It is not of the material stone, earth, ore quartz and mineral salts; nor is it the colors of plants, leaves, buds and flowers; nor of stems and stalks; nor of the chemical and physical properties of animal substances used, and the natural eye to behold, that one should think.
It is not the density of the platinum, or the whiteness of the aluminum, or the yellowness of gold, or the toxic nature of arsenic that one must turn his thoughts.
Think of the nutritive wheat, corn and barley used for foods, and then of the deadly aconite, belladonna and foxglove; and while thinking of one group as nutritive, and one of the other as poisonous, we make no progress.
But when we observe that they all grow and thrive in the same atmosphere and in the same soil and by reflection remember that one builds up and the other destroys man, i. e., one builds up the physical body and the other disorders and destroys the vital force of man, can we but conclude that there is some primitive substance, too subtle to see with the external eye, that becomes the medium of power ? This is the field of action and causes.
These substances of the three kingdoms must be examined, i e., they must be looked into by the internal eye, and the quality of each must be ascertained.
This does not mean that the internal surfaces of crystal forms must be examined with lenses.
Neither the interior of man, nor living plants, nor the so-called dead, earth elements have ever approximated the visual realm of external man.
But the vital test brings a response from the lowest and most inanimate elements as speedily as from the most poisonous plant or most venomous serpent virus, when circumstances have turned disordered life into the delicate degrees of susceptibility necessary to the homoeopathic conjunction and affinity.
To behold the interior of nature with the interior eye, the understanding must have long training and the purpose must be for the use of man; when an apparent sacrifice is a work of love one may see, when men and women devote life and property to science simply to benefit the human race.
This may be disputed, but only by the unenlightened, who know not the dreadful sacrifices made by the provers of septic poisons, serpent viruses, specific substances and poisonous drugs.
The abstract vital force is, to the untrained understanding, unthinkable, and as all internal examinations are upon this plane, then it must follow that a preparatory training must precede the actual examination of the internal qualities of the three kingdoms.
It is not generally known that the three kingdoms exist, as to their interior, in the image of man.
Neither is it generally understood what it is to exist in the image of man. It is not even known what man is, nor what the plant kingdom is, and much less what the mineral kingdom is.
If all these statements related to geology, botany and anatomy, they could be presumptuous, as these sciences are highly cultivated, but they treat of the kingdoms only as to their exterior or material relation.
The internal qualities have been left for the homeopathist, and such an exploration is within the province of homoeopathics.
To discover that man, as to his will and understanding, is capable of extremes, requires only that one shall examine our statesmen, our professional men, our scientists, and then the lowest types in civilized countries and cities.
To examine original tribes would not reveal the growth possible to the human race, nor the degradation reached by fallen man. The human race at its highest plane of development is only man.
No matter what attainments, what expansion, we see but the possibilities, the capabilities and nobility of man. He is but man and as such is but the image of his Creator.
Rise as lie may, he does so only within himself, and at his highest he is but himself, and even that is borrowed. So much as he has fallen below this highest point of the human race, and of any man, has he failed to reach his own individual possibilities, or fallen into degradation, so much is he but an image of himself, of man.
When he is but the image of himself he profanes himself, and likewise man, and how much more so must he profane God. Look at the animal faces in the degraded streets of our great cities.
We see but the degraded forms of man. Disobedience, sin and sorrow have brought depravity, and the souls within revel in hatred and crime as much as they will in the land beyond.
This is not the real man whom we see. It is but an image of what each one might be, but it is the real of such beings. A misspent life can here be contrasted with the life of usefulness, and the life of hatred with the life of orderly love.
In one all to hate, and in the other all to love.
In the one despised, in the other beloved.
The one, then, is man with his love for the degrees of uses; the other but an image with his hatred of uses.
In man is heaven; in his image is hell.
The fullness of man is but his capacity for growth as a receptacle for love, wisdom and use.
The image of man is hatred, ignorance, and to be cared for by local protectors and penitentiaries.
Independence contrasted with dependence.
Freedom contrasted with bondage.
Inconceivable gradations exist between these extremes.
These varying shades of changes in man come by inheritance, vocation, opportunity, disease and drugs.
There are no changes possible in man that cannot be produced, caused and aggravated by drugs.
Man’s diseases, have their likenesses in the substances that make up the three kingdoms. Man himself is a microcosm of the elements of the earth.
