - but it is not cured. There
is nothing that can merit the honorable name of cure in this
revolutionary treatment, which has no direct, immediate, pathological
relation to the tissues primarily affected. Often indeed, without
these serious attacks on the rest of the organism, would the acute
disease have ceased of itself, sooner most likely, with fewer
subsequent sufferings and less sacrifice of strength. But neither the
mode of operation of the crude natural forces, nor the allopathic copy
of that, can for a moment be compared to the dynamic (homoeopathic)
treatment, which sustains the strength, while it extinguishes the
disease in a direct and rapid manner.
In far the greatest number of cases of disease, however - I mean those
of a chronic nature - these perturbing, debilitating, indirect modes
of treatment of the old school are scarcely ever of the slightest use.
They suspend for a few days only, some troublesome symptom or other,
which, however, returns when the system has become accustomed to the
distant irritation, and the disease recurs worse than before, because
by the antagonistic pains* and the injudicious evacuations the vital
powers have been depressed.
* What good results have ever ensued from those foetid artificial
ulcers, so much in vogue, called issues? If even during the first week
or two, whilst they still cause pain, they appear somewhat to check by
antagonism a chronic disease, yer by and by, when the body has become
accustomed to the pain, they have no other effect than that of
weakening the patient and giving still greater scope to the chronic
affection. Or does anyone imagine, in this nineteenth century, that
they serve as an outlet for the escape of the materia peccans? It
almost appears as if this were the case!
Whilst most physicians of the old school, imitating in a general
manner the efforts of crude, unaided nature for its own relief,
carried out in their practice these derivations of merely hypothetical
utility, just as they judged expedient (guided by some imaginary
indication), others, aiming at a higher object, undertook designedly
to promote the efforts of the vital force to aid itself by evacuations
and antagonistic metatases, as seen in diseases, and by way of lending
it a helping hand, to increase still more these derivations and
evacuations; and they believed that by this hurtful procedure they
were acting duce natura, and might justly claim the title of minister
naturae.
As the evacuations effected by the natural powers of the patient in
chronic diseases are not infrequently the precursors of alleviations -
though only of a temporary character - of troublesome symptoms,
violent pains, paralyses, spasms, etc., so the old school imagined
these derivations to be the true way of curing diseases, and
endeavored to promote, maintain and even increase such evacuations.
But they did not perceive that all these evacuations and excretions
(pseudo-crises) produced by nature when left to herself were, in
chronic diseases, only palliative, transient alleviations which, far
from contributing to a real cure, on the contrary, rather aggravate
the original, internal dyscrasia, by the waste of strength and juices
they occasioned. No one ever saw a chronic patient recover his health
permanently by such efforts of crude nature, nor any chronic disease
cured by such evacuations effected by the organism.* On the contrary,
in such cases the original dyscrasia is always perceptibly aggravated,
after alleviations, whose duration always becomes shorter and shorter;
the bad attacks recur more frequently and more severely in spite of
the continuation of the evacuations. In like manner, on the occurrence
of symptoms excited by an internal chronic affection that threaten to
destroy life, when nature left to its own resources, cannot help
herself in any other way than by the production of external local
symptoms, in order to avert the danger from parts indispensable to
life and direct it to tissues of less vital importance (metastasis),
these operations of the energetic but unintelligent, unreasoding and
improvident vital force conduce to anything but genuine relief or
recovery; they only silence in a palliative manner, for a short time,
the dangerous internal affection at the cost of a large portion of the
humours and of the strength, without diminishing the original disease
by a hair's breadth; they can, at the most, only retard the fatal
termination which is inevitable without true homoeopathic treatment.
* Equally inefficacious are those produced artificially.
The allopathy of the old school not only greatly overrated these
efforts of the crude automatic power of nature, but completely
misjudged them, falsely considered them to be truly curative, and
endeavored to increase and promote them, vainly imagining that thereby
they might perhaps succeed in annihilating and radically curing the
whole disease. When, in chronic diseases, the vital force seemed to
silence this or that troublesome symptom of the internal affection by
the production, for example, of some humid cutaneous eruption, then
the servant of the crude power of nature (minister naturae) applied to
the discharging surface a cantharides plaster or an exutory
(mezereum), in order, duce natura, to draw still more moisture from
the skin, and thus to promote and to assist nature's object - the cure
(by the removal of the morbific matter from the body?); but when the
effect of the remedy was too violent, the eczema already of long
standing, and the system too irritable, he increased the external
affection to a great degree without the slightest advantage, to the
origirial disease, and aggravated the pains, which deprived the
patient of sleep and depressed his strength (and sometimes even
developed a malignant febrile erysipelas); or if the effect upon the
local affection (still recent, perhaps) was of milder character, he
thereby repelled from its seat, by a species of ill-applied external
homoeopathy, the local symptom which had been established by nature on
the skin for the relief of the internal disease, thus renewing the
more dangerous internal malady, and by this repulsion of the local
symptom compelling the vital force to effect a transference of a worse
form of morbid action to other and more important parts, the patient
became affected with dangerous ophthalmia, or deafness, or spasms of
the stomach, or epileptic convulsions, or attacks of asthma or
apoplexy, or mental derangement, etc., in place of the repelled local
disease.*
* Natural effects of the repulsion of these local symptoms - effects
that are often regarded by the allopathic physician as fresh diseases
of quite a different kind.
When the diseased natural force propelled blood into the veins of the
rectum or anus (blind hemorrhoids), the minister natura, under the
same delusive idea of assisting the vital force in its curative
efforts, applied leeches, often in large numbers, in order to give an
outlet to the blood there - with but brief, often scarcely noteworthy,
relief, but thereby weakening the body and occasioning still greater
congestions in those parts, without the slightest diminution of the
original disease.
In almost all cases in which the diseased vital force endeavored to
subdue the violence of a dangerous internal malady by evacuating blood
by means of vomiting, coughing, etc., the old school physician, duce
natura, made haste to assist these supposed salutary efforts of
nature, and performed a copious venesection, which was invariably
productive of injurious consequences and palpable weakening of the
body.
In cases of frequently occurring chronic nausea, he produced, with the
view of furthering the intentions of nature, copious evacuations of
the stomach, by means of powerful emetics - never with a good result,
often with bad, not infrequently dangerous and even fatal
consequences.
The vital force, in order to relieve the internal malady, sometimes
produces indolent enlargements of the external glands, and he thinks
to forward the intentions of nature, in his assumed character of her
servant, when, by the use of all sorts of heating embrocations and
plasters, he causes them to inflame, so that, when the abscess is
ripe, he may incise it and let out the bad morbific matter (?).
Experience has shown, hundreds of times, that lasting evil almost
invariably results from such a plan.
And having often noticed slight amelioration of the severe symptoms of
chronic diseases to result from spontaneous night sweats or frequent
liquid stools, he imagines himself bound to obey these hints of nature
(duce natura), and to promote them, by instituting and maintaining a
complete course of sweating treatment or by the employment of so-
called gentle laxatives for years, in order to promote and increase
these efforts of nature (of the vital force of the unintelligent
organism), which he thinks tend to the cure of the whole chronic
affection, and thus to free the patient more speedily and certainly
from his disease (the matter of his disease?).
But he thereby always produces quite the contrary result: aggravation
of the original disease.
In conformity with this preconceived but unfounded idea, the old
school physician goes on thus promoting* the efforts of the diseased
vital force and increasing those derivations and evacuations in the
patient which never lead to the desired end, but are always
disastrous, without being aware that all the local affections,
evacuations, and seemingly derivative efforts, set up and continued by
the unintelligent vital force when left to its own resources, for the
relief of the original chronic disease, are actually the disease
itself, the phenomena of the whole disease, for the totality of which,
properly speaking, the only efficacious remedy, and the one, moreover,
that will act in the most direct manner, is a homoeopathic medicine,
chosen on account of its similarity of action.
* In direct opposition to this treatment, the old school not
infrequently indulged themselves in the very reverse of this: thus
when the efforts of the vital force for the relief of the internal
disease by evacuations and the production of local symptoms on the
exterior of the body became troublesome, they capriciously suppressed
them by their repercutients and repellents, they subdued chronic
pains, sleeplessness and diarrhoea of long standing by doses of opium
pushed to a dangerous extent; vomitings by effervescent saline
draughts; foetid perspiration of the feet by cold footbaths and
astringent applications; eruptions on the skin by preparations of lead
and zinc; they checked uterine haemorrhage by injections of vinegar;
colliquative perspiration by alum; nocturnal seminal emissions by the
free use of camphor; frequent attacks of flushes of heat in the body
and face by nitre vegetable acids and sulphuric acid; bleeding of the
nose by plugging the nostrils with dossils of lint soaked in alcohol
or astringent fluids; they dried up discharging ulcers on the legs,
established by the vital power for the relief of great internal
suffering with the oxides of lead and zinc, etc., with what sad
results experience has shown in thousands of cases.
With tongue and with pen the old school physician brags that he is a
rational practitioner, and that he investigates the cause of the
disease so as always to make radical cures; but behold, his treatment
is directed, in these cases, against a single symptom only, and always
with injurious consequences to his patient.
As everything that crude nature does to relieve itself in diseases, in
those of an acute, but especially those of a chronic kind, is
extremely imperfect and even actual disease, it may easily be
conceived that the promotion by artificial means of this imperfection
and disease must do still more harm; at least, it cannot improve the
efforts of nature for its own relief, even in acute diseases, because
medical art is not in a condition to follow the hidden paths by which
the vital force effects its crises, but attempts to produce them from
without, by violent means, which are still less beneficial than what
the instinctive vital force left to its own resources does, but on the
other hand are more perturbing and debilitating. For even the
incomplete amelioration resulting from the natural derivations and
crises cannot be obtained in a similar manner by allopathy; with all
its endeavors it cannot procure anything like even that pitiful relief
the vital force left to itself is able to afford.
It has been attempted to produce, by means of scarifying instruments,
a bleeding at the nose, in imitation of that sometimes occurring
naturally, in order to mitigate, for example, the attacks of a chronic
headache. By this means a large quantity of blood could be made to
flow from the nostrils and weaken the patient, but the relief afforded
was either nil, or much less than the instinctive vital force would
procure at another time, when, of its own accord, it would cause but a
few drops to flow.
A so-called critical perspiration or diarrhoea, produced by the ever
active vital force after a sudden indisposition excited by anger,
fright, a sprain or a chill, will be much more successful, at least
for the time, in relieving the acute disease, than all the sudorific
or purgative drugs in the pharmacopoeia, which only make the patient
worse, as daily experience shows.
But the vital force, which of itself can only act according to the
physical constitution of our organism, and is not guided by reason,
knowledge and reflection, was not given to man to be regarded as the
best possible curative agent to restore those lamentable deviations
from health to the normal condition, and still less that physicians
should slavishly imitate its in perfect morbid efforts (to free itself
from disease), and that with operations incontestably more
inappropriate and severe than its own, and thereby conveniently spare
themselves the expenditure of reasoning, reflection and judgment
requisite for the discovery and for the practice of the noblest of
human arts - the true healing art - while they allege their bad copy
of the spontaneous efforts of doubtful utility made by the crude
natural force for its relief, to be the healing art, the rational
healing art!
What sensible man would imitate the efforts of the organism for its
own preservation? These efforts are in reality the disease itself, and
the morbidly affected vital force is the producer of the visible
disease! It must, therefore, necessarily follow that all artificial
imitation, and likewise the suppression of these efforts, must either
increase the disease or render it dangerous by their suppression, and
both of these allopathy does; these are its pernicious operations
which it alleges to be the healing art, the rational healing art!
No! that exquisite power innate in the human being, designed to direct
in the most perfect manner the operations of life while it is in
health, equally present in all parts of tile organism, in the fibres
of sensibility as well as in those of irritability, the unwearying
spring of all the normal natural functions of the body, was not
created for the purpose of affording itself aid in diseases, not for
the purpose of exercising a healing art worthy of imitation. No! the
true healing art is that reflective work, the attribute of the higher
powers of human intellect, of unfettered judgment and of reason
selecting and determining on principle in order to effect an
alteration in the instinctive, irrational and unintelligent, but
energetic automatic vital force, when it has been diverted by disease
into abnormal action, and by means of a similar affection developed by
a homoeopathically chosen remedy, to excite in it a medicinal disease
somewhat greater in degree, so that the natural morbid affection can
no longer act upon the vital force, which thus, freed from the natural
disease, has now only the similar, somewhat stronger, medicinal morbid
affection to contend with, against which it now directs its whole
energy and which it soon overpowers, whereby the vital force is
liberated and enabled to return to the normal standard of health and
to its proper function, the maintenance of the life and health of the
organism, without having suffered, during this change, any painful or
debilitating attacks. Homoeopathy teaches us how to effect this.
Under the methods of treatment of the old school I have just detailed,
no small number of patients certainly got rid of their diseases but
not of those of a chronic (non-venereal) character; only such as were
acute and unattended with danger; and even these they were only freed
from by such circuitous and tedious ways, and often so incompletely,
that the results of the treatment could never be termed cures effected
by a gentle art. Acute diseases of a not very dangerous kind were, by
venesections or suppression of one of the chief symptoms through the
instrumentality of an enantiopathic palliative remedy (contraria
contrariis), kept under, or by means of counter-irritant and
derivative (antagonistic and revulsive) remedies, applied to other
than the diseased spots, suspended, until the natural time for the
duration of the short malady had expired. These methods were,
consequently, indirect, and attended with loss of strength and
humours, so much so that in patients so treated the greatest and most
important measures for the complete removal of the disease and for the
restoration of the lost strength and humours remained to be performed
by Nature herself - by the life-preserving power which, besides the
removal of the natural acute disease, had also to combat the effects
of improper treatment, and thus it was able, in cases unattended by
danger, gradually to restore the normal relation of the functions by
means of its own energy, but often in a tedious, imperfect and manner.
