The theme of healing is so comprehensive in homeopathy that it includes the diagnosis: we speak of diagnosis-therapy. If we diagnose in the patient Calcarea Carbónica, then the treatment will be Calcarea Carbónica.
For Hahnemann, healing means restoring health (aphorism 1 of the Organon). This concept of healing is framed within Vitalism. Vitalism, even before Hippocrates, considers that healing is achieved by restoring health in opposition to Mechanism or Organicism, a philosophical movement promoted by Galen, which holds that healing is achieved by combating the symptoms: antipyretics for fever, analgesics for pain, astringents for diarrhea, etc. At present, organicism also includes reparative therapeutics such as transplants or organ replacement.
In aphorism 2, Hahnemann points out that healing should proceed in a rapid, gentle, and durable way. It should be clarified here that in some translations of the Organon the word “permanent” is misused instead of “durable”. Both words come with a different conceptual content. Permanent means definitive, immutable, in such a way that the patient once cured should not require a new treatment until his natural death. In contrast, the word durable suggests the possibility of getting sick again at some point in life. These conceptual differences serve to consider the depth that is achieved with homeopathic treatment and whether the susceptibility towards getting sick has been cured. In the same paragraph, Hahnemann speaks of destroying the disease. Perhaps this is not an adequate term, since it does neither correspond to Vitalism nor to the spirit that arises from the whole of Hahnemann’s work.
Aphorism 3 deals with the technique of homeopathic treatment and points out the importance of knowing the obstacles to healing at the end. With regard to obstacles, being far advanced of his time, he refers to the so-called risk factors in aphorism 77: a poor diet, our sedentary lifestyle and stress. And although for Hahnemann, the symptoms produced by these factors are not caused by true chronic diseases, they are of great importance, as healing cannot be achieved without their removal.
Aphorism 252 is restrictive: if the best chosen remedy does not produce improvement, this is due to an erroneous way of life or to the situation in which the patient is living. In aphorisms 259, 260 and 261, he points out the importance of obstacles to healing. We must not forget that Hahnemann, before creating homeopathy, had written numerous articles on hygiene and dietetics. He advised his patients against the consumption of beef and pork and prohibited tobacco, tea and coffee. He also recommended daily outdoor walking.
Hahnemann mentioned the iatrogen miasm produced by allopathic medicines. Nowadays we can say – not only by drugs – but also by environmental pollution, radio-frequency bombardment, anabolic-containing chickens, antibiotics, hormones, and vaccines. And, of course the toxic substances contained in processed foods, such as additives, that are bioaccumulable.
Paschero wrote: “The transgressions of natural laws produce spurious symptoms that are often corrected with the rectification of hygiene, naturalism and morals.”
To understand the purpose and scope of healing we must consider the concepts and definitions of health and illness.
An ancient and limited medical definition of health was: A state in which the organic being performs his functions normally. The WHO gives us a more complete definition: It is the complete state of physical, psychic and social well-being, and not merely the absence of disease. In my opinion, this definition is still incomplete. Let’s look at another and make the analysis: Health consists of inner peace and harmony with nature and others. One of the meanings of the word peace is good harmony, so that inner peace would be the same as saying “harmony of the different parts of the organism”. These parts include the functions and sensations; body, soul and spirit; will, affectivity and intelligence. Later we will discuss these parts of the person’s interior. Before, let’s have a look at the definition which is – in my opinion – more complete and synthetic: Health is the harmonic relationship between the microcosm (which is the human being) and the macrocosm (which is the universe).
The word harmony is essential for a deep understanding of the concept of health. Harmony is given by natural order and derives from natural laws. In harmony we find beauty. Harmony is the good relationship between parts. One speaks of the harmonious relationship between people.
Udraka, the greatest Hindu healer, a contemporary of Jesus, said:
The laws of nature are the laws of health and he who lives according to these laws will never get sick. He, who obeys these laws, maintains the balance between all his parts and thus achieves true harmony. Harmony equals health and disorder means disease. That what produces harmony in all parts of man is medicine and establishes health. Everything in nature has been made to meet the needs of man; in the same way you can find everything in medical secrets. What is medicine for one is poison for another, this is why a man can be healed with that which would kill another man.
In aphorism 9 of the Organon, Hahnemann expresses admirably the concept of health:
In the healthy condition of man, the spiritual vital force (autocracy), the dynamis that animates the material body (organism), rules with unbounded sway, and retains all the parts of the organism in admirable, harmonious, vital operation, as regards both sensations and functions, so that our indwelling, reason-gifted mind can freely employ this living, healthy instrument for the higher purposes of our existence.
In this aphorism the master tells us about the harmony of all parts of the organism. He points to the existence of the body, the vital force (which Kent says is the vice-regent of the soul) and of the spirit. From this follows, that the spirit does not become sick. This aphorism can be understood in all its dimensions if we remember what the master wrote in 1805 in his book Aesculapius in balance, five years before the appearance of Organon: “And yet, oh man! How lofty is thy descent! How great and God-like thy destiny! How noble the object of thy life! Art thou not destined to approach by the ladder of hallowed impressions, ennobling deeds, all-penetrating knowledge, even towards the great Spirit whom all the inhabitants of the universe worship?“
In this aphorism, Hahnemann tells us, without ambiguity, that the purpose of life and the transcendent destiny of man is to approach God, that is, to reconnect, which means the reunion of man with his creator. And the way to achieve this is through sensations (affectivity, love), actions (will) and knowledge (intelligence).
Based on these three focuses – affectivity, will and intelligence, which constitute the essence of the human being or his true Self (the ‘real‘ me), the spirit endowed with reason, is related to the Great Spirit.
Paschero said: “To fulfill the highest purpose of existence is to become aware of the metaphysical relationship with the whole and to find ones own salvation as a human person.”
Here, Paschero mentions the word salvation and introduces us to metaphysics. From him is the phrase which he repeated so many times in his master classes and in his writings: “Medicine cannot be separated from Religion, Philosophy and Metaphysics.” And although he doesn‘t refer to homeopathy but to medicine, it generates, on one hand, the criticism of some homeopaths who call him a mystic, and on the other, it opens a discussion among some of his disciples. These argue that approaching homeopathy through philosophy or religion, will achieve nothing but pollution and confusion.
What does it mean to cure?
Cure and treat are often used as synonymous terms. However, Latin etymology establishes differences. To cure comes from sanare which means to restore health; to treat comes from curare, which means to help, to apply medicines.
Homeopathy, framed in Vitalism, treats and cures, since it uses medicines and restores health, as Hahnemann writes in aphorism 1 of the Organon.
According to biblical tradition, when Jesus cured, he placed the sick person in their center. According to many authors from the East and West, being in the center, means nothing more than finding oneself and to know ones true identity. It is very significant that, intuitively, some patients in the consultation mention that they are not themselves, not being in their center. For these authors, the disease is nothing more than the alteration of the harmonious circulation of divine energies flowing through body and mind.
According to this concept, cure consist in removing obstructions that impede the free flow of energy. The healings of Jesus, of the priests of the charismatic movement, or those achieved through faith or prayer, possibly originate in the opening of the channel through which that divine energy circulates by means of the spirit. There are some who argue that the diseases cured in this way are spiritual ones. In fact, any illness can be treated by cure and the description of “spiritual” is wrong, because the spirit does not get sick. The confusion comes from the assumption that illnesses are being cured from the spirit.