The earthy elements strive to rise, and do rise through the vegetable kingdom into man, and they strive to equal man; but, as they are not permitted to do so, they appear to degrade man they may approximate him.
Every element and creature below man in the created universe seeks to degrade man, which, how is only an appearance, by exercising such an influence, as will elevate itself at man’s expense, as if through jealousy.
We see this emerald quality on all sides. Man’s every inferior seeks to belittle him, and in every gradation down through to the lump of aluminous clay we see the tendency to lift up itself by depressing the interior of man in order to make him a brute.
So we see that man, with his depressing load, may rise within and become a glory or sink and become a brute. Even his external form in time resembles the face of an animal but not until long after his internals have assumed the disposition of that brute which he in face most resembles.
He grows Godlike in proportion to his struggle against his inherent evils, i. e., his loves mould his face and figure into the image of his real life.
The study of man as to his nature, as to his life, as to his affections, underlies the true study of Homoeopathics.
Whether we study him in the cradle of innocence, in the hieroglyphics of Egyptian sandstone, in the cunieforms of Assyrian clay, in the sculptor’s marble, on ancient and modern canvas, in Grecian architecture, in the vocations and trades of modern and recent progress, in the electrical telegraph, in the ships at sea or the mighty system of railroads that span the landed universe, we are but viewing the growth, action and qualities of this one, sole object of our attention, viz., man.
When we have reached the highest that is of man, and know him in all that he is and can be, then may we begin to study all the gradations down to the lowest image.
Man may be a physician to his equals and inferiors, but he cannot know his superiors in a manner to fully grasp the expanse of that great and glowing vital furnace that melts the metal to fill the moulds of human exigencies.
Then the physician must rise to the pinnacle of man’s growth; perceive his changes, even to the lowest degradation.
The physician must rise above bigotry, prejudice and intolerance that he may see that in man which will furnish the basis of comparison.
A rational doctrine of therapeutics begins with the study of the changes wrought in man. We may never ascertain causes, but we may observe changes.
A physician highly trained in the art of observation becomes classical in arranging what he observes. It will be hardly disputed that the changes in man’s nature, without an ideal natural man, would not be thinkable.
Whether we observe the changes wrought in man through his own will, through disease, or through drug provings upon the registration page, we have but one record to translate, viz., that of changes wherein man has in all cases been the figure operated upon.
The record of changes in the abstract is nothing. But when we see in that record the speech of nature, we then see the image or effigy of a human being.
Hahnemann emphasized the symptoms of the mind, hence we see how clearly the master comprehended the importance of the direction of symptoms; the more interior first, the mind, the exterior last, the physical or bodily symptoms.
Disease in general.
Disease in particular.
Remedies in general.
Remedies in particular.
The only possible way to conform to the above trend of thought and thereby establish a system of therapeutics, is by proving drugs as Hahnemann taught.
We may now see clearly what is to be understood by proving drugs, and we may define it as that conjunction of the given drug force with the vital force of man, whereby a given drug has wrought its impression upon man in a manner to make changes in his vital order, so that his sensations, mental operations and functions of organs are disturbed.
When a large enough number of provers have registered sensations, mental changes and disturbed functions so that it may be said of a drug that it has affected changes in every organ and part of man and his mental faculties, then may it be said that it has been proved; not that all of its symptoms must be brought out, but it has been proved sufficiently for us. In other words, its image has been established.
It is then known what there is in man that through its conjunction has been brought out.
When this particular perfect image of man has been observed fully by a rational physician, the nature of the sickness that this drug is capable of curing may be fully perceived.
The danger of using drugs whose properties are known only as related to a single organ must now appear, as drug is curative, or is a remedy, only because it is capable of producing symptoms on the entire man similar to such symptoms as the man is capable of having.
The remedy finds its place in man and develops its own nature; but if it has not in it that which can rise up and so impress man, it could not be capable of developing these symptoms.
Man’s image is therefore in all elements of plant and earth, and when that susceptibility exists in man then the proving may be wrought; but if that corresponding image is not in man at the time, then man is proof against the drug, except in increasing and larger doses.
Such provings exclusively are not desired, as they only impress a single organ with gross symptoms which are so unlike natural disease that a rational physician sees not therein the image of man, and stumbles into the grosser observation of artificial sickness, and is led to the ultimates, viz., pathological anatomy, rather than a rational study of the Materia Medica.
Many of our provings are wonderfully defective for the above reason. Hahnemann’s remedies will stand forever, as they are well-rounded provings from many degrees of strength in drugs and susceptibility.