It remains a very doubtful question whether the natural process of
recovery in acute diseases is really at all shortened or facilitated
by this interference of the old school, as the latter cannot act
otherwise than the vital force, namely, indirectly; but its derivative
and counterirritant treatment is much more injurious and much more
debilitating.
The old school has yet another method of treatment, which is termed
the stimulating and strengthening system* (by excitantia, nervina,
tonica, confortantia, roborania). It is astonishing how it can boast
of this method.
* It is properly speaking, enantiopathic, and I shall again refer to
it in the text of the Organon (§ 59).
Has it ever succeeded in removing the physical weakness so often
engendered and kept up or increased by a chronic disease with its
prescriptions of etheric Rhinewine or fiery Tokay? The strength
gradually sank under this treatment, and all the lower, the greater
the quantity of wine the patient was persuaded to drink, because the
source of weakness, the chronic disease, was not cured by it, because
artificial stimulation is followed by relaxation in the reaction of
the vital force.
Or did its cinchona bark, or its amara, so misunderstood, so
multifarious in their modes of action, and productive of quite
different kinds of injury, give strength in these frequently occurring
cases? Did not these vegetable substances, said to be tonic and
strengthening under all circumstances, as also the preparations of
iron, often add to the old disease new sufferings, by virtue of their
peculiar pathogenetic effects, without relieving the weakness
proceeding from an unknown disease of long standing?
Has any one ever succeeded in diminishing in the very least the
duration of the incipient paralysis of an arm or a leg, so often
arising from a chronic dyscrasia, by means of the so called unguenta
nervina or any other spirituous or balsarnic embrocations, without
curing the dyscrasia itself. Or have electric or galvanic shocks ever
been attended with any other result in such cases, than a gradually
increasing, and finally absolute, paralysis, and extinction of all
muscular and nervous irritability in the affected limbs?*
* Those affected with hardness of hearing were relieved by moderate
shocks from the voltaic pile of the apothecary of Jever only for a few
hours - these moderate shocks soon lost their power. In order to
produce the same result he had to make them stronger; until these
stronger shocks had no effect; the very strongest would then at first
excite the patients' hearing for a short time, but at length left them
quite deaf.
Did not the renowned excitantia and aphrodisiaca, ambergris, lacerta
scincus, cantharides tincture, truffles, cardamoms, cinnamon and
vanilla invariably bring about complete impotence when used for the
purpose of restoring the gradually declining sexual power (which
always depended on an unobserved chronic miasm)?
How can credit be taken for the production of a stimulation and
invigoration of but a few hours' duration, when the result that must
follow and which is permanent - according to the laws of all
palliative action - is a directly opposite state, the rendering of the
disease incurable?
The little good that the excitantia and roborantia did for recovery
from acute diseases (treated according to the
old method) was a thousand times outweighed by their ill effects in
chronic maladies.
When physicians of the old school do not know what to do in a chronic
disease, they treat it blindly with their so-called alterative
remedies (alterantia); among which the horrible mercurialia (calomel,
corrosive sublimate and mercurial ointment) occupy the foremost place
- which they allow to act in such large quantities and for so long a
time on the diseased body (in non-venereal diseases!) that at last the
health is by their destructive effects completely undermined. They
thus certainly produce great alterations, but invariably such as are
not beneficial, and they always utterly ruin the health by their
improper administration of this excessively injurious metal.
When they prescribe, in large doses, cinchona bark (which, as a
homoeopathic febrifuge, is only specific in true marsh ague,
accompanied with psora), for all epidemic intermittent fevers, which
are often distributed over large tracts of country, the old school
practitioners palpably manifest their stupidity, for these diseases
assume a different character almost every year and hence demand for
their cure, almost always, a different homoeopathic remedy, by means
of one or a few very small doses of which they may always be radically
cured in a few days. Now, because these epidemic fevers have
periodical attacks (typus) and the adherents of the old school see
nothing in all intermittent fevers, but their typus [periodicity], and
neither know nor care to know any other febrifuge but cinchona, these
routine practitioners imagine if they can but suppress the typus of
the epidemic intermittent fever with enormous doses of cinchona and
its costly alkaloid, quinine (an event which the unintelligent, but,
in this instance, more sensible vital force endeavors to prevent often
for months), that they have rured this epidemic ague. But the deluded
patient, after such a suppression of the periodicity (typus) of his
fever, invariably becomes worse than he was during the fever itself;
with sallow complexion, dyspnoea, constriction in the hypochondria,
disordered bowels, unhealthy appetite, broken sleep, feeble and
desponding, often with great swelling of the legs, of the abdomen and
even of the face and hands, he creeps out of the hospital, dismissed
as cured, and long years of homoeopathic treatment are not
infrequently required, merely to rescue from death, let alone to cure
and restore to health, such a profoundly injured (cured?),
artificially cachectic patient.
The old school is happy when it can convert the dull stupor that
occurs in typhus fevers, by means of valerian, which in this case acts
antipathically, into a kind of liveliness of a few hours' duration;
but as this does not continue, and to force a repetition of the
animation ever increasing doses of valerian are requisite, it is not
long before the largest doses cease to have the desired effect. But as
this palliative is only stimulant in its primary action, in its after
effects the vital force is paralysed, and such a patient is certain of
a speedy death from this rational treatment of the old school; none
can escape. And yet the adherents of this routine art could not
perceive that by these proceedings they most certainly killed their
patients; they ascribed the death to the malignancy of the disease.
A palliative of a still more horrible character for chronic patients
is the digitalis purpurea, with which the old school practitioners
imagine they do such excellent service, when by means of it, they
compel the quick, irritated pulse in chronic diseases (purely
symptomatic!) to become slower. True it is that this dreadful remedy,
which is in such cases employed enantiopathically, strikingly
diminishes the frequency of the quick, irritated pulse, and greatly
reduces the number of the arterial pulsations, for a few hours after
the first dose; but the pulse soon becomes more rapid than before. In
order again to diminish in some degree its frequency the dose is
increased, and it has the effect, but for a still shorter period,
until even these and still larger palliative doses cease to reduce the
pulse, which at length, in the secondary action of the foxglove which
can no longer be restrained, becomes much more rapid than it was
before the use of this drug, - it then becomes uncountable; sleep,
appetite and strength are lost - death is imminent; not one of the
patients so treated escapes alive, unless to be a prey to incurable
insanity!*
* And yet Hufeland, the chief of this old school (v. Homoopathie, p.
22), extols with much satisfaction the employment of digitalis in such
cases, in these words: None will deny (experience invariably does so!)
that too great rapidity of the circulation can be removed (?) by
digitalis. Permanently removed? and by a heroic enantiopathic remedy?
Poor Hufeland!
Such was the treatment pursued by the allopathist. The patients,
therefore, were obliged to yield to the sad necessity, because they
could obtain no better aid from other allopathists, who had gained
their knowledge from the same deceitful books.
As the fundamental cause of chronic (non-venereal) diseases, together
with the remedies for them, remained unknown to these practitioners,
who vainly boasted of their causal medication and of their diagnosis
being directed to the investigation of the genesis of diseases2*; how
could they hope to cure the immense numbers of chronic diseases by
their indirect treatments, which were but hurtful imitations of the
unintelligent vital force for its own relief, that never were intended
to be models for practice?
* Which Hufeland in his pamphlet, Dse Homoopathie, page 20, makes a
futile attempt to appropriate for his old pseudo-art. For since, as is
well known, previous to the appearance of my book (Chronic Diseases),
the 2500-years-old allopathy knew nothing about the source of most
chronic diseases (psora), must it not have attributed a false source
(genesis) to such maladies?
The presumed character of the affection they regarded as the cause of
the disease, and hence they directed their pretended causal treatment
against spasm, inflammation (plethora), fever, general and partial
debility, mucus, putridity, obstructions, etc., which they thought to
remove by means of their antispasmodic, antiphlogistic, tonic,
stimulant, antiseptic, dissolvent, resolvent, derivative, evacuant,
antagonistic remedies (of which they only possessed a superficial
knowledge).
But from such general indications really serviceable medicines could
not be discovered, most assuredly not in the materia medica of the old
school, which, as I have elsewhere shown, 2* is founded mainly on
conjecture and false deductions ab usu in morbis, mixed up with
falsehood and fraud.
* See essay in the first volume of the Materia Medica Pura (English
edit.), Sources of the Common Materia Medica.
With equal rashness they attacked those still more hypothetical so-
called indications - deficiency or excess of oxygen, nitrogen, carbon,
or hydrogen in the fluids, exaltation or diminution of the
irritability, sensibility and reproduction, derangements of the
arterial, venous and capillary systems, asthenia, etc., without
knowing a single remedy for effecting objects so visionary. All this
was pure ostentation. It was a mode of treatment that did no good to
the patients.
But all semblance of appropriate treatment of diseases was completely
lost by a practice, introduced in the earliest times, and even made
into a rule: I mean the mixture in a prescription of various medicinal
substances, whose real action was, almost without an exception,
unknown, and which, without any one exception, invariably differed so
much among each other. One medicine (the sphere of whose medicinal
effects was unknown) was placed foremost, as the principal remedy
(basis), and was designed to subdue what the physician deemed the
chief character of the disease, to this was added some other drug
(equally unknown as regards the sphere of; its medicinal action) for
the removal of some accessory symptom, or to strengthen the action of
the first (adjuvans); and besides these, yet another (likewise unknown
as to the sphere of its medicinal powers), a pretended corrective
remedy (corrigens); these were all mixed together (boiled, infused) -
and along with them, some medicinal syrup, or distilled medicinal
water, also with different properties, would be included in the
formula, and it was supposed that each of the ingredients of this
mixture would perform, in the diseased body, the part allotted to it
by the prescriber's imagination, without suffering itself to be
disturbed or led astray by the other things mixed up along with it;
which, however, could not in reason be expected. One ingredient
suspended wholly or partially the action of another, or communicated
to it and to the others a mode of action and operation not anticipated
nor conjecturable, so that it was impossible the expected effect could
be obtained; there frequently occurred a mew morbid derangement,
which, from the incomprehensible changes imparted to substances by
their admixture, was not and could not have been foreseen, which
escaped observation amid the tumultuous symptoms of the disease, and
which became permanent from a lengthened employment of the
prescription - accordingly an artificial disease was added to and
complicated the original disease, causing an aggravation of the latter
- or if the prescription were not often repeated, but superseded by
one or more new prescriptions, composed of other ingredients, given in
rapid succession, then the very least that could happen was a farther
depression of the strength, for the substances administered in that
way neither had, nor could have had, any direct pathological relation
to the original malady, but only attacked, in a useless and injurious
manner, parts that were least implicated in the disease.
The mixture of several medicines, even if the effects of each single
medicine on the human body were accurately known (- the prescription
writer, however, often knows not the thousandth part of their effects
-), the association, in one prescription, of several such ingredients,
I repeat, many of which are themselves of a very compound nature, and
the peculiar action of any one of which is as good as unknown,
although in reality it always differs greatly from that of the others,
and the administration of this incomprehensible mixture to the patient
in large and frequently repeated doses, in order therewith to obtain
some purposed, certain, curative effect, is a piece of folly repugnant
to every reflecting and unprejudiced person.*
* The absurdity of medicinal mixtures was perceived even by adherents
of the old school of medicine, although they still continued to follow
this slovenly plan in their own practice, contrary to their
convictions. Thus Marcus Herz (in Hufeland's Journal, ii, p. 33)
reveals the pricks of his conscience in the following words: "When we
wish to remove the inflammatory state, we do not employ either nitre
or sal-ammoniac or vegetable acids alone, but we usually mix several,
and often but too many, so-called anti-phlogistics together or give
them in the same case in close succession. If we have to combat
putridity, we are not content to look for the attainment of our object
from the administrations of large doses of one of the known antiseptic
medicines, such as cinchona bark, mineral acids, arnica, serpentaria,
etc., alone; we prefer associating several of them together, and count
upon their community of action; or from our uncertainty as to whose
action is the most suitable for the case in question, we throw
together a number of different substances, and almost leave it to
chance to effect the end we have in view, by means of one of them.
Thus we seldom excite perspiration, purify the blood (?), overcome
obstructions (?), promote expectoration, or even evacuate the primae
viae, by a single remedy; our prescriptions for these objects are
always composite, almost never simple and pure, consequently neither
are our observations in reference to the actions of each individual
substance contained in them. To be sure, we learnedly institute
certain grades of rank among the remedies in our formulas; on the one
to which we particularly commission the action, we confer the title of
base (basis), the others we call helpers, supporters (adjuvantia),
correctives (corrigenba), etc. But this classihcation is evidently
almost entirely arbitrary. The helpers and supporters have just as
much part in the whole action as the chief ingredient, although, from
want of a standard of measurement, we are unable to determine the
degree of their participation in the result. In like manner the
influence of the correctives on the powers of the other ingredients
cannot be quite indifferent; they must increase or diminish them, or
give tbem quite another direction; and hence we must always regard the
salutary (?) change which we effect, by means of such a prescription,
as the result of all its ingredients collectively, and we can never
obtain from its action a pure experience of the individual efficacy of
any single ingredient of which it is composed. In fact, our knowledge
of what is essential to be known respecting all our remedies, as also
respecting the perhaps hundred-fold relationship among each other into
which they enter when combined, is far too little to be relied upon to
enable us to tell with certainty the degree and extent of the action
of a substance, seemingly ever so unimportant, when introduced into
the human body in combination with other substances."
The result naturally belies every expectation that had been formed.
There certainly ensue changes and results, but none of an appropriate
character, none beneficial - all injurious, destructive!
I should like to see any one who would call the purblind inroads of
such prescriptions on the diseased human body a cure!