The examination of an epidemic is in all nothing but the consideration of a similar number of provers. The steps from the whole group to individuals are in all cases the same.
The case is as follows : When a given epidemic, or endemic, comes upon the land, as many cases, most carefully written out, as can be gathered, are to be arranged in the Hahnemannian scheme, all symptoms under regional headings, so that prevailing disease may be viewed collectively, as a unit, or, as the image of a man, or as though one man had suffered from all the symptoms observed.
The same course applied to a large group of provers will bring the totality of the symptoms before the view as though one man had felt and recorded all the symptoms obtained, and the image of man may be then seen in the totality of the symptoms of the scheme.
The particular or individual study in the epidemic cannot be properly made until the symptoms are studied collectively, and in this kind of study is the same as after a proving has been arranged in schematic form in order to ascertain what other remedies and diseases are like it – diseases as to their symptom image, and not morbid anatomy – the same as to remedies as to their symptom image.
In this there can be no theory nor theorizing. The record of symptoms is to be considered either in natural disease or in the proving of a drug to ascertain so far as possible all the remedies that are, in general, similar throughout, in their fullness, to this one now under study.
Books have been so arranged. Belladonna on Diarrhea is but an anamnesis of all there is of that prevailing disease, and so must every single case, either in mind or on paper, be presented.
Here we see the series to work out our cases by. Every epidemic and every man sick must be so wrought out; first the general and the particular; remember that the particulars are always within the generals.
Great mistakes may come from going too deeply into particulars before the generals are settled.
An army of soldiers without the line of officers could not be but a mob; such a mob of confusion is our materia medica to the man who has not the command.
Hahnemann was not able to manage psora until he had completed his long and arduous labors which ended in the anamnesis of psora.
After he had gathered from a large number of psoric patients all the symptoms in order to bring before his mind the image of psoric man, he was able to perceive that its likeness was in sulphur, et al.
Boenninghausen arranged the anamnesis of sycosis which has been perfected by recent observers.
The anamnesis of syphilis must be arranged in this same way by every physician before he can treat it successfully. By this means we may settle in a measure the miasmatic groups.
The vast labor that Hahnemann put upon psora, before he discovered that this was the only way, shows how difficult it is to bring before the mind the full image of a prevailing disease. It is many times more difficult to solve the problem and find the similar remedy in isolated diseases and uncommon acute diseases.
Boenninghausen’s Repertory of Chronic Diseases (never translated), is arranged on this plan with symptoms and remedies graded.
An experienced eye glances over the repertory and arranges in his mind the anamnesis by singling out the remedies that are suitable to the general image of the disease that he has fully mastered.
The expert prescriber has fixed in his mind the image of the sick man before he takes up a book or thinks of a remedy.
He masters the sickness before he asks himself what is its likeness.
We must avoid the confusion of mind that often comes from thinking in the old way, not knowing what to call disease, and what to consider as only results of disease.
When advocating the above principle, I was once asked how to go about an anamnesis for epilepsy, for Bright’s disease, diabetes and other so-called diseases that have been arranged by old nosology.
It must be first understood that these so-called diseases are not disease as the homoeopathist thinks, but the results of diseases known as miasms.
Psora, syphilis and sycosis are the chronic miasms to be arranged in schematic form, and the arrangement in such form includes all the symptoms of each of the three.
Thus we have a foundation to build upon, and all curable cases, if properly studied, will be cured before they become structural. An attempt to arrange a schema for disease results could only fail, as the group worked at is but fragmentary.
A practical illustration comes to us at once when we think of Hahnemann’s prevision, inasmuch as he was able to say that Cholera resembles Cuprum, Camphora and Veratrum.
This he saw in the general view. When La Grippe comes the natural course to pursue by him who follows Hahnemann will be to write out carefully, as in one schema, the symptoms of twenty cases, more or less, the more the better, and then, after careful consideration by the aid of repertories, make a full anamnesis of all remedies, and the ones showing a strong relation throughout will be the group that will be found to draw from in curing the epidemic.
Only occasionally will the physician need to step outside of this group. But no man can predict which one of this group will be required for any single case.
But, in time of such hurry, when a large number of sick people must be visited in a day, the physician knowing the constitution of his patrons, much time may be gained in selecting for each sick person, from this group, the remedy he needs.
In a large proportion of the cases, the remedy will be found in this group. One will suffer with strange symptoms corresponding to the characteristics of one of the remedies in this group, and another will show forth the demand in like manner for another.
As there are no two sick people alike, thus no two persons will give forth an identical display of peculiar symptoms. Though several persons may need the same remedy, each one of the several persons must call for the remedy by virtue of the symptoms peculiar to himself.
When all of these features are properly understood, it will be clear to the mind how it is that every prover contributes his portion to the grand image that makes the disease likeness into the image of man.
Now, as like causes produce like effects, and as the causes of natural sicknesses have never been discovered, we can only reason from the effects of natural causes as we reason from artificial causes.
The teaching of Hahnemann, in the Sixteenth Section of the Organon, is to the effect that the vital principle cannot be assailed by other than dynamic agencies, or spirit like agencies. This must be accepted as true.
To prove that it is not true would require us to prove that scarlet fever, measles, small-pox, and in fact all acute infections and contagious diseases do assail the economy by other than spirit-like means.
With all the instruments of the scientific school of medicine, with every effort and ambition, no progress has been made by them to establish their material hypothesis. Therefore Hahnemann’s statement must stand as true.
The more dynamic, the greater resemblance to the life force and vice versa. The septic virus is dynamic because it has been vitalized or dynamized in nature’s laboratory.
It is a product of life operating upon matter, and the most dynamical toxics are animal ferments and ptomaïnes; no matter how concentrated they exist in a highly dynamic form.
The fluids and substances, ferments, ptomaïnes, etc., are the viruses, are the dynamic causes of fixed diseases; they are the causes of bacteria in all forms. It is not argued that the microscopical bacterium may not convey the fluid dynamic substances upon its body as perfectly to the detriment and hardship of men as a fly, a dog, or an elephant may.
Fluids containing bacteria of well-known disease producing character may be diluted until the bacteria is no longer found, and that fluid is just as active in its power to reproduce its own kind of sickness as when it was surcharged with microscopical animalculae.
Of course there is a difference – the susceptibility must be present in diluted virus, while any person may become ill from the concentrated ferment applied to any abrasion or injected hypodermically.
This condition once understood, the Materia Medica prover is prepared to consider the difference between the proving of drugs in full strength and in potentized form.
But as there are no bacteria in drugs, and as they are as potent sick-makers as ferments, when properly selected, it will be seen at once that it is not due to the bacteria in the concentrated virus, but to the virus itself.
It is the life force of aconite, of silica, of virus of septic fluid, and not bacteria that makes man sick.
The susceptible prover catches the disease that flows into him when he proves Cuprum the same as the person who catches cholera when he becomes infected by the dynamis of cholera.
He cannot protect himself – or the vital force cannot resist the deranging influence of cholera any better than it can resist Cuprum – If he is susceptible. If he is not susceptible to cholera, he cannot take cholera; if he is not susceptible to Cuprum, he cannot prove Cuprum.
But, by increasing the quantity or by changing the quality into quantity, of either, he may, without susceptibility, become sick, but it is not then in the same manner or course as that of natural contagion.
Natural contagion and infection are only possible through the susceptibility of man to the noxious cause.
The doctrine seems to be essential to the perfect understanding of the image of man in drugs and diseases.
When man has lost his equilibrium, so that he is not protected against deleterious influences, he is but an image of man, as man, in the order of his existence, cannot be assailed by any of the spirit substances that pervade the atmosphere in which he lives.
Even if influenced by concentrated artificial sick-making causes, he does not suffer from the fully developed image of the disease, as when susceptible, unless he is kept under the influence a long time, as is the case in alcoholic, opium, arsenic and hashish subjects. When momentarily affected he soon reacts and becomes himself.
Reflect upon the mental state of the man who has used alcoholic stimulants in great excess for many years. His manhood is gone, he is a constitutional liar, and will deceive in any manner in order to obtain whiskey.
It may truly be said he is but an image of his former self, and much more an image of what he might have been. This is no exception.
Indeed, every drug is capable of rising in its own peculiar way and making such changes in man as will identify itself in the image of man. There is no disease that has not its correspondence in the three kingdoms.
It is the physician’s duty to know that every proved drug contains the image of man, and the likeness of the disease and diseases it can cure.
To be able to see a drug in its totality, to see its symptoms collectively as it assumes the human form-not the body, but the character of the man, or his image must be the end in view in order to use the Materia Medica for the healing of the nations.