It is only by guiding what still remains of the vital principle in the
patient to the proper performance of its, functions, by means of a
suitable medicine, that a cure can be expected, but not by enervating
the body to death, secundum artem; and yet the old school knows not
what else to do with patients suffering from chronic diseases, than to
attack the sufferers with drugs that do nothing but torture them,
waste their strength and fluids, and shorten their lives! Can it be
said to save whilst it destroys? Does it deserve any other name than
that of a mischievous [non-healing] art, It acts, lege artis, in the
most inappropriate manner, and it does (it would almost seem
purposely) that is to say, the very opposite of what it should do. Can
it be commended? Can it be any longer tolerated?
In recent times the old school practitioners have quite surpassed
themselves in their cruelty towards their sick fellow-creatures, and
in the unsuitableness of their operations, as every unprejudiced
observer must admit, and as even physicians of their own school have
been forced, by the pricks of their conscience (like Kruger Hansen),
to confess before the world.
It was high time for the wise and benevolent Creator and Preserver of
mankind to put a stop to these abominations, to command a cessation of
these tortures, and to reveal a healing art the very opposite of all
this, which should not waste the vital juices and powers by emetics,
perennial scourings out of the bowels, warm baths, diaphoretics or
salivation; nor shed the life's blood, nor torment and weaken with
painful appliances; nor, in place of curing patients, suffering from
diseases, render them incurable by the addition of new chronic
medicinal maladies by means of the prolonged use of wrong, powerful
medicines of unknown properties; nor yoke the horse behind the cart,
by giving strong palliatives, according to the old favorite axiom,
contraria contrariis curentur; nor, in short, in place of lending the
patient aid, to guide him in the way to death, as is done by the
merciless routine practitioner, - but which, on the contrary, should
spare the patient's strength as much as possible, and should, rapidly
and mildly, effect an unalloyed and permanent cure, and restore to
health by means of smallest doses of few simple medicines carefully
selected according to their proved effects, by the only therapeutic
law conformable to nature: similia similibus curentur. It was high
time that he should permit the discovery of homoeopathy.
By observation, reflection and experience, I discovered that, contrary
to the old allopathic method, the true, the proper, the best mode of
treatment is contained in the maxim: To cure mildly, rapidly,
certainly, and permanently, choose, in every case of disease, a
medicine which can itself produce an affection similar to that sought
to be cured!
Hitherto no one has ever taught this homoeopathic mode of cure, no one
has carried it out in practice. But if the truth is only to be found
in this method, as I can prove it to be, we might expect that, even
though it remained unperceived for thousands of years, distinct traces
of it would yet be discovered in every age.*
* For truth is co-eternal with the all-wise, benevolent Deity. It may
long escape the observation of man, until the time foreordained by
Providence arrives, when its rays shall irresistibly break through the
clouds of prejudice and usher in the dawn of a day which shall shine
with a bright and inextinguishable light for the weal of the human
race.
And such is the fact. In all ages, the patients who have been really,
rapidly, permanently and obviously cured by medicines, and who did not
merely recover by some fortuitous circumstance, or by the acute
disease having run its allotted course, or by the powers of the system
having, in the course of time, gradually attained the preponderance,
under allopathic and antagonistic treatment - for being cured in a
direct manner differs vastly from recovering in an indirect manner -
such patients have been cured solely (although without the knowledge
of the physician) by means of a (homoeopathic) medicine which
possessed the power of producing a similar morbid state.
Even in real cures by means of mixtures of medicines - which were
excessively rare - it will be found that the remedy whose action
predominated was always of a homoeopathic character.
But this is observed much more strikingly in cases where physicians
sometimes effected a rapid cure with one simple medicinal substance,
contrary to the usual custom, that admitted of none but mixtures of
medicines in the form of a prescription. There we see, to our
astonishment, that this always occurred by means of a medicine that is
itself capable of producing an affection similar to the case of
disease, although the physicians themselves knew not what they were
doing, and acted in forgetfulness of the contrary doctrines of their
own school. They prescribed a medicine the very reverse of that which
they should have employed according to the traditional therapeutics,
and it was only in consequence of so doing that the patients were
rapidly cured.
If we deduct the cases in which the specific remedy for a disease of
never varying character has been made known to physicians of the
ordinary school (not by their own investigation, but) by the empirical
practice of the common people, wherewith they are enabled to effect a
direct cure, as for instance, of the venereal chancrous disease with
mercury; of the morbid state resulting from contusions with arnica; of
marsh ague with cinchona bark; of recent cases of itch with flowers of
sulphur, etc. - if we deduct these, we find, that without almost any
exception, all the other treatment of the old school physician, in
chronic diseases, consists in debilitating, teasing and tormenting the
already afflicted patient, to the aggravation of his disease and to
his destruction, with a great display of dignified gravity on the part
of the doctor and at a ruinous expense to the patient.
Blind experience sometimes led them to a homoeopathic mode of
treatment,* and yet they did not perceive the law of nature in
obedience to which cures so effected did and must ensue.
* Thus they imagined they could drive out through the skin the
sudatory matter which they believed to stagnate there after a chill,
if they gave the patient to drink, during the cold stage of the
catarrhal fever, an infusion of elder flowers, which is capable of
removing such a fever and curing the patient by its peculiar
similarity of action (homoeopathically), and this it does most
promptly and effectually, without causing perspiration, if but a small
quantity of this infusion, and nothing else, be taken. To hard, acute
swellings, in which the excessive violence of the inflammation
prevents their suppuration and causes intolerable pains, they apply
very warm poultices, frequently renewed, and behold! the inflammation
and the pains diminish rapidly, while the abscess is rapidly formed,
as is known by the yellowish shining elevation and the perceptible
softening. In this case they imagine that the hardness has been
softened by the moisture of the poultice, whereas it is chiefly by the
greater heat of the poultices that the excess of inflammation has been
homoeopathically subdued, and the rapid suppuration been enabled to
take place. - Why do they employ with benefit in many ophthalmiae St.
Yve's salve, the chief ingredient of which is red oxide of mercury,
which can produce inflammation of the eyes, if anything can? Is it
hard to see that they here act homoeopathically? - Or why should a
little parsley juice produce such evident relief in those cases (by no
means rare), where there are anxious, often ineffectual, efforts to
urinate in little children, and in ordinary gonorrhoea, which is well
known by the very painful, frequent and almost ineffectual attempts to
make water, if the fresh juice of this plant had not the power of
causing, in healthy persons, a painful, almost fruitless, urging to
urinate, consequently cures homoeopathically? With the pimpernal root,
which causes great secretion of mucus in the bronchia and fauces, they
successfully combatted the so-called mucous angina - and quelled some
kinds of metrorrhagia with the leaves of savine, which can itself
cause metrorrhagia, without perceiving the homoeopathic curative law.
In cases of constipation from incarcerated hernia and in ileus many
medical men found the constipating opium, in small doses, to be the
most excellent and certain remedy, without having the most distant
idea of the homoeopathic therapeutic law exemplified in this case.
They cured non-venereal ulcers of the fauces with small doses of
mercury, which is homoeopathic to such states - stopped some
diarrhoeas with small doses of the purgative rhubarb - cured
hydrophobia with belladonna, that causes a similar affection, and
removed, as if by magic, the dangerous comatose state in acute fevers
with a small dose of the heating, stupefying opium; and yet they abuse
homoeopathy, and persecute it with a fury that can only arise from the
stings of an evil conscience in a heart incapable of improvement.
Hence it is highly important, for the weal of mankind, to ascertain
what really took place in these extremely rare but singularly salutary
treatments. The answer we obtain to this question is of the utmost
significance.
They were never performed in any other manner than by means of
medicines of homoeopathic power, that is to say, capable of producing
a disease similar to the morbid state sought to be cured; the cures
were effected rapidly and permanently by medicines, the medical
prescribers of which made use of them as it were by accident, and even
in opposition to the doctrines of all previous systems and
therapeutics (often without rightly knowing what they were doing and
why they did it), and thus, against their will, they practically
confirmed the necessity of the only therapeutic law consonant to
nature, that of homoeopathy - a therapeutic law, which, despite the
many facts and innumerable hints that pointed to it, no physicians of
past epochs have exerted themselves to discover, blinded as they all
have been by medical prejudices.
For even the domestic practice of the non-medical classes of the
community endowed with sound observant faculties has many times proved
this mode of treatment to be the surest, the most radical and the
least fallacious in practice.
In recent cases of frost-bitten limbs frozen sour crout is applied or
frictions of snow are used.*
* It is on such examples of domestic practice that Mr. M. Lux founds
his so-called mode of cure by identicals and idem, which he calls
Isopathy, which some eccentric-minded persons have already adopted as
the non plus ultra of a therapeutic method, without knowing how they
could carry it out.
But if we examine these instances attentively we find that they do not
bear out these views.
The purely physical powers differ in the nature of their action on the
living organism from those of a dynamic medicinal kind.
Heat or cold of the air that surrounds us, or of the water, or of our
food and drink, occasion (as heat and cold) of themselves no absolute
injury to a healthy body; heat and cold are in their alternations
essential to the maintenance of healthy life, consequently they are
not of themselves medicine. Heat and cold, therefore, act as curative
agents in affections of the body, not by virtue of their essential
nature (not, therefore, as cold and heat per se, not as things hurtful
in themselves, as are the drugs, rhubarb, china, etc., even in the
smallest doses), but only by virtue of their greater or smaller
quantity, that is, according to their degrees of temperature, just as
(to take an example from purely physical powers) a great weight of
lead will bruise my hand painfully, not by virtue of its essential
nature as lead, for a thin plate of lead would not bruise me, but in
consequence of its quantity and massive weight.
If, then, cold or heat be serviceable in bodily ailments like frost-
bites or burns, they are so solely on account of their degree of
temperature, just as they only inflict injury on the healthy body by
their extreme degrees of temperature.
Thus we find in these examples of successful domestic practice, that
it is not the prolonged application of the degree of cold in which the
limb was frozen that restores it isopathically (it would thereby be
rendered quite lifeless and dead), but a degree as cold that only
approximates to that (homoeopathy), and which gradually rises to a
comfortable temperature, as frozen sour crout laid upon the frost-
bitten hand in the temperature of the room soon melts, gradually
growing warmer from 32° or 33° (Fahr.) to the temperature of the room,
supposing that to be only 55°, and thus the limb is recovered by
physical homoeopathy. In like manner, a hand scalded with boiling
water would not be cured isopathically by the application of boiling
water, but only by a somewhat lower temperature, as, for example, by
holding it in a vessel containing a fluid heated to 160°, which
becomes every minute less hot, and finally descends to the temperature
of the room, whereupon the scalded part is restored by homoeopathy.
Water in the act of freezing cannot draw out the frost isopathically
from potatoes and apples, but this is effected by water only near the
freezing-point.
So, to give another example from physical action, the injury resulting
from a blow on the forehead with a hard substance (a painful lump) is
soon diminished in pain and swelling by pressing on the spot for a
considerable time with the ball of the thumb strongly at first, and
then gradually less forcibly, homoeopathically but not by an equally
hard blow with an equally hard body, which would increase the evil
isopathically.
The examples of cures by isopathy given in the book alluded to -
muscular contractions in human beings and spinal paralysis in a dog,
which had been caused by a chill, being rapidly cured by cold bathing
- these events are falsely explained by isopathy. What are called
sufferings from a chill are only nominally connected with cold, and
often arise, in the bodies of those predisposed to them even from a
draught of wind which was not at all cold. Moreover, the manifold
effects of a cold bath on the living organism, in health and in
disease, cannot be reduced to such a simple formula as to warrant the
construction of a system of such pretentions! That serpents' bites, as
is there stated, are most certainly cured by portions of the serpents,
must remain a mere fable of a former age, until such an improbable
assertion is authenticated by indubitable observations and experience,
which it certainly never will be. That, in fine, the saliva of a mad
dog given to a patient laboring under hydrophobia (in Russia), is said
to have cured him that is said would not seduce any conscientious
physician to imitate such a hazardous experiment, or to construct a so-
called isopathic system, so dangerous and so highly improbable in its
extended application, as has been done (not by the modest author of
the pamphlet entitled The Isopathy of Contagions Leipzic. Kollmann,
but) by its eccentric supporters, especially Dr. Gross (v. Alg. hom.
Ztg, ii, p. 72), who vaunts this isopathy (aequalia aequalibus) as the
only proper therapeutic rule, and sees nothing in the similia
similibus but an indifferent substitute for it; ungratefully enough,
as he is entirely indebted to the similia similibus for all his fame
and fortune.
The experienced cook holds his hand, which he has scalded, at a
certain distance from the fire, and does not heed the increase of pain
that takes place at first, as he knows from experience that he can
thereby in a very short time, often in a few minutes, convert the
burnt part into healthy painless skin.*
* So also Fernelius (Therap., lib. vi, cap. 20) considers that the
best remedy for a burnt part is to bring it near the fire, whereby the
pain is removed. John Hunter (On the Blood, Inflammation, etc., p.
218) mentions the great injury that results from treating burns with
cold water, and gives a decided preference to approaching them to the
fire, guided in this not by the traditional medical doctrines which
(contraria contrariis) prescribe cooling things for inflammation, but
by experience, which teaches that the application of a similar heat
(similia similibus) is the most salutary.
Other intelligent non-medical persons, as, for example, the
manufacturers of lackered ware, apply to a part scalded with the hot
varnish a substance that causes a similar burning sensation, such as
strong heated spirits of wine,* or oil of turpentine, and by that
means cure themselves in the course of a few hours, whereas cooling
salves, as they are well aware, would not effect a cure in as many
months, and cold water** would but make matters worse.
* Sydenham (Opera, p. 271 [edit. Syd. Soc., p. 601]) says the spirits
of wine, repeatedly applied, is preferable to all other remedies in
burns. Benjamin Bell, too (System of Surgery, 3rd edit., 1789),
acknowledges that experience shows that homoeopathic remedies only are
efficacious. He says: One of the best applications to every burn of
this kind is strong brandy or any other ardent spirit; it seems to
induce a momentary additional pain (see below, § 157), but this soon
subsides, and is succeeded by an agreeable soothing sensation. It
proves most effectual when the parts can be kept immersed in it; but
where this cannot be done, they should be kept constantly moist with
pieces of old linen soaked in spirits. To this I may add that warm,
and indeed, very warm, alcohol is much more rapidly and much more
certainly efficacious, for it is much more homoeopathic than when not
heated. And all experience confirms this in a most astonishing manner.
Edward Kentish, having to treat the workers in coal pits, who were so
often dreadfully burnt by the explosion of fire-damp, applied heated
oil of turpentine or alcohol, as the best remedy in the most extensive
and severest burns (Second Essay on Burns; London, 1798). No treatment
can be more homoeopathic than this nor is any more efficacious.
The estimable and experienced Heister (Institut. Chirurg., Tom. i, p.
33) confirms this from his own observation and extols the application
of turpentine oil, of alcohol and of very hot poultices for this end,
as hot as ever they can be borne.
But the amazing superiority of the application to burns of these
remedies, which possess the power of exciting burning sensation and
heat (and are consequently homoeopathic), over palliative refrigerant
remedies, is most incontestably shown by pure experimentation, in
which the two opposite methods of treatment are employed for the sake
of comparison, in burns of equal intensity in the same body.
Thus Benjamin Bell (in Kuhn's Phys. Med. Journ., Leipzic 1801, Jun.,
p. 428), in the case of a lady who had scalded both arms, caused one
to be covered with oil of turpentine, and made her plunge the other
into cold water. In half an hour the first arm was well, but the other
continued to be painful for six hours longer; when it was withdrawn
one instant from the water she experienced much greater pain in it,
and it required a much longer time than the first for its cure.
John Anderson (Rentish, op. cit., p. 43) treated in a similar manner a
lady who had scalded herself with boiling grease. The face which was
very red and scalded and excessively painful was a few minutes after
the accident, covered with oil of turpentine her arms she had, of her
own accord, plunged into cold water, with which she desired to treat
it for some hours. In the course of seven hours her face looked much
better, and the pain was relieved. She had frequently renewed the cold
water for the arm, but whenever she withdrew it she complained of much
pain, and, in truth, the inflammation in it had increased. The
following morning I found that she had had during the night great pain
in the arm; the inflammation had extended above the elbow; several
large blisters had risen, and thick eschars had formed on the arm and
hand; a warm poultice was then applied. The face was completely free
from pain, but emollient applications had to be used for the arm for a
fortnight longer, before it was cured.
Who can fail to perceive in this instance the ininite superiority of
the (homoeopathic) treatment by means of remedies of similar action,
over the wretched treatment by opposites (contraria contrariis) of the
antiquated ordinary school of medicine!
** John Hunter (loc. cit.) is not singular in asserting the great
injury done by treating burns with cold water. W. Fabricius of Hilden,
also (De Combustionibus libellus, Basil, 1607, cap. 5, p. II), alleges
that cold applications in burns are highly injurious and productive of
the most serious consequences; inflammation, suppuration and sometimes
mortification are caused by them.
The old experienced reaper, although he may not be in the habit of
drinking brandy, will not touch cold water (contraria contrariis) when
he has worked himself into a violent feverish state in the heat of the
sun - he knows the danger of such a proceeding - but he takes a small
quantity of a heating liquor, a mouthful of brandy; experience, the
teacher of truth, has convinced him of the great superiority and
efficacy of this homoeopathic procedure, whereby his heat and fatigue
are speedily removed.*
* Zimmerman (Ueber die Erfahrung, ii, p. 318) informs us that the
inhabitants of hot countries act in the same manner, with the best
results, and that, after being very much heated, they swallow a small
quantity of some spirituous liquor.
There have occasionally been physicians who vaguely surmised that
medicines cure analogous morbid states by the power they possess of
producing analogous morbid symptoms.*
* I do not bring forward the following passages from authors who had a
presentiment of homoeopath, as proofs in support of this doctrine,
which is firmly established by its own intrinsic merits, but in order
to avoid the imputation of having suppressed these foreshadowings with
the view of claiming for myself the priority of the idea.
Thus the author of the book: - - - - -, * which is among the writings
attributed to Hippocrates, has the following remarkable words: - - -
- .
* Basil. Froben., 1538, p. 72.
Later physicians have also felt and expressed the truth of the
homoeopathic method of cure. Thus, for instance, Boulduc* perceived
that the purgative property of rhubarb was the cause of its power to
allay diarrhoea.
* Mémoire de l'Académie Royale, 1710.
Detharding* guessed that the infusion of senna leaves relieved colic
in adults by virtue of its analogous action in causing colic in
healthy persons.
* Eph. Nat. Cur., cent. x, obs. 76.
Bertholon* confesses that in diseases electricity diminishes and
removes pain very similar to that which itself produces.
* Medicin. Electrisitat., ii, pp. I5 and 282.
Thoury* testifies that positive electricity possesses the power of
quickening the pulse, but when that is already morbidly accelerated it
diminishes its frequency.
* Mémoire lu à l'Académie de Caen.
Von Stoerk* makes the following suggestion: If stramonium disorders
the mind and produces mania in healthy persons, ought we not to try if
in cases of insanity it cannot restore reason by producing a
revolution in the ideas?
* libell. de Stram., p. 8.
But a Danish army physician, of the name of Stahl,* has expressed his
conviction on this point in the most unequivocal terms. The rule
generally acted on in medicine, says he, to treat by means of
oppositely acting remedies (contraria contrariis), is quite false and
the reverse of what ought to be; I am, on the contrary, convinced that
diseases will yield to, and be cured by, remedies that produce a
similar affection (similia similibus), - burns by exposure to the
fire, frost-bitten limbs by the application of snow and the coldest
water, inflammation and bruises by distilled spirits; and in like
manner I have treated a tendency to acidity of the stomach by a very
small dose of sulphuric acid with the most successful result, in cases
where a number of absorbent remedies had been fruitlessly employed.
* In Jo. Hammelii, Commentatio de Arthritide tam tartarea, quam
scorbutica, seu podagra et scorbuto, Budingae, 1738, viii, pp. 40 42.
How near was the great truth sometimes of being apprehended! But it
was dismissed with a mere passing thought, and thus the indispensable
change of the antiquated medical treatment of disease, of the improper
therapeutic system hitherto in vogue, into a real, true, and certain
healing art, remained to be accomplished in our own times.
Happy Oyster
>Organon Of Medicine
>Samuel Hahnemann
>Psora = Flora
Better take it from here: http://www.ariplex.com/ama/ama_org6.htm
The real Hahnemann, unabridged. 100 percent pure.
--
"Die Frau ist ein Mi�griff der Natur... mit ihrem Feuchtigkeits-�berschu�
und ihrer Untertemperatur k�rperlich und geistig minderwertiger... eine
Art verst�mmelter, verfehlter, mi�lungener Mann...die volle Verwirklichung
der menschlichen Art ist nur der Mann."
Thomas von Aquin, hl., Kirchenlehrer, 1225-1274
Heilsames �ber christliche Lebensart: http://www.reimbibel.de
David Simpson
<bobof...@127.0.0.7> typed:
>On Sun, 21 Jun 2009 16:06:38 -0700 (PDT), in misc.health.alternative,
>rpautrey2 <rpau...@gmail.com> wrote:
>
>>Masons in-the-know are liars and ignorant masons are ignorant!
>>
>
>The Ugly Broad Brush of Bigotry Strikes again.
>
>and No I am not a Mason, I don't meet the require of believing in God
>or a supreme being.
>
A perfect description of rpautrey2.
--
Regards
David Simpson
(Unattached MM, Victoria, Australia)
You are a bundle of energy, always on the go.
rpautrey2
ORGANON OF MEDICINE
CONTENTS
TEXT OF THE ORGANON.
§ 1, 2. The sole mission of the physician is to cure rapidly, gently,
permanently.
NOTE. - Not to construct theoretical systems, nor to attempt to
explain phenomena.
§ 3, 4. He must investigate what is to be cured in disease and know
what is curative in the various medicines, in order to be able to
adapt the latter to the former, and must also understand how to
preserve the health of human beings.
§ 5. Attention to exciting and fundamental causes and other
circumstances, as helps to cure.
§ 6. For the physician, the disease consists only of the totality of
its symptoms.
NOTE. - The old school's futile attempts to discover the essential
nature of disease (prima causa).
§ 7. Whilst paying attention to those circumstances (§ 5) the
physician needs only to remove the totality of the symptoms in order
to cure the disease.
NOTE 1. - The cause that manifestly produces and maintains the disease
should be removed.
NOTE 2. - The symptomatic palliative mode of treatment directed
towards a single symptom is to be rejected.
§ 8. If all the symptoms be eradicated, the disease is always cured
internally also.
NOTE. - This is stupidly denied by the old school.
§ 9. During health a spiritual power (autocracy, vital force) animates
the organism and keeps it in harmonious order.
§ 10. Without this animating, spirit-like power the organism is dead.
§ 11. In disease, the vital force only is primarily morbidly deranged,
and expresses its sufferings (the internal change) by abnormal
sensations and functions of the organism.
Explanation of the word Dynamis.
§ 12. By the disappearance of the totality of the symptoms by the
cure, the affection of the vital force, that is to say, the whole
internal and external morbid state is also removed.
NOTE. - It is unnecessary for the cure to know how the vital force
produces the symptoms.
§ 13. To regard those diseases that are not surgical as a peculiar
distinct thing residing in the human frame is an absurdity which has
rendered allopathy so pernicious.
§ 14. Everything of a morbid nature that is curable makes itself known
to the physician by disease-symptoms.
§ 15. The affection of the diseased vital force and the disease-
symptoms thereby produced constitute an inseparable whole they are one
and the same.
§ 16. It is only by the spiritual influences of morbific noxae that
our spirit-like vital force can become ill; and in like manner, only
by the spirit-like (dynamic) operation of medicines that it can be
again restored to health.
§ 17. The practitioner, therefore, only needs to take away the
totality of the disease-signs, and he has removed the entire disease.
NOTES. 1, 2. - Illustrative examples.
§ 18. The totality of the symptoms is the only indication, the only
guide to the selection of a remedy.
§ 19. The alteration of the state of the health in diseases (the
disease-symptoms) cannot be cured by the medicines otherwise than in
so far as the latter have the power of also producing alterations in
man's health.
§ 20. This power of medicines to alter the state of the health can
only be ascertained by their effects on (healthy) persons.
§ 21. The morbid symptoms that medicines produce in healthy
individuals are the only thing wherefrom we can learn their disease-
curing power.
§ 22. If experience should show that by medicines that manifest
similar symptoms to the disease the latter would be most certainly and
permanently cured, we must select for the cure medicines with similar
symptoms; but should it show that the disease is most certainly and
permanently cured by opposite medicinal symptoms, we must choose for
the cure medicines with opposite symptoms.
NOTE. - The employment of medicines whose symptoms have no actual
(pathological) relation to the symptoms of the disease, but which act
on the body in a different manner, characterise the allopathic method,
which is to be rejected.
§ 23. By opposite medicinal symptoms (antipathic treatment) persisting
disease symptoms are not cured.
§ 24, 25. The other remaining method of treatment, the homoeopathic,
by means of medicines with similar symptoms, is the only one that
experience shows to be always salutary.
§ 26. This is dependent on the therapeutic law of nature that a weaker
dynamic affection in the living organism is permanently extinguished
by one that is very similar to and stronger than it, only differing
from it in kind.
NOTE. - This applies both to physical affections and moral maladies.
§ 27. The curative power of medicines, therefore, depends on the
symptoms they have similar to the disease.
the health
§ 28, 29. Attempt to explain this therapeutic law of nature.
§ 30-33. The human body is much more disposed to let its state of
health be altered by medicinal forces than by natural disease.
§ 34, 35. The correctness of the homoeopathic therapeutic law is shown
in the want of success attending every unhomoeopathic treatment of a
long-standing disease, and in this also, that two natural diseases
meeting together in the body, if they be dissimilar to each other, do
not remove or cure one another.
§ 36. I. The older disease existing in the body, if it be equally as
strong or stronger, keeps away from the patient a new dissimilar
disease.
§ 37. Thus under unhomoeopathic treatment that is not violent, chronic
diseases remain as they were.
§ 38. II. Or a new, stronger disease, attacking an individual already
ill, suppresses only, as long as it lasts, the old disease that is
dissimilar to it, already present in the body, but never removes it.
§ 39. It is just in this way that violent treatment with allopathic
drugs does not cure a chronic disease, but suppresses it only as long
as the action of the powerful medicines, which are unable to excite
any symptoms similar to the disease, lasts; after that, tile chronic
disease makes its appearance as bad as or worse than before
§ 40. III. Or the new disease, after having long acted on the body,
joins the old one that is dissimilar to it, and thence arises a double
(complex) disease; neither of these two dissimilar diseases removes
the other.
§ 41. Although in the course of nature, it is not seldom that two
dissimilar diseases meet in the same organism but this happens much
more frequently in the ordinary prac-long-continued employment of
powerful, inappropriate (allopathic) medicine, associates itself with
the old natural disease, which is dissimilar to (and therefore not
curable by) the former, and the chronic patient now becomes doubly
diseased.
§ 42. These diseases that thus complicate one another take, on account
of their dissimilarity, each the place in the organism suited for it.
§ 43, 44. But quite otherwise is it on the accession of a stronger
disease to a pre-existing one similar to it; in that case the latter
will be removed and cured by the former.
§ 45. Explanation of this phenomenon.
§ 46. Instances of chronic diseases being cured by the accidental
accession of another similar but stronger disease.
§ 47-49. In cases where diseases come together in the course of
nature, it is only one that displays similar symptoms that can remove
and cure the other, a dissimilar disease can never do this; this
should teach the physician what kind of medicines he can certainly
cure with, namely, with homoeopathic ones alone.
§ 50. Nature has but few diseases to send to the homoeopathic relief
of other diseases, and these its remedial agents are accompanied by
many inconvenientes.
§ 51. On the other hand, the physician has innumerable remedial
agents, possessing great advantages over those.
§ 52 There are but two chief methods of cure, the homoeopathic and the
allopathic, which are exact opposites, they cannot approach each other
or unite.
§ 53. The homoeopathic is based on an infallible law of nature and
proves itself as the only excellent one.
§ 54. The allopathic appeared in many very differing systems following
each other, all terming themselves rational methods of cure. This
method saw in diseases only morbid matter which were classified and
created a Materia Medica based on conjectures and compound
prescriptions.
§ 55, 56. The allopathic physicians possess in their hurtful method of
treatment nothing but palliatives which still may retain the
confidence of patients.
NOTE. - Isopathy.
§ 57. The antipathic or enantiopathic or palliative method treats a
single symptom of a disease with a remedy of opposite action,
contraria contrariis. Examples
§ 58. This antipathic procedure is not defective merely because it is
directed against a single symptom of the disease only, but also
because in persisting ailments, after it produces a short apparent
amelioration, real aggravation ensues.
NOTE. - Testimonies of authors to the truth of this.
§ 59. Injurious effects of some antipathic modes of treatment.
§ 60. Increasing the dose at every repetition of a palliative never
cures a chronic affection, but does still more harm.
§ 61. Whence physicians ought to have inferred the utility of an
opposite and only good mode of treatment, to wit, the homoeopathic.
§ 62. The reason of the injurious nature of the palliative, and of the
sole efficacy of the homoeopathic employment of medicines.
§ 63. Depends upon the difference between the primary action that
takes place under the influence of every medicine, and the reaction or
secondary action subsequently effected by the living organism (the
vital force).
§ 64. Explanation of the primary and secondary actions.
§ 65. Examples of both.
§ 66. From the smallest homoeopathic doses of medicine employed in
treatment, the secondary action of the vital force merely shows itself
in the restoration of the balance of health.
§ 67. These truths explain the salutary character of the homoeopathic
treatment, as also the perversity of the antipathic (palliative)
method.
NOTE. - Cases in which the antipathic employment of medicines is alone
admissible.
§ 68. How is the efficacy of the homoeopathic system proved by these
truths?
§ 69. How is the hurtfulness of the antipathic treatment proved by
these truths?
NOTE 1. - Opposite sensations do not neutralise each other in the
human sensorium, they are not, therefore like opposite substances in
chemistry.
NOTE 2. - Illustrative example.
§ 70. Short summary of the homoeopathic system of medicine.
§ 71. The three points necessary for curing: (1) the investigation of
the disease; (2) the investigation of the effects of the medicines,
and (3) their appropriate employment.
§ 72. General survey of diseases - acute. chronic.
§ 73. Acute diseases that attack single individuals, sporadic,
epidemic, acute miasms.
§ 74. The worst kinds of chronic diseases are those produced by the
unskilfulness of allopathic physicians. The most allopathic
debilitating treatment of Brousseau.
§ 75. These are the most incurable.
§ 76. It is only when the vital force is still sufficiently powerful,
that the injury can then be repaired, often only after a long time, if
the original disease be at the same time homoeopathically eradicated.
§ 77. Diseases inappropriately named chronic.
§ 78. Chronic diseases proper; they all arise from chronic miasms.
§ 79. Syphilis and sycosis.
§ 80, 81. Psora; it is the mother of all true chronic diseases except
the syphilitic and sycotic.
NOTE. - Names of diseases in the ordinary pathology.
§ 82. Among the more specific remedies discovered for these chronic
miasms, especially for psora, the selection of those for the cure of
each individual case of chronic disease is to be conducted all the
more carefully.
§ 83. Requisites for apprehending the picture of the disease.
§ 84-99. Instructions to the physician for investigating and tracing
the picture of the disease.
§ 100-102. Investigation of the epidemic diseases in particular.
§ 103. In like manner must the fundamental cause of (non-syphilitic)
chronic diseases be investigated and the great entire picture of psora
be displayed.
§ 104. Utility of noting down in writing the picture of the disease,
for the purpose of curing, and in the progress of the treatment.
NOTE. - How the old school physicians go about the investigation of
the morbid state.
§ 105-114. Preliminaries to be attended to in investigating the pure
effects of medicines on healthy individuals. Primary action. Secondary
action.
§ 115. Alternating actions of medicines.
§ 116, 117. Idiosyncrasies.
§ 118, 119. The action of every medicine differs from that of every
other.
NOTE. - There can be no such things as surrogates.
§ 120. Every medicine, therefore, must be carefully proved to
ascertain the peculiarity of its special effects.
§ 121-140. Mode of proceeding when we make trial of them on other
persons.
§ 141. The experiments of the healthy physician with medicines upon
himself are the best.
§ 142. The investigation of the pure effects of medicines in diseases
is difficult.
§ 143-145. Only from such investigations of the pure effects of
medicines on healthy persons can a real materia medica be formed.
§ 146. The most appropriate therapeutic employment of medicines known
in their pure effects.
§ 147. The medicine most homoeopathically corresponding is the most
suitable, is the specific remedy.
§ 148. Explanation of how a homoeopathic cure is probably effected.
§ 149. The homoeopathic cure of a disease that has occurred quickly is
quickly effected; that of chronic diseases, however, demands
proportionately more time.
NOTE. - Difference betwixt pure homoeopathists and the mongrel sect.
§ 150. Slight ailments.
§ 151. Important diseases have a number of symptoms.
§ 152. For those with numerous striking symptoms a homoeopathic remedy
can be more certainly found.
§ 153. What kind of symptoms ought one chiefly to attend to in the
choice of a remedy?
§ 154. A remedy as homoeopathic as it is possible to be cures without
much disturbance.
§ 155. Cause of the freedom from disturbance of such cures.
§ 156. Cause of the slight exceptions to this.
§ 157-160. The medicinal disease very similar, but somewhat superior
in strength, to the original disease, termed also homoeopathic
aggravation.
§ 161. In chronic (psoric) diseases the homoeopathic aggravations from
(antipsoric) homoeopathic medicines occur during a period of several
days, from time to time.
§ 162-171. Rules for treatment when the supply of known medicines is
too small to allow a perfect homoeopathic remedy to be discovered.
§ 172-184. Rules for the treatment of diseases with too few symptoms:
one-sided. diseases.
§ 185-203. Treatment of diseases with local symptoms; their external
treatment is always injurious.
§ 204, 205. All chronic affections and diseases properly so called
(that are not merely produced and maintained by a bad mode of living)
must be cured only from within, by the homoeopathic medicines
appropriate for the miasm that lies at their root.
§ 206. Preliminary investigation of the miasm that lies at their root,
of the simple miasm or its complications with a second (or even with a
third).
§ 207. Inquiry into the treatments previously employed.
§ 208, 209. The other preliminary inquiries necessary for thc
apprehension of the morbid picture of the chronic disease.
§ 210-230. Treatment of the so-called mental or emotional diseases.
§ 231, 232 The intermittent and alternating diseases.
§ 233, 234. The periodical intermittent diseases.
§ 235-244. The intermittent fevers.
§ 245-251. Mode of using the remedies.
NOTE. - Repetition of the doses according to the latest experience.
§ 252-256. Signs of commencing improvement.
§ 257, 258. False predilection for favourite remedies and
unjustifiable aversion to other medicines.
§ 259-261. Regimen in chronic diseases.
NOTE. - Injurious things in the habits of life.
§ 262, 263. Diet in acute diseases.
§ 264-266. Selection of the most energetic, most genuine medicines.
NOTE. - Change effected in some substances in their preparation for
food.
§ 267. Preparation of the most powerful and most durable forms of
medicines from fresh plants.
§ 268. Dry vegetable substances.
NOTE. - Preparation of powders so that they shall keep.
§ 269-271. The mode of preparing crude medicinal substances peculiar
to homoeopathy, so as to develop their curative powers to the utmost.
§ 272-274. Only one, single simple medicine should be given to the
patient at one time.
§ 275-283. Strength of the doses for homoeopathic use - how it may be
increased or diminished. Danger of too large doses.
§ 284. What parts of the body are more or less susceptible to the
influence of the medicines?
§ 285. External application of remedies. Mineral baths.
§ 286. Electricity. Galvanism.
§ 287. Mineral magnet.
§ 288, 289. Animal magnetism. Mesmerism.
§ 290. Massage.
§ 291. Water. Baths as remedial agents according to their temperature.
Aaron
<bobof...@127.0.0.7> wrote:
>On Mon, 22 Jun 2009 22:30:32 -0400, in misc.health.alternative, Aaron
><an...@home.net> wrote:
>
>>On Mon, 22 Jun 2009 16:21:48 -0700, Bob Officer
>><bobof...@127.0.0.7> wrote:
>>
>>>On Sun, 21 Jun 2009 16:06:38 -0700 (PDT), in misc.health.alternative,
>>>rpautrey2 <rpau...@gmail.com> wrote:
>>>
>>>>Masons in-the-know are liars and ignorant masons are ignorant!
>>>>
>>>
>>>The Ugly Broad Brush of Bigotry Strikes again.
>>>
>>>and No I am not a Mason, I don't meet the require of believing in God
>>>or a supreme being.
>>
>>Well, at least you seem sane!
>
>Why would you think I am insane? BEcuase I lack a belief in a
>specific fairy tale? Or that I would support good work? I actually
>support Masonic projects. I just can't join them.
You misunderstand me, I was contrasting your sanity to "rpautrey2's"
insanity. I would not assume insanity on anyone's part. "rpautrey2"
has proven that he/she is mentally ill.
Do you definately believe that there is no god or gods?
...or are you simply not convinced that any particular god or gods
exist?
>
>>LOL
>
>Sometimes it isn't a laughing manner. :-(
The "LOL" was to indicate that I was being friendly and joking with
you.
rpautrey2
> specific fairy tale? Or that I would support good work? I actually
> support Masonic projects. I just can't join them.
> Sometimes it isn't a laughing manner. :-(
> Posting the truthhttp://www.skeptics.com.au- Hide quoted text -
BO(Stinker),
You're a hypocrite!
On Jun 23, 6:56 am, Bob Officer <boboffic...@127.0.0.7> wrote:
> On Mon, 22 Jun 2009 22:30:32 -0400, in misc.health.alternative, Aaron
>
>
>
>
>
> <a...@home.net> wrote:
> >On Mon, 22 Jun 2009 16:21:48 -0700, Bob Officer
> ><boboffic...@127.0.0.7> wrote:
>
> >>On Sun, 21 Jun 2009 16:06:38 -0700 (PDT), in misc.health.alternative,
> >>rpautrey2 <rpautr...@gmail.com> wrote:
>
> >>>Masons in-the-know are liars and ignorant masons are ignorant!
>
> >>The Ugly Broad Brush of Bigotry Strikes again.
>
> >>and No I am not a Mason, I don't meet the require of believing in God
> >>or a supreme being.
>
> >Well, at least you seem sane!
>
> Why would you think I am insane? BEcuase I lack a belief in a
> specific fairy tale? Or that I would support good work? I actually
> support Masonic projects. I just can't join them.
>
> >LOL
>
> Sometimes it isn't a laughing manner. :-(
>
> --
> Bob Officer
> Posting the truthhttp://www.skeptics.com.au- Hide quoted text -
Aaron
<rpau...@gmail.com> wrote:
>> Why would you think I am insane? BEcuase I lack a belief in a
>> specific fairy tale? Or that I would support good work? I actually
>> support Masonic projects. I just can't join them.
>> >LOL
>> Sometimes it isn't a laughing manner. :-(
>> Bob Officer
>> Posting the truthhttp://www.skeptics.com.au- Hide quoted text -
>
>BO(Stinker),
>
>You're a hypocrite!
In what way? How do you justify that accusation?
Bob may be an Atheist, but that does not mean that he wants to harm
others. So, he supports the many good things done by Freemasonry that
build up and benefit society but cannot join because he is Atheist.
(I am assuming that he is correct about his personal beliefs excluding
him from Masonry; Larry would be more of an authority on that than I
am.) That is not hypocritical. Many Jewish synagogues give donations
to local Christian run food banks without any of the Jews becoming
Christian. A lack of bigotry is not hypocrisy.
Hypocritical would be someone who claims to be good who wants the
Shriner's Hospitals to close.
Happy Oyster
>ORGANON OF MEDICINE
>
>CONTENTS
>
>
>TEXT OF THE ORGANON.
No, no, you should read the original! Unabrigdged and NOT translated.
Hahnemann 100 percent pure: http://www.ariplex.com/ama/ama_org6.htm
rpautrey2
On Jun 23, 10:35 am, Aaron <a...@home.net> wrote:
> On Tue, 23 Jun 2009 07:17:31 -0700 (PDT), rpautrey2
>
> <rpautr...@gmail.com> wrote:
> >> Why would you think I am insane? BEcuase I lack a belief in a
> >> specific fairy tale? Or that I would support good work? I actually
> >> support Masonic projects. I just can't join them.
> >> >LOL
> >> Sometimes it isn't a laughing manner. :-(
> >> Bob Officer
> >> Posting the truthhttp://www.skeptics.com.au-Hide quoted text -
> >> Posting the truthhttp://www.skeptics.com.au-Hide quoted text -
>
> >> - Show quoted text -- Hide quoted text -
rpautrey2
On Jun 23, 2:18 pm, Happy Oyster <happy.oys...@ariplex.com> wrote:
> On Mon, 22 Jun 2009 23:17:53 -0700 (PDT), rpautrey2 <rpautr...@gmail.com> wrote:
> >ORGANON OF MEDICINE
>
> >CONTENTS
>
> >TEXT OF THE ORGANON.
>
> No, no, you should read the original! Unabrigdged and NOT translated.
>
> Hahnemann 100 percent pure:http://www.ariplex.com/ama/ama_org6.htm
>
> --
> "Die Frau ist ein Mißgriff der Natur... mit ihrem Feuchtigkeits-Überschuß
> und ihrer Untertemperatur körperlich und geistig minderwertiger... eine
> Art verstümmelter, verfehlter, mißlungener Mann...die volle Verwirklichung
> der menschlichen Art ist nur der Mann."
> Thomas von Aquin, hl., Kirchenlehrer, 1225-1274
> Heilsames über christliche Lebensart:http://www.reimbibel.de
Larry The Mason from Holbrook
>
> Wow! Most people, even the most disreputable, have some sense of
> shame when their lies are exposed.
Trolls rarely think for themselves, hence the inability to actually
carry on a conversation and instead expresses its total lack of social
skills. When it can't come up with an argument, it feigns
disinterest. It's a sad, but quite typical response.
Mark Probert
> I don't follow Nazi Loon Links!
That is a bigoted statement.
And, anyway, you do not follow any links, as you want to remain
uneducated.
> > Heilsames über christliche Lebensart:http://www.reimbibel.de- Hide quoted text -
Happy Oyster
>I don't follow Nazi Loon Links!
So you never follow your own links? Wow!
>On Jun 23, 2:18�pm, Happy Oyster <happy.oys...@ariplex.com> wrote:
>> On Mon, 22 Jun 2009 23:17:53 -0700 (PDT), rpautrey2 <rpautr...@gmail.com> wrote:
>> >ORGANON OF MEDICINE
>>
>> >CONTENTS
>>
>> >TEXT OF THE ORGANON.
>>
>> No, no, you should read the original! Unabrigdged and NOT translated.
>>
>> Hahnemann 100 percent pure:http://www.ariplex.com/ama/ama_org6.htm
>>
>> --
>> "Die Frau ist ein Mi�griff der Natur... mit ihrem Feuchtigkeits-�berschu�
>> und ihrer Untertemperatur k�rperlich und geistig minderwertiger... eine
>> Art verst�mmelter, verfehlter, mi�lungener Mann...die volle Verwirklichung
>> der menschlichen Art ist nur der Mann."
>> Thomas von Aquin, hl., Kirchenlehrer, 1225-1274
>> Heilsames �ber christliche Lebensart:http://www.reimbibel.de
--
"Die Frau ist ein Mi�griff der Natur... mit ihrem Feuchtigkeits-�berschu�
und ihrer Untertemperatur k�rperlich und geistig minderwertiger... eine
Art verst�mmelter, verfehlter, mi�lungener Mann...die volle Verwirklichung
der menschlichen Art ist nur der Mann."
Thomas von Aquin, hl., Kirchenlehrer, 1225-1274
Jim Bennie
wrote in message
news:1f192f81-a096-43ab...@x6g2000prc.googlegroups.com...
> Trolls rarely think for themselves, hence the inability to actually
> carry on a conversation and instead expresses its total lack of social
> skills.
Trolls are generally anti-social, Larry. Why else would someone go on their
computer, hide anonymously and bait perfect strangers to try to anger them
into a response? There must be a study on deviant behaviour which explains
the motivation behind this. I've wondered if it's merely low self-esteem
that obsesses them to think they have "power" to get someone to pay
attention to them.
On the other side of the coin, you have the Masonic fraternity (and others)
where you can go almost anywhere in the world and meet a friend you've never
seen before. Quite a contrast with those sad, friendless people hunched over
their computers trying to goad others.
Jim, Vancouver
Aaron
<rpau...@gmail.com> wrote:
>I can tell you're a good Christian(MK) & a good Mason(MK)?!?
Who are you addressing, and what basis do you have for an opinion?
It is obvious that you do not know anything about Freemasonry...
Do you know anything about Christianity?
rpautrey2
DAILY SCIENCE FIX - MICROBIOME - Are we more than ourselves?
April 28, 2009, 12:56AM
Are we more than ourselves...?
The Human Microbiome Project...ever heard of it? Well you should be
aware of it, because even in the 21st century we still have almost no
idea of what is living inside of us. What we do know is that:
It is estimated that 500 to 1000 species of bacteria live in the human
gut.[2] Bacterial cells are much smaller than human cells, and there
are at least ten times as many bacteria as human cells in the body
(approximately 1014 versus 1013).[3][4] Though members of the flora
are found on all surfaces exposed to the environment (on the skin and
eyes, in the mouth, nose, small intestine), the vast majority of
bacteria live in the large intestine.
I believe that the solutions to many of the modern epidemics of
illnesses and allergies can be traced to disrupting the balance of the
organisms living within us. As we learn that the environment around
us is actually a part of us and us a part of it, we should not, indeed
must not, forget to look inward and see the same relationship. There
are communities of organisims called superorganisms, that act as a
single unit and the community itself can be subject to natural
selection and evolution. Ants and Bees are among the best known, but
humans too are superorganisms.
From the NY Times last year:
The dawning realization is this: You are not just your genetic self.
You are a community of interacting organisms. This You ecosystem
includes the bacteria that outnumber your genetic cells by 10 to 1,
various fungi, viruses and just maybe a few parasites as well. Disturb
or remove any key player, and the whole system can come unbalanced.
What is going on inside us? What happens when we take antibiotics?
Are we doing more harm than good? Does what we eat, where we live,
the pollution and chemicals we are exposed to affect our microbiome?
You can bet they do.
But knowing whats living inside of us and how it interacts with us,
when coupled with a deeper understanding of genetics and epigeneitcs,
will ultimately redefine our concept of what is life. And that could
change everything.
Stay Tuned...
> ---------------------------------------------------------------------------------------------------------------------------------------------------------------------------
>
> http://www.homeoint.org/books/hahorgan/orgaintr.htm
>
> Organon Of Medicine
>
> INTRODUCTION
>
> Review of the therapeutics, allopathy and palliative treatment that
> have hitherto been practiced in the old school of medicine.
>
> As long as men have existed they have been liable, individually or
> collectively, to diseases from physical or moral causes. In a rude
> state of nature but few remedial agents were required, as the simple
> mode of living admitted of but few diseases; with the civilization of
> mankind in the state, on the contrary, the occasions of diseases and
> the necessity for medical aid increased, in equal proportion. But ever
> since that time (soon after ...
>
> read more »
rpautrey2
ANCIENT SYMBOLS IN MODERN MEDICINE: BUT WHY?
Does the ancient symbolism employed by the institutions that control
modern medicine reflect the influence of secret societies such as the
Freemasons? In order to fully understand the esoteric significance of
modern medical symbolism, such as the cross, or Ankh, or the serpents
and staff of Moses, or the winged staff of Hermes, it is helpful to
begin by understanding that all doctors swear to pagan gods.
The Hippocratic Oath, which is sworn by all doctors, begins with
the invocation: "I swear by Apollo the Physician. By Aesculapius,
Hygela and Panacea, and I take to witness all the gods and
goddesses..."[1] Dr Robert Orr showed in 1993 that 100% of American
medical schools administer some form of the Hippocratic Oath to
graduates.[2]
Dr James Appleyard, Chairman of the World Medical Association's
medical ethics committee, supports the modern use of the ancient
Hippocratic oath as "the continuation of a statement of fundamental
ethical principles that could be affirmed at graduation by doctors
worldwide".[3]
The World Medical Association's logo[4] features a serpent wrapped
around a staff, the symbol of the ancient Greek god Asklepios.
Aesculapius, worshipped by the Greeks as the god of healing, who
originated in ancient Egypt as Imhotep, high-priest, sage and minister
to the pharaoh, Zoser. It is significant that this symbol is
reminiscent of the Staff of Moses.[5] The World Health Organisation's
logo[6] also contains the ancient religious symbol of the serpent and
staff, which is superimposed over the United Nations emblem.
In fact, the medical establishment is steeped in ancient religious
symbolism. The British Columbia Medical Association coat of arms[7]
includes the Rod of Aesculapius, a golden griffin where the substance
represents alchemy, a medieval knight's helmet, and an ancient
Egyptian Ankh (Crux Ansata or Handled Cross). The Insider approves of
their official motto: "Always seek the truth." Paramedics also use the
symbol of staff and serpent in the internationally recognised
paramedic symbol[8], also called The Star of Life[9]. The resemblence
between this sign and the early Christian symbol of the Pax Christi
(Chi-Rho)[10], a cross-like monogram for Christ in ancient Greek, may
be significant.
The Wellcome Trust, a major medical charity, employs the winged
staff and snakes of Hermes[11] as their official logo, and for no
apparent reason there is a huge image of the ancient Egyptian
religious symbols of the Udjat eye of Horus and the Winged Disc of Ra,
etched into the glass above their entrance opposite Euston train
station in the West End of London. The winged sun disc is an ancient
symbol for the sun god, Ra. Well known examples of the winged solar
disc symbol can be found in ancient Egyptian temples, for instance
over the entrance to the Solar Temple of Amen-Ra at Karnak, or or over
the Temple doorway in Medinet Habu on the West bank of Luxor.
The Royal Society of Medicine coat of arms[12] features the serpent
of Moses on a Tau cross, and flowers which resemble the stylised Lotus
frequently depicted in ancient Egyptian art. In this discussion about
secret societies and the modern of ancient symbols it is pertinent
that The Royal Society - the foremost scientific institution in the
U.K., was founded by a prominent Freemason, Sir Robert Moray.[13]
John Robinson explains in his popular book on Freemasonry: "When
Freemasonry came public in 1717 ... it appeared that the Royal Society
was virtually a Masonic subsidiary, with almost every member and every
founding member of the Royal Society a Freemason."[14] An article in
the leading Masonic magazine, Freemasonry Today, echoes this and
mentions that "many masons were also members of the Royal Society".
[15] The Royal Society remains associated with British Freemasonry
today.
The Red Cross was first associated with human welfare and medical
help during the medieval crusades, when European Knights travelled
overseas to help pilgrims and foreigners alike, such as the Knights of
St John[16], the Knights Hospitaller, and the Knights Templar[17]
which was the first organisation to officially adopt the red cross
symbol.
The Knights Templar[18] has been operating in secret for centuries,
and traditions and inner mysteries are connected with those of the
secret society of Freemasonry[19].
REFERENCES
1. The Hippocratic Oath, from the Junior Doctors Association
website.
2. Orr RD, Pang N, Pellegrino, EJ, Siegler M., 1997. Use of the
Hippocratic Oath: A review of 20th century practice and a content
analysis of oaths administered in medical schools in the U.S. and
Canada in 1993. Journal of Clinical Ethics, 8(4):377-388.
3. World Medical Association website, press center, statement of
support for the Hippocratic Oath.
4. World Medical Association's official logo.
5. Exodus (2 Moses) 4:2-3, & Numbers (4 Moses) 21:8-9, Christian
Bible or Jewish Torah.
6. World Health Organisation, official website.
7. British Columbia Medical Association's coat of arms on their
official website.
8. Paramedic symbol from a major paramedics website.
9. History of The Star of Light, North Virginia Emergency Medical
Services Council website.
10. Examples of Christian religious symbolism, Gospel Facts website.
11. Irish Emergency Ambulance Service website, see Ambulance History
page for information about ancient religious symbols used in modern
medicine, such as the Rod of Asclepius and the Caduceus.
12. Royal Society of Medicine coat of arms, featured and explained on
their official website.
13. Lecture on The Royal Society, by the author and Freemason Robert
Lomas, on his official website.
14. J. J. Robinson, 1990. Born in Blood: The Lost Secrets of
Freemasonry. New York, USA: M Evans & Co.
15. An article from the official Masonic magazine, Freemasonry today,
posted on their website.
16. The History of First Aid, on an official St. John's Ambulance
website.
17. Knights Templar History website.
18. An official Knights Templar website.
19. Knights Templar page on the official Indiana Masons website.
NOTES & FURTHER READING
1. J.S.M. Ward , 1940. Freemasonry and the Ancient Gods. Montana,
USA: R A Kessinger Publishing Co.
*** HIGHLY RECOMMENDED *** One of the most revealing publicly
available sources about the Craft, since the 1940s this has been the
benchmark reference textbook for research into the relationship
between Freemasonry and religion.
On Jun 25, 6:33 pm, rpautrey2 <rpautr...@gmail.com> wrote:
> http://tpmcafe.talkingpointsmemo.com/talk/blogs/wademorris/2009/04/da...
> ...
>
> read more »- Hide quoted text -
Aaron
<rpau...@gmail.com> wrote:
>
>
>ANCIENT SYMBOLS IN MODERN MEDICINE: BUT WHY?
You just paste in the same original message as if it has not been
proven dishonest and the result of an unstable mind...
>
>
>Does the ancient symbolism employed by the institutions that control
>modern medicine reflect the influence of secret societies such as the
>Freemasons? In order to fully understand the esoteric significance of
>modern medical symbolism, such as the cross, or Ankh, or the serpents
>and staff of Moses, or the winged staff of Hermes, it is helpful to
>begin by understanding that all doctors swear to pagan gods.
You write "secret societies" but for some reason include freemasonry
as such as society. This does not make sense. The Masons are not
secret. Freemasonry is a well known fraternal organization. The
local lodge has a very big sign out front; that is NOT secret. They
are listed in the phone book - again, not secret. They maintain a
local park named after the lodge - not secret. The actions of the
lodge are not secret at all.
You also know that Doctors do not swear oaths to Pagan gods; You have
already seen the posts of the actual Hippocratic Oath, despite your
attempts to claim that the oath is different from the actual and
easilt looked up version used today. But don't let the facts stop you
from boycotting medical care if that makes you feel better about your
sad existance.
>
> The Hippocratic Oath, which is sworn by all doctors, begins with
>the invocation: "I swear by Apollo the Physician. By Aesculapius,
>Hygela and Panacea, and I take to witness all the gods and
>goddesses..."[1] Dr Robert Orr showed in 1993 that 100% of American
>medical schools administer some form of the Hippocratic Oath to
>graduates.[2]
>
The two biggest objections to the Hippocratic Oath that I have heard
is that not enough medical schools administer it and that not enough
Physicians take it seriously. By the way, here is the Modern
Hippocratic Oath used since 1964:
"I swear to fulfill, to the best of my ability and judgment, this
covenant:
I will respect the hard-won scientific gains of those physicians in
whose steps I walk, and gladly share such knowledge as is mine with
those who are to follow.
I will apply, for the benefit of the sick, all measures [that] are
required, avoiding those twin traps of overtreatment and therapeutic
nihilism.
I will remember that there is art to medicine as well as science, and
that warmth, sympathy, and understanding may outweigh the surgeon's
knife or the chemist's drug.
I will not be ashamed to say "I know not," nor will I fail to call in
my colleagues when the skills of another are needed for a patient's
recovery.
I will respect the privacy of my patients, for their problems are not
disclosed to me that the world may know. Most especially must I tread
with care in matters of life and death. If it is given me to save a
life, all thanks. But it may also be within my power to take a life;
this awesome responsibility must be faced with great humbleness and
awareness of my own frailty. Above all, I must not play at God.
I will remember that I do not treat a fever chart, a cancerous growth,
but a sick human being, whose illness may affect the person's family
and economic stability. My responsibility includes these related
problems, if I am to care adequately for the sick.
I will prevent disease whenever I can, for prevention is preferable to
cure.
I will remember that I remain a member of society, with special
obligations to all my fellow human beings, those sound of mind and
body as well as the infirm.
If I do not violate this oath, may I enjoy life and art, respected
while I live and remembered with affection thereafter. May I always
act so as to preserve the finest traditions of my calling and may I
long experience the joy of healing those who seek my help."
>
>
> Dr James Appleyard, Chairman of the World Medical Association's
>medical ethics committee, supports the modern use of the ancient
>Hippocratic oath as "the continuation of a statement of fundamental
>ethical principles that could be affirmed at graduation by doctors
>worldwide".[3]
>
> The World Medical Association's logo[4] features a serpent wrapped
>around a staff, the symbol of the ancient Greek god Asklepios.
>Aesculapius, worshipped by the Greeks as the god of healing, who
>originated in ancient Egypt as Imhotep, high-priest, sage and minister
>to the pharaoh, Zoser. It is significant that this symbol is
>reminiscent of the Staff of Moses.[5] The World Health Organisation's
>logo[6] also contains the ancient religious symbol of the serpent and
>staff, which is superimposed over the United Nations emblem.
There is no known connection between the human Imhotep (2650-2600 BC)
and the mythical Aesculapius. Since there was no cult worshipping
Imhotep, there is no holy symbol for the man. It is possible that the
Greeks knowing the story of Moses and the copper snake used that as a
symbol for healing, but that has no bearing on Freemasonry because the
masons did not create Greece.
***Insane rambling snipped***
rpautrey2
ANCIENT SYMBOLS IN MODERN MEDICINE: BUT WHY?
Does the ancient symbolism employed by the institutions that control
modern medicine reflect the influence of secret societies such as the
Freemasons? In order to fully understand the esoteric significance of
modern medical symbolism, such as the cross, or Ankh, or the serpents
and staff of Moses, or the winged staff of Hermes, it is helpful to
begin by understanding that all doctors swear to pagan gods.
The Hippocratic Oath, which is sworn by all doctors, begins with
the invocation: "I swear by Apollo the Physician. By Aesculapius,
Hygela and Panacea, and I take to witness all the gods and
goddesses..."[1] Dr Robert Orr showed in 1993 that 100% of American
medical schools administer some form of the Hippocratic Oath to
graduates.[2]
Dr James Appleyard, Chairman of the World Medical Association's
medical ethics committee, supports the modern use of the ancient
Hippocratic oath as "the continuation of a statement of fundamental
ethical principles that could be affirmed at graduation by doctors
worldwide".[3]
The World Medical Association's logo[4] features a serpent wrapped
around a staff, the symbol of the ancient Greek god Asklepios.
Aesculapius, worshipped by the Greeks as the god of healing, who
originated in ancient Egypt as Imhotep, high-priest, sage and minister
to the pharaoh, Zoser. It is significant that this symbol is
reminiscent of the Staff of Moses.[5] The World Health Organisation's
logo[6] also contains the ancient religious symbol of the serpent and
staff, which is superimposed over the United Nations emblem.
In fact, the medical establishment is steeped in ancient religious
Aaron
<rpau...@gmail.com> wrote:
***Paranoid fantasy snipped***
You just got called on reposting what you know to be lies and you do
it again. That is not honest or sane. It must be horrible to be you,
rpautrey2.
Jim Bennie
news:rm4e455eutp6ouumc...@4ax.com...
> You just got called on reposting what you know to be lies and you do
> it again.
But that's what trolls do, Aaron. They post anything if it'll get a
response. They crave attention. Usenet should be all about them, they
believe.
If they stood on a street corner and shouted the bleatings they post here,
they'd be ignored. So they come to the internet under some alias and
interrupt people's discussions, hoping anyone will pay attention to them.
Maybe they felt neglected as a child and it's become manifested in this kind
of look-at-me anti-social behaviour. If they only put even half the energy
into doing something productive with their lives...
Then there are those paranoid types who invent a ridiculous fantasy universe
where the Masons are being led by Satan to take their freedom away from
them. They really should seek professional help for their internal fears.
Jim, Vancouver
rpautrey2
rpautrey2
NaturalNews.com printable article
Originally published June 25 2009
The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
Medicine
by Mike Adams, the Health Ranger, NaturalNews Editor
(NaturalNews) Everywhere in western medicine you find the Caduceus
symbol: It's the staff entwined with two serpents, with wings at the
top. You'll find it emblazoned on medical texts, medical school
certificates, medical websites and even in hospitals and medical
buildings.
But what does the symbol mean, exactly? I decided to conduct a bit of
research to find out some possibilities.
The Caduceus, it turns out, was a staff carried by the Greek god
Hermes. Hermes is best known as the messenger of the gods, but he is
also well known as the protector of liars, gamblers and thieves. He's
also prominently known as the guide of the dead.
According to Wikipedia, the name of the staff, Caduceus, is adapted
from the Greek word kerukeion, which means "herald's wand" -- the
staff of the public messenger. It's related to the words kerux and
kerusso, which pertain to someone who announces information to the
public.
From a Biblical point of view, the two serpents on the staff are, of
course, symbols of evil and deception. There is a Greek myth about the
two serpents on the staff which states that Tiresias found two snakes
copulating and he beat to death the female snake with his staff.
So far, then, we have a staff carried by the Greek god Hermes, a
protector of liars and thieves (who is also the guide of the dead),
named as a staff or wand related to announcing information to the
public, encircled by two serpents representing evil, and tied to yet
another Greek myth about the female being beat to death.
This is the symbol of modern-day western medicine.
The evil of western medicine revealed
The part about the female being beaten to death is especially
relevant, given how our male-dominated western medical system
considers virtually all female physiology to be disease (pregnancy,
menstruation, etc.). Women are treated like animals in many ways,
through endless breast cancer screening and mandatory HPV vaccines.
Female organs are considered useless or disease-ridden, such as when
hysterectomies are performed to remove women's "hysteria" (madness).
That's where the name "hysterectomy" actually comes from, of course.
That the two snakes representing evil would encircle the staff of
public announcement could be an indication that the purpose of the
staff is to announce evil (the propaganda of western medicine). At the
same time, the mythological carrier of the staff is the protector of
liars and thieves (the drug promoters and drug companies).
Once you understand the symbology, it becomes quite evident that this
prominent symbol of western medicine was not chosen by chance: It
sends a powerful subconscious message, much like the symbols of secret
societies used on dollar bills, for example (the all-seeing eye
floating above the pyramid on the back of the dollar bill). It might
even be said that, through the repetition of this symbol which adorns
the most important documents and texts used in the medical schools,
doctors are, in a very true sense, being continuously indoctrinated
with the powerful symbols of evil and death.
Once these impressionable young doctors graduate from their medical
schools, they are given the tools of death to "treat" patients:
Chemotherapy poisons, toxic pharmaceuticals, scalpels and radiation
machines. They slice off women's breasts and call it "cancer
prevention." They poison children's brains with chemicals and call it
"medicine." They damage and destroy key organs like the heart, liver,
kidneys and brain through the forced application of toxic chemotherapy
agents, sometimes at gunpoint (as with the case of Daniel Hauser).
And all the while, they sit in their offices, with a dozen diplomas on
the walls, many containing the Cauceus symbol that is effectively
broadcasting a message into the office space of that doctor, further
imprinting his mind with the death agenda of modern medicine.
Do symbols really have power?
If all this sounds a bit odd to you, it might be worth asking yourself
this question: Why are all the institutions of power in modern society
obsessed with the secret use of such symbols? The entire layout of
Washington D.C., for example, is based on Satanic and Masonic
symbology: http://www.theforbiddenknowledge.co...
Why are such symbols printed on our currency? A floating all-seeing
eye above a pyramid... Isn't that a little spooky? But check your own
dollars right now: It's there, keeping an eye on YOU. (It looks
similar to the Eye of Sauron from the Lord of the Rings...) Why is the
Pentagon, the building occupied by creators of war and death, shaped
like a pentagon? The five-sided geometric structure is, of course,
closely related to Satanism. If you really want to explore deep down
the rabbit hole of bizarre Satanic symbols in the U.S. military, read
this report: http://www.theforbiddenknowledge.co...
By the way, I don't claim to agree with everything I'm listing here.
These are just links for further exploration for those who are
interested... some of it gets quite bizarre.
If you really want to delve into the bizarre world of symbols and
secret societies, read books by David Icke (www.DavidIcke.com). Or
check out this book on Amazon.com by Jim Marrs, Rule by Secrecy: The
Hidden History That Connects the Trilateral Commission, the
Freemasons, and the Great Pyramids. http://www.amazon.com/Rule-Secrecy-...
Of course, you can also find a fair bit of this material on www.PrisonPlanet.com
with Alex Jones, or on www.Rense.com with Jeff Rense.
Some people even say that our national leaders frequently flash
Illuminati hand signals openly, in public. Here's a YouTube video that
shows several interesting examples: http://www.youtube.com/watch?v=uKWV...
A true symbol of health and healing
I don't profess to be any kind of expert in secret societies or hidden
symbols, nor do I believe every single thing I read about the topic,
but there's no question whatsoever that symbols dominate the power
institutions of our world. The choice of those symbols says a lot
about the secret agendas behind such institutions. And the institution
of western medicine is symbolized by the Caduceus, a staff entwined
with serpents, held by a protector of liars and thieves, to be used
for announcing information to the public while beating to death the
female of the species.
Don't you find that more than a bit curious?
If I were creating a symbol of health, it would be a simple choice:
The radiant sun and a collection of plant leaves. Mother Nature. A
river, a stream, a mountain. Something along those lines. It would
definitely be based on the sun.
Modern medicine, however, has chosen different symbols to represent
its true agenda.
Forget about the TV ads, the press releases and the disinformation
spewing forth from Big Pharma and conventional doctors. The true
agenda of modern medicine is clearly encoded in its primary symbol:
DEATH.
Modern medicine is, as Dr. Gabriel Cousens says, "a culture of death."
And he's right: The whole system ultimately delivers death, not
health. Its tools are poisons, its goals are to eliminate knowledge of
natural remedies, and its primary symbol is based on broadcasting evil
while protecting liars.
What could possibly be more fitting for the failed institution of
modern medicine?Buzz up!vote now
--------------------------------------------------------------------------------
All content posted on this site is commentary or opinion and is
protected under Free Speech. Truth Publishing LLC takes sole
responsibility for all content. Truth Publishing sells no hard
products and earns no money from the recommendation of products.
NaturalNews.com is presented for educational and commentary purposes
only and should not be construed as professional advice from any
licensed practitioner. Truth Publishing assumes no responsibility for
the use or misuse of this material. For the full terms of usage of
this material, visit www.NaturalNews.com/terms.shtml
Happy Oyster
>http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine.html
>
>
>NaturalNews.com printable article
>Originally published June 25 2009
>
>The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
>Medicine
>by Mike Adams, the Health Ranger, NaturalNews Editor
What is the use of spreadinhg such a crap? Very simple: to find those people who
are so stupid that they believe it, and then rip them off.
--
"Der K�lner Dom ist gro� und gothisch,
der Knochenkult ist religiotisch."
rpautrey2
You're an idiot.
Get a microbiome exorcism!
On Jul 2, 12:46 pm, Happy Oyster <happy.oys...@ariplex.com> wrote:
> On Thu, 2 Jul 2009 08:21:24 -0700 (PDT), rpautrey2 <rpautr...@gmail.com> wrote:
> >http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine...
>
> >NaturalNews.com printable article
> >Originally published June 25 2009
>
> >The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
> >Medicine
> >by Mike Adams, the Health Ranger, NaturalNews Editor
>
> What is the use of spreadinhg such a crap? Very simple: to find those people who
> are so stupid that they believe it, and then rip them off.
>
> --
> "Der Kölner Dom ist groß und gothisch,
Mark Probert
> http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine...
>
> Originally published June 25 2009
What I find curious is that anyone with a functioning grey cell
believes anything on that website. The owner is a Ghoul.
Aaron
<rpau...@gmail.com> wrote:
>Nazi HO,
The nazis persecuted Freemasons, and required all lodges to close.
Any person seeking admission to the nazi Party had to renounce
freemasonry. Adolph Hitler, a conspiracy theorist, believed that the
Jews secretly controlled Freemasonry. rpautrey2, Since your position
is so similar to Hitler's, maybe you should not call to memory the
Nazis opposition to Freemsonry lest people question your support of
Nazism.
>
>You're an idiot.
>
>Get a microbiome exorcism!
What an idiotic thing to say.
Jan Drew
news:1b6832b7-0b58-49d1...@n4g2000vba.googlegroups.com...
http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine.html
NaturalNews.com printable article
Originally published June 25 2009
The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
Mark Probert
> All content posted on this site is commentary or opinion and is
> protected under Free Speech. Truth Publishing LLC takes sole
> responsibility for all content. Truth Publishing sells no hard
> products and earns no money from the recommendation of products.
> NaturalNews.com is presented for educational and commentary purposes
> only and should not be construed as professional advice from any
> licensed practitioner. Truth Publishing assumes no responsibility for
> the use or misuse of this material. For the full terms of usage of
> this material, visitwww.NaturalNews.com/terms.shtml
IOW, if you listen to NatrualNews and you die, your loved ones cannot
sue them.
If they were so confident in their ideas, they would not include this
statement.
Cowards.
Happy Oyster
>Nazi HO,
>
>You're an idiot.
>
>Get a microbiome exorcism!
That sounds a bit insane, doesn't it?
--
"Der K�lner Dom ist gro� und gothisch,
t
"Bob Officer" <bobof...@127.0.0.7> wrote in message
news:4usq45d0vfam3t8op...@4ax.com...
> On Thu, 02 Jul 2009 18:46:54 +0100, in misc.health.alternative, Happy
> Oyster <happy....@ariplex.com> wrote:
>
>>On Thu, 2 Jul 2009 08:21:24 -0700 (PDT), rpautrey2 <rpau...@gmail.com>
>>wrote:
>>
>>>http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine.html
>>>
>>>
>>>NaturalNews.com printable article
>>>Originally published June 25 2009
>>>
>>>The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
>>>Medicine
>>>by Mike Adams, the Health Ranger, NaturalNews Editor
>>
>>What is the use of spreadinhg such a crap? Very simple: to find those
>>people who
>>are so stupid that they believe it, and then rip them off.
>
> accepted as true.
>
>
> --
> Bob Officer
> Posting the truth
> are high quality proof of your last line. You have been doing so here.
Aaron
It is just an admission that they know that they are telling lies.
The wording escapes the notice of stupid people, their target
audience.
rpautrey2
> Hate mongers think if they say something enough times it was be
> accepted as true.
Stinker!?!
On Jul 2, 9:58 pm, Bob Officer <boboffic...@127.0.0.7> wrote:
> On Thu, 02 Jul 2009 18:46:54 +0100, in misc.health.alternative, Happy
>
> Oyster <happy.oys...@ariplex.com> wrote:
> >On Thu, 2 Jul 2009 08:21:24 -0700 (PDT), rpautrey2 <rpautr...@gmail.com> wrote:
>
> >>http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine...
>
> >>NaturalNews.com printable article
> >>Originally published June 25 2009
>
> >>The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
> >>Medicine
> >>by Mike Adams, the Health Ranger, NaturalNews Editor
>
> >What is the use of spreadinhg such a crap? Very simple: to find those people who
> >are so stupid that they believe it, and then rip them off.
>
> Hate mongers think if they say something enough times it was be
> accepted as true.
>
> --
> Bob Officer
> Posting the truthhttp://www.skeptics.com.au
rpautrey2
You're possessed by 'SATAN"!
You're a killer!
rpautrey2
NaturalNews.com printable article
Originally published June 25 2009
The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
Medicine
by Mike Adams, the Health Ranger, NaturalNews Editor
(NaturalNews) Everywhere in western medicine you find the Caduceus
--------------------------------------------------------------------------------
All content posted on this site is commentary or opinion and is
protected under Free Speech. Truth Publishing LLC takes sole
responsibility for all content. Truth Publishing sells no hard
products and earns no money from the recommendation of products.
NaturalNews.com is presented for educational and commentary purposes
only and should not be construed as professional advice from any
licensed practitioner. Truth Publishing assumes no responsibility for
the use or misuse of this material. For the full terms of usage of
this material, visit www.NaturalNews.com/terms.shtml
Aaron
<rpau...@gmail.com> wrote:
>Probert,
>
>You're possessed by 'SATAN"!
>
>You're a killer!
Bizarre accusations will not make you seem sane, rpautrey2.
Please seek professional psychiatric help before it is too late.
Happy Oyster
>Probert,
>
>You're possessed by 'SATAN"!
>
>You're a killer!
Wow, that's insane...
Happy Oyster
>http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine.html
>
>
>NaturalNews.com printable article
The same type of crack as with Tom "ironjustice"...?
Jan Drew
"rpautrey2" <rpau...@gmail.com> wrote in message
news:1b6832b7-0b58-49d1...@n4g2000vba.googlegroups.com...
Jan Drew
http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine.html
--------------------------------------------------------------------------------
All content posted on this site is commentary or opinion and is
protected under Free Speech. Truth Publishing LLC takes sole
responsibility for all content. Truth Publishing sells no hard
products and earns no money from the recommendation of products.
NaturalNews.com is presented for educational and commentary purposes
only and should not be construed as professional advice from any
licensed practitioner. Truth Publishing assumes no responsibility for
the use or misuse of this material. For the full terms of usage of
Happy Oyster
>
>"rpautrey2" <rpau...@gmail.com> wrote in message
>news:1b6832b7-0b58-49d1...@n4g2000vba.googlegroups.com...
>http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine.html
>
>
>NaturalNews.com printable article
>Originally published June 25 2009
>
>The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
>Medicine
Complete copy and this for the second time?
--
" Ich glaub, ans gro�e Weltgericht
glaubt selbst manch Pfarrer heute nicht."
Happy Oyster
>
> http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine.html
>
>
>NaturalNews.com printable article
>Originally published June 25 2009
>
>The Caduceus Decoded: Secret Symbols Reveal Dark Agenda of Western
Another complete copy. Why? The bot-like behavior is frightening. Does Jan Drew
lose the last remains of human abilities?
t
Bobby, YOU create problems where there were none. Skeptic? BS!
Mark Probert
In some ways, I think that the screwballs at NN are far more evil than
those at AoA, GR, and Mercola's site.
Mark Probert
Not at all. I am not an anti-vac liar.
> You're a killer!
Only when in service to the United States of America. And, then, I was
very effective.
Mark Probert
> On Fri, 3 Jul 2009 12:09:33 -0700 (PDT), rpautrey2
>
> >Probert,
>
> >You're possessed by 'SATAN"!
>
> >You're a killer!
>
> Bizarre accusations will not make you seem sane, rpautrey2.
> Please seek professional psychiatric help before it is too late.
I was 11B P R in Vietnam, and my weapon of choice was the XM21.
Aaron
<mark.p...@gmail.com> wrote:
>On Jul 3, 3:20 pm, Aaron <a...@home.net> wrote:
>> On Fri, 3 Jul 2009 12:09:33 -0700 (PDT), rpautrey2
>>
>> <rpautr...@gmail.com> wrote:
>> >Probert,
>>
>> >You're possessed by 'SATAN"!
>>
>> >You're a killer!
>>
>> Bizarre accusations will not make you seem sane, rpautrey2.
>> Please seek professional psychiatric help before it is too late.
>
>I was 11B P R in Vietnam, and my weapon of choice was the XM21.
Loyaly serving one's country and being a "killer" are two very
different things.
t
Mark Probert
> On Sat, 4 Jul 2009 18:49:32 -0700 (PDT), Mark Probert
>
> >On Jul 3, 3:20 pm, Aaron <a...@home.net> wrote:
> >> On Fri, 3 Jul 2009 12:09:33 -0700 (PDT), rpautrey2
>
> >> <rpautr...@gmail.com> wrote:
> >> >Probert,
>
> >> >You're possessed by 'SATAN"!
>
> >> >You're a killer!
>
> >> Bizarre accusations will not make you seem sane, rpautrey2.
> >> Please seek professional psychiatric help before it is too late.
>
> >I was 11B P R in Vietnam, and my weapon of choice was the XM21.
>
> Loyaly serving one's country and being a "killer" are two very
> different things.
Agreed. That is why I pointed it out.
>
>
>
>
>
> >> >On Jul 2, 3:39 pm, Mark Probert <mark.prob...@gmail.com> wrote:
> >> >> On Jul 2, 11:21 am, rpautrey2 <rpautr...@gmail.com> wrote:
>
> >> >> >http://www.naturalnews.com/z026504_medicine_Caduceus_western_medicine...
>
> >> >> > NaturalNews.com printable article
> >> >> > Originally published June 25 2009
>
> >> >> What I find curious is that anyone with a functioning grey cell
> >> >> believes anything on that website. The owner is a Ghoul.- Hide quoted text -
>
> - Show quoted text -
rpautrey2
How did you become a disbarred attorney?
What is your purpose in misc.health.alternative?
Murder?
> > - Show quoted text -- Hide quoted text -
>
> - Show quoted text -- Hide quoted text -
Happy Oyster
>Probert,
>
Aha, "the other one" in the gang shows up.
Naturopathic mafia agents work in lose groups.
--
"Ich glaub, der Teufel fuhr in Judas, * Was Judas damals hat getan
und Jesus sprach zu Judas "Tu das!" * war Teil von einem Gottesplan."
�ber Plan C: http://www.reimbibel.de
rpautrey2
On Jul 8, 4:20 pm, Bob Officer <boboffic...@127.0.0.7> wrote:
> On Wed, 8 Jul 2009 06:31:03 -0700 (PDT), in misc.health.alternative,
>
> rpautrey2 <rpautr...@gmail.com> wrote:
> >Probert,
>
> >How did you become a disbarred attorney?
>
> >What is your purpose in misc.health.alternative?
>
> It seems to be discussion
>
> What is you purpose to post other people's words and news articles
> over and over again?
>
> in alt,Freemasonry?
>
> >Murder?
>
> Are you making an actual accusation or are you just a typical
> mudslinger?
>
> Are you really a professional hatemonger? Do you still beat your
> wife?
>
> How do your like your fallacies used on you?
Aaron
<rpau...@gmail.com> wrote:
>Up Yours!
rpautrey2, if all of your conspiracy theories were true, you would not
be able to post your claims more than once without "men in black"
knocking down your door kidnaping you and informing the press that you
were a terrorist seeking to justify himself before Allah because of
you could not stop molesting children. That has not happened even
though you keep posting your kooky paranoid ideas. So, I guess you
have proven yourself wrong by still posting.
t
other with every post. You are not a skeptic. You are an embarrassment to
every real skeptic in the world. You really need to get some help with your
borderline psychotic behavior.
"Bob Officer" <bobof...@127.0.0.7> wrote in message
news:g6gd551b6dg295u5n...@4ax.com...
> On Thu, 9 Jul 2009 08:23:43 -0700 (PDT), in misc.health.alternative,
> rpautrey2 <rpau...@gmail.com> wrote:
>
> Top posting corrected.
>
>
> So Now we know you don't like the truth about your actions exposed.
> I'll ask you just who employs you as a shill, or you just a free
> lance hate monger?
Mark Probert
."Bob Officer" <boboffic...@127.0.0.7> wrote in
> message
Top posting corrected.
> news:g6gd551b6dg295u5n...@4ax.com...
>
>
>
> > On Thu, 9 Jul 2009 08:23:43 -0700 (PDT), in misc.health.alternative,
> > rpautrey2 <rpautr...@gmail.com> wrote:
>
> > Top posting corrected.
>
> >>On Jul 8, 4:20 pm, Bob Officer <boboffic...@127.0.0.7> wrote:
> >>> On Wed, 8 Jul 2009 06:31:03 -0700 (PDT), in misc.health.alternative,
>
> >>> rpautrey2 <rpautr...@gmail.com> wrote:
> >>> >Probert,
>
> >>> >How did you become a disbarred attorney?
>
> >>> >What is your purpose in misc.health.alternative?
>
> >>> It seems to be discussion
>
> >>> What is you purpose to post other people's words and news articles
> >>> over and over again?
>
> >>> in alt,Freemasonry?
>
> >>> >Murder?
>
> >>> Are you making an actual accusation or are you just a typical
> >>> mudslinger?
>
> >>> Are you really a professional hatemonger? Do you still beat your
> >>> wife?
>
> >>> How do your like your fallacies used on you?
>
> >>Up Yours!
>
> > So Now we know you don't like the truth about your actions exposed.
> > I'll ask you just who employs you as a shill, or you just a free
> > lance hate monger?
> Bob, it looks like you are the trouble maker here. You stir up some crap or
> other with every post. You are not a skeptic. You are an embarrassment to
> every real skeptic in the world. You really need to get some help with your
> borderline psychotic behavior
You do not have a clue. None. All dissolved with your favorite
beverage, urine.
Aaron
>Bob, it looks like you are the trouble maker here. You stir up some crap or
>other with every post. You are not a skeptic. You are an embarrassment to
>every real skeptic in the world. You really need to get some help with your
>borderline psychotic behavior.
What are you talking about?
Bob was just pointing out that the troll "rpautrey2" is a liar. The
fact that "rpautrey2" is a liar is obvious but it should be pointed
out all the same.
Mark Probert
> Probert,
>
> What is your purpose in misc.health.alternative?
>
> Murder?
No, prevention of murder by the anti-vac liars, such as yourself.
Thanks for asking.
Happy Oyster
>I starting to wonder since many of the AntiVaxers are home school and
>are conspiracy nuts, are they even going to report the infections to
>the public health officials.
No, they don't. And the become REALLY angry if things are exposed to the public,
as was the case in Austria during the last measles outbreak which was caused by
some anthroposophic schools. The virus even hit a university in Austria.
--
"Nie erf�hrt der fromme Christ, * Nach dem Tod gibt's kein Gericht,
dass sein Glaube irrig ist. * doch der Christ merkt das dann nicht!
Die Schreckliche Schrift in Reimen und Versen: http://www.reimbibel.de